Anti-pædobaptism, or, The third part being a full review of the dispute concerning infant baptism : in which the arguments for infant baptism from the covenant and initial seal, infants visible church membership, antiquity of infant baptism are refelled [sic] : and the writings of Mr. Stephen Marshal, Mr. Richard Baxter ... and others are examined, and many points about the covenants, and seals and other truths of weight are handled / by John Tombes.
         Tombes, John, 1603?-1676.
      
       
         
           1657
        
      
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             Anti-pædobaptism, or, The third part being a full review of the dispute concerning infant baptism : in which the arguments for infant baptism from the covenant and initial seal, infants visible church membership, antiquity of infant baptism are refelled [sic] : and the writings of Mr. Stephen Marshal, Mr. Richard Baxter ... and others are examined, and many points about the covenants, and seals and other truths of weight are handled / by John Tombes.
             Tombes, John, 1603?-1676.
          
           [26], 932 p.
           
             Printed by E. Alsop,
             London :
             1657.
          
           
             Imperfect: Signature Mmmmm2 faded. Pages 704-737 of defective Union Theological Seminary Library spliced at end.
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         eng
      
       
         
           Infant baptism -- Early works to 1800.
           Baptists -- Controversial literature.
        
      
    
     
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           Anti-Paedobaptism
           :
           OR
           THE
           THIRD
           PART
           .
           BEING
           ,
           A
           full
           REVIEW
           of
           the
           Dispute
           concerning
           Infant-Baptism
           .
           IN
           WHICH
           ,
           The
           Arguments
           for
           Infant-Baptism
           from
           the
           Covenant
           and
           Initial
           Seal
           ,
           Infants
           Visible
           Church-membership
           ,
           Antiquity
           of
           Infant-Baptism
           ,
           are
           refelled
           .
           AND
           The
           Writings
           of
           Mr.
           
             Stephen
             Marshal
          
           ,
           Mr.
           
             Richard
             Baxter
          
           ,
           Mr.
           
             John
             Geree
          
           ,
           Mr.
           
             Thomas
             Blake
          
           ,
           Mr.
           
             Thomas
             Cobbet
          
           ,
           Dr.
           
             Nathaniel
             Homes
          
           ,
           Mr.
           
             John
             Drew
          
           ,
           Mr.
           
             Josiah
             Church
          
           ,
           Mr.
           
             William
             Lyford
          
           ,
           Dr.
           
             Daniel
             Featley
          
           ,
           Mr.
           
             John
             Brinsley
          
           ,
           Mr.
           
             Cuthbert
             Sidenham
          
           ,
           Mr.
           
             William
             Carter
          
           ,
           Mr.
           
             Samuel
             Rutherford
          
           ,
           Mr.
           
             John
             Crag
          
           ,
           Dr.
           
             Henry
             Hammond
          
           ,
           Mr.
           
             John
             Cotton
          
           ,
           Mr.
           
             Thomas
             Fuller
          
           ,
           Mr.
           
             John
             Stalham
          
           ,
           Mr.
           
             Thomas
             Hall
          
           ,
           and
           others
           ,
           are
           examined
           ;
           And
           many
           points
           about
           the
           Covenants
           ,
           and
           Seals
           ,
           and
           other
           Truths
           of
           weight
           ,
           are
           handled
           :
           By
           
             JOHN
             TOMBES
             .
             B
             D.
          
           
        
         
           ISA.
           5.20
           .
        
         
           Wo
           unto
           them
           that
           call
           evill
           good
           and
           good
           evill
           ,
           that
           put
           darkness
           for
           light
           and
           light
           for
           darkness
           ,
           that
           put
           bitter
           for
           sweet
           and
           sweet
           for
           bitter
           .
        
         
           LONDON
           ,
           Printed
           by
           E.
           AISOP
           ,
           over
           against
           the
           Upper
           Pump
           in
           Grubstreet
           .
           1657.
           
        
      
       
         
         
         
           TO
           THE
           PARLIAMENT
           OF
           THE
           Commonwealth
           of
           England
           ,
           Scotland
           ,
           and
           Ireland
           .
        
         
           HAving
           presented
           the
           two
           former
           Parts
           of
           this
           Review
           to
           His
           Highness
           ,
           and
           His
           Council
           ;
           I
           take
           boldness
           to
           tender
           this
           to
           your
           Honours
           ,
           as
           those
           who
           are
           intrusted
           with
           the
           affairs
           of
           these
           Nations
           (
           in
           which
           are
           many
           Churches
           of
           Christ
           ,
           whose
           safety
           ,
           and
           welfare
           doth
           much
           depend
           under
           Christ
           on
           your
           wisedome
           ,
           and
           uprightness
           )
           that
           it
           may
           serve
           to
           justifie
           your
           Honours
           in
           allowing
           those
           who
           agree
           with
           me
           in
           the
           ●oint
           herein
           discussed
           liberty
           ,
           employment
           ,
           and
           maintainance
           alike
           with
           dissenters
           .
           Wherein
           your
           equity
           and
           wisedome
           is
           very
           conspicuous
           and
           laudable
           ,
           notwithstanding
           the
           clamours
           and
           practises
           of
           those
           our
           opposites
           ,
           who
           would
           have
           the
           ship
           of
           this
           Commonwealth
           so
           ordered
           ,
           that
           the
           power
           of
           it
           should
           all
           incline
           to
           one
           side
           to
           the
           endangering
           of
           the
           whole
           .
           'T
           is
           true
           the
           asserting
           of
           this
           truth
           hath
           heretofore
           been
           unhappily
           managed
           ,
           partly
           by
           reason
           of
           the
           conjunction
           of
           some
           errours
           very
           dangerous
           in
           the
           Assertors
           of
           this
           truth
           ,
           and
           partly
           by
           reason
           of
           the
           violence
           of
           spirit
           in
           them
           and
           their
           opposites
           ,
           which
           have
           occasioned
           hard
           Lawes
           against
           them
           ,
           and
           great
           hatred
           towards
           them
           .
           Nor
           do
           I
           know
           any
           likelihood
           but
           that
           still
           not
           onely
           about
           this
           ,
           but
           also
           about
           any
           other
           point
           in
           difference
           ,
           when
           one
           party
           seeks
           to
           oppress
           the
           other
           there
           will
           be
           much
           unquietness
           ,
           unless
           Governours
           become
           moderatours
           between
           them
           .
           In
           the
           Declaration
           of
           the
           Lords
           and
           Commons
           assembled
           in
           Parliament
           ,
           Ordered
           to
           be
           printed
           
             4.
             
             Martii
             1647.
          
           
           I
           read
           these
           words
           .
           The
           name
           of
           Anabaptism
           hath
           indeed
           contracted
           much
           odium
           ,
           by
           reason
           of
           the
           extravagant
           opinions
           and
           practises
           of
           some
           of
           that
           name
           in
           Germany
           ,
           tending
           to
           the
           disturbance
           of
           the
           Government
           and
           peace
           of
           all
           States
           :
           which
           opinions
           and
           practices
           we
           abhor
           and
           detest
           .
           But
           for
           
           their
           opinion
           against
           the
           Baptism
           of
           Infants
           ,
           it
           is
           onely
           a
           difference
           about
           a
           circumstance
           of
           time
           in
           the
           administration
           of
           an
           Ordinance
           ,
           wherein
           in
           former
           ages
           as
           well
           as
           this
           ,
           learned
           men
           have
           differed
           both
           in
           opinion
           and
           practice
           :
           And
           though
           wee
           could
           wish
           that
           all
           men
           could
           satisfie
           themselves
           ,
           and
           joyn
           with
           us
           in
           our
           judgment
           and
           practise
           in
           this
           point
           :
           yet
           herein
           wee
           held
           it
           fit
           that
           men
           should
           bee
           convinced
           by
           the
           Word
           of
           God
           with
           gentleness
           and
           reason
           ,
           and
           not
           beaten
           out
           of
           it
           by
           force
           and
           violence
           :
           And
           yet
           
             May
             2.
             1648.
          
           there
           was
           an
           Ordinance
           which
           made
           it
           punishable
           with
           imprisonment
           ,
           to
           affirm
           that
           the
           Baptism
           of
           Infants
           is
           unlawfull
           ,
           or
           that
           Infants
           Baptism
           is
           void
           ,
           and
           that
           such
           persons
           are
           to
           be
           baptized
           again
           .
           Notwithstanding
           which
           ,
           it
           is
           to
           be
           acknowledged
           with
           all
           thankfulness
           to
           His
           Higness
           and
           your
           Honours
           ,
           that
           we
           enjoy
           our
           Peace
           and
           Liberty
           as
           Dissenters
           do
           ;
           which
           they
           who
           value
           not
           ,
           forget
           the
           goodness
           of
           God
           ,
           and
           make
           forfeiture
           of
           their
           own
           good
           .
           For
           those
           who
           so
           do
           ,
           I
           plead
           not
           ,
           but
           for
           that
           Truth
           and
           Practise
           which
           is
           delivered
           and
           appointed
           by
           Christ
           ,
           which
           should
           be
           encouraged
           not
           suppressed
           by
           Governours
           .
           For
           this
           I
           am
           moved
           to
           appear
           out
           of
           Conscience
           of
           my
           duty
           to
           Christ
           ,
           commiseration
           of
           them
           who
           have
           been
           condemned
           and
           injured
           for
           avouching
           my
           position
           ,
           and
           my
           engagement
           by
           solemn
           Covenant
           enjoyned
           by
           Parliament
           ,
           to
           endeavour
           Reformation
           in
           Doctrine
           and
           Worship
           according
           to
           Gods
           Word
           ;
           And
           do
           humbly
           present
           it
           to
           your
           Honours
           ,
           craving
           that
           if
           any
           Lawes
           do
           remain
           in
           force
           against
           it
           they
           may
           be
           repealed
           ;
           And
           that
           while
           we
           walk
           according
           to
           the
           rule
           of
           Christ
           ,
           Liberty
           ,
           Peace
           ,
           Encouragement
           may
           be
           granted
           to
           us
           as
           to
           others
           who
           have
           joyned
           in
           the
           Common
           Cause
           ,
           which
           will
           be
           a
           motive
           to
           us
           the
           more
           affectionately
           to
           pray
           for
           your
           Honours
           prosperous
           and
           happy
           proceedings
           in
           repairing
           the
           Breaches
           ,
           and
           building
           up
           this
           Commonwealth
           whereto
           you
           are
           advanced
           ,
           and
           for
           which
           I
           am
        
         
           
             Your
             Honours
             Humble
             and
             Devoted
             Servant
             :
             JOHN
             TOMBES
             .
          
        
      
       
         
         
           TO
           The
           christian
           Reader
           .
        
         
           THough
           all
           personal
           Pleas
           and
           Narrations
           are
           suspected
           to
           be
           partial
           ,
           and
           are
           usually
           judged
           to
           have
           something
           of
           ostentation
           ,
           or
           dissembling
           ,
           o●
           some
           such
           inordinate
           affection
           which
           may
           abate
           their
           credit
           and
           esteem
           ,
           yet
           the
           practises
           of
           opponents
           in
           Controversies
           ,
           and
           the
           great
           prejudice
           to
           the
           Truth
           ,
           and
           person
           opposed
           they
           create
           thereby
           ,
           and
           the
           difficulty
           for
           persons
           who
           are
           not
           actors
           in
           such
           contentions
           to
           understand
           the
           truth
           without
           them
           make
           them
           necessary
           .
           Doubtless
           if
           such
           pleas
           were
           not
           necessary
           ,
           the
           Apostle
           Paul
           would
           not
           have
           thought
           his
           course
           justifiable
           ,
           who
           hath
           written
           one
           Epistle
           ,
           to
           wit
           ,
           the
           second
           to
           the
           Corinthians
           ,
           almost
           wholly
           Apologetical
           for
           himself
           ,
           that
           the
           misunderstanding
           of
           himself
           and
           wayes
           might
           not
           be
           advantage
           to
           Seducers
           for
           hindering
           the
           success
           of
           his
           preaching
           .
           It
           is
           true
           my
           credit
           and
           esteem
           is
           nothing
           comparable
           to
           the
           Apostles
           ,
           the
           Church
           and
           Truth
           of
           God
           may
           stand
           ,
           though
           I
           be
           buried
           in
           perpetual
           silence
           :
           yet
           sith
           I
           am
           a
           Preacher
           of
           the
           Gospel
           as
           Paul
           was
           (
           
             absit
             verbo
             invidia
          
           )
           and
           my
           labours
           therein
           as
           I
           hope
           not
           altogether
           without
           fruit
           ,
           and
           sith
           the
           Lord
           seems
           to
           me
           to
           have
           set
           me
           ,
           though
           in
           a
           lower
           Sphere
           ,
           for
           defence
           of
           that
           
             One
             Baptism
          
           which
           Paul
           mentions
           Ephes.
           4.5
           .
           as
           one
           of
           the
           chief
           points
           of
           Christianity
           ,
           and
           Heb.
           6.2
           .
           is
           counted
           as
           a
           foundation
           point
           .
           I
           assure
           my self
           Paul's
           practise
           doth
           justifie
           mine
           ,
           and
           that
           I
           should
           be
           wanting
           not
           onely
           
           to
           mine
           own
           credit
           ,
           but
           also
           to
           that
           truth
           which
           is
           dearer
           then
           my
           credit
           ,
           if
           I
           should
           pass
           by
           with
           silence
           those
           misrepresentations
           whereby
           both
           are
           abused
           ,
           and
           the
           mindes
           of
           men
           alienated
           from
           them
           .
           Which
           is
           the
           more
           necessary
           ,
           because
           of
           the
           great
           repute
           which
           my
           Antagonists
           have
           in
           this
           generation
           ,
           and
           their
           confident
           speeches
           ,
           and
           their
           incessant
           endeavours
           upon
           all
           occasions
           in
           Pulpits
           ,
           Presses
           ,
           Disputes
           ,
           Conferences
           ,
           to
           represent
           the
           way
           I
           avouch
           as
           dangerous
           ,
           my self
           as
           instrumental
           to
           an
           evil
           designe
           of
           perverting
           and
           dividing
           the
           Churches
           of
           God
           ,
           unto
           which
           the
           proneness
           of
           men
           to
           uphold
           an
           Errour
           inveterate
           ,
           and
           speciously
           pretended
           to
           be
           approved
           and
           blessed
           by
           God
           ,
           and
           the
           contrary
           opinion
           accursed
           ,
           besides
           the
           advantages
           it
           hath
           for
           their
           carnal
           ease
           ,
           and
           for
           the
           begetting
           of
           a
           favourable
           opinion
           of
           themselves
           and
           their
           children
           (
           which
           are
           more
           to
           most
           then
           demonstrations
           out
           of
           Gods
           word
           )
           do
           gain
           an
           easie
           assent
           .
           And
           though
           I
           am
           not
           out
           of
           hope
           that
           those
           who
           have
           opposed
           the
           truth
           I
           assert
           with
           impetuous
           zeal
           ,
           will
           be
           (
           especially
           the
           most
           tender
           conscienced
           ,
           who
           examine
           their
           wayes
           ,
           and
           review
           their
           doctrines
           )
           awakened
           and
           see
           and
           confess
           their
           errour
           ,
           yet
           I
           fear
           the
           obloquy
           ,
           and
           perhaps
           detriment
           in
           repute
           and
           outward
           estate
           and
           peace
           ,
           which
           m●n
           either
           are
           likely
           or
           doubt
           they
           may
           incur
           by
           owning
           the
           truth
           I
           hold
           forth
           ,
           or
           the
           seeming
           inconsistency
           of
           the
           reformation
           I
           seek
           to
           promote
           ,
           with
           the
           peace
           of
           the
           Churches
           of
           God
           ,
           will
           divert
           the
           thoughts
           of
           many
           from
           an
           exact
           consideration
           ,
           and
           an
           equall
           judgement
           of
           what
           I
           shall
           write
           ,
           either
           of
           my self
           or
           the
           matter
           under
           debate
           .
           What
           was
           wont
           to
           be
           opposed
           against
           the
           reformation
           of
           Popish
           and
           Prelatical
           corruptions
           ,
           shall
           we
           go
           against
           all
           antiquity
           ?
           Be
           wiser
           then
           our
           Fathers
           ?
           condemn
           all
           the
           Churches
           ?
           make
           rents
           in
           the
           Church
           ?
           and
           such
           like
           objections
           ,
           though
           they
           be
           upon
           examination
           but
           vain
           ,
           yet
           like
           Gorgons
           head
           they
           are
           apt
           to
           turn
           men
           into
           stones
           ,
           and
           to
           make
           men
           not
           see
           what
           they
           do
           or
           might
           see
           ,
           and
           to
           be
           insensible
           of
           the
           evil
           of
           that
           practise
           ,
           which
           otherwise
           their
           Consciences
           would
           be
           affrighted
           with
           .
           And
           truely
           though
           it
           be
           the
           wise
           and
           just
           contrivance
           of
           Divine
           prov●dence
           ,
           and
           congruous
           to
           his
           end
           ,
           that
           the
           vanity
           of
           all
           things
           under
           the
           Sun
           might
           appear
           ,
           yet
           is
           it
           an
           humane
           irregularity
           ,
           that
           not
           onely
           for
           evil
           labour
           ,
           but
           also
           
             for
             all
             travel
             and
             every
             right
             work
             a
             man
             is
             envied
             ,
          
           malign●d
           ,
           or
           disliked
           
             of
             his
             neighbour
             ,
             Eccl.
          
           4.4
           .
           chiefly
           when
           it
           crosseth
           self
           ends
           
           and
           conceits
           .
           Nor
           is
           it
           incident
           onely
           to
           the
           prophane
           and
           unbelievers
           ,
           to
           dislike
           and
           oppose
           such
           acts
           as
           are
           rightly
           done
           ,
           but
           also
           to
           the
           godly
           ,
           until
           their
           mistakes
           are
           discovered
           to
           them
           .
           The
           building
           of
           the
           Altar
           of
           
             Ed
             ,
             Josh.
          
           22.12
           .
           was
           likely
           to
           have
           been
           an
           occasion
           of
           war
           beetween
           the
           rest
           of
           the
           Congregation
           of
           Israel
           and
           some
           Tribes
           ▪
           till
           the
           intention
           of
           the
           builders
           was
           cleared
           to
           Phinehas
           ;
           and
           Peter's
           
             going
             in
             to
             Cornelius
             ,
             Act.
          
           11.2
           .
           occasioned
           contention
           with
           him
           ,
           though
           it
           were
           from
           God
           ,
           till
           his
           warrant
           was
           shewed
           .
           Paul
           knew
           that
           his
           promoting
           the
           collection
           for
           the
           poor
           Saints
           at
           Jerusalem
           might
           be
           distasted
           of
           the
           best
           ,
           and
           therefore
           he
           prayes
           that
           
             his
             service
             which
             he
             had
             for
          
           Jerusalem
           
             might
             be
             accepted
             of
             the
             Saints
             ,
             Rom.
          
           15.31
           .
           Even
           holy
           upright
           men
           have
           their
           weaknesses
           ,
           passions
           ,
           mis-prisions
           ,
           prejudices
           ,
           which
           oft
           times
           hinder
           a
           right
           understanding
           of
           tenents
           and
           actions
           of
           Christian
           Brethren
           ,
           and
           thereby
           no
           small
           contentions
           arise
           .
           God
           would
           have
           us
           discern
           thereby
           humane
           imperfection
           ,
           and
           keep
           our
           spirits
           humble
           and
           heedfull
           how
           we
           manage
           the
           rightest
           actions
           .
           Surely
           no
           action
           is
           more
           necessary
           then
           the
           discovery
           of
           truth
           in
           the
           things
           of
           God
           ,
           nor
           should
           any
           endeavours
           be
           more
           acceptable
           to
           holy
           persons
           ,
           then
           such
           as
           tend
           thereto
           ,
           yea
           though
           there
           should
           be
           imperfection
           in
           actings
           and
           defect
           in
           the
           success
           .
           Yet
           too
           much
           experience
           hath
           shewed
           that
           such
           attempts
           meet
           with
           much
           opposition
           ,
           and
           are
           ill
           entertained
           even
           by
           those
           who
           are
           or
           seem
           friends
           to
           truth
           .
           It
           is
           unnecessary
           to
           give
           instances
           :
           in
           the
           Scripture
           Acts
           15.2
           ,
           &c.
           in
           the
           Ecclesiastical
           Story
           there
           are
           so
           many
           as
           verifie
           it
           beyond
           all
           contradiction
           .
           If
           there
           were
           no
           other
           example
           but
           what
           hath
           befaln
           me
           about
           the
           point
           in
           this
           writing
           discussed
           ,
           yet
           it
           were
           sufficient
           to
           verifie
           what
           I
           said
           of
           the
           difficulty
           to
           gain
           entertainment
           of
           that
           truth
           against
           which
           men
           are
           prepossessed
           ,
           and
           of
           the
           ill
           usage
           of
           them
           that
           in
           a
           due
           manner
           endeavour
           to
           cleer
           it
           .
           That
           Infant
           Baptism
           was
           not
           according
           to
           Gods
           will
           ,
           I
           thought
           might
           be
           made
           manifest
           by
           the
           silence
           of
           it
           in
           Scripture
           ,
           and
           the
           Writings
           of
           the
           two
           first
           Ages
           ,
           and
           by
           shewing
           how
           it
           was
           counted
           but
           an
           Ecclesiastical
           humane
           tradition
           unwritten
           ,
           induced
           upon
           such
           reasons
           by
           the
           Leaders
           of
           the
           Churches
           in
           after
           ages
           as
           are
           now
           judged
           erroneous
           ;
           and
           how
           false
           and
           dangerous
           the
           grounds
           are
           on
           which
           it
           is
           made
           a
           Divine
           institution
           ,
           to
           wit
           ,
           an
           imagined
           Covenant
           of
           grace
           to
           a
           Believer
           and
           his
           seed
           natural
           ,
           the
           
           nature
           of
           Sacraments
           to
           be
           seals
           of
           the
           Covenant
           of
           grace
           ,
           the
           inference
           of
           duties
           about
           positive
           rites
           of
           the
           new
           Testament
           from
           analogy
           with
           abrogated
           Ceremonies
           of
           the
           old
           ,
           the
           command
           of
           Circumcision
           to
           have
           been
           in
           the
           extent
           of
           it
           commensurate
           to
           and
           derived
           from
           the
           Covenant
           with
           
             Abraham
             Gen.
          
           17.
           as
           the
           adequate
           reason
           ,
           the
           succession
           of
           Baptism
           into
           the
           room
           and
           use
           of
           Circumcision
           ;
           all
           which
           or
           most
           of
           them
           ,
           are
           so
           contrary
           to
           the
           Scripture
           and
           Protestant
           doctrine
           ,
           as
           that
           I
           presumed
           they
           would
           quickly
           have
           been
           discerned
           by
           those
           who
           are
           acquainted
           with
           the
           controversies
           of
           Divines
           ,
           and
           sought
           reformation
           in
           Discipline
           ,
           and
           removal
           of
           humane
           inventions
           in
           Gods
           worship
           ,
           and
           had
           entered
           into
           a
           solemn
           oath
           and
           Covenant
           to
           that
           end
           .
           And
           for
           my
           way
           of
           manifesting
           my
           doubts
           first
           to
           the
           Ministers
           of
           London
           ,
           and
           then
           to
           the
           Committee
           of
           the
           Assembly
           then
           sitting
           at
           Westminster
           ,
           and
           after
           to
           a
           prime
           man
           in
           it
           in
           the
           years
           1643
           ,
           1644.
           and
           what
           opposition
           I
           found
           is
           so
           manifest
           in
           my
           two
           Treatises
           and
           Apology
           published
           1645
           ,
           1646.
           as
           that
           it
           were
           but
           
             actum
             agere
          
           to
           say
           any
           more
           thereof
           .
           Which
           I
           hoped
           would
           have
           taken
           off
           such
           prejudices
           ,
           as
           my
           Antagonists
           writings
           had
           raised
           against
           my
           writings
           and
           person
           ,
           that
           I
           might
           securely
           apply
           my self
           to
           review
           the
           Dispute
           ,
           w●thout
           hearing
           of
           any
           more
           personal
           objections
           .
           But
           when
           I
           found
           the
           like
           usage
           continued
           by
           Mr.
           
             Robert
             Baily
          
           of
           Glasgow
           in
           Scotland
           ,
           I
           published
           an
           
             Addition
             to
             the
             Apology
          
           1652.
           though
           it
           were
           framed
           before
           ,
           and
           sent
           in
           a
           letter
           Manuscript
           to
           him
           .
           Yet
           the
           hottest
           charge
           was
           behinde
           .
           After
           my
           necessitated
           removal
           from
           the
           Temple
           in
           London
           to
           Bewdley
           in
           
             Worcestershire
             ,
             anno
          
           1646.
           it
           happened
           that
           a
           publike
           Dispute
           was
           between
           Mr.
           
             Richard
             Baxter
          
           of
           Kidderminster
           near
           to
           Bewdley
           and
           my self
           ,
           at
           Bewdley
           Jan.
           1.
           1649.
           which
           how
           it
           was
           occasioned
           ,
           managed
           ,
           injuriously
           divulged
           ,
           may
           be
           perceived
           by
           the
           writings
           on
           both
           sides
           ;
           his
           Epistle
           before
           the
           first
           Edition
           of
           the
           
             Saints
             Everlasting
             rest
          
           ,
           his
           Book
           of
           
             Baptism
             ,
             Praefestinantis
             Morator
          
           ,
           and
           my
           Antidote
           printed
           1650.
           and
           
             Pr●cursor
             ,
             anno
          
           1652.
           
           By
           Mr.
           Baxters
           book
           of
           Baptism
           ,
           my self
           ,
           doctrine
           ,
           answers
           ,
           practise
           have
           been
           so
           unwo●thily
           dealt
           with
           ,
           as
           that
           they
           have
           been
           painted
           out
           in
           deformed
           shapes
           quite
           besides
           their
           true
           feature
           ,
           and
           thereby
           exposed
           to
           the
           unrighteous
           censures
           and
           contempt
           of
           so
           many
           ,
           that
           Mr.
           Blake
           in
           his
           Preface
           to
           his
           
             Vind.
             faederis
          
           thought
           he
           might
           
           without
           controul
           say
           ,
           
             Mr.
             Tombes
             is
             generally
             lookt
             upon
             low
             enough
             under
             hatches
             .
          
           It
           is
           indeed
           too
           manifest
           that
           upon
           the
           publishing
           of
           Mr.
           Baxters
           Book
           of
           Baptism
           ,
           which
           was
           often
           printed
           and
           very
           much
           dispersed
           ,
           floods
           of
           reproaches
           were
           cast
           on
           me
           and
           those
           who
           are
           of
           my
           judgement
           in
           that
           point
           ,
           triumphant
           boastings
           of
           that
           book
           as
           the
           
             Mawl
             of
             Anabaptism
          
           ,
           a
           most
           excellent
           piece
           ,
           a
           lasting
           monument
           ,
           &c.
           which
           had
           laid
           me
           flat
           on
           my
           back
           ,
           with
           many
           the
           like
           vaunts
           in
           print
           and
           colloquies
           .
           Nor
           did
           mens
           loose
           tongues
           and
           pens
           stay
           here
           ,
           but
           many
           insolent
           speeches
           were
           vented
           ,
           trampling
           upon
           me
           and
           the
           Cause
           with
           me
           as
           Captives
           subdued
           by
           that
           mighty
           hand
           ;
           my
           actions
           were
           censured
           ,
           my
           abilities
           disparaged
           ,
           yea
           people
           possessed
           with
           conceits
           as
           if
           I
           and
           those
           of
           my
           judgement
           were
           accursed
           of
           God
           ,
           left
           over
           to
           a
           spirit
           of
           delusion
           ,
           a
           hardened
           heart
           ;
           Magistrates
           were
           provoked
           to
           make
           Lawes
           against
           us
           ,
           as
           intollerable
           authors
           and
           fomentors
           of
           the
           errors
           ,
           heresies
           ,
           and
           divisions
           now
           in
           the
           Land
           ;
           the
           rage
           and
           violence
           of
           common
           people
           shewed
           it self
           against
           the
           practise
           of
           Baptism
           enjoyned
           by
           Christ
           ,
           people
           were
           deterred
           from
           hearing
           us
           ,
           Schollers
           from
           reading
           our
           Writings
           ,
           ancient
           acquaintance
           alienated
           ,
           liberty
           formerly
           allowed
           to
           preach
           in
           publike
           places
           restrained
           ,
           those
           that
           by
           Baptism
           were
           added
           to
           Communion
           withdrawn
           from
           society
           ,
           yea
           violent
           cours●s
           taken
           to
           hinder
           Wives
           ,
           children
           ,
           servants
           from
           associating
           with
           them
           that
           were
           baptized
           ,
           and
           that
           which
           was
           in
           former
           ages
           the
           onely
           Baptism
           ,
           and
           highly
           honoured
           by
           the
           ancient
           Writers
           with
           titles
           of
           dignity
           exceedingly
           debased
           and
           derided
           ,
           insomuch
           that
           in
           many
           parts
           of
           this
           Land
           ,
           I
           have
           been
           taken
           at
           best
           for
           a
           self-conceited
           man
           ,
           affecting
           novelty
           and
           singularity
           ,
           of
           a
           dangerous
           spirit
           ,
           a
           ring
           leader
           of
           a
           sect
           of
           giddy
           men
           adversaries
           to
           unity
           ,
           discipline
           ,
           opening
           a
           door
           to
           all
           fanatique
           conceits
           ,
           whose
           end
           would
           prove
           wicked
           ,
           with
           many
           more
           imputations
           ,
           which
           neither
           my
           books
           nor
           known
           conversation
           afore
           and
           since
           the
           wars
           ,
           my
           labours
           and
           imployment
           in
           places
           not
           obscure
           ,
           the
           confessed
           holiness
           ,
           orth●doxy
           ,
           unblameableness
           of
           those
           Churches
           over
           which
           I
           had
           any
           inspection
           ,
           or
           with
           whom
           I
           associated
           could
           so
           acquit
           us
           ▪
           but
           that
           either
           our
           wound
           is
           uncured
           or
           a
           skar
           rem●ins
           .
           Mr.
           Blake
           in
           his
           Preface
           to
           his
           
             Vind.
             faed
          
           .
           saith
           thus
           of
           me
           .
           
             And
             indeed
             I
             think
             it
             a
             special
             providence
             that
             he
             should
             thus
             appear
             with
             a
             shew
             of
             learning
             ,
             a
             volumn
             of
             words
             ,
             a
             rhapsody
             of
             Authors
             ▪
             getting
             a
             name
             to
             be
             the
             strongest
             sword
             and
             buckler
             that
             was
             ever
             left
             up
             in
             this
             Cause
             ,
             to
             draw
             the
             eyes
             of
             his
             party
             towards
             him
             ,
             and
             then
             fall
             so
             flat
             ,
             able
             to
             make
             good
             nothing
             ;
             so
             that
             men
             far
             from
             censorious
             vanity
             well
             able
             to
             judge
             (
             upon
             serious
             perusal
             of
             his
             works
             and
             converse
             with
             him
             )
             do
             conclude
             ,
             
             that
             it
             is
             not
             possible
             but
             he
             goes
             against
             the
             dictates
             of
             his
             own
             conscience
          
           ;
           so
           that
           these
           it
           seems
           count
           me
           for
           an
           autocri●
           or
           self-condemned
           heretick
           .
           What
           other
           imputations
           Mr.
           Blake
           casts
           on
           me
           ,
           may
           be
           seen
           here
           Sect.
           26.
           
           And
           what
           Mr.
           Firmin
           ,
           Mr.
           Gattaker
           ,
           and
           Mr.
           
             S●mon
             Ford
          
           ,
           Sect.
           53.
           
           Besides
           what
           Mr.
           
             John
             Goodwin
          
           ,
           Mr.
           Wood
           ,
           and
           many
           more
           have
           judged
           of
           mine
           and
           Mr.
           Baxters
           writings
           .
           After
           Mr.
           Baxter
           Mr.
           
             John
             Crag
          
           would
           needs
           take
           up
           the
           cudgels
           and
           play
           his
           part
           in
           this
           matter
           ,
           which
           how
           he
           hath
           done
           may
           be
           seen
           by
           our
           writings
           ,
           compared
           chiefly
           here
           sect
           .
           87
           ,
           &c.
           Books
           after
           books
           have
           been
           published
           from
           England
           and
           Scotland
           ,
           by
           Dr.
           Hammond
           ,
           Mr.
           Carter
           ,
           Mr.
           Rutherford
           ,
           Mr.
           Fuller
           ,
           Dr.
           Savage
           in
           Latin
           ,
           and
           others
           for
           Infant-baptism
           ;
           besides
           Sermons
           in
           the
           Pulpit
           ,
           and
           determinations
           in
           the
           Universities
           at
           most
           solemn
           times
           .
           Yea
           upon
           occasion
           of
           a
           meer
           accident
           at
           Oxford
           in
           July
           1652.
           
           I
           have
           been
           baited
           in
           the
           Weekly
           News●books
           ,
           and
           I
           have
           just
           cause
           to
           conceive
           that
           by
           clancular
           Letters
           ,
           conferences
           ,
           consultations
           ,
           not
           onely
           my
           doctrine
           hath
           been
           decried
           ,
           my
           writings
           vilified
           ,
           my
           way
           represented
           as
           pernicious
           that
           people
           might
           not
           know
           the
           truth
           ,
           but
           also
           my
           station
           undermined
           ,
           and
           my
           silencing
           endeavoured
           ;
           and
           which
           is
           of
           all
           other
           the
           most
           grievous
           to
           me
           ,
           the
           fruit
           of
           my
           labours
           in
           the
           Gospel
           of
           Christ
           not
           a
           little
           hindered
           :
           so
           that
           whereas
           Mr.
           Baxter
           would
           have
           in
           his
           
             Gildas
             Silvianus
          
           all
           Ministers
           tied
           to
           confer
           with
           the
           people
           in
           private
           ▪
           by
           his
           misrepresenting
           of
           me
           ,
           the
           people
           (
           whom
           I
           would
           gladly
           teach
           )
           are
           deterred
           from
           hearing
           me
           in
           publike
           ,
           and
           conferring
           with
           me
           in
           private
           .
           Yea
           notwithstanding
           the
           Quakers
           have
           been
           so
           often
           opposed
           by
           me
           ,
           and
           my
           doctrine
           as
           contrary
           to
           theirs
           as
           light
           to
           darkness
           ,
           by
           reason
           of
           Mr.
           
             Baxters
             imputing
             the
             rise
             of
             Quakerism
             to
             Anabaptism
             ,
          
           as
           he
           terms
           it
           (
           which
           how
           ●ar
           he
           chargeth
           on
           me
           may
           be
           seen
           by
           his
           Questions
           to
           me
           set
           down
           here
           sect
           .
           63.
           )
           one
           Blashfield
           a
           bookseller
           in
           Lempster
           hath
           openly
           reviled
           me
           at
           the
           close
           of
           my
           Sermon
           while
           I
           was
           in
           the
           Pulpit
           Decemb.
           26.
           1656.
           though
           I
           then
           refuted
           the
           Quakers
           ,
           and
           told
           me
           ,
           
             if
             there
             were
             no
             Anabaptist
             there
             would
             be
             no
             Quaker
          
           ;
           and
           somewhat
           afore
           Mr.
           Farmer
           a
           preacher
           in
           Bristol
           making
           a
           relation
           of
           
             James
             Naylors
          
           riding
           into
           Bristol
           ,
           prints
           a
           passage
           in
           a
           private
           letter
           ,
           which
           he
           with
           much
           ado
           signifies
           to
           mee
           was
           written
           by
           Mr.
           
             Robert
             Breton
          
           of
           Pembridge
           in
           Herefordshire
           but
           four
           miles
           from
           me
           ,
           in
           which
           I
           am
           charged
           to
           say
           ,
           that
           in
           a
           Sermon
           which
           I
           disavow
           in
           my
           writings
           upon
           the
           report
           at
           table
           of
           a
           man
           of
           this
           Town
           ,
           who
           (
           what
           ever
           his
           qualities
           be
           )
           being
           pressed
           twice
           by
           me
           ,
           once
           before
           some
           of
           the
           most
           intelligent
           and
           indifferent
           men
           here
           ,
           another
           time
           before
           all
           or
           the
           most
           part
           of
           the
           Governours
           
           of
           this
           Town
           ,
           to
           deal
           plainly
           whether
           I
           did
           speak
           those
           words
           which
           Mr.
           Farmer
           hath
           printed
           doth
           refuse
           to
           do
           it
           ,
           shuffles
           in
           his
           answers
           ,
           and
           will
           neither
           affirm
           nor
           deny
           it
           .
           Such
           dealings
           as
           these
           from
           men
           reputed
           godly
           ,
           preachers
           of
           the
           Gospel
           ,
           some
           of
           them
           fellow-sufferers
           for
           the
           common
           cause
           of
           reformation
           ,
           and
           by
           the
           same
           Covenant
           engaged
           to
           it
           ,
           do
           make
           me
           amazed
           to
           see
           what
           strange
           courses
           the
           intemperate
           zeal
           of
           Paedobaptists
           carries
           them
           ,
           discerning
           thereby
           what
           a
           malignity
           of
           spirit
           they
           have
           towards
           me
           ,
           who
           have
           so
           far
           as
           I
           can
           remember
           done
           no
           such
           thing
           to
           them
           ,
           nor
           have
           been
           wanting
           in
           any
           good
           office
           I
           could
           do
           for
           them
           with
           a
           good
           conscience
           ,
           but
           willing
           to
           joyn
           with
           godly
           dissenters
           in
           the
           common
           Cause
           of
           Christ.
           Nor
           do
           I
           finde
           any
           relenting
           in
           
             Mr.
             Baxter
          
           ,
           but
           as
           he
           shews
           his
           spirit
           in
           his
           letters
           printed
           here
           sect
           .
           53
           ,
           63.
           so
           by
           his
           preaching
           at
           
             Bowdley
             May
          
           4
           ▪
           1656.
           in
           which
           he
           gave
           ten
           frivolous
           reasons
           for
           his
           practise
           of
           Infant-baptism
           ,
           for
           the
           confirming
           of
           his
           party
           who
           opposed
           my
           preaching
           there
           at
           that
           time
           ,
           and
           since
           ,
           and
           by
           the
           late
           passages
           in
           most
           of
           his
           writings
           ,
           and
           in
           his
           last
           book
           of
           
             Conversion
             p.
          
           109.
           
           I
           finde
           him
           still
           the
           same
           he
           was
           .
           
             No
             doubt
          
           (
           saith
           he
           )
           
             but
             God
             doth
             pardon
             original
             sin
             to
             multitude
             of
             infants
             by
             the
             bloud
             of
             Christ
             ,
             through
             the
             Covenant
             of
             grace
             which
             is
             made
             to
             the
             faithfull
             and
             their
             seed
             ,
             and
             this
             pardon
             bestowed
             by
             the
             Covenant
             is
             sealed
             by
             baptism
             which
             more
             solemnly
             conferreth
             it
             .
             It
             is
             most
             probable
             that
             God
             doth
             also
             make
             some
             change
             on
             the
             hearts
             of
             infants
             ,
             secretly
             giving
             some
             seed
             of
             inward
             grace
             before
             or
             in
             their
             baptism
             .
          
           And
           p.
           299.
           he
           hath
           this
           fool●sh
           passage
           .
           
             Others
             withdraw
             upon
             pretence
             we
             are
             unbaptized
             ,
             to
             which
             end
             they
             must
             coin
             a
             new
             baptism
             ,
             or
             else
             they
             are
             at
             a
             loss
             .
             And
             their
             arguing
             with
             〈◊〉
             will
             be
             much
             like
             the
             Papists
             ,
             in
             the
             point
             of
             Transubstantiation
             ,
             which
             requireth
             that
             men
             renounce
             their
             sense
             and
             say
             ,
             that
             they
             see
             not
             that
             which
             they
             se●
             ,
             and
             feel
             not
             or
             tast
             not
             that
             which
             indeed
             they
             feel
             and
             tast
             ,
             and
             then
             they
             may
             come
             to
             be
             in
             the
             right
             ;
             and
             so
             we
             must
             beleeve
             that
             we
             see
             none
             baptized
             in
             our
             Churches
             ,
             nor
             hear
             it
             ,
             nor
             know
             of
             any
             such
             thing
             ,
             and
             then
             we
             may
             come
             to
             be
             a
             Church
             :
          
           As
           if
           the
           arguing
           were
           that
           there
           is
           nothing
           which
           Paedobaptists
           call
           baptism
           in
           their
           Churches
           ,
           not
           ,
           there
           is
           nothing
           that
           may
           bee
           truely
           called
           Christian
           baptism
           according
           to
           Christs
           institution
           ,
           and
           then
           p.
           300.
           after
           his
           fashion
           when
           he
           wants
           arguments
           ,
           he
           adds
           .
           
             Oh
             if
             it
             were
             the
             will
             of
             God
             that
             we
             could
             have
             as
             clear
             light
             in
             some
             other
             weighty
             points
             as
             we
             have
             in
             Scripture
             for
             the
             baptism
             of
             the
             children
             of
             beleevers
             ,
             how
             much
             would
             it
             do
             to
             quiet
             the
             understandings
             of
             many
             that
             are
             willing
             to
             know
             !
          
           I
           dare
           not
           say
           it
           is
           a
           wonder
           to
           me
           to
           finde
           such
           passages
           in
           
             Mr.
             Baxter
          
           ,
           
           but
           having
           examined
           his
           book
           
             of
             baptism
             ,
             his
             ten
             reasons
             for
             his
             practise
             of
             Infant
             baptism
          
           delivered
           
             in
             Bewdley
             Chappel
             May
          
           4.
           1656.
           
           
             His
             Letters
          
           to
           me
           1655.
           set
           down
           here
           sect
           .
           53
           ,
           &c.
           I
           cannot
           but
           bemoan
           the
           sad
           condition
           ,
           first
           of
           Ministers
           and
           people
           who
           are
           carried
           away
           with
           such
           shallow
           disputings
           ,
           and
           confident
           speeches
           as
           Mr.
           Baxter
           hath
           used
           in
           these
           writings
           .
           2.
           
           Of
           my self
           ,
           and
           all
           who
           go
           about
           to
           cleer
           truth
           ,
           that
           they
           be
           necessi●ated
           to
           stir
           up
           such
           a
           nest
           of
           Wasps
           and
           Hornets
           ▪
           as
           these
           have
           shewed
           themselves
           to
           be
           who
           have
           opposed
           me
           ,
           if
           th●y
           do
           never
           so
           brotherly
           and
           fairly
           and
           regularly
           declare
           their
           judgments
           contrary
           to
           the
           common
           received
           tenents
           .
           Yet
           I
           must
           confess
           two
           things
           have
           somewhat
           refreshed
           mee
           against
           the
           hard
           censures
           of
           those
           whom
           Mr.
           Blake
           mentions
           and
           the
           rest
           ,
           the
           one
           that
           His
           Highness
           ,
           and
           Council
           and
           the
           Parliament
           since
           (
           as
           I
           am
           informed
           )
           confirming
           the
           Ordinance
           for
           approbation
           of
           publique
           Preachers
           seem
           to
           have
           better
           though●s
           of
           me
           in
           putting
           that
           trust
           on
           me
           ,
           th●
           other
           that
           (
           to
           mention
           no
           other
           )
           two
           of
           the
           ablest
           acutest
           and
           well
           read
           Divines
           and
           accurate
           Dispu●an●s
           ,
           which
           I
           have
           known
           the
           University
           of
           Oxford
           in
           my
           time
           to
           have
           bred
           ,
           and
           who
           have
           been
           thought
           sit
           for
           the
           Divinity
           Chair
           ,
           have
           had
           far
           other
           conceits
           of
           my
           writings
           then
           these
           have
           had
           ,
           the
           one
           not
           long
           after
           the
           publishing
           of
           my
           Examen
           ,
           expressing
           his
           rejoycing
           to
           see
           so
           accurate
           and
           scholastical
           a
           discussing
           of
           the
           point
           ,
           which
           he
           found
           not
           in
           the
           Assembly
           ,
           wishing
           he
           had
           known
           of
           it
           afore
           the
           publishing
           of
           it
           that
           he
           might
           have
           prefixed
           an
           Epistle
           ,
           yet
           wishing
           it
           had
           been
           written
           in
           Latin
           ,
           as
           foreseeing
           that
           the
           publishing
           it
           in
           English
           was
           likely
           to
           beget
           me
           more
           trouble
           ,
           then
           it
           would
           have
           done
           if
           printed
           in
           Latin
           ;
           the
           other
           who
           since
           that
           wrote
           thus
           to
           me
           .
           
             I
             am
             a
             friend
             to
             your
             person
             (
             whom
             I
             have
             known
             (
             though
             not
             known
             to
             you
             )
             this
          
           31.
           
             years
             )
             and
             to
             your
             opinion
             too
             (
             as
             to
             the
             main
             of
             it
             )
             for
             I
             beleeve
             and
             know
             ,
             that
             there
             is
             neither
             precept
             nor
             practise
             in
             Scripture
             for
             Paedobaptism
             ▪
             nor
             any
             just
             evidence
             for
             it
             for
             about
             two
             hundred
             years
             after
             Christ.
             The
             first
             who
             bears
             witness
             to
             Infant
             baptism
             prastised
             in
             the
             Church
             is
          
           Tertullian
           ▪
           
             but
             so
             as
             he
             expres●●d
             slik●s
             and
             condemnes
             it
             as
             an
             unwarrantable
             and
             irrational
             custom●
             :
             and
          
           Naxianzen
           
             a
             good
             while
             after
             him
             (
             in
             his
             Oration
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             dislikes
             it
             too
             ,
             and
             would
             not
             have
             infants
             brought
             to
             baptism
             till
             they
             were
             of
             some
             age
             and
             able
             to
             answer
             for
             themselves
             .
             Sure
             I
             am
             that
             in
             the
             Primitive
             times
             they
             were
             first
             to
             be
          
           Catechumini
           ,
           ●f
           then
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           illuminati
           ,
           or
           baptizati
           ,
           
             and
             that
             not
             onely
             children
             〈◊〉
             Pagans
             ▪
             or
             Pagans
             converted
             ,
             but
             children
             of
             Christian
             parents
             ,
          
           Na●ianzen
           
             (
             though
             a
             Bishops
             son
             )
             being
             not
             baptized
             till
             he
             was
             about
          
           30.
           
           
             years
             of
             age
             ,
             as
             appears
             in
             his
             life
             ,
             and
             the
             like
             is
             evident
             of
             some
             others·
             The
             truth
             is
             ,
             I
             beleeve
             P●dobaptism
             did
             (
             how
             or
             by
             whom
             I
             know
             not
             )
             come
             in
             in
             the
          
           2d
           .
           
             Century
             and
             in
             the
          
           3d.
           and
           4th
           .
           
             began
             to
             be
             practised
             (
             though
             not
             generally
             )
             and
             defended
             as
             lawfull
             from
             that
             text
             (
             grosly
             misunderstood
             )
          
           Jo.
           3.5
           .
           
             Vpon
             the
             like
             gross
             mistake
             of
          
           Jo.
           6.53
           .
           
             they
             did
             for
             many
             Centuries
             (
             both
             in
             the
          
           Greek
           and
           Latin
           
             Church
             )
             communicate
             infants
             and
             give
             them
             the
             Lords
             Supper
             ,
             and
             I
             confess
             they
             might
             do
             both
             as
             well
             as
             either
             :
             But
             although
             they
             baptized
             some
             infants
             and
             thought
             it
             lawfull
             so
             to
             do
             ,
             yet
          
           Augustin
           
             was
             the
             first
             that
             ever
             said
             it
             was
             necessary
          
           inde
           durus
           pater
           infantum
           .
           
             I
             have
             read
             what
             my
             learned
             and
             worthy
             friend
          
           Dr.
           Hammond
           ,
           Mr.
           Baxter
           
             and
             others
             say
             in
             defence
             of
             it
             ,
             and
             (
             I
             confess
             )
             I
             wonder
             not
             a
             little
             that
             men
             of
             such
             great
             parts
             should
             say
             so
             much
             to
             so
             little
             purpose
             ,
             for
             I
             have
             not
             yet
             seen
             any
             thing
             like
             an
             argument
             for
             it
             .
          
           Nor
           is
           it
           a
           small
           case
           to
           me
           that
           I
           finde
           after
           all
           Mr.
           Baxters
           shamefull
           and
           vain
           arguings
           against
           the
           truth
           ,
           and
           injurious
           dealings
           with
           me
           and
           the
           baptized
           Christians
           ,
           with
           whom
           I
           hold
           Communion
           ,
           that
           yet
           at
           last
           ,
           though
           quite
           besides
           his
           intentions
           ,
           he
           hath
           so
           befriended
           our
           cause
           as
           to
           lend
           us
           twenty
           good
           arguments
           against
           Infant
           baptism
           ,
           in
           his
           2d
           .
           
             disputation
             of
             right
             to
             Sacraments
          
           ,
           in
           the
           close
           of
           the
           16th
           .
           saying
           thus
           p.
           156.
           
           
             I
             conclude
             that
             all
             examples
             of
             baptism
             in
             Scripture
             do
             mention
             onely
             the
             administration
             of
             it
             to
             the
             professors
             of
             saving
             faith
             :
             and
             the
             precepts
             give
             us
             no
             other
             direction
             .
             And
          
           I
           
             provoke
             Mr.
          
           Blake
           
             (
             as
             far
             as
             is
             seemly
             for
             me
             to
             do
             )
             to
             name
             one
             precept
             for
             baptizing
             any
             other
             ,
             and
             make
             it
             good
             if
             he
             can
             .
          
           I
           know
           what
           he
           will
           pretend
           ,
           that
           he
           intended
           th●s
           onely
           against
           Mr.
           Blakes
           opinion
           of
           baptizing
           upon
           a
           dogmatical
           faith
           and
           he
           means
           what
           he
           argues
           onely
           in
           the
           case
           of
           adult
           persons
           .
           But
           that
           doth
           not
           avoid
           his
           own
           arguments
           against
           himself
           ,
           though
           he
           otherwise
           intended
           ;
           nor
           will
           his
           evasion
           serve
           till
           he
           prove
           ,
           that
           there
           is
           a
           different
           precept
           or
           example
           for
           baptizing
           Infants
           from
           that
           of
           baptizing
           adult
           persons
           ,
           or
           that
           any
           are
           to
           be
           accounted
           beleevers
           or
           disciples
           by
           their
           parents
           o●
           ,
           as
           his
           term
           is
           ,
           proparents
           profession
           ,
           which
           will
           never
           be
           done
           by
           him
           .
           I
           will
           not
           say
           as
           Mr.
           Blake
           saith
           some
           have
           said
           of
           me
           ,
           that
           it
           is
           not
           possible
           but
           he
           goes
           against
           the
           dictates
           of
           his
           own
           conscience
           :
           But
           this
           I
           dare
           boldly
           say
           ,
           that
           Mr.
           Baxter
           hath
           strongly
           disputed
           against
           Inf●nt
           Baptism
           in
           the
           place
           forenamed
           ,
           pag.
           53.
           asserting
           and
           proving
           Arg.
           1.
           
           
             We
             must
             not
             baptize
             any
             who
             profess
             not
             true
             repentance
             ,
          
           pag.
           62.
           
           Arg.
           2.
           
           
             We
             must
             baptize
             no
             man
             that
             first
             professeth
             not
             to
             bel●eve
             in
             God
             ,
          
           ●
           .
           68.
           
           Argum.
           3.
           
           
             It
             's
             the
             very
             nature
             or
             appointed
             use
             of
             the
             external
             part
             of
             Baptism
             it self
             (
             yea
             essential
             to
             it
             )
             to
             signifie
             and
             profess
             
             the
             saving
             faith
             and
             repentance
             of
             the
             baptized
             ,
          
           pag.
           710.
           arg
           .
           4.
           
             we
             must
             baptize
             none
             that
             profess
             not
             their
             consent
             to
             enter
             themselves
             presently
             into
             the
             Covenant
             of
             grace
             with
             God
             in
             Christ
             ,
          
           p.
           79.
           arg
           .
           5.
           
             we
             must
             not
             baptize
             any
             without
             the
             profession
             of
             that
             faith
             and
             repentance
             which
             are
             made
             the
             condition
             of
             remission
             of
             sins
          
           ;
           the
           rest
           have
           speeches
           to
           like
           purpose
           ,
           in
           which
           though
           he
           puts
           in
           sometimes
           [
           
             and
             their
             seed
          
           ]
           yet
           his
           proofs
           do
           all
           overthrow
           that
           his
           own
           addition
           ,
           and
           tear
           off
           his
           patch
           which
           he
           hath
           printed
           to
           his
           argumen●
           ,
           and
           as
           fully
           militate
           against
           his
           book
           
             of
             baptism
          
           as
           
             Mr.
             Blakes
          
           tenet
           ;
           so
           that
           to
           me
           it
           seems
           that
           by
           Divine
           providence
           without
           his
           intention
           ,
           
             una
             eademque
             manus
             vulnus
             opemque
             tulit
          
           :
           Nor
           do
           I
           think
           but
           that
           if
           conscientious
           Christians
           chiefly
           Schollers
           ,
           would
           read
           over
           that
           second
           disputation
           ,
           they
           would
           be
           satisfied
           that
           infants
           ought
           not
           to
           be
           baptized
           but
           themselves
           ,
           and
           that
           
             Mr.
             Baxter
          
           hath
           cheated
           the
           world
           by
           his
           book
           
             of
             baptism
          
           ,
           and
           shewed
           himself
           therein
           an
           inconsiderate
           writer
           .
           But
           however
           this
           fall
           out
           ,
           it
           is
           a
           great
           rejoycing
           to
           my
           soul
           ,
           that
           God
           hath
           so
           long
           preserved
           my
           life
           and
           strength
           though
           now
           declining
           ,
           to
           finish
           this
           part
           of
           the
           Review
           also
           ,
           and
           to
           see
           that
           part
           of
           it
           printed
           which
           is
           in
           answer
           to
           
             Mr.
             Baxters
          
           second
           main
           argument
           in
           his
           book
           of
           baptism
           ,
           about
           his
           pretended
           ordinance
           of
           infants
           visible
           Church-membership
           and
           its
           repeal
           ,
           which
           some
           have
           given
           out
           as
           unanswerable
           ,
           because
           this
           answer
           hath
           been
           so
           long
           in
           publishing
           ;
           not
           considering
           that
           besides
           the
           not
           knowing
           of
           his
           minde
           about
           it
           till
           1655.
           
           I
           have
           been
           necessitated
           to
           answer
           many
           others
           ,
           and
           together
           with
           my
           constant
           labours
           ,
           some
           other
           employments
           extraordinary
           with
           domestick
           distractions
           ,
           necessity
           of
           respect
           to
           my
           bodily
           strength
           ,
           want
           of
           help
           of
           books
           in
           some
           points
           ,
           of
           learned
           men
           to
           whom
           I
           might
           have
           recourse
           ,
           of
           an
           amanuensis
           ,
           and
           chiefly
           the
           difficulty
           of
           getting
           it
           printed
           by
           reason
           of
           the
           great
           charge
           ,
           which
           this
           book
           amounts
           to
           ,
           and
           yet
           is
           not
           so
           readily
           put
           off
           as
           other
           smaller
           writings
           ,
           and
           such
           as
           sute
           more
           with
           the
           minde
           of
           Readers
           ,
           of
           whom
           few
           seem
           to
           search
           after
           truth
           impartially
           ,
           especially
           in
           controversies
           of
           this
           kinde
           .
           In
           this
           which
           is
           done
           my
           witness
           is
           in
           heaven
           how
           faithfully
           and
           sincerely
           I
           have
           dealt
           ,
           which
           makes
           me
           slight
           the
           unrighteous
           censures
           of
           those
           
             Mr.
             Blake
          
           mentions
           ,
           of
           
             Mr.
             Baxter
          
           ,
           Mr.
           Firmin
           Mr.
           Gattaker
           ,
           Mr.
           Ford
           ,
           Mr.
           Crag
           and
           the
           rest
           .
           And
           for
           
             Mr.
             John
             Goodwin
          
           who
           so
           much
           magnifies
           
             Mr.
             Baxters
          
           book
           ,
           I
           wish
           he
           and
           Mr.
           Horn
           his
           second
           would
           read
           this
           writing
           ,
           which
           I
           take
           to
           be
           a
           sufficient
           answer
           ,
           with
           the
           two
           fore-parts
           of
           this
           Review
           ,
           to
           what
           is
           said
           by
           
             Mr.
             Baxter
          
           and
           themselves
           in
           the
           point
           of
           Infant-baptism
           .
           As
           for
           the
           point
           of
           Schism
           or
           Separation
           which
           Mr.
           Baxter
           ,
           and
           he
           charge
           Anabaptists
           
           with
           ,
           I
           take
           my self
           no
           further
           concerned
           then
           mine
           own
           fact
           ,
           which
           if
           they
           can
           prove
           to
           have
           been
           unbrotherly
           or
           unrighteous
           ,
           I
           hope
           God
           wil
           so
           frame
           my
           heart
           as
           to
           testifie
           my
           repentance
           :
           if
           not
           ,
           I
           advise
           them
           to
           take
           heed
           of
           rash
           judging
           ,
           and
           all
           their
           followers
           of
           following
           them
           in
           that
           sin
           .
           If
           the
           objection
           be
           still
           set
           on
           foot
           ,
           That
           those
           that
           are
           ,
           as
           they
           term
           us
           ,
           Anabaptists
           ,
           do
           fall
           into
           many
           false
           opinions
           ,
           prove
           Quake●s
           &c.
           
           I
           wish
           them
           better
           to
           examine
           reports
           of
           us
           ,
           then
           Mr.
           Farmer
           ,
           Mr.
           Breton
           ,
           and
           others
           have
           done
           of
           me
           afore
           they
           spread
           them
           ,
           and
           to
           look
           into
           the
           state
           of
           the
           societies
           of
           their
           own
           judgement
           ,
           who
           if
           they
           be
           not
           guilty
           of
           such
           fallings
           ,
           I
           shall
           rejoyce
           with
           them
           ,
           and
           hope
           they
           will
           learn
           to
           pitty
           and
           endeavour
           to
           restore
           those
           who
           are
           fallen
           in
           the
           spirit
           of
           meekness
           ;
           if
           they
           be
           ,
           that
           they
           will
           remember
           that
           it
           should
           be
           no
           more
           objected
           to
           us
           then
           to
           themselves
           .
           For
           my
           own
           part
           ,
           I
           hope
           I
           shall
           not
           abet
           any
           such
           errour
           ,
           nor
           do
           I
           know
           of
           any
           such
           errours
           or
           miscarriages
           in
           the
           Churches
           to
           which
           I
           have
           associated
           which
           are
           not
           opposed
           and
           censured
           by
           us
           :
           Nor
           do
           I
           think
           it
           equal
           we
           should
           be
           charged
           with
           that
           errour
           or
           miscarriage
           which
           we
           condemn
           .
           And
           I
           make
           bold
           to
           admonish
           Paedobaptists
           in
           the
           Lord
           ,
           that
           they
           take
           heed
           of
           those
           practises
           which
           tend
           to
           the
           disquieting
           ,
           defaming
           ,
           hindering
           their
           brethren
           in
           the
           work
           of
           Christ
           because
           of
           the
           supposed
           errour
           ,
           as
           they
           term
           it
           ,
           of
           Anabaptism
           ,
           lest
           they
           happily
           fight
           against
           God
           ,
           and
           wrong
           their
           brethren
           ,
           remembring
           that
           
             he
             that
             doth
             wrong
             shall
             receive
             for
             ,
             the
             wrong
             he
             hath
             done
             ,
             and
             there
             is
             no
             respect
             of
             persons
          
           with
           God
           ,
           Col.
           3.25
           .
           And
           to
           the
           end
           they
           may
           search
           their
           own
           consciences
           ,
           and
           rightly
           judge
           of
           themselves
           ,
           I
           presume
           they
           may
           do
           well
           to
           lay
           to
           heart
           th●se
           following
           qu●stions
           .
           1.
           
           Whether
           it
           be
           not
           a
           manifest
           perverting
           of
           the
           Gospel
           of
           Christ
           ,
           to
           maintain
           that
           the
           Covenant
           of
           Gospel
           grace
           is
           made
           to
           each
           beleever
           and
           his
           seed
           .
           2.
           
           Whether
           it
           be
           not
           against
           the
           Gospel
           to
           maintain
           ,
           that
           the
           command
           of
           Circumcision
           Gen.
           17.
           doth
           any
           way
           bind
           Christian
           beleevers
           now
           in
           their
           practise
           ?
           3.
           
           Whether
           it
           be
           nor
           against
           the
           Gospel
           to
           entitle
           p●rsons
           to
           the
           Church
           visible
           Christian
           by
           their
           natural
           generation
           of
           beleevers
           ?
           4.
           
           Whether
           it
           be
           not
           a
           manifest
           will-worship
           to
           practise
           the
           positive
           Rite
           of
           Infant-Baptism
           as
           Gods
           worship
           ,
           which
           is
           confest
           to
           have
           neither
           precept
           nor
           example
           in
           the
           New
           Testament
           ?
           5.
           
           Whether
           it
           be
           not
           a
           profanation
           of
           Baptism
           to
           use
           it
           otherwise
           then
           Christ
           appointed
           ?
           6.
           
           Whether
           by
           justifying
           Infant
           Baptism
           ,
           the
           relinquish●ng
           of
           many
           Popish
           and
           Prelatical
           ceremonies
           which
           have
           as
           much
           of
           reason
           ,
           tradition
           ,
           authority
           of
           the
           Church
           as
           it
           ,
           be
           not
           condemned
           ?
           7.
           
           Whether
           it
           be
           not
           an
           oppression
           ,
           and
           exercising
           of
           dominion
           over
           mens
           consciences
           ,
           to
           tie
           them
           to
           acknowledge
           Sacraments
           
           to
           be
           in
           their
           nature
           seals
           of
           the
           Covenant
           of
           grace
           which
           the
           Scripture
           terms
           not
           so
           ,
           nor
           can
           be
           proved
           plainly
           from
           it
           ,
           and
           to
           impose
           on
           
             them
             the
             practise
          
           of
           Infant
           baptism
           under
           pain
           of
           guilt
           of
           sin
           which
           Christ
           never
           appo●nt●d
           ?
           8.
           
           Whether
           it
           be
           not
           manifest
           hypocrisie
           to
           oppose
           the
           Cross
           ,
           Surplice
           ,
           &c.
           and
           to
           be
           zealous
           for
           Infant
           baptism
           ?
           9.
           
           Whether
           they
           who
           justifie
           Infant
           baptism
           and
           oppose
           baptism
           of
           Believers
           at
           age
           confessed
           to
           be
           according
           to
           the
           institution
           of
           Christ
           and
           primitive
           practise
           ,
           are
           not
           partial
           in
           Gods
           Law
           and
           may
           expect
           to
           be
           made
           contemptible
           before
           all
           the
           people
           ?
           10.
           
           Whether
           they
           who
           do
           so
           ,
           do
           not
           break
           the
           solemn
           Covenant
           of
           endeavouring
           reformation
           according
           to
           Gods
           word
           ?
           11.
           
           How
           they
           that
           say
           they
           baptize
           infants
           into
           the
           Name
           of
           Christ
           ,
           who
           sprinkle
           or
           powr
           onely
           some
           water
           on
           them
           ,
           without
           any
           profession
           of
           the
           infant
           can
           be
           acquitted
           from
           saying
           falsly
           ?
           12.
           
           By
           what
           rule
           those
           who
           are
           acknowledged
           visible
           Church-members
           in
           infancy
           c●n
           be
           denied
           the
           Lords
           Supper
           ?
           13.
           
           Whether
           it
           be
           not
           a
           signe
           that
           Paedobaptism
           is
           not
           according
           to
           rule
           ,
           when
           there
           are
           so
           many
           differences
           about
           the
           title
           to
           it
           between
           Papists
           and
           Protestants
           ,
           and
           the
           ablest
           Protestants
           themselves
           ?
           14.
           
           How
           they
           can
           make
           good
           the
           regularity
           of
           Church-consti●ution
           ,
           and
           the
           ordination
           of
           Elders
           ,
           who
           have
           no
           other
           baptism
           but
           that
           in
           infancy
           ?
           15.
           
           How
           they
           can
           be
           free
           from
           the
           guilt
           of
           hardening
           souls
           in
           deadly
           presumption
           ,
           who
           avouch
           the
           Christianity
           of
           infants
           by
           natural
           birth
           ,
           and
           Infant
           baptism
           which
           is
           the
           great
           plea
           of
           ignorant
           and
           profane
           persons
           on
           which
           they
           rest
           ?
           16.
           
           Whether
           it
           be
           not
           a
           signe
           of
           injustice
           and
           want
           of
           love
           to
           truth
           ,
           or
           adherence
           to
           a
           party
           ,
           in
           them
           that
           will
           read
           and
           hear
           what
           one
           party
           saith
           for
           Infant
           baptism
           ,
           and
           refuse
           to
           read
           or
           he●r
           what
           the
           oppos●●s
           say
           ,
           though
           they
           bring
           the
           plain
           institution
           of
           Christ
           and
           his
           Apostles
           practise
           for
           them
           ?
           17.
           
           Whether
           it
           be
           not
           an
           unrighteous
           course
           to
           charge
           the
           miscariages
           of
           persons
           either
           dead
           or
           strangers
           ,
           on
           that
           doctrine
           or
           practise
           which
           countenanceth
           not
           them
           ,
           or
           to
           persons
           who
           are
           no
           way
           abettors
           of
           them
           becaus
           of
           agreement
           in
           one
           opinion
           ?
           18.
           
           Whether
           division
           or
           Schism
           is
           not
           chiefly
           to
           be
           imputed
           to
           those
           who
           violently
           oppose
           &
           inveigh
           against
           their
           Brethren
           for
           holding
           &
           practising
           that
           which
           they
           conceive
           themselves
           bound
           to
           do
           by
           the
           plain
           command
           of
           Christ
           which
           their
           opposites
           do
           acknowledge
           ?
           19.
           
           Whether
           such
           as
           impose
           Infan
           baptism
           on
           their
           Brethren
           who
           hold
           the
           faith
           and
           baptism
           confess●d
           to
           be
           from
           Christ
           ,
           and
           deal
           rigorously
           with
           them
           for
           not
           owning
           i●
           ,
           do
           not
           as
           the
           Papists
           ,
           who
           impose
           with
           cruelty
           their
           own
           addi●ions
           o●
           those
           who
           otherwise
           are
           not
           denied
           to
           hold
           th●
           true
           faith
           a●d
           pract●s●
           ?
           20.
           
           Whether
           such
           pretenc●s
           as
           are
           made
           for
           Infant
           baptism
           ,
           and
           the
           imagined
           evil
           of
           Anabaptism
           ,
           can
           be
           a
           sufficient
           plea
           for
           
           baptism
           ,
           and
           the
           imagined
           evil
           of
           Anabaptism
           can
           be
           a
           su●f●cient
           plea
           for
           any
           truly
           godly
           person
           to
           neglect
           that
           baptism
           which
           Christ
           hath
           so
           strictly
           commanded
           Mat.
           28.19
           .
           Mar.
           16.16
           .
           &
           the
           Apostles
           constantly
           practised
           ?
           And
           sith
           Mr.
           Baxter
           hath
           with
           so
           much
           earnestness
           ministred
           so
           many
           interrogatories
           to
           me
           ,
           I
           shall
           take
           the
           boldness
           to
           advise
           him
           to
           consider
           his
           own
           ways
           .
           1.
           
           In
           giving
           such
           a
           title
           to
           his
           book
           of
           
             Pl●in
             Scripture
             proof
             of
             Infants
             baptism
             ,
          
           when
           there
           is
           not
           one
           text
           in
           all
           his
           Book
           which
           speaks
           plainly
           or
           obscurely
           for
           it
           ,
           yea
           it
           's
           confessed
           by
           himself
           ,
           that
           it
           
             is
             not
             plainly
             determined
             in
             Scripture
             ,
          
           p.
           3.
           
             and
             is
             so
             dark
             in
             Scripture
             that
             the
             controversie
             is
             become
             hard
          
           p.
           301.
           2.
           
           In
           his
           abusing
           so
           many
           texts
           of
           Scripture
           as
           he
           ha●h
           done
           ,
           chiefly
           the
           institution
           of
           Bap●ism
           Matth.
           28
           19.
           for
           infant
           Baptism
           ,
           as
           if
           they
           were
           disciples
           appointed
           there
           to
           be
           baptized
           ,
           which
           is
           sufficiently
           refuted
           by
           himself
           in
           many
           places
           
             of
             Baptism
          
           ,
           p.
           299
           ,
           300.
           
             of
             the
             right
             to
             Sacraments
          
           from
           p.
           91
           ,
           to
           96.
           3.
           
           In
           coyning
           a
           new
           title
           to
           Baptism
           by
           the
           profession
           of
           parents
           or
           pro
           parents
           ,
           of
           which
           the
           Scripture
           is
           altogether
           silent
           .
           4.
           
           In
           his
           devising
           ●n
           ordinanc●
           of
           infants
           visible
           membership
           in
           the
           Christian
           Church
           ,
           of
           which
           there
           is
           no
           foot
           step
           in
           all
           the
           Bible
           .
           5.
           
           In
           his
           many
           years
           clamorous
           abuses
           ,
           and
           some
           kind
           of
           violent
           persecutions
           of
           my self
           and
           others
           of
           my
           judgement
           for
           not
           acknowledging
           these
           figments
           of
           his
           ,
           but
           promoting
           reformation
           of
           Baptism
           according
           to
           our
           duty
           .
           6.
           
           In
           his
           unbrotherly
           printing
           my
           answers
           I
           made
           in
           the
           dispute
           at
           
             Bewdley
             Jan.
          
           1.
           1649.
           without
           so
           much
           as
           acquainting
           me
           with
           it
           though
           living
           near
           him
           .
           7.
           
           In
           blazing
           it
           abroad
           that
           he
           had
           driven
           me
           to
           gross
           absurdities
           ,
           which
           yet
           he
           hath
           not
           in
           his
           answer
           to
           the
           17.
           sect
           .
           of
           of
           my
           praecursor
           or
           elsewhere
           shewed
           to
           be
           so
           .
           8.
           
           In
           his
           light
           passing
           over
           my
           urging
           his
           own
           words
           against
           infant
           baptism
           ,
           about
           Christs
           institution
           Mat.
           28.19
           .
           in
           my
           praecurs
           .
           p.
           66.
           in
           his
           
             Praefest
             .
             morat
          
           .
           sect
           .
           16.
           which
           is
           noted
           in
           the
           2d
           .
           Part
           of
           the
           Review
           ,
           p.
           66
           ,
           67.
           which
           sure
           being
           from
           Christs
           institution
           ,
           deserved
           better
           consideration
           .
           9.
           
           In
           condemning
           our
           rejection
           of
           infant
           Baptism
           ,
           though
           but
           an
           humane
           tradition
           ,
           on
           no
           better
           grounds
           then
           Papists
           build
           many
           of
           their
           ceremonies
           which
           he
           condemns
           ,
           in
           asserting
           the
           Covenant
           of
           grace
           to
           the
           faithfull
           and
           their
           seed
           ,
           which
           in
           disputes
           against
           Arminians
           is
           commonly
           denied
           by
           Contraremonstrants
           .
           10
           ▪
           In
           his
           many
           false
           accusations
           of
           me
           as
           a
           
             sect
             master
             disturber
             of
             the
             Church
             ,
          
           which
           he
           cannot
           prove
           ,
           in
           his
           scornfull
           expressions
           in
           the
           dispute
           and
           his
           books
           ,
           in
           his
           injurious
           insinuations
           of
           me
           ,
           as
           if
           I
           were
           blinded
           or
           hardened
           ,
           occasioned
           the
           rise
           of
           Quakerism
           and
           other
           errours
           ,
           thereby
           indirectly
           creating
           odium
           to
           me
           and
           to
           the
           truth
           ,
           and
           which
           is
           worst
           of
           all
           ,
           weakning
           my
           hands
           in
           the
           work
           of
           Christ
           ,
           and
           particularly
           in
           taking
           off
           my
           quondam
           hearers
           at
           Bewdley
           
           from
           hearing
           me
           ,
           or
           permitting
           me
           there
           to
           preach
           in
           publike
           .
           None
           of
           which
           ,
           nor
           any
           of
           the
           rest
           of
           his
           evil
           suggestions
           of
           me
           or
           the
           people
           baptized
           there
           or
           elsewhere
           ,
           I
           pray
           God
           may
           be
           laid
           to
           his
           charge
           .
        
         
           I
           have
           no
           more
           to
           add
           ,
           but
           to
           commend
           the
           reading
           of
           this
           and
           the
           other
           parts
           of
           the
           Review
           to
           thy
           care
           ,
           hoping
           that
           as
           the
           differences
           between
           the
           Cis-Jordan
           and
           
             Trans-Jordan
             Israelites
          
           ,
           and
           Peter
           and
           the
           circumcised
           Christians
           were
           composed
           by
           right
           in●elligence
           of
           their
           actions
           ,
           so
           it
           may
           be
           in
           this
           ,
           and
           that
           God
           will
           awaken
           the
           eyes
           of
           those
           who
           have
           opposed
           the
           truth
           I
           assert
           ,
           with
           devices
           of
           an
           anti-Evangelical
           Covenant
           of
           grace
           to
           Believers
           and
           their
           seed
           ,
           a
           Law
           and
           Ord●nance
           of
           infants
           visible
           Church
           membership
           no
           where
           extant
           ,
           of
           baptizing
           infants
           according
           to
           the
           Jewish
           pattern
           of
           baptizing
           Proselytes
           ,
           of
           an
           additional
           promise
           of
           casting
           elect
           children
           on
           elect
           parents
           ordinarily
           ,
           of
           a
           command
           in
           force
           now
           ,
           Gen.
           17.9
           .
           of
           Baptisms
           succession
           to
           Circumcision
           and
           fetching
           a
           rule
           from
           it
           ,
           of
           baptisms
           confer●ing
           Grace
           ,
           &c.
           will
           discern
           their
           errour
           ,
           and
           embrace
           that
           light
           which
           they
           have
           hitherto
           shut
           out
           ,
           and
           laying
           aside
           their
           vain
           disputes
           about
           the
           baptizing
           of
           Infants
           of
           not
           Churchmembers
           ,
           profane
           ,
           excommunicate
           parents
           ,
           or
           proparents
           and
           such
           like
           ,
           endeavour
           to
           restore
           that
           
             one
             Baptism
          
           which
           with
           that
           
             one
             faith
             once
             delivered
             to
             the
             Saints
             ,
          
           may
           bring
           the
           Churches
           of
           God
           to
           a
           right
           constitution
           and
           holy
           unity
           and
           order
           ,
           and
           without
           which
           a
           right
           reformation
           covenanted
           will
           not
           be
           ,
           and
           that
           go●ly
           pa●ents
           of
           tender
           consciences
           will
           take
           heed
           of
           bringing
           infants
           to
           baptism
           whereby
           it
           is
           profaned
           ,
           and
           discern
           that
           it
           is
           their
           own
           duty
           to
           be
           baptized
           in
           the
           name
           of
           Christ
           ,
           and
           that
           the
           
             use
             of
             baptism
          
           is
           ,
           as
           Mr.
           Baxter
           confesseth
           p.
           68
           
             Of
             right
             to
             Sacraments
             ,
             yea
             essential
             to
             it
             to
             signifie
             and
             profess
             the
             saving
             faith
             and
             repentance
             of
             the
             baptized
          
           (
           which
           sh●ws
           infants
           are
           not
           baptized
           ,
           sith
           th●y
           do
           not
           that
           which
           is
           essential
           to
           baptism
           and
           that
           which
           is
           essential
           must
           be
           in
           all
           )
           and
           not
           to
           look
           upon
           it
           as
           their
           childrens
           priviledge
           ,
           but
           as
           it
           was
           by
           Christ
           appointed
           ,
           by
           it
           engage
           themselves
           to
           follow
           the
           Lord
           JESUS
           ;
           which
           is
           the
           prayer
           of
        
         
           
             
               Thy
               loving
               Brother
               and
               real
               Servant
               in
               Christ
            
             ;
             JOHN
             TOMBES
             .
          
        
      
       
         
         
           The
           Contents
           .
        
         
           
             Sect.
             1.
             
             THe
             second
             argument
             against
             infant
             Baptism
             that
             it
             is
             will
             worship
             is
             confirmed
             .
          
           
             Sect.
             2.
             
             Dr.
             Homes
             his
             arguments
             to
             prove
             infant
             Baptism
             from
             Gen
             17.
             are
             examined
             .
          
           
             Sect.
             3.
             
             Mr.
             Drews
             argument
             for
             infant
             Baptism
             from
             Gen.
             17.
             is
             examined
             ,
             and
             it
             is
             shewed
             that
             there
             is
             not
             the
             same
             reason
             of
             infant
             Baptism
             as
             of
             infant
             Circumcision
             .
          
           
             Sect.
             4.
             
             The
             Covenant
             Gen.
             17.4
             ,
             5
             ,
             6
             ,
             7
             ,
             8.
             was
             a
             mixt
             covenant
             .
          
           
             Sect.
             5.
             
             Acts
             2.38
             ,
             39.
             proves
             not
             either
             the
             identity
             of
             covenant
             now
             with
             that
             to
             
               Abraham
               Gen.
            
             17.7
             .
             as
             it
             comprehends
             his
             natural
             seed
             ,
             nor
             the
             connexion
             between
             i●
             and
             ●aptizability
             .
          
           
             Sect.
             6.
             
             The
             argument
             of
             Mr.
             
               Josia●
               Church
            
             in
             his
             
               Divine
               warrant
               for
               infant
               baptism
            
             ,
             ●om
             their
             being
             judged
             in
             the
             promise
             of
             propriety
             in
             God
             is
             answered
             .
          
           
             Sect.
             7.
             
             Bare
             judgement
             of
             charity
             concerning
             a
             persons
             interest
             in
             the
             promise
             is
             not
             a
             warrant
             to
             baptize
             .
          
           
             Sect.
             8.
             
             Acts
             2.38
             ,
             39.
             proves
             that
             interest
             in
             the
             promise
             intitles
             not
             to
             baptism
             without
             repentance
             .
          
           
             Sect.
             9.
             
             Infants
             are
             not
             proved
             by
             Mr.
             Church
             to
             bee
             of
             the
             visible
             Church
             Christian.
             
          
           
             Sect.
             10.
             
             Infants
             capacity
             of
             some
             respects
             different
             from
             discipleship
             intitles
             them
             not
             to
             baptism
             .
          
           
             Sect.
             11.
             
             The
             agreements
             between
             circumcision
             and
             baptism
             do
             not
             justifie
             infant
             baptism
             ,
             and
             the
             validity
             of
             sealing
             infants
             with
             an
             initial
             seal
             is
             shewed
             to
             be
             null
             .
          
           
             Sect.
             12.
             
             Dr.
             Featley
             his
             argument
             for
             infant
             Baptism
             from
             the
             Covenant
             is
             examined
             .
          
           
             Sect.
             13.
             
             The
             arguments
             of
             Mr.
             
               William
               Lyford
            
             from
             the
             Covenant
             for
             infant
             baptism
             are
             answered
             .
          
           
             Sect.
             14.
             
             The
             arguments
             of
             Mr.
             Stalham
             ,
             Mr.
             Brinsley
             ,
             Mr.
             Hall
             ,
             and
             a
             nameless
             Author
             from
             the
             Covenant
             for
             infant
             Baptism
             are
             examined
             .
          
           
             Sect.
             15.
             
             The
             dispute
             of
             Mr.
             
               John
               Geree
            
             about
             the
             extent
             of
             the
             Gospel
             Covenant
             to
             prove
             thence
             infant
             Baptism
             is
             examined
             ,
             and
             it
             is
             shewed
             that
             interest
             in
             the
             covenant
             did
             not
             intitle
             to
             circumcision
             ;
             nor
             is
             it
             proved
             it
             doth
             now
             to
             baptism
             .
          
           
             Sect.
             16.
             
             That
             the
             Gospel
             covenant
             is
             not
             extended
             to
             infants
             of
             believers
             as
             such
             .
          
           
             Sect.
             17.
             
             Mr.
             Cottons
             ,
             the
             Assembly's
             ,
             and
             
               London
               Ministers
            
             way
             of
             arguing
             for
             infant
             Baptism
             from
             the
             Covenant
             and
             Circumcision
             is
             recited
             ,
             and
             the
             method
             of
             the
             future
             progress
             in
             the
             Review
             expressed
             .
          
           
             Sect.
             18.
             
             Mr.
             Marshals
             reply
             to
             the
             first
             section
             of
             the
             3d.
             Part
             of
             my
             Examen
             about
             the
             connexion
             between
             the
             Covenant
             and
             seal
             is
             reviewed
             .
          
           
             
             Sect.
             19.
             
             Mr.
             Blakes
             exceptions
             against
             my
             speeches
             in
             the
             point
             about
             the
             connexion
             between
             the
             Covenant
             and
             initial
             seal
             are
             refelled
             .
          
           
             Sect.
             20
             The
             exceptions
             which
             in
             the
             first
             part
             of
             my
             Review
             or
             
               Antipaedobaptism
               sect
            
             .
             5.
             are
             made
             against
             the
             proof
             of
             connexion
             between
             the
             Covenant
             and
             initial
             seal
             ,
             are
             confirmed
             against
             Mr.
             
               Blake
               vind
               .
               faed
               .
               ch
               .
            
             42.
             sect
             .
             3.
             
          
           
             Sect.
             21.
             
             The
             ten
             exceptions
             of
             the
             first
             part
             of
             my
             Review●gainst
             ●gainst
             Paedobaptists
             exposition
             and
             allegation
             of
             Acts
             2.38
             ,
             39.
             for
             the
             connexion
             between
             the
             Covenant
             and
             seal
             ,
             are
             vindicated
             from
             Mr.
             Blakes
             answer
             
               vindic
               .
               f●d
               .
               ch
            
             .
             37
             ,
             43.
             
          
           
             Sect.
             22.
             
             Animadversions
             on
             ch
             .
             2.
             part
             .
             1
             ▪
             of
             Mr.
             
               Thomas
               Cobbet
            
             his
             
               Just
               vindication
            
             touching
             the
             explication
             of
             Acts
             2.38
             ,
             39.
             in
             which
             his
             exposition
             is
             shewed
             to
             be
             vain
             ,
             and
             mine
             justified
             .
          
           
             Sect.
             23.
             
             The
             arguments
             drawn
             from
             Acts
             2.38
             ,
             39.
             against
             the
             connexion
             between
             Covenant
             interest
             ,
             and
             Baptism
             right
             ,
             and
             infant
             Baptism
             are
             vindicated
             from
             Mr.
             Cobbets
             answers
             .
          
           
             Sect.
             24.
             
             Mr.
             Sidenham's
             notes
             on
             Acts
             2.39
             .
             in
             his
             
               Exercitation
               ch
            
             .
             5.
             are
             considered
             .
          
           
             Sect.
             25.
             
             Mr.
             Marshals
             reply
             to
             my
             Examen
             about
             his
             first
             connclusion
             is
             reviewed
             ,
             and
             the
             Covenant
             Gen.
             17.
             still
             maintained
             to
             be
             mixt
             ,
             and
             that
             Gentile
             self-justitiaries
             ,
             though
             reputed
             Christians
             ,
             are
             not
             termed
             Abraham's
             seed
             ,
             nor
             Gal.
             4.29
             .
             proves
             it
             ,
             and
             that
             the
             distinction
             of
             outward
             and
             inward
             Covenant
             is
             not
             right
             .
          
           
             Sect.
             26.
             
             The
             mixture
             of
             the
             Covenant
             as
             by
             me
             asserted
             ,
             is
             vindicated
             from
             Mr.
             Blakes
             exceptions
             
               vind
               .
               faed
               .
               ch
            
             .
             26.
             
          
           
             Sect.
             27.
             
             The
             four
             first
             chapters
             of
             Mr.
             
               Sidenham's
               Exercitation
            
             are
             examined
             ,
             and
             his
             vanity
             in
             his
             conceits
             about
             consequences
             proving
             infant
             baptism
             ,
             the
             purity
             of
             the
             Covenant
             Gen.
             17.
             infants
             of
             believers
             being
             Abrahams
             seed
             and
             in
             Covenant
             is
             shewed
             .
          
           
             Sect.
             28.
             
             It
             is
             proved
             from
             Luk.
             1.54
             ,
             55.
             
             &
             19.9
             .
             Joh
             8.39
             .
             Rom.
             4.11
             ,
             12
             ,
             13
             ,
             14
             ,
             15
             ,
             16
             ,
             17.
             
             Gal.
             3.7
             ,
             1●
             ,
             29.
             
             &
             4.28
             .
             Rom
             9.6
             ,
             7
             ,
             8.
             
             Matth
             3.9
             .
             that
             the
             seed
             of
             Abraham
             to
             whom
             the
             pro●ise
             as
             Evangelical
             is
             made
             Gen.
             17
             7.
             are
             onely
             true
             believers
             o●
             elect
             persons
             .
          
           
             Sect.
             29.
             
             The
             allega●ion
             of
             Rom.
             9
             6.7
             ,
             8.
             
             Matth.
             3.7
             ,
             8
             ,
             9.
             to
             prove
             that
             the
             seed
             to
             which
             the
             promise
             Gen.
             17.7
             .
             as
             Evangelical
             belong●
             are
             true
             believers
             or
             the
             elect
             onely
             is
             vindicated
             from
             Mr.
             Blakes
             answer
             
               vindic
               faed
               .
               ch
            
             .
             36.
             and
             Mr.
             
               Sidenhams
               E●ercitation
               ch
            
             .
             6.
             
          
           
             Sect.
             30.
             
             Of
             the
             meaning
             of
             Mr.
             Marshals
             second
             conclusion
             ,
             the
             ambiguity
             of
             which
             is
             shewed
             .
          
           
             Sect.
             31.
             
             Of
             the
             novelty
             and
             vanity
             of
             Mr.
             Marshals
             and
             others
             doctrine
             about
             sacraments
             being
             seals
             of
             the
             Covenant
             of
             grace
             ,
             and
             the
             several
             sealings
             of
             them
             .
          
           
             Sect.
             32.
             
             The
             exceptions
             in
             my
             
               Examen
               part
            
             .
             4.
             sect
             .
             5.
             against
             Mr.
             Marshals
             speeches
             about
             the
             Covenant
             and
             conditional
             sealing
             ,
             are
             made
             good
             against
             Mr.
             Marshal
             and
             M●
             Blake
             .
          
           
             Sect.
             33.
             
             That
             it
             is
             no
             error
             ,
             as
             Mr.
             Baxter
             calls
             it
             ;
             but
             a
             truth
             ,
             that
             the
             Covenant
             of
             grace
             is
             made
             onely
             to
             the
             elect
             .
          
           
             Sect.
             34.
             
             Mr.
             Baxter
             hath
             not
             proved
             that
             the
             absolute
             promise
             or
             Covenant
             is
             not
             it
             that
             is
             sealed
             in
             baptism
             .
          
           
             
             Sect.
             35.
             
             My
             speech
             about
             Gods
             sealing
             to
             none
             but
             believers
             ,
             is
             cleered
             from
             Mr.
             Baxters
             objections
             .
          
           
             Sect.
             36.
             
             Christianity
             is
             not
             by
             birth
             ,
             nor
             the
             Church
             as
             civil
             corporations
             ,
             Mr.
             Marshals
             equivocation
             in
             the
             use
             of
             the
             term
             [
             Covenant
             of
             grace
             .
             ]
          
           
             Sect.
             ●7
             .
             That
             the
             promise
             Gen.
             17.7
             .
             proves
             not
             an
             external
             priviledge
             of
             visible
             Churchmembership
             and
             initial
             seal
             to
             infants
             of
             Gentile
             believers
             ,
             as
             Mr.
             Marshal
             asserts
             .
          
           
             Sect.
             38.
             
             Animadversions
             on
             the
             3d.
             ch
             .
             of
             the
             first
             part
             of
             Mr.
             
               Thomas
               Cobbets
               Just
               vindic
               .
               sect
               .
            
             1
             ,
             2
             ,
             3.
             about
             Gen.
             17.
             whereby
             his
             positions
             about
             Church
             Covenant
             and
             external
             priviledges
             of
             the
             Covenant
             of
             grace
             are
             refe●led
             .
          
           
             Sect.
             39.
             
             Animadversions
             on
             sect
             .
             4th
             .
             of
             the
             same
             chapter
             ,
             whereby
             the
             conceits
             of
             Mr.
             Cobbet
             about
             external
             being
             in
             the
             Covenant
             of
             grace
             ,
             are
             shewed
             to
             be
             vain
             .
          
           
             Sect.
             40.
             
             Animadversions
             on
             sect
             .
             5.
             of
             the
             same
             ch
             .
             shewing
             that
             Mr.
             Cobbets
             supposed
             visible
             interest
             in
             Gods
             Covenant
             is
             not
             the
             rule
             of
             baptizing
             .
          
           
             Sect.
             41.
             
             Animadversions
             on
             the
             6th
             .
             sect
             .
             of
             the
             same
             ch
             .
             shewing
             that
             Christ
             is
             not
             head
             of
             any
             unsound
             members
             ,
             nor
             parents
             profession
             unites
             children
             to
             Christ
             so
             as
             to
             entitle
             them
             to
             baptism
             .
          
           
             Sect.
             42.
             
             Animadversions
             on
             sect
             .
             7●h
             .
             of
             the
             same
             ch
             .
             shewing
             that
             the
             body
             of
             the
             Jewish
             Church
             ,
             even
             the
             worst
             of
             them
             ,
             was
             not
             under
             the
             Covenant
             of
             grace
             in
             respect
             of
             external
             interest
             therein
             .
          
           
             Sect.
             43.
             
             That
             the
             Covenant
             at
             Mount
             Sinai
             was
             a
             Covenant
             of
             works
             and
             not
             of
             Evangelical
             grace
             ,
             and
             that
             the
             Jewish
             Church
             and
             state
             were
             but
             one
             body
             .
          
           
             Sect.
             44.
             
             Animadversions
             on
             the
             9th
             .
             sect
             .
             of
             the
             same
             ch
             .
             in
             which
             the
             Covenant
             interest
             external
             and
             Ecclesiastical
             of
             infan●s
             of
             inchurched
             believers
             ,
             is
             pretended
             not
             proved
             to
             be
             Gospel
             ,
             and
             his
             allegations
             of
             Deut.
             30.6
             ,
             &c.
             Gen.
             17.8
             .
             Luk.
             19.9
             .
             Deut.
             29.10
             ,
             &c.
             Ezek.
             16.1
             ,
             &c.
             Gen.
             9.25
             ,
             26.
             and
             other
             places
             are
             examined
             .
          
           
             Sect.
             45.
             
             Mr.
             Cobbets
             answers
             to
             objections
             against
             his
             7th
             .
             
               concl
               .
               part
            
             .
             1.
             c.
             3.
             sect
             .
             9.
             of
             his
             
               Just
               vindic
            
             .
             are
             considered
             ,
             and
             Mr.
             Blakes
             tener
             concerning
             the
             general
             nature
             of
             a
             Covenant
             that
             it
             i●
             a
             mutual
             agreement
             .
          
           
             Sect.
             46.
             
             The
             27
             ,
             28
             ,
             29.
             chapters
             of
             Mr.
             
               Blakes
               vind
               .
               faed
            
             .
             are
             examined
             ,
             and
             it
             is
             shewed
             that
             he
             hath
             not
             proved
             the
             Covenant
             of
             grace
             in
             Gospel
             times
             to
             admit
             or
             to
             be
             made
             to
             any
             but
             the
             elect
             regenerate
             .
          
           
             Sect.
             47.
             
             Mr.
             
               Blakes
               vindic
               .
               faed
               .
               ch
               .
            
             34.
             concerning
             the
             stating
             the
             question
             of
             the
             birth
             ▪
             privil●●ge
             of
             the
             issue
             of
             believers
             is
             examined
             ,
             and
             his
             objections
             against
             my
             stating
             it
             removed
             .
          
           
             Sect.
             48.
             
             The
             35th
             ,
             and
             37th
             .
             chapters
             of
             Mr.
             
               Blakes
               vindic
               .
               faed
            
             .
             are
             examined
             ,
             and
             his
             arguments
             concluding
             the
             natural
             issue
             of
             believers
             to
             be
             taken
             into
             covenant
             are
             answered
             .
          
           
             Sect.
             49.
             
             The
             4th
             .
             ch
             .
             of
             Mr.
             
               Baxters
               part
            
             .
             1.
             of
             
               plain
               Script
               .
               proof
            
             ,
             &c.
             is
             examined
             ,
             his
             conceits
             about
             infants
             visible
             Churchmembership
             and
             their
             admission
             considered
             ,
             and
             sundry
             animadversions
             made
             on
             that
             chapter
             .
          
           
             Sect.
             50.
             
             The
             5.
             ch
             .
             of
             Mr.
             
               Brs.
               plain
               scrip
            
             &c.
             p.
             1.
             is
             examined
             ,
             and
             the
             texts
             Gal.
             4.1
             ,
             &c.
             
             Mat.
             28.19
             .
             cleered
             so
             as
             to
             prove
             infants
             now
             no
             visible
             churchmembers
             .
          
           
             Sect.
             51.
             
             The
             arguments
             from
             altering
             of
             the
             Jewish
             Church
             constitution
             and
             call
             ,
             the
             ceasing
             of
             the
             High
             Priest
             ,
             &c.
             to
             prove
             infants
             now
             no
             visible
             Churchmembers
             ,
             are
             made
             good
             against
             Mr.
             Baxters
             5.
             
               ch
               .
               plain
            
             ,
             &c.
             part
             .
             1.
             
          
           
             
             Sect.
             52.
             
             It
             is
             proved
             that
             infants
             were
             not
             reckoned
             to
             the
             visible
             Church
             Christian
             in
             the
             primitive
             times
             ,
             nor
             are
             now
             .
          
           
             Sect.
             53
             .
             Letters
             between
             me
             and
             Mr.
             Baxter
             are
             set
             down
             ,
             concerning
             the
             Law
             and
             Ordinance
             of
             infants
             visible
             Churchmembership
             unrepealed
             ,
             which
             he
             as●●rt●
             ,
             whereby
             the
             point
             is
             stated
             .
          
           
             Sect.
             54.
             
             Infants
             were
             visible
             Churchmembers
             onely
             in
             the
             Congregation
             of
             Israel
             .
          
           
             Sect.
             55.
             
             Infants
             of
             the
             Jews
             were
             not
             visible
             Churchmembers
             by
             promise
             or
             precept
             ,
             as
             Mr.
             Baxter
             teacheth
             .
          
           
             Sect.
             56.
             
             That
             the
             people
             and
             thereby
             the
             infants
             of
             the
             Hebrews
             were
             made
             visible
             Churchmembers
             by
             a
             transeunt
             fact
             ,
             is
             made
             good
             against
             Mr.
             Baxters
             exceptions
             .
          
           
             Sect.
             57.
             
             Mr
             Baxters
             Law
             of
             infants
             visible
             Churchmembership
             unrepealed
             is
             not
             proved
             from
             Gen.
             1.26
             ,
             27
             ,
             28.
             or
             Gen.
             3.15
             .
          
           
             Sect.
             58.
             
             Infants
             visible
             Churchmembership
             is
             not
             proved
             by
             the
             Law
             of
             Nature
             .
          
           
             Sect.
             59.
             
             The
             sayings
             of
             
               Adam
               ,
               Eve
               ,
               Noah
            
             ,
             concerning
             
               Cain
               ,
               Seth
               ,
               Shem
            
             ,
             the
             term
             [
             
               sons
               of
               God
               ,
               Gen.
            
             6.2
             .
             ]
             prove
             not
             Mr.
             Baxters
             Law
             of
             infants
             visible
             Churchmembership
             unrepealed
             .
          
           
             Sect.
             60.
             
             Mr.
             Baxters
             Law
             of
             infants
             visible
             Churchmembership
             unrepealed
             ,
             is
             not
             proved
             from
             Gen.
             12.
             or
             17.
             or
             22.
             
          
           
             Sect.
             61.
             
             Covenants
             ,
             promises
             and
             speeches
             in
             the
             Old
             Testament
             of
             Israel
             ,
             the
             righteous
             ,
             prove
             not
             Mr
             Baxters
             Law
             of
             infants
             visible
             Churchmembership
             unrepealed
             .
          
           
             Sect.
             62.
             
             Mr.
             Baxters
             9th
             .
             and
             10th
             .
             questions
             about
             the
             repealableness
             and
             repeal
             of
             his
             imagined
             Law
             of
             infants
             visible
             Churchmembership
             ,
             and
             his
             8.
             additionals
             are
             answered
          
           
             Sect.
             63.
             
             Mr.
             Baxters
             ten
             calumniatory
             questions
             and
             the
             conclusion
             of
             his
             Letter
             are
             answered
             .
          
           
             §ect
             .
             64.
             
             My
             answer
             in
             the
             Dispute
             and
             sermon
             to
             the
             argument
             of
             Mr.
             Baxter
             of
             
               Baptism
               part
            
             .
             1.
             ch
             .
             6.
             about
             the
             nonrepeal
             of
             infants
             Churchmembership
             because
             neither
             in
             justice
             nor
             in
             mercy
             is
             vindicated
             .
          
           
             §ect
             .
             65.
             
             Mr.
             Baxters
             arguments
             from
             Matth.
             23.37
             .
             Revel
             .
             11.15
             .
             for
             infants
             visible
             Churchmembership
             ch
             ,
             12
             ,
             13.
             are
             answered
             .
          
           
             §ect
             .
             66.
             
             Mr
             Baxters
             9th
             ,
             10th
             ,
             11th
             ,
             concerning
             infants
             better
             condition
             in
             the
             N.
             T.
             in
             his
             14th
             ,
             15
             ,
             16th
             ,
             
               chapters
               part
            
             .
             1.
             
               of
               Baptism
            
             ,
             to
             prove
             their
             visible
             Churchmembership
             are
             answered
             .
          
           
             §ect
             .
             67.
             
             Mr.
             Baxters
             argument
             ch
             .
             17.
             part
             .
             1.
             
               of
               baptism
            
             ,
             from
             Deut.
             29.10
             ,
             11
             ,
             12.
             is
             answered
             ,
             and
             my
             answers
             vindicated
             .
          
           
             §ect
             .
             68.
             
             Neither
             from
             Rom.
             4.11
             .
             nor
             by
             other
             teason
             ,
             hath
             Mr.
             Baxter
             proved
             ch
             .
             18.19
             .
             part
             .
             1.
             
               of
               baptism
            
             ,
             that
             infant
             Churchmembership
             was
             partly
             na●ural
             ,
             partly
             grounded
             on
             the
             Law
             of
             grace
             and
             faith
             .
          
           
             §ect
             .
             69.
             
             Mr.
             
               Baxter
               ch
            
             .
             20.
             by
             his
             15th
             .
             argument
             from
             infants
             being
             once
             members
             of
             the
             universal
             visible
             Church
             ,
             hath
             not
             proved
             their
             visible
             Churchmembership
             unrepealed
             .
          
           
             §ect
             .
             70.
             
             Mr.
             Baxters
             16th
             .
             and
             17th
             .
             arguments
             from
             the
             promise
             of
             mercy
             Exod
             .
             20.6
             .
             and
             of
             blessing
             Psal.
             37.26
             .
             are
             answered
             .
          
           
             Sect.
             71.
             
             Mr.
             Baxters
             18th
             .
             argument
             from
             the
             priori●y
             of
             infants
             Church-membership
             before
             Circumcision
             ,
             his
             19th
             .
             from
             Gods
             mercy
             ,
             his
             ●0th
             .
             
             from
             blessing
             and
             cursing
             Deut.
             28.
             are
             answered
             .
          
           
             Sect.
             72.
             
             Mr.
             Baxters
             21.
             argument
             from
             the
             absurdity
             of
             my
             doctrine
             making
             all
             infants
             members
             of
             the
             Devils
             visible
             Kingdome
             is
             answered
             .
          
           
             Sect.
             73.
             
             Mr.
             Baxters
             22.
             argument
             ch
             .
             ●7
             .
             that
             my
             doctrine
             leaves
             no
             ground
             of
             hope
             of
             salvation
             of
             infants
             dying
             is
             answered
             .
          
           
             Sect.
             74.
             
             Mr.
             Baxters
             allega●ions
             p.
             76
             ,
             77
             ,
             78.
             shew
             not
             a
             stronger
             ground
             of
             hope
             of
             infants
             salvation
             so
             dying
             then
             mine
             ,
             his
             23d
             .
             argument
             ch
             .
             28.
             his
             25
             th
             .
             ch
             .
             30.
             are
             answered
             .
          
           
             §ect
             .
             75.
             
             My
             arguments
             to
             prove
             the
             ingraffing
             Rom.
             11.17
             .
             ●o
             be
             into
             the
             invisible
             Church
             by
             giving
             faith
             ,
             are
             vindicated
             from
             Mr.
             Blakes
             exceptions
             
               vindic
               .
               faed
               .
               ch
            
             .
             38.
             and
             Mr.
             
               Sidenhams
               Exercit.
               ch
            
             .
             8
             ,
             9.
             
          
           
             Sect.
             76.
             
             My
             sense
             of
             matrimonial
             holiness
             1
             Cor.
             7.14
             .
             is
             vindicated
             from
             Mr.
             Blakes
             exceptions
             
               vindic
               .
               faed
               .
               ch
            
             39.
             and
             Mr.
             
               Sidenhams
               Exercit.
               ch
            
             .
             7.
             
          
           
             Sect.
             77.
             
             Mr.
             
               William
               Carters
            
             attempt
             of
             proving
             the
             Christian
             Sabbath
             from
             Heb.
             4.7
             ,
             9
             ,
             10.
             is
             shewed
             to
             be
             successeless
             ,
             and
             so
             useless
             for
             proof
             of
             infant
             baptism
             .
          
           
             Sect.
             78.
             
             Mr.
             Carters
             exposition
             of
             Gen.
             22.16
             ,
             17
             ,
             18.
             as
             if
             God
             promised
             to
             make
             every
             believer
             a
             blessing
             ,
             so
             as
             to
             cast
             ordinarily
             elect
             children
             on
             elect
             parents
             is
             refuted
             .
          
           
             Sect.
             79.
             
             Neither
             did
             Circumcision
             seal
             Mr.
             Carters
             additional
             promise
             ,
             nor
             was
             Abraham
             thence
             termed
             father
             of
             believers
             .
          
           
             §ect
             .
             80.
             
             Mr.
             Carters
             conceit
             as
             if
             Gen.
             17.9
             .
             were
             a
             command
             in
             force
             to
             Abrahams
             spiritual
             seed
             in
             the
             N.
             T.
             is
             shewed
             to
             be
             vain
             .
          
           
             §ect
             .
             81.
             
             The
             succession
             of
             Baptism
             to
             Circumcision
             ,
             and
             their
             identity
             for
             substance
             to
             us
             is
             shewed
             to
             be
             unproved
             by
             Mr.
             Carter
             ,
             Mr.
             Marshal
             ,
             Mr.
             Church
             ,
             Dr.
             Homes
             ,
             Mr.
             Cotton
             ,
             Mr.
             Fuller
             ,
             Mr.
             Cobbet
             ,
             from
             Col.
             2.11
             ,
             12.
             or
             elsewhere
             .
          
           
             §ect
             .
             82.
             
             Notwithstanding
             Mr.
             Carters
             allegations
             of
             Acts
             2.38
             ,
             39.
             1
             
             Cor.
             7.14
             .
             Rom.
             11.16
             ,
             24.
             
             Mark
             10.14
             .
             Acts
             15.10
             .
             Matth.
             28.19
             .
             the
             N.
             T.
             appears
             to
             be
             silent
             about
             Mr.
             Carters
             additional
             promise
             and
             infants
             baptism
             .
          
           
             §ect
             .
             8●
             .
             Interest
             in
             the
             Covenant
             gave
             not
             title
             to
             Circumcision
             as
             Mr.
             Marshal
             in
             his
             4th
             .
             concl
             would
             have
             it
             .
          
           
             §ect
             .
             84.
             
             The
             enlargement
             of
             our
             priviledges
             proves
             not
             infant
             baptism
             as
             Mr.
             Marshal
             in
             his
             5th
             .
             concl
             .
             would
             have
             it
             .
          
           
             §ect
             .
             85.
             
             Mr.
             Cobbets
             dictates
             
               Just.
               vindic
               .
               part
            
             .
             2.
             ch
             .
             1.
             touching
             childrens
             baptismal
             right
             are
             examined
             and
             refelled
             .
          
           
             §ect
             .
             86
             The
             13th
             .
             and
             14th
             .
             chapters
             of
             the
             first
             part
             of
             Mr.
             Rutherfords
             book
             
               of
               the
               Covenant
            
             are
             examined
             ,
             and
             found
             to
             make
             nothing
             for
             infant
             baptism
             .
          
           
             §ect
             .
             87.
             
             The
             disasters
             in
             Germany
             and
             our
             present
             distractions
             sprung
             not
             from
             Anabaptism
             as
             Mr.
             Crag
             saith
             .
          
           
             §ect
             .
             88.
             
             Austins
             saying
             about
             Apostolical
             traditions
             is
             not
             to
             be
             rested
             upon
             ,
             nor
             his
             testimony
             about
             the
             antiquity
             of
             infant
             baptism
             .
          
           
             §ect
             .
             89.
             
             The
             testimonies
             of
             the
             Ancient
             writers
             of
             the
             Greek
             Church
             concerning
             infant
             baptism
             are
             examined
             and
             my
             exception●
             made
             good
             against
             Mr.
             Crag
             ,
             Dr.
             Hammond
             ,
             Dr.
             Homes
             ,
             Mr.
             Marshal
             .
          
           
             Sect.
             90.
             
             The
             arguments
             to
             prove
             infant
             baptism
             an
             innovation
             in
             the
             Greek
             Churches
             
               Exam.
               p.
            
             9.
             are
             made
             good
             against
             Mr.
             Marshal
             ,
             and
             Dr.
             Homes
             .
          
           
             
             Sect.
             91.
             
             The
             testimonies
             of
             Tertullian
             for
             infant
             baptism
             ,
             and
             Dr.
             Hammonds
             interpretation
             of
             ch
             .
             39.
             
               de
               Animâ
            
             ,
             are
             examined
             with
             1
             Cor.
             7.14
             .
          
           
             Sect.
             92.
             
             Dr.
             Hammonds
             imagined
             evidence
             from
             [
             hath
             been
             sanctified
             ]
             for
             his
             sense
             of
             the
             forepart
             of
             1
             Cor.
             7.14
             .
             nullified
             ,
             and
             my
             opinion
             of
             enallage
             of
             tense
             vindicated
             .
          
           
             Sect.
             93.
             
             Dr.
             Hammonds
             rendring
             [
             by
             1
             Cor.
             7.14
             ▪
             ]
             is
             refelled
             ,
             and
             my
             ●endring
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             [
             to
             ]
             justified
             .
          
           
             Sect.
             94.
             
             It
             is
             shewed
             that
             Dr.
             Hammond
             hath
             no
             proof
             from
             1
             Cor.
             7.16
             .
             for
             his
             sense
             of
             the
             forepart
             of
             v.
             14.
             nor
             will
             his
             sense
             of
             holy
             for
             baptized
             agree
             with
             the
             Apostles
             argument
             ,
             though
             his
             sense
             of
             the
             forepart
             of
             the
             verse
             were
             granted
             .
          
           
             Sect.
             95.
             
             Dr.
             Hammonds
             reasons
             from
             the
             terms
             holy
             and
             unclean
             for
             his
             sense
             of
             baptized
             or
             not
             baptized
             are
             refelled
             .
          
           
             Sect.
             96.
             
             The
             Jewish
             custome
             of
             baptism
             for
             initiation
             was
             not
             the
             pattern
             of
             Christian
             baptism
             ,
             as
             Dr.
             Hammond
             would
             have
             it
             .
          
           
             Sect.
             97.
             
             Matth.
             28.19
             .
             infants
             are
             excluded
             from
             being
             subjects
             of
             baptism
             notwithstanding
             Dr.
             Hammonds
             pretensions
             .
          
           
             Sect.
             98.
             
             The
             testimonies
             of
             
               Cy●rian
               ,
               Augustin
            
             ,
             and
             other
             Latin
             Fathers
             for
             infant
             baptism
             ,
             are
             shewed
             to
             have
             come
             from
             their
             mist●kes
             ,
             and
             the
             evidences
             why
             the
             antiquity
             of
             infant
             baptism
             should
             not
             be
             deemed
             such
             as
             is
             pretended
             ,
             are
             vindicated
             .
          
           
             Sect.
             99.
             
             Mr.
             Crags
             objections
             about
             my
             nine
             untruths
             ,
             his
             discourse
             about
             rebaptizing
             are
             refelled
             .
          
           
             Sect.
             100.
             
             The
             Arguments
             of
             Mr.
             Crag
             for
             infant
             baptism
             are
             re-examined
             .
          
        
      
       
         
         
           ERRATA
           .
        
         
           Pag
           ;
           2.
           l
           ,
           17.
           r
           ,
           
             he
             premiseth
          
           .
           p
           ,
           3.
           l
           ,
           18.
           r
           ,
           44.
           p
           ,
           7.
           l
           ,
           7.
           r
           ,
           
             nor
             is
          
           ;
           l
           ,
           39.
           r
           ,
           2.
           p
           ,
           4.
           l
           ,
           39.
           r
           ,
           mere
           .
           p
           ,
           20.
           l
           ,
           3.
           r
           ,
           motive
           ;
           l
           ,
           10.
           r
           ,
           
             they
             are
             vain
          
           .
           p
           ,
           22.
           l
           ,
           12.
           r
           ,
           
             not
             onely
          
           .
           p
           ,
           23.
           l
           ,
           30.
           r
           ,
           yea
           ▪
           p
           ,
           25.
           l
           ,
           6.
           r
           ,
           commenders
           ;
           l
           ,
           10.
           r
           ,
           opinion
           ;
           l
           ,
           25.
           r
           ,
           probability
           ;
           l
           ,
           28.
           r
           ,
           disputation
           ;
           l
           ,
           35.
           r
           ,
           external
           .
           p
           ,
           29.
           l
           ,
           8.
           r
           ,
           13.
           l
           ,
           9.
           r
           ,
           7.
           l
           ,
           46.
           r
           ,
           speci
           .
           p
           ,
           39.
           l.
           16.
           r.
           2.17
           .
           p
           ,
           40.
           l
           ,
           31.
           r
           ,
           peculiar
           ;
           l
           ,
           46.
           r
           ,
           7.
           p
           ,
           41.
           l
           ,
           45.
           r
           ,
           seal
           .
           p
           ,
           55.
           l
           ,
           11.
           r
           ,
           conveys
           .
           p
           ,
           62.
           l
           ,
           43.
           r
           ,
           ejection
           .
           p
           ,
           67.
           l
           ,
           12.
           r
           ,
           
             not
             sealed
          
           .
           p
           ,
           70.
           l
           ,
           34
           ,
           35.
           the
           lines
           are
           misplaced
           p
           ,
           75.
           l
           ,
           22.
           r
           ,
           
             and
             not
             still
             be
             admitted
             to
             the
             like
             initiating
             Sacrament
             .
          
           p
           ,
           81.
           l
           ,
           29.
           r
           ,
           erant
           .
           p
           ,
           86.
           l.
           ●6
           .
           r
           ,
           own
           .
           p
           ,
           94.
           l
           ,
           36.
           r
           ,
           persecuted
           ;
           l
           ,
           43.
           r
           ,
           some
           .
           p
           ,
           100.
           l
           ,
           4.
           r.
           43
           p
           ,
           108.
           l
           ,
           2.
           r
           find
           .
           p
           ,
           113.
           l
           ,
           18.
           r
           ,
           fiction
           ;
           l
           ,
           30.
           r
           ,
           wont
           .
           p
           114.
           l
           ,
           2.
           r
           ,
           invisible
           :
           p
           ,
           115.
           l
           ,
           3.
           r
           swerved
           .
           p
           ,
           108.
           l
           ,
           3.
           r
           ,
           then
           ;
           l
           ,
           13
           ,
           17.
           r
           ,
           apposite
           .
           p
           ,
           120.
           l
           ,
           10.
           r
           ,
           par
           .
           p
           ,
           121.
           l
           ,
           4.
           r
           ,
           
             he
             tels
          
           .
           p
           ,
           123.
           l
           ,
           8.
           r
           ,
           Baxter
           .
           p
           ,
           124.
           l
           ,
           31.
           r
           ,
           app●site
           .
           p
           ,
           126.
           l
           ,
           21.
           r
           ,
           
             remission
             of
             sins
          
           .
           p
           ,
           109.
           l
           ,
           25.
           r
           ,
           incognitum
           ,
           p
           ,
           141.
           l
           ,
           ●3
           .
           r
           ,
           number
           .
           p
           ,
           146.
           l
           ,
           1.
           r
           ,
           eyed
           .
           p
           ,
           148.
           l
           ,
           3
           r
           ,
           mislike
           ;
           l
           ,
           5.
           r
           apposite
           .
           p
           ,
           150.
           l
           ,
           2.
           r
           ,
           
             meant
             by
          
           ;
           l
           ,
           17.
           r
           ,
           comprehended
           .
           p
           ,
           15●
           .
           l
           ,
           22.
           r
           ,
           dichotomie
           .
           p
           ,
           158.
           l
           ,
           26.
           r
           ,
           branches
           ,
           d
           ▪
           and.
           p
           ,
           159.
           l
           ,
           23.
           d
           ,
           
             or
             the
             inward
          
           .
           p
           ,
           160.
           l
           ,
           15.
           d
           ,
           not
           .
           p
           ,
           166.
           l
           ,
           46.
           r
           ,
           they
           ,
           l
           ,
           48.
           r
           ,
           unbaptizable
           .
           p
           ,
           171.
           l
           ,
           37.
           r
           ,
           belong
           .
           p
           ,
           172.
           l
           ,
           5.
           r
           ,
           
             of
             this
          
           .
           p
           ,
           173.
           l
           ,
           16.
           r
           ,
           
             seed
             ,
             which
          
           ;
           l
           ,
           22.
           r
           ,
           
             because
             And
             as
          
           .
           p
           ,
           177.
           l
           ,
           1.
           r
           ,
           
             that
             knows
          
           .
           p
           ,
           178.
           l
           ,
           44
           ,
           45.
           r
           ,
           
             doth
             not
             agree
          
           :
           p
           ,
           183.
           l
           ,
           38.
           r
           ,
           regenerate
           :
           p
           ,
           185.
           l
           ,
           5.
           r
           ,
           Rom.
           3.1
           .
           p
           ,
           186.
           l
           ,
           9.
           r
           ,
           now
           :
           p
           ,
           184.
           l
           ,
           22.
           r
           ,
           visible
           :
           p
           ,
           197.
           l
           ,
           35.
           r
           ,
           type
           :
           p
           ,
           204.
           l
           ,
           1●
           .
           r
           ,
           
             is
             not
          
           :
           p
           ,
           209.
           l
           ,
           44
           ▪
           r
           ,
           
             Abrohamites
             antecedently
          
           :
           p
           ,
           213.
           l.
           36.
           r
           ,
           
             pentance
             neither
             have
             ours
          
           ;
           l
           ,
           43
           ,
           r
           ,
           
             nor
             is
          
           :
           p
           ,
           215.
           l
           ,
           21.
           r
           ,
           
             L.
             C.
          
           l
           ,
           24.
           r
           ,
           e.g.
           p
           ,
           221.
           l
           ,
           42.
           r
           ,
           mediation
           :
           p
           ,
           222.
           l
           ,
           4.
           r
           ,
           revelation
           ;
           l
           ,
           30.
           r
           ,
           
             of
             science
             or
          
           :
           l
           ,
           33
           ,
           r
           ▪
           
             an
             act
          
           ;
           l
           ,
           47
           ,
           r
           ,
           contenting
           :
           p
           ,
           223.
           l
           ,
           7.
           r
           ,
           
             types
             of
             Christ
          
           ;
           l
           ,
           28.
           r
           ,
           
             hath
             not
          
           ;
           l
           ,
           34.
           r
           ,
           
             in
             this
          
           ;
           l
           ,
           40.
           r
           ,
           alluded
           :
           p
           ,
           224.
           l.
           19.
           r
           ,
           
             me
             to
          
           :
           p
           ,
           226.
           l
           ,
           37.
           d
           ▪
           not
           :
           p
           ,
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           l
           ,
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           r
           ,
           vent
           ;
           l
           ,
           33
           ,
           34.
           r
           ,
           syncretism
           :
           p
           ,
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           l
           ,
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           d
           ,
           not
           ;
           l
           ,
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           r
           ,
           derive
           ;
           l
           ,
           35.
           r
           ,
           
             to
             be
             a
             seal
             be
          
           :
           p
           ,
           230.
           l
           ,
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           r
           ,
           term
           ;
           l
           ,
           44.
           r
           ,
           Jews
           :
           p
           ,
           23.
           r.
           l
           ,
           20.
           r
           ,
           
             he
             had
          
           :
           r
           ,
           232.
           l
           ,
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           r
           ,
           our
           ;
           l
           ,
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           r
           ,
           passing
           ;
           l
           ,
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           r
           ,
           
             if
             it
          
           ▪
           p
           ,
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           l
           ,
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           r
           ,
           15.
           p
           ,
           237.
           l
           ,
           48.
           r
           ,
           
             P
             ▪
          
           p
           ,
           238.
           l
           ,
           7.
           r
           ,
           
             in
             my
          
           ;
           l
           ,
           14.
           r
           ,
           reviewed
           :
           p
           ,
           ●39
           .
           l
           ,
           8.
           
             r.
             flings
          
           :
           p
           ,
           240.
           l
           ,
           15.
           d
           ,
           not
           ;
           l
           ,
           17.
           r
           ,
           
             and
             seals
          
           ;
           l
           ,
           33.
           r
           ,
           cerning
           :
           p
           ,
           241.
           l
           ,
           7.
           r
           ,
           
             first
             grace
          
           ;
           l
           ,
           13.
           r
           ,
           
             what
             sense
          
           :
           p
           ,
           244.
           l
           ,
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           .
           r
           ,
           contradistinguisheth
           :
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           .
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           ▪
           l
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           r
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           :
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           ,
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           l
           ,
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           .
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           ,
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           l
           ,
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           ,
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           ,
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           r
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             not
          
           :
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           ,
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           l
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           r
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           :
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           ,
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           .
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           ,
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           :
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           ,
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           ,
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           r
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           ,
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           r
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             age
          
           p
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           r
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           :
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           :
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           ;
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           :
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           ,
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           :
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             the
          
           ;
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           ,
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           d
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             administration
             of
             it
          
           :
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           ,
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           l
           ,
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           r
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             where
          
           ;
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           ,
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           r
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             elect
             allusive
          
           :
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           ,
           279.
           l
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           r
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           ;
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             it
             proper
             to
             Israel
          
           :
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           ,
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           l
           ,
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           r
           ,
           
             but
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           ;
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           ,
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           r
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           ;
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           :
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           ,
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           ;
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           John
           :
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           ,
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           :
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           :
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           ;
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           :
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           ,
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           ;
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           ,
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             visible
             interest
          
           :
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           ,
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           :
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           :
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             no
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           :
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           r
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             know
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           :
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           :
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           r
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           :
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           :
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           16
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           r
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             that
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             the
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             of
             faith
             though
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             circumcised
          
           ;
           l
           ,
           26.
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           ;
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           :
           p
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           ;
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           r
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           :
           p
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           341
           ,
           l
           ,
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           r
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           condition
           .
        
         
           At
           Yy
           the
           figures
           are
           wrong
           by
           reason
           of
           the
           use
           of
           two
           Pres●es
           ;
           for
           after
           344.
           sect
           .
           46.
           is
           p
           ,
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           :
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           :
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           :
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           284.
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           :
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           :
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           :
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           :
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           :
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           :
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           .
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           .
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             the
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             there
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             one
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           r
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             which
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           ;
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           .
           p
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           18.
           r
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             and
             also
          
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           p
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           834.
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             inference
             which
          
           .
           p
           ,
           844.
           l
           ,
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           r
           ,
           
             of
             the
             Chair
          
           .
           p
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           ●48
           .
           l
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           r
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           23.
           p
           ,
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           16.
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           .
           p
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           l
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           d
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           in
           ;
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           r
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           ▪
           p
           ,
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           r
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           .
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           ,
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           l
           ,
           31.
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           .
           p
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           l
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           40.
           r
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             or
             not
          
           .
           p
           ,
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           ,
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           r
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             not
             ●s
          
           .
           p
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           r
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           p
           ,
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           .
           p
           ,
           889.
           l
           ,
           4.
           r
           ,
           conten●
           .
        
      
       
         
         
           Books
           published
           by
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           Author
           .
        
         
           
             CHrists
             Commination
             against
             Scandalizers
             ,
             on
             Luk.
             17.1
             ,
             2.
             
             Printed
             for
             
               Richard
               Royston
            
             ,
             at
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             sign
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             the
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             London
             .
          
           
             
               Jehovah
               ●ireh
            
             ,
             o●
             ,
             Gods
             Providence
             in
             delivering
             the
             Godly
             ;
             in
             two
             Sermons
             on
             2
             Pet.
             2.9
             .
             on
             occasion
             of
             preserving
             Bristol
             from
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             to
             Prince
             
               Rupert
               ,
               March
            
             7.
             1642.
             
             Printed
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               Michael
               Sparks
            
             at
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             Bible
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               Fermentum
               Pharis●orum
            
             ,
             or
             ,
             the
             Leaven
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             will-worship
             ;
             in
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             Sermon
             on
             Matth.
             15.9
             .
             Printed
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               Andrew
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             at
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             Anthropolatria
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             on
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               John
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             ,
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               Cornhil
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             .
          
           
             Two
             Treatis●s
             concerning
             Infant
             Baptism
             ,
             to
             wit
             ▪
             an
             Exercitation
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             and
             Examen
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             Mr.
             
               Stephen
               Marshals
            
             Sermon
             ;
             Printed
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               George
               Whittington
            
             ,
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             by
             
               W.
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             .
          
           
             An
             Apology
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             printed
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               G.
               Calvert
            
             at
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             spread
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               Pauls
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             .
          
           
             An
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               Richard
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             ,
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               Thomas
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             at
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               Pauls
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               London
            
             .
          
           
             An
             addition
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               Robert
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             of
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             :
             Printed
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               Henry
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             Pracursor
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             or
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             Antipaedobaptism
             ,
             or
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             First
             Part
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             full
             Review
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             Dispute
             concerning
             Infan●
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             A
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               John
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               Joannis
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               Henrici
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               typi●
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             Antipaedobaptism
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             Baptism
             :
             London
             ,
             printed
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               Henry
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             above
             named
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         
         Anti-paedobaptism
         :
         OR
         ,
         The
         third
         part
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         the
         full
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         Dispute
         concerning
         Infant-Baptism
         ,
         refuting
         the
         proof
         of
         it
         from
         Circumcision
         and
         the
         Covenant
         .
      
       
         
           SECT
           .
           I.
           The
           second
           Argument
           against
           Infant-Baptism
           ,
           that
           it
           is
           will-worship
           ,
           is
           confirmed
           .
        
         
           HAving
           proceeded
           so
           far
           in
           the
           Review
           of
           the
           dispute
           concerning
           Infant-baptism
           ,
           as
           to
           vindicate
           the
           Texts
           ,
           Rom.
           11.17
           .
           Act.
           2
           38
           ,
           39.
           1
           
           Cor.
           7.14
           .
           from
           such
           glosses
           as
           tend
           to
           wrest
           them
           to
           the
           maintenance
           of
           it
           ,
           and
           to
           make
           good
           my
           first
           Argument
           against
           it
           ,
           from
           the
           institution
           of
           Christ
           ,
           Mat.
           28.19
           .
           Mark.
           16.16
           .
           The
           Apostles
           
           and
           primitive
           Evangelists
           practice
           and
           sayings
           ,
           in
           two
           parts
           of
           the
           Review
           already
           printed
           ,
           I
           go
           on
           to
           the
           finishing
           of
           the
           rest
           of
           the
           forementioned
           Review
           .
        
         
           My
           second
           Argument
           against
           Infant-baptism
           is
           thus
           formed
           ,
           That
           which
           is
           will-worship
           is
           not
           agreeable
           to
           the
           will
           of
           God
           ,
           nor
           according
           to
           the
           rule
           of
           baptizing
           :
           But
           the
           ordinary
           Baptizing
           of
           Infants
           ,
           though
           by
           a
           lawful
           Minister
           ,
           is
           will-worship
           .
           Ergo.
           
        
         
           The
           Major
           is
           proved
           ,
           1.
           
           From
           Col.
           2.13
           .
           where
           will-worship
           is
           disallowed
           by
           the
           Apostle
           ,
           and
           so
           generally
           Commentators
           and
           other
           Authors
           account
           will-worship
           a
           sin
           .
           Doctor
           
             Lakes
             defence
             about
             the
             Sabbath
          
           ,
           Thes.
           2.
           
           
             Ye
             know
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             did
             never
             please
             God
          
           ;
           yet
           Doctor
           Hammond
           in
           his
           Treatise
           
             of
             will-worship
          
           ,
           will
           have
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           will-worship
           ,
           to
           be
           understood
           in
           the
           better
           sense
           .
           But
           against
           it
           are
           the
           fra●●
           of
           the
           Apostles
           words
           ,
           and
           the
           drift
           of
           them
           ,
           which
           is
           to
           blame
           them
           for
           
             being
             subject
             to
             ordinances
             after
             the
             doctrines
             and
             commandments
             of
             men
             ,
             as
             not
             agreeing
             with
             a
             Christians
             co-dying
             with
             Christ
          
           ;
           And
           he
           saith
           ,
           
             Such
             things
             have
             a
             shew
             of
             wisdom
             :
          
           and
           verse
           18.
           he
           that
           promiseth
           that
           none
           
             do
             beguile
             them
             of
             thei●
             reward
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             willing
             in
             humility
             ,
          
           or
           as
           our
           Translators
           ,
           
             in
             a
             voluntary
             humility
          
           .
           I
           may
           not
           now
           divert
           from
           the
           present
           business
           to
           examine
           Doctor
           Hammonds
           Allegations
           ,
           there
           being
           enough
           in
           that
           Text
           to
           prove
           ,
           service
           as
           done
           to
           God
           ,
           invented
           by
           men
           ,
           and
           practised
           after
           their
           commands
           ,
           without
           Gods
           appointment
           ,
           not
           to
           be
           after
           Gods
           will
           :
           and
           I
           take
           Doctor
           Hammond
           to
           be
           well
           answered
           by
           Mr.
           Cawdrey
           .
           2.
           
           However
           the
           Major
           is
           plainly
           proved
           from
           Christs
           words
           ,
           Mat.
           15.9
           .
           
             In
             vain
             do
             they
             worship
             me
             ,
             teaching
             for
             doctrine
             mens
             precepts
          
           ;
           which
           proves
           that
           worship
           which
           is
           taught
           after
           mens
           precepts
           (
           which
           is
           the
           same
           with
           will-worship
           in
           my
           proposition
           )
           is
           in
           vain
           ,
           and
           therefore
           not
           agreeable
           to
           the
           will
           of
           God.
           But
           I
           need
           not
           say
           any
           more
           about
           it
           ,
           sith
           my
           Antagonists
           do
           most
           of
           them
           except
           against
           will-worship
           as
           a
           sin
           .
        
         
           The
           Minor
           is
           proved
           thus
           ,
           That
           which
           is
           worship
           not
           appointed
           by
           God
           ,
           is
           will-worship
           :
           But
           the
           ordinary
           baptizing
           of
           Infants
           of
           Believers
           ,
           Churched
           or
           unchurched
           ,
           though
           by
           a
           lawful
           Minister
           ,
           is
           worship
           not
           appointed
           by
           God.
           Ergo.
           The
           Major
           is
           confirmed
           from
           the
           very
           definition
           of
           will-worship
           ,
           which
           is
           ,
           A
           worship
           of
           God
           nor
           appointed
           by
           him
           ,
           but
           taken
           up
           according
           to
           the
           command
           of
           man
           ,
           out
           of
           Mat.
           15.9
           .
           The
           Minor
           is
           proved
           ,
           by
           demanding
           a
           Scripture
           wherein
           God
           appointed
           Infant-baptism
           .
        
         
           In
           answer
           hereto
           ,
           in
           conference
           with
           me
           ,
           it
           was
           once
           denied
           that
           Infant-baptism
           was
           used
           as
           a
           worship
           of
           God
           :
           But
           if
           so
           ,
           then
           it
           is
           no
           holy
           thing
           ,
           no
           Sacrament
           ,
           no
           profaneness
           to
           contemn
           it
           ,
           no
           matter
           if
           a
           Midwife
           do
           it
           ,
           with
           many
           more
           of
           the
           like
           absurdities
           .
        
         
           Master
           Blake
           in
           his
           
             answer
             to
             my
             letter
          
           ch
           .
           13.
           pag.
           92.
           
           
             Vindic.
             foed
          
           .
           ch
           .
           44.
           denies
           
             Infant-Communion
             ,
             Bell-baptism
             ,
             to
             be
             will-worship
             ,
             he
             makes
             will-worship
             then
             when
             men
             devise
             an
             Ordinance
             ,
             but
             not
             when
             it
             is
             onely
             an
             abuse
             ,
             profanation
             ,
             misapplication
             of
             an
             instituted
             worship
             to
             a
             wrong
             subject
             .
          
        
         
         
           And
           Master
           Marshall
           page
           195.
           of
           his
           Defence
           ,
           would
           put
           me
           to
           prove
           ,
           
             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
             be
             expressely
             set
             down
             in
             the
             N.
             T.
          
           pag.
           196.
           
           
             There
             is
             no
             absolute
             necessity
             ,
             that
             every
             circumstance
             of
             an
             Ordinance
             ,
             or
             the
             several
             sexes
             or
             ages
             to
             whom
             an
             Ordinance
             ought
             to
             be
             applied
             ,
             must
             be
             set
             down
             in
             precept
             ,
             or
             Apostolical
             example
             equivalent
             to
             a
             precept
             ,
             found
             in
             the
             N.T.
          
           pag.
           205.
           
           
             The
             point
             about
             Infant-baptism
             toucheth
             but
             a
             circumstance
             of
             age
             .
          
           In
           which
           speeches
           Mr.
           M.
           seems
           to
           make
           Infant-baptism
           but
           an
           arbitrary
           circumstance
           ;
           and
           if
           so
           ,
           then
           much
           injury
           was
           in
           the
           
             first
             use
          
           of
           his
           Sermon
           ,
           in
           which
           he
           made
           the
           denial
           of
           Infant-baptism
           ,
           odious
           ,
           as
           if
           it
           were
           as
           bad
           or
           worse
           than
           the
           facts
           of
           Herod
           ,
           and
           Hazael
           in
           slaying
           Infants
           ;
           then
           much
           guilt
           of
           oppression
           lies
           on
           them
           that
           have
           denied
           place
           in
           the
           Ministery
           ,
           scourged
           ,
           imprisoned
           ,
           fined
           ,
           banished
           ,
           put
           to
           death
           men
           for
           opposing
           ,
           or
           not
           owning
           Infant-baptism
           ;
           and
           very
           unrighteous
           have
           been
           their
           declamations
           ,
           who
           in
           Pulpits
           and
           elsewhere
           have
           inveighed
           against
           them
           as
           Hereticks
           ,
           Sectaries
           ,
           &c.
           censured
           their
           opinion
           as
           intolerable
           ,
           as
           
             Maresius
             qu.
          
           6.
           their
           practice
           as
           Sacrilege
           ,
           as
           Master
           
             Blake
             vindic
             .
             foed
          
           .
           ch
           .
           4.
           
           If
           Master
           M.
           do
           indeed
           think
           the
           point
           of
           Infant-baptism
           
             to
             touch
             but
             a
             circumstance
             of
             age
             ,
          
           and
           that
           it
           needs
           no
           divine
           institution
           ,
           then
           it
           is
           an
           indifferent
           ceremony
           with
           him
           ,
           such
           as
           the
           power
           of
           the
           Church
           may
           appoint
           ,
           and
           if
           so
           ,
           it
           is
           no
           otherwise
           blameable
           to
           omit
           it
           ,
           than
           it
           is
           to
           omit
           any
           other
           Church-constitution
           .
           But
           the
           truth
           is
           ,
           it
           is
           false
           which
           he
           saith
           ,
           That
           the
           
             matter
             toucheth
             onely
             a
             circumstance
             of
             age
          
           :
           for
           indeed
           it
           toucheth
           the
           qualification
           of
           the
           person
           to
           be
           Baptized
           ;
           and
           the
           very
           end
           and
           use
           of
           Baptism
           (
           which
           are
           the
           essentials
           of
           it
           ,
           as
           it
           is
           a
           Sacrament
           )
           which
           is
           ,
           that
           the
           person
           Baptized
           ,
           do
           thereby
           testifie
           his
           profession
           of
           Repentance
           and
           Faith
           in
           Christ
           ,
           and
           covenant
           to
           be
           his
           ,
           as
           appears
           by
           the
           very
           phrase
           used
           ,
           of
           being
           Baptized
           into
           the
           name
           of
           the
           Trinity
           ,
           Mat.
           28.19
           .
           compared
           with
           1
           Cor.
           1.13
           .
           as
           I
           have
           proved
           before
           ,
           Part
           2.
           
           Sect.
           5.
           
           And
           were
           it
           a
           circumstance
           onely
           of
           age
           ,
           yet
           it
           being
           determined
           by
           Christ
           ,
           who
           are
           to
           be
           baptized
           ,
           to
           wit
           ,
           Disciples
           and
           Belie●●●s
           ,
           it
           is
           an
           arrogant
           presumption
           to
           alter
           it
           .
           Rightly
           saith
           
             Chamie●
             Panstr
             .
             tom
          
           .
           4●
           lib.
           8.
           c.
           4.
           
           Sect.
           32.
           
             quae
             non
             sunt
             institutae
             circumstantiae
             habeto
             sane
             sibi
             Ecclesia
             ,
             ut
             tempus
             locumque
             celebrandi
             ,
             &
             si
             quae
             sunt
             similia
             .
             At
             quae
             instituta
             sunt
             ea
             ne
             moveto
             .
          
        
         
           As
           for
           M.
           Blakes
           speech
           ,
           that
           
             a
             misapplication
             of
             〈◊〉
             instituted
             ordinance
             to
             a
             wrong
             subject
             ,
             is
             an
             abuse
             or
             profanation
             of
             it
             ,
             but
             not
             will-worship
             ,
          
           1.
           
           It
           is
           not
           right
           .
           For
           though
           every
           misapplication
           to
           a
           wrong
           subject
           of
           an
           instituted
           ordinance
           be
           not
           will-worship
           ,
           yet
           a
           misapplication
           to
           a
           wrong
           subject
           of
           an
           instituted
           ordinance
           is
           a
           will-worship
           ,
           when
           not
           onely
           the
           rite
           it self
           is
           made
           worship
           of
           God
           ,
           but
           also
           the
           application
           of
           it
           to
           that
           subject
           ,
           though
           it
           be
           but
           mens
           invention
           ,
           yea
           and
           such
           a
           one
           as
           alters
           the
           end
           and
           use
           of
           the
           ordinance
           ▪
           as
           is
           in
           infant
           baptism
           ,
           bell-baptism
           ,
           altar-baptism
           ,
           infant-Communion
           ,
           Prayer
           ,
           sacrifice
           ,
           vows
           ,
           keeping
           solemn
           feasts
           ,
           offering
           incense
           ,
           building
           altars
           ,
           were
           instituted
           ordinances
           ,
           yet
           Jeroboams
           sacrificing
           and
           keeping
           a
           feast
           at
           another
           time
           than
           God
           appointed
           ,
           Ahaz
           his
           forming
           
           an
           altar
           after
           the
           pattern
           of
           that
           at
           
             Damascus
             ,
             Nadab
          
           and
           Abihu
           their
           offering
           strange
           fire
           ,
           prayer
           to
           Saints
           ,
           for
           the
           dead
           ,
           vowes
           to
           Saints
           ,
           monastick
           profession
           after
           such
           a
           rule
           ,
           keeping
           of
           holy
           dayes
           to
           Saints
           ,
           and
           many
           other
           things
           among
           Pagans
           ,
           and
           Papists
           ,
           are
           :
           condemned
           as
           will-worship
           .
           Generally
           Protestants
           ,
           even
           the
           Assembly
           in
           their
           
             Conffession
             of
             faith
          
           ,
           chap.
           29.
           art
           .
           4.
           make
           the
           
             lifting
             up
             ,
             reserving
             the
             elements
             in
             the
             Eucharist
             ,
          
           Contrary
           to
           Matth.
           15.9
           .
           and
           chap.
           21.
           they
           say
           ,
           
             the
             acceptable
             way
             of
             worshiping
             the
             true
             God
             is
             instituted
             by
             himself
             ,
             and
             so
             limited
             to
             his
             own
             revealed
             will
             ,
             that
             he
             may
             not
             be
             worshipped
             according
             to
             the
             imaginations
             and
             devices
             of
             men
             ,
             or
             suggestions
             of
             Satan
             ,
             under
             any
             visible
             representations
             ,
             or
             any
             other
             way
             not
             prescribed
             in
             the
             Holy●scripture
          
           ;
           yea
           the
           non-conformists
           have
           gone
           further
           in
           so
           censuring
           the
           three
           ceremonies
           ,
           cross
           at
           baptism
           ,
           kneeling
           at
           the
           Lords
           Supper
           ,
           the
           wearing
           the
           Surplice
           in
           holy
           ministrations
           ,
           to
           be
           will-worship
           ,
           as
           the
           
             Abridgement
             of
             the
             Lincolnshire
             Ministers
             petition
             ,
          
           and
           other
           writings
           shew
           ,
           and
           D.
           Morton
           in
           his
           Defence
           ,
           and
           D.
           Burges
           in
           his
           
             Rejoynder
             to
             the
             reply
          
           ,
           chap.
           2.
           and
           elsewhere
           ,
           acquit
           them
           onely
           from
           will-worship
           ,
           in
           that
           they
           placed
           not
           holiness
           in
           them
           ,
           made
           them
           not
           necessary
           parts
           of
           worship
           ,
           which
           I
           presume
           M.
           Blake
           will
           not
           say
           of
           Infant-baptism
           ,
           the
           denial
           of
           which
           he
           counts
           ,
           though
           vainly
           ,
           to
           be
           sacrilege
           ,
           
             Vindic.
             foed
             .
             chap.
          
           40.
           
           And
           sure
           baptisms
           were
           instituted
           ordinances
           among
           the
           
             Jews
             ,
             Heb.
          
           9.10
           .
           yet
           our
           Lord
           Christ
           applies
           the
           Prophets
           censure
           of
           will-worship
           ,
           Isai.
           29.13
           .
           against
           the
           Pharises
           placing
           holiness
           and
           fear
           of
           God
           in
           their
           washings
           of
           hands
           and
           other
           things
           so
           often
           and
           in
           the
           manner
           they
           used
           .
           Mark.
           7.1
           ,
           2
           ,
           3
           ,
           4
           ,
           5
           ,
           6
           ,
           7.
           
        
         
           Secondly
           ,
           were
           it
           granted
           ,
           that
           it
           is
           not
           properly
           will-worship
           to
           misapply
           an
           instituted
           ordinance
           to
           a
           wrong
           subject
           ,
           yet
           if
           it
           be
           an
           abuse
           or
           profanation
           ,
           the
           matter
           is
           no
           whit
           mended
           with
           M.
           Blake
           ,
           if
           I
           put
           in
           my
           argument
           instead
           of
           the
           term
           (
           will-worship
           )
           the
           term
           (
           profanation
           or
           abuse
           )
           I
           presume
           Paedobaptists
           will
           not
           justify
           a
           profanation
           or
           abuse
           ,
           which
           Infant-baptism
           is
           acknowledged
           to
           be
           if
           it
           be
           not
           after
           Gods
           appointment
           or
           Christs
           institution
           .
           Wherefore
           M.
           M.
           and
           the
           most
           of
           the
           paedobaptists
           ,
           not
           trusting
           to
           these
           evasions
           seek
           for
           an
           appointment
           of
           Infant-baptism
           in
           the
           institution
           of
           Infant-circumcision
           ,
           Gen.
           17.
           
           Yet
           M.
           Baxter
           in
           his
           
             p●●in
             Scripture
             proof
             ,
             part
          
           .
           1.
           chap.
           4.
           &c.
           declines
           the
           command
           of
           Circumcision
           for
           proof
           of
           Infant-baptism
           ,
           and
           imagins
           an
           ordinance
           of
           their
           visible
           Church-membership
           ,
           distinct
           from
           the
           ordinance
           of
           Circumcision
           ,
           unrepealed
           ,
           out
           of
           which
           he
           endeavours
           to
           prove
           Infant-baptism
           ,
           though
           he
           no
           where
           that
           I
           know
           shew
           us
           where
           that
           ordinance
           is
           ,
           notwithstanding
           in
           my
           Praecursor
           and
           elsewhere
           he
           hath
           been
           often
           pressed
           to
           shew
           it
           ,
           which
           book
           of
           M.
           B.
           taking
           so
           much
           ,
           that
           a
           third
           edition
           is
           printed
           ,
           I
           had
           hoped
           paedobaptists
           would
           have
           stuck
           to
           his
           way
           ,
           and
           declined
           the
           other
           way
           of
           analogy
           of
           the
           Command
           of
           Circumcision
           .
           But
           I
           see
           latter
           books
           ,
           as
           M.
           Sidenham
           ,
           M.
           Fuller
           ,
           and
           others
           ,
           still
           insisting
           on
           the
           hypothesis
           concerning
           the
           covenants
           and
           the
           seal
           ,
           and
           Baptisms
           succession
           to
           Circumcision
           ,
           &c.
           M.
           Gataker
           in
           his
           Latin
           treatise
           against
           D.
           
             Ward
             about
             the
             force
             and
             efficacy
             of
             Infant-baptism
             ,
          
           though
           by
           his
           Epistle
           ▪
           it
           appears
           he
           had
           seen
           M.
           Baxters
           books
           ,
           yet
           p.
           16.
           he
           speaks
           thus
           to
           D.
           
             Ward
             .
             I
             would
             you
             had
             specially
             designed
             the
             Command
             
             concerning
             the
             baptizing
             the
             infants
             of
             believers
             ,
             which
             you
             mean.
             For
             although
             from
             the
             analogy
             of
             Circumcision
             ,
             and
             the
             nature
             of
             this
             very
             sacrament
             ,
             as
             it
             is
             destined
             to
             initiation
             ,
             the
             comprehension
             of
             infants
             in
             the
             Covenant
             of
             grace
          
           &c.
           
           
             I
             deservedly
             believe
             both
             the
             Antient
             Church
             to
             have
             used
             ,
             and
             the
             Church
             at
             this
             day
             justly
             to
             use
             Infant-baptism
             ,
             yet
             hitherto
             I
             have
             found
          
           no
           
             speciall
             Command
             concerning
             this
             thing
          
           .
           I
           wish
           he
           had
           formed
           and
           confirmed
           his
           proof
           for
           Infant-baptism
           from
           the
           Analogy
           of
           Circumcision
           ,
           &c.
           so
           antient
           ,
           learned
           a
           man
           ,
           and
           so
           accurate
           in
           Controversies
           ,
           me
           thinks
           should
           have
           yielded
           some
           better
           proof
           for
           Infant-baptism
           than
           others
           have
           don
           ,
           or
           have
           forborn
           calling
           them
           
             novel
             sectaries
             who
             with
             so
             much
             endeavour
             oppugn
             Infant-baptism
          
           (
           which
           is
           the
           expression
           in
           his
           Epistle
           to
           the
           Reader
           )
           and
           with-held
           his
           hand
           from
           subscribing
           to
           that
           attestation
           wherein
           the
           Four
           positions
           of
           my
           Examen
           were
           censured
           as
           erroneous
           and
           pernicious
           .
           But
           not
           meeting
           with
           any
           other
           proof
           than
           this
           ,
           I
           shall
           keep
           on
           in
           the
           Review
           of
           the
           dispute
           ,
           and
           examine
           the
           pretended
           institution
           of
           Infant-baptism
           out
           of
           the
           Old
           Testament
           ,
           taking
           in
           some
           texts
           of
           the
           New
           ,
           and
           first
           Examine
           the
           way
           of
           proof
           by
           analogy
           of
           Circumcision
           ,
           which
           seems
           to
           have
           been
           the
           Assemblies
           way
           ,
           and
           then
           M.
           Bs.
           more
           refined
           way
           ,
           as
           is
           imagined
           ,
           desiring
           the
           Reader
           to
           take
           notice
           of
           what
           was
           before
           disputed
           in
           the
           Second
           Section
           of
           the
           second
           part
           of
           this
           Review
           ,
           to
           prove
           that
           consequences
           drawn
           from
           analogy
           between
           meer
           positive
           rites
           of
           the
           Old
           and
           New
           Testament
           to
           prove
           a
           duty
           in
           the
           use
           of
           them
           ,
           without
           particular
           institution
           ,
           are
           not
           good
           .
        
      
       
         
           SECT
           .
           II.
           Dr.
           Homes
           his
           arguments
           to
           prove
           Infant-baptism
           from
           
             Gen.
             17.
          
           are
           Examined
           .
        
         
           Two
           wayes
           I
           finde
           Consequences
           framed
           ,
           one
           in
           arguments
           formed
           syllogistically
           ,
           the
           other
           in
           certain
           Conclusions
           or
           hypotheses
           from
           whence
           it
           is
           conceived
           they
           may
           deduce
           Infant-baptism
           .
           I
           begin
           with
           the
           former
           way
           .
           I
           had
           formed
           the
           argument
           from
           Gen.
           17.7
           .
           &c.
           three
           wayes
           ,
           in
           my
           Exercit.
           Sect.
           1
           ,
           2
           ,
           3.
           and
           that
           without
           disadvantage
           to
           my
           Antagonists
           ,
           notwithstanding
           D.
           Homes
           his
           exceptions
           .
           But
           I
           am
           content
           to
           view
           the
           forms
           D.
           Homes
           sets
           down
           ,
           as
           more
           agreeable
           to
           their
           minde
           .
           In
           his
           Animadversion
           on
           my
           
             Exerc.
             chap.
          
           2.
           pag.
           6.
           he
           saith
           ,
           
             Our
             first
             form
             of
             argument
             from
          
           Gen.
           17.7
           .
           
             &c.
             is
             this
             .
             Where
             there
             is
             a
             Command
             for
             a
             thing
             never
             remanded
             on
             contramanded
             ,
             there
             the
             thing
             is
             still
             in
             force
             .
             But
             there
             is
             a
             Command
             for
             signing
             the
             infants
             of
             a
             believer
             with
             the
             sign
             of
             the
             Covenant
             of
             grace
             ,
          
           Gen.
           17.7
           ,
           9.
           
             never
             yet
             remanded
             or
             contramanded
             :
             therefore
             the
             signing
             believers
             children
             with
             the
             sign
             of
             the
             Covenant
             of
             grace
             (
             namely
             baptism
             now
             )
             is
             still
             in
             force
             .
          
        
         
           To
           which
           I
           answer
           ,
           1.
           
           The
           conclusion
           is
           not
           of
           the
           thing
           in
           question
           ,
           which
           is
           not
           
             of
             the
             children
             of
             believers
          
           ,
           but
           of
           the
           Infant-children
           of
           believers
           ,
           as
           it
           was
           in
           the
           Minor
           ,
           now
           a
           person
           of
           20.
           years
           of
           age
           is
           a
           believers
           
           child
           ,
           as
           well
           as
           one
           of
           two
           dayes
           old
           .
           2.
           
           In
           the
           
             Minor
             (
             the
             sign
             of
             the
             Covenant
             of
             grace
             Commanded
             )
          
           is
           understood
           ,
           either
           of
           the
           sign
           of
           the
           Covenant
           of
           grace
           expressed
           in
           the
           Conclusion
           ,
           to
           wit
           ,
           Baptism
           ,
           and
           if
           so
           ,
           it
           is
           denied
           that
           there
           is
           any
           such
           Command
           ,
           Gen.
           17.7
           ,
           9.
           to
           sign
           with
           the
           sign
           of
           the
           Covenant
           of
           grace
           believers
           infants
           ,
           there
           's
           no
           Command
           but
           of
           circumcising
           the
           manchild
           of
           eight
           dayes
           old
           ,
           not
           a
           tittle
           of
           baptism
           :
           or
           else
           of
           a
           sign
           of
           the
           Covenant
           of
           grace
           there
           expressed
           ,
           and
           if
           so
           ,
           the
           Minor
           is
           denied
           ,
           
             that
             the
             Command
             for
             signing
             the
             Infants
             of
             a
             believer
             with
             the
             sign
             of
             the
             Covenant
             of
             grace
             ,
          
           Gen.
           17.7
           ,
           9.
           
             was
             never
             yet
             remanded
             or
             contramanded
             .
          
           It
           was
           expressely
           contramanded
           Acts
           15.28
           .
           Gal.
           5.1
           ,
           2
           ,
           3.
           
           If
           in
           the
           Conclusion
           by
           (
           
             the
             sign
             of
             the
             Covenant
             of
             grace
          
           )
           be
           meant
           as
           the
           words
           (
           
             namely
             baptism
             now
          
           )
           import
           ,
           the
           rite
           of
           Christian
           Baptism
           ,
           and
           in
           the
           Minor
           it
           be
           meant
           of
           the
           Command
           of
           Circumcision
           ,
           then
           there
           is
           a
           fault
           of
           the
           syllogism
           in
           the
           form
           ,
           it
           consisting
           of
           four
           terms
           .
           If
           in
           the
           Minor
           i●
           be
           meant
           of
           the
           sign
           of
           the
           Covenant
           indefinite
           ,
           which
           is
           neither
           Baptism
           nor
           Circumcision
           ,
           I
           deny
           there
           is
           such
           a
           Command
           ,
           Gen.
           17.7
           ,
           9.
           and
           the
           syllogism
           hath
           also
           fourth
           terms
           .
        
         
           Two
           other
           forms
           he
           hath
           pag.
           9.
           2.
           
           
             Form
             of
             argument
             from
          
           Gen.
           17.
           
             is
             this
             .
             To
             whom
             the
             Covenant
             in
             force
             runs
             in
             the
             same
             tenour
             in
             the
             New
             Testament
             as
             in
             the
             Old
             ,
             to
             them
             the
             application
             of
             the
             first
             sign
             or
             seal
             of
             the
             New
             Testament
             may
             be
             applied
             ▪
             as
             well
             as
             the
             first
             of
             the
             Old
             Testament
             :
             But
             this
             tenour
             of
             the
             Covenant
             of
             grace
             still
             in
             force
             ,
             is
             as
             true
             ,
             and
             doth
             as
             truely
             run
             to
             a
             believing
             Gentile
             ,
             I
             am
             thy
             God
             and
             the
             God
             of
             thy
             seed
             ,
             as
             it
             did
             to
             Abraham
             the
             Father
             of
             believing
             Gentiles
             ,
          
           Rom.
           4.
           
           Gal.
           3.
           
           
             Ergo
             ,
             the
             first
             seal
             of
             the
             Covenant
             may
             be
             applied
             to
             believers
             children
             ,
             now
             in
             the
             New
             Testament
             as
             well
             as
             in
             the
             Old
             to
          
           Abrahams
           .
           The
           Major
           
             is
             plain
             in
          
           Gen.
           17.
           
             the
             tenor
             of
             the
             Covenant
             ,
             and
             the
             application
             of
             the
             first
             seal
             ,
             are
             Knit
             into
             a
             dependence
             one
             upon
             another
             .
             I
             am
             the
             God
             of
             thee
             ,
             and
             thy
             seed
             ,
          
           V.
           7
           ,
           8.
           
           
             Therefore
             thou
             shalt
             circumcise
             every
             male
             ,
          
           V.
           9.
           &c.
           
           The
           Minor
           
             is
             unquestioned
             of
             any
             that
             I
             know
             .
          
        
         
           Answer
           1.
           
           The
           thing
           to
           be
           concluded
           was
           ,
           
             that
             Baptism
             may
             be
             applied
             ,
             but
             baptism
             and
             the
             first
             seal
             of
             the
             Covenant
          
           I
           do
           not
           take
           to
           be
           all
           one
           .
           Baptism
           or
           Circumcision
           I
           do
           no
           where
           finde
           in
           Scripture
           called
           the
           seal
           of
           the
           Covenant
           ,
           much
           less
           the
           first
           seal
           ,
           and
           why
           the
           blood
           of
           Christ
           ,
           or
           the
           spirit
           of
           Christ
           ,
           or
           the
           oath
           of
           God
           may
           not
           be
           called
           the
           first
           seal
           of
           the
           Covenant
           as
           well
           as
           these
           ,
           I
           know
           not
           ;
           again
           the
           Conclusion
           was
           to
           be
           (
           
             may
             be
             applied
             to
             infant-children
             of
             believers
          
           )
           where
           as
           the
           conclusion
           is
           (
           
             may
             be
             applyed
             to
             believers
             children
          
           )
           And
           the
           thing
           to
           be
           concluded
           was
           simply
           (
           
             baptism
             may
             be
             applied
             to
             Infants
             of
             believers
          
           )
           whereas
           it
           is
           propounded
           comparatively
           (
           
             now
             in
             the
             New
             Testament
             as
             well
             as
             in
             the
             Old
             to
          
           Abraham
           )
           now
           baptism
           was
           not
           applied
           to
           Abraham
           ,
           and
           therefore
           the
           Conclusion
           may
           be
           granted
           (
           
             baptism
             may
             be
             applied
             to
             infants
             of
             believers
             now
             as
             well
             as
             to
          
           Abraham
           )
           that
           is
           ,
           just
           never
           a
           whit
           ,
           sith
           it
           was
           never
           applied
           to
           Abraham
           .
           2.
           
           But
           besides
           ,
           if
           the
           phrases
           (
           
             to
             whom
             the
             Covenant
             in
             force
             runs
          
           &c.
           )
           in
           the
           Major
           ,
           and
           in
           the
           
             Minor
             ,
             (
             doth
             as
             truely
             run
             to
             a
             
             believing
             Gentile
             )
          
           (
           as
           the
           words
           carry
           it
           )
           be
           meant
           onely
           of
           the
           believer
           ,
           and
           in
           the
           
             Major
             (
             the
             application
             to
             them
          
           )
           be
           meant
           onely
           of
           the
           believing
           Gentile
           as
           in
           the
           Minor
           ,
           then
           there
           are
           more
           than
           three
           term●
           in
           the
           syllogism
           ,
           (
           
             applied
             to
             believers
             children
          
           )
           beeing
           not
           at
           all
           in
           either
           of
           the
           premises
           .
           But
           if
           it
           be
           put
           in
           the
           
             Major
             (
             may
             be
             applied
             to
             them
             and
             their
             Infants
             )
          
           and
           in
           the
           
             Minor
             (
             to
             a
             believing
             Gentile
             and
             his
             Infant
             children
             )
          
           I
           deny
           both
           Major
           and
           Minor.
           Nor
           the
           Major
           proved
           from
           Gen.
           17.7
           ,
           8
           ,
           9.
           as
           in
           my
           
             Answer
             to
             M.
             Bailee
          
           ,
           Sect.
           3.
           in
           my
           
             Ample
             disquisition
          
           Sect
           5.
           is
           made
           manifest
           ,
           by
           shewing
           the
           nullity
           of
           the
           pretended
           connexion
           between
           the
           Covenant
           and
           the
           seal
           ;
           The
           term
           (
           
             therefore
             )
             Gen.
          
           17.9
           .
           )
           may
           be
           read
           (
           and
           )
           and
           it
           hath
           not
           reference
           to
           the
           promise
           onely
           ,
           V.
           7.
           but
           to
           the
           rest
           of
           the
           promises
           ,
           V
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           or
           rather
           to
           the
           whole
           Covenant
           ,
           and
           the
           making
           of
           it
           ,
           and
           it
           imports
           not
           a
           right
           by
           vertue
           of
           the
           Covenant
           ,
           but
           a
           motive
           inforcing
           a
           Command
           ,
           and
           this
           command
           being
           of
           circumcising
           the
           male
           onely
           of
           8.
           dayes
           old
           ,
           shewes
           there
           is
           not
           a
           connexion
           between
           the
           Covenant
           and
           Seal
           ,
           sith
           then
           it
           would
           belong
           to
           the
           female
           and
           male
           of
           the
           seventh
           day
           ,
           they
           being
           in
           Covenant
           as
           well
           as
           the
           male
           of
           the
           eighth
           .
           The
           Minor
           he
           takes
           as
           unquestioned
           ,
           But
           I
           deny
           it
           ,
           till
           I
           finde
           it
           better
           proved
           than
           yet
           I
           have
           done
           .
           I
           omit
           the
           uncoutheness
           of
           the
           Phrase
           (
           
             to
             them
             the
             application
             of
             the
             first
             sign
             may
             be
             applied
          
           )
           and
           leave
           the
           D.
           to
           make
           good
           sense
           of
           it
           ,
           which
           I
           cannot
           do
           .
        
         
           His
           3.
           form
           of
           Argument
           from
           Gen.
           17.
           is
           ,
           
             Where
             there
             is
             the
             same
             reason
             of
             a
             precept
             ,
             there
             may
             be
             the
             same
             practice
             :
             But
             the
             promise
             which
             is
             the
             reason
             of
             the
             precept
             runs
             in
             the
             New
             Testament
             (
             as
             flowing
             from
          
           Gen.
           17.
           )
           
             to
             believers
             and
             their
             children
             ,
             The
             promise
             is
             to
             you
             and
             your
             children
             ,
          
           Acts.
           2.39
           .
           Ergo.
           
        
         
           Answer
           .
           What
           is
           the
           Conclusion
           he
           would
           prove
           he
           leavs
           to
           be
           gathered
           .
           It
           should
           be
           ,
           Infants
           of
           believers
           are
           to
           be
           baptized
           .
           But
           then
           the
           predicate
           in
           the
           Conclusion
           would
           be
           found
           in
           neither
           of
           the
           Premisses
           .
           For
           the
           precept
           Gen.
           17.9
           .
           is
           onely
           that
           male
           Infants
           of
           8.
           days
           old
           of
           Abrahams
           house
           should
           be
           Circumcised
           .
           But
           a
           little
           after
           he
           puts
           this
           as
           the
           Conclusion
           ,
           
             that
             the
             same
             reason
             on
             which
             the
             administration
             of
             circumcision
             was
             grounded
             ,
             the
             administration
             of
             baptism
             was
             grounded
             .
          
           Which
           I
           grant
           true
           in
           this
           sense
           ,
           that
           as
           the
           reason
           why
           Circumcision
           was
           administred
           to
           Infants
           was
           the
           Command
           of
           God
           ,
           so
           the
           reason
           why
           Baptism
           is
           to
           be
           administred
           to
           believers
           ,
           is
           the
           Command
           of
           Christ.
           But
           the
           D.
           would
           have
           it
           thus
           ,
           that
           as
           infants
           were
           to
           be
           Circumcised
           by
           vertue
           of
           the
           promise
           ,
           Gen.
           17.7
           .
           so
           Infants
           of
           believers
           are
           to
           be
           Baptized
           by
           vertue
           of
           the
           same
           promise
           repeated
           Acts
           1.39
           .
           concerning
           which
           ,
           to
           omit
           the
           monstrosity
           of
           his
           syllogism
           ,
           in
           which
           there
           are
           more
           than
           4
           terms
           ,
           and
           neither
           the
           Predicate
           nor
           Subject
           in
           the
           Conclusion
           ,
           Major
           or
           Minor
           ,
           his
           speeches
           are
           without
           proof
           or
           trueth
           .
           For
           1.
           it
           is
           not
           true
           ,
           where
           there
           is
           the
           same
           reason
           of
           a
           precept
           there
           may
           be
           the
           same
           practice
           .
           For
           Levit.
           19.5
           ,
           9
           ,
           10
           ,
           19
           ,
           23
           ,
           25
           ,
           26
           ,
           27
           ,
           28
           ,
           30.
           are
           precepts
           concerning
           Mosaical
           ceremonies
           or
           observances
           ,
           as
           of
           
             offering
             a
             sacrifice
             ,
             of
             peace
             offerings
             ,
             not
             reaping
             the
             corners
             of
             the
             field
             ,
             not
             sowing
             the
             field
             with
             mingled
             seed
             ,
             not
             wearing
             a
             garment
             of
             linnen
             and
             woollen
             ,
             not
             eating
             
             fruit
             of
             trees
             planted
             till
             the
             fourth
             yeer
             ,
             not
             eating
             any
             thing
             with
             the
             blood
             ,
             not
             rounding
             the
             corners
             of
             the
             head
             ,
             reverencing
             the
             Sanctuary
             ,
          
           to
           wit
           ,
           the
           tabernacle
           or
           Temple
           ,
           and
           these
           with
           other
           moral
           precepts
           mixed
           among
           them
           in
           the
           same
           Chapter
           ,
           have
           in
           sundry
           of
           those
           verses
           ,
           and
           the
           beginning
           and
           end
           of
           the
           Chapter
           ,
           this
           as
           the
           common
           reason
           ,
           
             I
             am
             the
             Lord
          
           ,
           and
           yet
           we
           are
           not
           by
           the
           same
           reason
           tied
           to
           all
           the
           practices
           .
           2.
           
           He
           doth
           not
           prove
           that
           
             the
             promise
          
           ,
           Acts
           2.39
           .
           is
           the
           same
           with
           the
           promise
           ,
           Gen.
           17.7
           .
           It
           is
           more
           likely
           to
           be
           either
           the
           promise
           ,
           Act.
           2.17
           ,
           33
           ,
           38.
           or
           Act.
           2.30
           .
           or
           Act.
           3.25
           .
           which
           were
           eminent
           promises
           ,
           and
           related
           to
           the
           covenant
           of
           grace
           .
           3.
           
           He
           doth
           not
           prove
           that
           (
           
             to
             you
          
           ,
           Act.
           2.39
           .
           )
           is
           (
           to
           you
           believers
           and
           to
           your
           children
           )
           that
           is
           ,
           the
           Infants
           of
           believers
           as
           such
           :
           It
           doth
           not
           appear
           they
           were
           then
           believers
           when
           these
           words
           were
           spoken
           .
           4.
           
           Nor
           is
           there
           a
           word
           that
           shews
           the
           promise
           was
           to
           them
           or
           their
           children
           ,
           whether
           called
           or
           no.
           5.
           
           Nor
           is
           it
           proved
           that
           the
           promise
           to
           Abraham
           and
           his
           seed
           ,
           Gen.
           17.7
           .
           was
           the
           onely
           reason
           of
           the
           precept
           ,
           vers
           .
           9
           ,
           10.
           6.
           
           If
           it
           were
           so
           proved
           ,
           it
           is
           not
           proved
           ,
           nor
           ever
           can
           be
           ,
           that
           it
           was
           the
           formal
           adequate
           reason
           ,
           why
           an
           Infant
           was
           circumcised
           .
           7.
           
           Nor
           is
           there
           the
           least
           hint
           in
           the
           words
           ,
           Act.
           3.38
           ,
           39.
           that
           the
           reason
           why
           a
           person
           hath
           right
           to
           be
           Baptized
           ,
           is
           barely
           the
           being
           of
           the
           promise
           to
           that
           person
           ,
           or
           Gen.
           17.7
           ,
           9
           ,
           10.
           any
           hint
           that
           the
           promise
           barely
           of
           it self
           ,
           did
           either
           give
           right
           to
           Circumcision
           ,
           or
           oblige
           to
           the
           duty
           ,
           but
           in
           both
           places
           it
           is
           brought
           as
           a
           motive
           to
           excite
           to
           that
           duty
           ,
           which
           the
           precept
           alone
           was
           the
           formal
           reason
           of
           ,
           and
           in
           the
           former
           as
           well
           of
           Repentance
           as
           of
           being
           Baptized
           .
           So
           that
           when
           the
           Doctor
           hath
           formed
           his
           arguments
           ,
           they
           are
           but
           mishapen
           things
           ,
           having
           many
           ambiguities
           of
           speech
           ,
           little
           or
           no
           proof
           for
           what
           he
           saith
           .
           And
           notwithstanding
           the
           Doctors
           cavils
           ,
           I
           yet
           think
           the
           arguments
           from
           Gen.
           17.
           were
           better
           formed
           by
           me
           in
           my
           Exercitation
           for
           Paedobaptists
           advantage
           ,
           than
           by
           the
           Doctor
           in
           his
           Animadversions
           :
           But
           perhaps
           we
           may
           finde
           the
           Arguments
           better
           formed
           elsewhere
           .
        
      
       
         
           SECT
           .
           III.
           Master
           Drew's
           Argument
           for
           Infant-baptism
           from
           
             Gen.
             17.
          
           is
           examined
           ,
           and
           it
           is
           shewed
           ,
           there
           is
           not
           the
           same
           reason
           of
           Infant-Baptism
           ,
           as
           of
           Infant-Circumcision
           .
        
         
           MAster
           
             John
             Drew
          
           is
           one
           of
           those
           to
           whose
           writings
           Master
           Baxter
           refers
           me
           ,
           and
           is
           said
           by
           the
           
             Author
             of
             the
             lawfulness
             of
             obeying
             the
             present
             government
             ,
             to
             have
             written
             with
             sharp
             reasons
             and
             mild
             language
             .
          
           Let
           's
           see
           how
           he
           hath
           disputed
           pag.
           23.
           of
           his
           
             serious
             address
             ;
             Where
             there
             is
             the
             same
             reason
             of
             a
             precept
             or
             command
             enjoyning
             any
             practice
             continued
             ,
             there
             may
             and
             must
             be
             the
             same
             practice
             continued
             :
             But
             the
             reason
             of
             the
             command
             for
             signing
             Infants
             of
             Covenanters
             with
             the
             first
             signe
             or
             seal
             of
             the
             Covenant
             under
             the
             Old
             Testament
             continues
             still
             in
             force
             for
             that
             practice
             under
             the
             New
             
             Testament
             .
             Therefore
             now
             that
             command
             is
             in
             force
             to
             all
             persons
             in
             Covenant
             ,
             as
             it
             was
             then
             .
          
        
         
           Answ.
           The
           command
           in
           force
           then
           to
           all
           persons
           in
           Covenant
           ,
           is
           expressed
           by
           himself
           in
           the
           words
           before
           ,
           pag.
           22.23
           .
           
             the
             command
             of
             Circumcision
          
           ,
           Gen.
           17.11
           ,
           12.
           when
           he
           saith
           (
           
             All
             the
             Infants
             of
             those
             in
             Covenant
             with
             God
             were
             signed
             with
             the
             first
             signe
             or
             seal
             of
             the
             Covenant
             then
             instituted
             and
             commanded
             by
             the
             Lord
             ,
             which
             was
             Circumcision
          
           )
           so
           that
           if
           he
           mean
           ,
           as
           his
           words
           are
           ,
           this
           is
           his
           meaning
           in
           his
           conclusion
           (
           
             that
             command
             which
             is
          
           Gen.
           17.11
           ,
           1●
           .
           
             to
             Circumcise
             the
             flesh
             of
             the
             foreskin
             of
          
           Abrahams
           
             males
             of
             eight
             dayes
             old
             ,
             is
             now
             in
             force
             to
             all
             persons
             in
             Covenant
             ,
             as
             well
             as
             it
             was
             then
          
           )
           which
           neither
           hath
           nor
           can
           have
           any
           other
           sense
           (
           taking
           words
           as
           they
           are
           used
           by
           other
           men
           )
           but
           that
           still
           all
           in
           Covenant
           with
           God
           ,
           are
           bound
           by
           th●
           command
           ,
           Gen.
           17.11
           ,
           12.
           to
           Circumcise
           their
           male
           children
           of
           eight
           dayes
           old
           ;
           which
           is
           to
           maintain
           that
           which
           the
           Apostles
           have
           abro●●ted
           ,
           Act.
           15.
           to
           intangle
           us
           with
           the
           yoak
           of
           bondage
           ,
           which
           the
           Apost●e
           saith
           ,
           would
           make
           Christ
           unprofitable
           to
           us
           ,
           Gal.
           5.1
           ,
           2
           ,
           3.
           
           But
           it
           will
           be
           said
           ,
           he
           means
           not
           the
           command
           of
           Circumcision
           ,
           but
           the
           command
           of
           signing
           with
           the
           first
           sign
           or
           seal
           of
           the
           Covenant
           .
           Ans.
           If
           he
           means
           so
           ,
           he
           rather
           juggles
           than
           disputes
           .
           For
           the
           words
           speak
           of
           the
           command
           ,
           which
           is
           Gen.
           17.11
           ,
           12.
           and
           that
           is
           no
           other
           than
           of
           Circumcision
           ;
           no
           such
           command
           of
           signing
           Infants
           of
           Covenanters
           with
           the
           first
           signe
           or
           seal
           of
           the
           Covenant
           in
           the
           Old
           Testament
           ,
           besides
           that
           of
           Circumcision
           ,
           is
           either
           there
           or
           any
           where
           else
           that
           I
           know
           of
           ;
           if
           there
           be
           let
           it
           be
           shewed
           .
           But
           this
           is
           the
           manner
           of
           Paedobaptists
           ,
           in
           their
           disputes
           to
           imagine
           a
           command
           of
           sealing
           ,
           as
           they
           call
           it
           ,
           with
           the
           first
           seal
           ,
           the
           Infants
           of
           Covenanters
           abstractively
           or
           distinctly
           from
           Circumcision
           in
           the
           Old
           Testament
           ,
           Gen.
           17.
           which
           is
           indeed
           a
           meer
           fiction
           ,
           with
           which
           they
           mock
           their
           auditors
           and
           readers
           ,
           who
           unwarily
           take
           what
           they
           say
           without
           examination
           .
           Now
           this
           were
           an
           answer
           sufficient
           to
           this
           argument
           ;
           yet
           because
           this
           mans
           reasoning
           is
           so
           commended
           ,
           let
           's
           view
           his
           proofes
           .
        
         
           For
           proof
           of
           the
           Major
           thus
           he
           writes
           .
           
             For
             when
             God
             giveth
             the
             reason
             of
             any
             command
             ,
             that
             reason
             is
             the
             ground
             of
             the
             command
             ;
             and
             till
             that
             reason
             ceaseth
             ,
             he
             is
             very
             bold
             with
             God
             ,
             that
             dare
             exempt
             himself
             from
             the
             practice
             .
             And
             again
             ,
             If
             the
             first
             proposition
             be
             denied
             ,
          
           viz
           ,
           
             where
             there
             is
             the
             same
             reason
             of
             a
             precept
             continued
             ,
             there
             must
             be
             the
             same
             practice
             ,
             then
             every
             man
             may
             set
             himself
             free
             from
             any
             command
             of
             God
             ,
             and
             who
             can
             say
             unto
             him
             ,
             what
             doest
             thou
             ?
             For
             the
             Lord
             commands
             nothing
             without
             a
             reason
             ,
             if
             there
             be
             no
             reason
             exprest
             ,
             the
             reason
             of
             his
             will
             is
             implyed
             ,
             which
             is
             as
             cogent
             and
             binding
             as
             all
             reasons
             in
             the
             world
             ,
             till
             he
             makes
             it
             appear
             that
             it
             ceaseth
             .
             This
             is
             very
             clear
             .
          
        
         
           Answ.
           The
           reason
           of
           a
           Command
           may
           be
           understood
           ,
           either
           of
           the
           reason
           why
           Cod
           commands
           a
           thing
           ,
           or
           the
           reason
           why
           we
           are
           bound
           to
           observe
           that
           command
           .
           The
           reason
           why
           God
           commands
           is
           various
           ,
           sometimes
           one
           thing
           ,
           sometimes
           another
           ,
           sometimes
           expressed
           ,
           sometimes
           concealed
           .
           And
           sometimes
           the
           same
           reason
           is
           given
           of
           very
           various
           commands
           ,
           
           as
           I
           said
           before
           (
           
             I
             am
             the
             Lord
             your
             God
          
           )
           is
           Levit.
           19.
           the
           promiscuous
           reason
           of
           moral
           and
           ceremonial
           and
           judicial
           commands
           ;
           yea
           that
           the
           very
           reason
           which
           1
           Pet.
           1.14
           ,
           15
           ,
           16.
           is
           given
           for
           the
           command
           
             to
             be
             obedient
             children
             ,
             not
             fashioning
             themselves
             according
             to
             their
             lusts
             in
             their
             ignorance
             ,
             but
             to
             be
             holy
             in
             all
             manner
             of
             conversation
             ,
          
           is
           cit●d
           from
           Levit.
           11.44
           ,
           45.
           and
           is
           the
           very
           reason
           why
           he
           forbids
           the
           Israelits
           to
           eat
           certain
           meats
           ,
           or
           to
           touch
           certain
           things
           unclean
           by
           the
           Law.
           And
           therefore
           by
           Master
           Drew's
           reasoning
           (
           the
           reason
           of
           the
           precept
           not
           ceasing
           )
           we
           are
           bound
           still
           to
           the
           precept
           ,
           Levit.
           11.
           of
           abstaining
           from
           meats
           unclean
           by
           the
           Law
           ,
           and
           from
           touching
           things
           legally
           defiling
           .
           But
           though
           there
           may
           be
           many
           motives
           to
           do
           it
           the
           rather
           ,
           yet
           the
           onely
           formal
           adequate
           reciprocal
           reason
           why
           we
           are
           bound
           to
           observe
           any
           thing
           ,
           is
           the
           command
           of
           our
           Lord
           revealed
           to
           us
           .
           besides
           which
           ,
           we
           are
           to
           look
           no
           further
           ,
           nor
           are
           we
           to
           neglect
           it
           ,
           till
           by
           some
           declaration
           of
           his
           will
           ,
           it
           appears
           we
           are
           discharged
           .
           Thus
           Abraham
           was
           bound
           to
           offer
           his
           son
           Isaac
           on
           the
           Altar
           ,
           because
           of
           Gods
           command
           ,
           without
           knowing
           any
           other
           reason
           ;
           yea
           though
           he
           had
           known
           the
           reason
           from
           the
           end
           to
           be
           fulfilled
           ,
           yet
           he
           had
           not
           been
           discharged
           till
           God
           signified
           it
           by
           the
           Angel
           ,
           that
           he
           should
           not
           slay
           him
           .
           Now
           then
           to
           Master
           Drews
           argument
           .
           I●
           he
           understand
           the
           reason
           of
           the
           precept
           in
           the
           first
           sense
           his
           major
           is
           false
           ;
           the
           reason
           why
           God
           gave
           a
           precept
           may
           continue
           ,
           and
           yet
           the
           practice
           is
           not
           to
           continue
           ,
           as
           Levit.
           11
           ▪
           44
           ,
           45.
           
           On
           the
           otherside
           the
           reason
           of
           a
           precept
           may
           not
           reach
           ,
           and
           yet
           the
           precept
           reach
           ;
           as
           though
           God
           brought
           not
           us
           out
           of
           Egypt
           ,
           which
           is
           the
           reason
           of
           the
           command
           ,
           Deut.
           5.6
           ,
           7.
           yet
           the
           command
           pertains
           to
           us
           ,
           and
           vers
           .
           15.
           
           It
           is
           said
           ,
           
             Remember
             that
             thou
             wast
             a
             bondman
             in
             Egypt
             ,
             therefore
             the
             Lord
             thy
             God
             commanded
             thee
             to
             keep
             the
             Sabbath
             day
             .
          
           Where
           I
           presume
           Master
           Drew
           will
           say
           the
           command
           reacheth
           us
           ,
           though
           the
           reason
           of
           it
           do
           not
           .
           And
           as
           for
           his
           inference
           ,
           
             That
             if
             it
             be
             denied
             ,
             where
             there
             is
             the
             same
             reason
             of
             a
             precept
             there
             must
             be
             the
             same
             practice
             ,
             then
             every
             man
             may
             set
             himself
             free
             from
             any
             command
             of
             God
             ,
          
           it
           is
           true
           ,
           if
           by
           
             the
             same
             reason
             of
             a
             precept
             ,
          
           he
           understand
           the
           reason
           of
           a
           precept
           in
           the
           second
           sense
           ,
           for
           the
           reason
           why
           we
           are
           bound
           to
           observe
           his
           precept
           ,
           to
           wit
           ,
           the
           declaration
           of
           Gods
           will
           it
           should
           continue
           :
           but
           if
           he
           understand
           it
           in
           the
           first
           sense
           ,
           for
           that
           reason
           which
           God
           gives
           ,
           why
           he
           declared
           his
           will
           ,
           and
           bound
           us
           to
           observe
           it
           ,
           though
           it
           continue
           .
           yet
           the
           precepr
           may
           not
           be
           in
           force
           ,
           nor
           on
           the
           other
           side
           doth
           the
           precept
           alwayes
           cease
           to
           binde
           ,
           though
           that
           reason
           cease
           ,
           as
           is
           proved
           before
           .
        
         
           Now
           that
           reason
           of
           the
           precept
           Gen.
           17.11
           ,
           12.
           which
           is
           vers
           .
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           is
           a
           reason
           of
           the
           first
           sort
           ,
           and
           not
           of
           the
           latter
           .
           And
           indeed
           in
           more
           positive
           rites
           which
           are
           by
           institution
           the
           precept
           continues
           not
           in
           force
           ,
           however
           rhe
           reason
           God
           used
           to
           inforce
           it
           ,
           remaine
           ,
           except
           the
           institution
           be
           continued
           .
           Rightly
           
             Pareus
             comm
          
           .
           in
           Gen.
           8.20
           .
           to
           an
           Objection
           ,
           
             That
             sacrifices
             are
             to
             be
             continued
             ,
             because
             the
             cause
             is
             perpetual
             ,
          
           Answereth
           ,
           
             The
             perpetual
             cause
             of
             a
             thing
             necessarily
             co-hering
             with
             the
             thing
             ,
             as
             a
             Cause
             continued
             with
             its
             effect
             ,
             makes
             the
             same
             perpetual
             .
             But
             the
             said
             causes
             or
             ends
             do
             not
             so
             co-here
             with
             the
             sacrifies
             of
             the
             Ancients
             ,
             but
             onely
             by
             appointment
             ,
             that
             is
             divine
             ordination
             ,
             which
             was
             that
             those
             sacrifices
             should
             be
             
             the
             confirmation
             of
             the
             faith
             of
             the
             fathers
             ,
             and
             a
             signification
             of
             gratitude
             ,
             unto
             the
             coming
             of
             the
             Messiah
             ,
          
           &c.
           
           The
           like
           may
           be
           said
           of
           the
           ends
           of
           Circumcision
           ,
           and
           the
           occasion
           of
           appointing
           it
           .
        
         
           But
           let
           us
           view
           Master
           Drew's
           proof
           of
           the
           Minor
           ,
           
             The
             reason
          
           (
           saith
           he
           )
           
             of
             the
             command
             for
             signing
             Infants
             of
             Believers
             under
             the
             Law
             ,
             with
             the
             first
             signe
             or
             seal
             of
             the
             Covenant
             ,
             was
             this
             promise
             ,
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             ,
             as
             is
             evident
             ,
          
           Gen.
           17.7
           ,
           8.
           
             compared
             with
             the
          
           9.10
           .
           and
           11.
           
             verses
             ,
             where
             this
             promise
             of
             God
             ,
             and
             the
             application
             of
             the
             first
             seal
             are
             knit
             into
             a
             dependence
             one
             upon
             another
             :
             I
             will
             establish
             my
             Covenant
             between
             me
             and
             thee
             ,
          
           &c.
           
             to
             be
             a
             God
             unto
             thee
             and
             thy
             seed
             after
             thee
             ;
             therefore
             thou
             shalt
             Circumcise
             every
             male
             ,
             as
             a
             token
             of
             the
             Covenant
             ,
          
           vers
           11.
           
           
             But
             this
             same
             reason
             of
             the
             command
             continues
             in
             force
             under
             the
             Gospel
             ;
             God
             doth
             as
             truely
             say
             to
             every
             Believing
             Gentile
             now
             ,
             I
             am
             thy
             God
             and
             the
             God
             of
             thy
             seed
             ,
             as
             he
             did
             to
          
           Abraham
           
             the
             Father
             of
             believing
             Gentiles
             ,
             so
             he
             is
             called
          
           Rom.
           4.11
           .
           
             Therefore
             I
             may
             conclude
             ,
             that
             Believers
             under
             the
             Gospel
             ,
             have
             the
             same
             command
             for
             signing
             their
             Infants
             with
             the
             first
             seal
             of
             the
             Covenant
             of
             promise
             (
             which
             now
             is
             baptism
             )
             as
          
           Abraham
           
             had
             to
             signe
             his
             under
             the
             Law
             with
             the
             first
             signe
             ,
          
           &c.
           
             which
             then
             was
             Circumcision
             ;
             and
             now
             Sirs
             ,
             if
             the
             blessing
             of
          
           Abraham
           
             be
             come
             upon
             you
             ,
             and
             if
             you
             be
             heirs
             according
             to
             the
             promise
             ,
             you
             may
             easily
             finde
             a
             command
             for
             Baptizing
             your
             Infant
             seed
             .
          
        
         
           Answ.
           If
           Master
           Drew
           would
           prove
           what
           is
           to
           be
           proved
           ,
           he
           should
           prove
           that
           the
           proper
           formal
           reason
           obliging
           to
           the
           duty
           of
           Circumcision
           ,
           Gen.
           17.9
           ,
           10
           ,
           11.
           was
           the
           promise
           ,
           
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             after
             thee
             .
          
           But
           that
           is
           false
           .
           For
           the
           formal
           reason
           being
           put
           ,
           the
           thing
           is
           put
           without
           any
           other
           thing
           ,
           and
           it
           being
           not
           put
           ,
           the
           thing
           is
           not
           put
           ,
           though
           other
           things
           be
           put
           .
           But
           if
           the
           promise
           had
           been
           put
           ,
           yet
           Abraham
           had
           not
           been
           obliged
           to
           Circumcise
           ,
           unless
           a
           command
           were
           put
           ,
           and
           the
           command
           being
           put
           ,
           Abraham
           was
           bound
           to
           Circumcise
           ,
           though
           God
           had
           made
           no
           promise
           .
        
         
           Therefore
           ,
           though
           the
           promise
           might
           be
           a
           motive
           to
           do
           it
           ,
           yet
           as
           Master
           Mars●all
           truely
           confesseth
           ,
           
             Defence
             of
             his
             Sermon
          
           pag.
           182.
           
             the
             formal
             reason
             of
             the
             Jews
             being
             Circumcised
             was
             the
             command
          
           ;
           and
           therefore
           till
           Master
           Drew
           shew
           we
           have
           the
           same
           command
           to
           Baptize
           Infants
           ,
           as
           Abraham
           had
           to
           Circumcise
           Infants
           ,
           he
           can
           never
           shew
           we
           have
           the
           same
           or
           equal
           reason
           for
           Infant-baptism
           ,
           as
           was
           for
           Infant-circumcision
           .
           But
           Master
           Drew
           thinks
           to
           prove
           his
           Minor
           from
           Gen.
           17.7
           ,
           8.
           
             compared
             with
             the
          
           9
           ,
           10
           ,
           11.
           vers
           .
           
             Where
             it
             is
             evident
          
           (
           saith
           he
           )
           
             this
             promise
             of
             God
             ,
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             ,
             and
             the
             application
             of
             the
             first
             seal
             ,
             are
             knit
             into
             a
             dependence
             one
             upon
             another
             .
          
        
         
           But
           he
           doth
           but
           dictate
           without
           any
           cleer
           explication
           ,
           or
           thorough
           consideration
           of
           what
           he
           saith
           .
           For
           1.
           
           He
           doth
           not
           plainly
           tell
           us
           ,
           that
           the
           dependence
           he
           imagines
           to
           be
           one
           upon
           another
           of
           the
           application
           of
           the
           first
           seal
           and
           the
           promise
           ,
           
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             ,
          
           is
           upon
           that
           promise
           alone
           ,
           and
           not
           upon
           the
           other
           promises
           ,
           vers
           .
           4
           ,
           5
           ,
           6
           ,
           8.
           
           And
           if
           he
           do
           so
           mean
           ,
           yet
           he
           brings
           nothing
           to
           p●ove
           it
           ,
           and
           it
           ●s
           unequal
           he
           should
           expect
           we
           should
           take
           it
           on
           his
           word
           ,
           sith
           if
           we
           gather
           any
           thing
           from
           the
           placing
           of
           the
           words
           ,
           the
           reason
           of
           the
           command
           ,
           vers
           .
           9
           ,
           10
           ,
           11
           ,
           12.
           may
           as
           well
           be
           from
           the
           promise
           of
           giving
           him
           and
           his
           seed
           the
           land
           o●
           Canaan
           ,
           vers
           .
           8.
           as
           the
           promise
           ,
           vers
           .
           7.
           2.
           
           Whereas
           the
           promise
           vers
           .
           7.
           hath
           diverse
           senses
           ,
           one
           ,
           so
           as
           to
           be
           meant
           of
           Abraham
           as
           a
           natural
           father
           ,
           and
           his
           seed
           according
           to
           the
           flesh
           ,
           another
           ,
           of
           Abraham
           as
           a
           
           spiritual
           father
           ,
           and
           his
           spiritual
           seed
           ,
           he
           neither
           brings
           a
           word
           ,
           nor
           do
           I
           think
           can
           ,
           why
           the
           reason
           of
           the
           Command
           ,
           vers
           .
           9
           ,
           10
           ,
           11
           ,
           12.
           should
           be
           from
           the
           promise
           made
           to
           Abraham
           as
           a
           spiritual
           father
           ,
           and
           to
           his
           spiritual
           seed
           (
           which
           alone
           is
           for
           his
           purpose
           to
           bring
           Gentile-believers
           children
           to
           be
           in
           the
           promise
           )
           rather
           than
           to
           Abraham
           as
           a
           natural
           Father
           and
           to
           his
           natural
           seed
           ,
           especially
           those
           of
           them
           that
           were
           to
           inherit
           the
           land
           of
           Canaan
           :
           yea
           it
           is
           manifest
           ,
           that
           if
           the
           dependence
           were
           ,
           as
           he
           saith
           ,
           it
           is
           to
           be
           interpreted
           of
           Abrahams
           seed
           by
           nature
           ,
           sith
           the
           command
           there
           was
           given
           to
           the
           natural
           seed
           of
           Abraham
           only
           ,
           and
           them
           that
           joyned
           to
           them
           .
           3.
           
           Nor
           doth
           Mr.
           Drew
           shew
           what
           dependence
           one
           upon
           another
           they
           are
           knit
           into
           ,
           whether
           contingent
           or
           necessary
           ,
           or
           if
           necessary
           ,
           in
           what
           degree
           of
           necessity
           ,
           Whether
           ,
           
             de
             omni
             per
             se
          
           or
           
             quatenus
             ipsum
          
           .
           This
           last
           seems
           to
           be
           most
           likely
           ,
           and
           the
           dependence
           this
           ,
           To
           whomsoever
           that
           promise
           is
           made
           ,
           that
           person
           is
           to
           have
           the
           first
           seal
           ;
           and
           whosoever
           is
           to
           have
           the
           first
           seal
           ,
           to
           that
           person
           the
           promise
           is
           made
           .
           But
           this
           were
           evidently
           false
           .
           For
           it
           appears
           from
           v.
           19.
           that
           the
           promise
           was
           not
           made
           to
           Ishmael
           ,
           and
           yet
           he
           was
           to
           have
           the
           first
           seal
           ,
           &
           others
           of
           Abrahams
           house
           had
           not
           the
           promise
           who
           were
           to
           be
           signed
           with
           Circumcision
           ,
           and
           the
           females
           had
           the
           promise
           made
           to
           them
           ,
           and
           yet
           were
           not
           to
           be
           signed
           .
           If
           it
           be
           said
           they
           were
           vertually
           signed
           ,
           it
           serves
           not
           Master
           Drew's
           turn
           ,
           who
           asserts
           a
           dependence
           of
           the
           promise
           and
           actual
           signing
           in
           the
           person
           federate
           .
           4.
           
           Nor
           doth
           he
           shew
           from
           what
           term
           or
           words
           his
           imagined
           dependence
           is
           evident
           .
           The
           onely
           term
           I
           know
           ,
           he
           or
           any
           other
           gathers
           the
           supposed
           dependence
           from
           ,
           is
           vers
           .
           9.
           (
           therefore
           )
           But
           in
           the
           Hebrew
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           in
           the
           most
           usual
           sense
           is
           ,
           
             And
             thou
          
           ,
           noting
           a
           further
           addition
           to
           his
           speech
           ,
           not
           an
           illation
           of
           one
           thing
           from
           another
           .
           And
           so
           the
           Tigurines
           read
           
             &
             tu
             ,
             And
             thou
             ,
             Pareus
             Tu
             autum
             ,
             But
             thou
             ,
             Piscator
             ,
             Tu
             vero
             ,
             Thou
             verily
             .
          
           So
           that
           the
           evidence
           is
           very
           small
           ,
           which
           is
           from
           so
           uncertain
           a
           light
           .
           5.
           
           Nor
           doth
           he
           nor
           can
           he
           shew
           from
           the
           comparing
           Gen.
           17.7
           ,
           8.
           with
           9
           ,
           10
           ,
           11.
           any
           dependence
           of
           application
           of
           any
           other
           first
           signe
           ,
           than
           Circumcision
           upon
           the
           promise
           there
           .
           The
           Command
           of
           an
           indfinite
           first
           seal
           ,
           there
           or
           elswhere
           to
           believers
           Infants
           ,
           is
           a
           meer
           figment
           .
           6.
           
           That
           dependence
           which
           is
           implyed
           by
           the
           term
           (
           therfore
           )
           is
           not
           at
           all
           such
           as
           intimates
           a
           right
           competent
           to
           Infants
           ,
           but
           a
           duty
           enjoyned
           to
           parents
           ,
           which
           Infants
           are
           nor
           capable
           of
           .
           And
           therefore
           if
           any
           see
           a
           command
           for
           Baptizing
           of
           Infants
           in
           that
           place
           ,
           it
           is
           but
           a
           parallax
           ,
           or
           
             decep●io
             visus
          
           ,
           a
           mistake
           of
           sight
           ,
           as
           in
           him
           that
           thinks
           he
           sees
           two
           Suns
           or
           two
           Moons
           at
           once
           .
           The
           Minor
           also
           in
           his
           Argument
           is
           to
           be
           proved
           .
        
      
       
         
           SECT
           .
           IV.
           The
           Covenant
           ,
           
             Genesis
             17.4
             ,
             5
             ,
             6
             ,
             7
             ,
             8.
          
           was
           a
           mixt
           Covenant
           .
        
         
           BUt
           afore
           ●e
           comes
           to
           prove
           it
           ,
           he
           brings
           in
           an
           objection
           ,
           
             Gods
             Covenant
             with
          
           Abraham
           ,
           
             was
             not
             a
             pure
             Gospel-Covenant
             ,
             as
             appears
             ,
             say
             they
             ,
             by
             his
             promising
          
           Abraham
           
             temporal
             things
          
           ,
           Gen.
           17.8
           .
           
             therefore
             we
             may
             not
             argue
             from
             thence
             to
             the
             Covenant
             of
             Grace
             .
          
        
         
           It
           is
           true
           ,
           both
           in
           my
           Exercitation
           ,
           and
           in
           my
           Examen
           ,
           Part
           3.
           
           Sect.
           2.
           and
           else
           where
           ,
           I
           deny
           the
           Covenant
           made
           with
           Ahraham
           ,
           Gen.
           17.
           to
           be
           a
           pure
           
           Gospel-Covenant
           ,
           and
           aver
           it
           to
           be
           mixt
           ,
           and
           shew
           how
           it
           is
           mixt
           ,
           to
           wit
           ,
           of
           promises
           not
           belonging
           to
           every
           one
           with
           whom
           the
           New
           Covenant
           of
           the
           Gospel
           is
           made
           ,
           but
           respecting
           peculiarly
           Abrahams
           house
           ,
           and
           the
           policy
           of
           Israel
           ,
           and
           that
           the
           promises
           Evangelical
           are
           delivered
           ,
           Gen.
           17.
           in
           words
           expressing
           proper
           benefits
           to
           Abraham
           and
           his
           natural
           seed
           ,
           though
           in
           the
           more
           inward
           sense
           of
           the
           Holy
           Ghost
           ,
           Evangelical
           promises
           were
           meant
           ,
           and
           therefore
           it
           may
           be
           well
           doubted
           ,
           whether
           that
           Covenant
           may
           be
           termed
           simply
           Evangelical
           :
           Yea
           the
           Scripture
           where
           it
           speaks
           of
           this
           Covenant
           ,
           often
           mentions
           no
           other
           promise
           ,
           but
           of
           the
           Land
           of
           Canaan
           ,
           as
           Exod.
           6.4
           .
           Psal.
           105.8
           ,
           9
           ,
           10
           ,
           11.
           1
           
           Chron.
           16.17
           ,
           18.
           
           Act.
           7.5
           .
           Where
           Stephen
           mentions
           Gods
           promise
           to
           Abraham
           ,
           he
           mentions
           that
           of
           the
           land
           of
           Canaan
           ;
           and
           vers
           .
           8.
           calls
           the
           promise
           of
           
             Canaan
             ,
             the
             Covenant
             of
             Circumsion
             .
          
           Wherefore
           Cameron
           in
           his
           Thescs
           of
           
             the
             threefold
             Covenant
             of
             God
          
           ,
           Thesi.
           78.
           saith
           ,
           
           
             That
             Circumcision
             did
             primarily
             separate
          
           Abrahams
           
             seed
             from
             other
             Nations
             ,
             sealed
             the
             earthly
             promise
             ,
             it
             signified
             sanctification
             secondarily
             .
          
           Whence
           I
           inferre
           ,
           that
           when
           Paedobaptists
           speak
           of
           Circumcision
           as
           if
           it
           were
           a
           Seal
           of
           the
           Covenant
           of
           Grace
           onely
           ,
           and
           from
           it
           gather
           Rules
           and
           Conclusions
           concerning
           the
           Ordinance
           of
           Baptism
           ,
           in
           the
           New
           Testament
           ,
           as
           if
           the
           Reason
           of
           Circumcising
           Infants
           were
           from
           nothing
           proper
           to
           the
           policy
           or
           Nation
           of
           Israel
           ,
           but
           onely
           out
           of
           the
           respect
           it
           had
           to
           the
           promise
           of
           Evangelical
           grace
           ,
           they
           do
           but
           mislead
           the
           people
           ,
           and
           speak
           their
           own
           conceits
           ,
           and
           not
           the
           Language
           and
           minde
           of
           the
           Scripture
           .
        
         
           To
           this
           Master
           Drew
           saith
           ,
           
             I
             answer
             ,
             The
             Scripture
             no
             where
             calls
             that
             Covenant
             a
             mixt
             Covenant
             ,
             but
             on
             the
             contrary
             ,
             notwithstanding
             any
             civil
             promises
             of
             temporal
             things
             ,
             it
             is
             held
             forth
             as
             pure
             a
             Covenant
             of
             Grace
             as
             may
             be
             ;
             the
             Apostle
             tells
             us
             plainly
             that
             this
             Covenant
             was
             confirmed
             of
             God
             in
             Christ
             ,
          
           Gal.
           3.17
           .
           
             which
             I
             think
             is
             enough
             to
             make
             it
             a
             pure
             Gospel-Covenant
             .
             Christ
             was
             never
             the
             Testator
             of
             any
             Covenant
             ,
             but
             that
             of
             Grace
             :
             outward
             things
             as
             appurtenances
             altered
             not
             the
             Covenant
             ,
             nor
             made
             it
             mixt
             at
             all
             ,
             unless
             that
             Covenant
             we
             live
             under
             be
             mixt
             too
             ,
             for
             outward
             things
             are
             promised
             to
             believers
             under
             the
             Gospel
             ,
          
           Rom.
           8.32
           .
           1
           Cor.
           3.22
           ,
           23.
           1
           
           Tim.
           4.8
           .
           
             Besides
             ,
             this
             Covenant
             with
          
           Abraham
           
             is
             called
             a
             Covenant
             of
             justification
             ,
             Rom.
          
           4.2
           ,
           3.
           
             of
             Grace
          
           ,
           vers
           .
           4.
           
             of
             Faith
          
           ,
           vers
           .
           13.
           
             and
             I
             am
             perswaded
             ,
             that
          
           Abraham
           
             had
             not
             been
             called
             the
             Father
             of
             the
             Faithful
             ,
             if
             Believers
             had
             stood
             in
             a
             different
             Covenant
             towards
             God
             ,
             with
             that
             in
             which
             he
             stood
             ;
             as
             for
             differences
             in
             the
             manner
             of
             administring
             and
             dispensing
             that
             Covenant
             ,
             they
             matter
             nothing
             ,
             if
             there
             be
             no
             difference
             in
             those
             Evangelical
             promises
             ,
             which
             make
             it
             a
             Covenant
             of
             Grace
             ;
             but
             no
             man
             is
             able
             to
             make
             this
             appear
             ;
             therefore
             this
             exception
             weakens
             not
             our
             proposition
             ,
             nor
             the
             Argument
             at
             all
             .
          
        
         
           I
           reply
           ,
           if
           it
           be
           true
           which
           I
           allege
           ,
           that
           the
           Covenant
           ,
           Gen.
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8
           ,
           was
           a
           mixt
           Covenant
           ,
           as
           I
           shew
           in
           the
           places
           forecited
           ,
           and
           that
           Circumcision
           injoyned
           ,
           vers
           .
           9
           ,
           10
           ,
           11
           ,
           12.
           had
           reference
           as
           a
           signe
           or
           token
           not
           onely
           to
           that
           
           promise
           (
           
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
          
           )
           but
           also
           to
           the
           promises
           which
           peculiarly
           respect
           the
           house
           of
           Abraham
           ,
           and
           policy
           of
           Israel
           ,
           which
           cannot
           be
           understood
           to
           belong
           to
           every
           believer
           ,
           as
           vers
           .
           7.
           
             to
             be
             the
             father
             of
             many
             Nations
             ,
             to
             be
             exceeding
             fruitful
             ,
             that
             God
             would
             make
             Nations
             of
             him
             ,
             and
             Kings
             should
             come
             out
             of
             him
             ;
             that
             he
             would
             give
             unto
             him
             and
             his
             seed
             after
             him
             the
             Land
             wherein
             he
             was
             a
             stranger
             ,
             all
             the
             Land
             of
             Canaan
             for
             an
             everlasting
             possession
          
           ;
           Then
           it
           follows
           ,
           that
           the
           reason
           of
           the
           command
           ,
           vers
           .
           9
           ,
           10
           ,
           11
           ,
           12.
           is
           not
           onely
           from
           the
           promise
           vers
           .
           7.
           but
           those
           other
           promises
           ,
           and
           the
           application
           of
           the
           first
           seal
           are
           knit
           into
           a
           dependence
           one
           upon
           another
           ,
           as
           well
           as
           that
           vers
           .
           7.
           and
           then
           if
           the
           argument
           be
           good
           ,
           
             The
             Infants
             of
             those
             to
             whom
             the
             promise
             is
             ,
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             ,
             are
             to
             have
             the
             first
             seal
             ,
             because
             of
             the
             dependence
             there
             ,
          
           it
           will
           follow
           ,
           he
           to
           whom
           God
           gives
           the
           Land
           of
           Canaan
           for
           a
           possession
           ,
           he
           out
           of
           whom
           God
           brings
           Nations
           and
           Kings
           ,
           he
           is
           likewise
           to
           be
           sealed
           with
           the
           first
           seal
           ,
           sith
           there
           is
           as
           much
           dependence
           in
           the
           text
           ,
           of
           Circumcision
           on
           the
           promises
           vers
           .
           4
           ,
           5
           ,
           6
           ,
           8.
           as
           on
           the
           promise
           vers
           .
           7.
           so
           that
           if
           this
           reasoning
           of
           Master
           Drew's
           be
           good
           ;
           for
           my
           part
           I
           see
           not
           but
           that
           the
           Turk
           ,
           possessour
           now
           of
           Canaan
           ,
           may
           be
           intitled
           to
           Baptism
           by
           the
           same
           reason
           he
           produceth
           for
           Infant-baptism
           of
           Believers
           children
           .
        
         
           Now
           whereas
           he
           saith
           ,
           
             That
             the
             Scripture
             no
             where
             calls
             that
             Covenant
             mixt
             ,
          
           I
           grant
           it
           ,
           and
           it
           is
           true
           also
           ,
           that
           it
           no
           where
           calls
           it
           a
           pure
           Gospel-covenant
           ,
           nor
           Circumcision
           a
           seal
           of
           the
           Covenant
           of
           Grace
           ,
           or
           the
           first
           seal
           ;
           yet
           ,
           the
           thing
           I
           mean
           by
           it
           being
           proved
           out
           of
           those
           texts
           forenamed
           ,
           there
           is
           no
           reason
           to
           except
           against
           the
           expression
           .
        
         
           Nor
           can
           it
           be
           true
           ,
           that
           
             the
             Covenant
             Gen.
          
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           
             is
             held
             forth
             as
             pure
             a
             Covenant
             of
             Grace
             as
             may
             be
             ,
          
           if
           the
           promises
           are
           of
           sundry
           things
           not
           assured
           to
           Believers
           in
           the
           Covenant
           of
           the
           New
           Testament
           .
           Which
           is
           most
           evident
           :
           for
           no
           Believer
           hath
           now
           a
           promise
           of
           the
           possession
           of
           the
           Land
           of
           Canaan
           ,
           but
           rather
           an
           assurance
           of
           persecution
           ,
           no
           promise
           of
           such
           greatness
           ,
           as
           to
           be
           the
           progenitor
           of
           Kings
           and
           Nations
           ,
           but
           rather
           of
           obscurity
           and
           debasement
           .
        
         
           A
           pure
           Gospel
           Covenant
           containing
           many
           promises
           ,
           is
           rare
           in
           the
           Old
           Testament
           ,
           except
           where
           he
           foretells
           us
           he
           would
           make
           a
           new
           Covenant
           .
           God
           made
           a
           Covenant
           with
           
             David
             ,
             Psal.
          
           89.3
           ,
           &c.
           
           Nor
           do
           I
           deny
           it
           was
           a
           Gospel-covenant
           ,
           yet
           therein
           are
           promises
           peculiar
           to
           his
           house
           ,
           as
           vers
           .
           30
           ,
           31
           ,
           32
           ,
           33.
           yea
           the
           promises
           which
           were
           Evangelical
           in
           the
           furthest
           intent
           and
           aim
           ,
           were
           domestical
           in
           the
           first
           place
           ,
           and
           the
           most
           open
           expressions
           .
           Nor
           is
           it
           a
           whit
           against
           the
           mixture
           of
           Abrahams
           Covenant
           which
           I
           avouch
           ,
           
             That
             the
             Apostle
             tells
             us
             plainly
             that
             this
             Covenant
             was
             confirmed
             of
             God
             in
             Christ
             ,
          
           Gal.
           3.17
           .
           
             And
             that
             Christ
             was
             never
             the
             Testator
             of
             any
             Covenant
             but
             that
             of
             Grace
             .
          
           For
           the
           word
           is
           in
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           rendered
           
             in
             Christum
          
           by
           the
           Tigurines
           ,
           into
           or
           
             unto
             Christ
          
           ,
           or
           as
           Master
           Dickson
           renders
           it
           ,
           
             respectu
             Christi
             ,
             in
             respect
             of
             Christ
             ,
          
           That
           is
           ,
           as
           in
           his
           paraphrase
           ,
           
             with
             relation
             to
             Christ
          
           ,
           or
           as
           
             Diodati
             ,
             whose
             foundation
             was
             Christ
             ,
          
           not
           as
           the
           Testator
           ,
           but
           as
           the
           party
           concerning
           whom
           the
           Testament
           was
           made
           ,
           or
           as
           the
           executor
           by
           whom
           the
           things
           promised
           were
           performed
           .
           Now
           in
           either
           of
           these
           senses
           it
           is
           easie
           to
           conceive
           how
           
             the
             pro●ise
             might
             be
             in
             Christ
             ,
          
           or
           
             unto
             Christ
          
           ,
           and
           yet
           the
           Covenant
           not
           a
           pure
           Gospel-covenant
           .
           He
           might
           be
           either
           a
           Legatee
           ,
           or
           an
           Executor
           in
           that
           Testament
           which
           contained
           
           not
           onely
           Evangelical
           blessings
           of
           justification
           ,
           &c.
           which
           were
           common
           to
           all
           true
           Believers
           ,
           but
           also
           outward
           blessings
           ,
           which
           few
           or
           no
           Believers
           had
           in
           the
           New
           Testament
           .
           I
           see
           not
           any
           inconvenience
           in
           it
           to
           say
           that
           the
           Testament
           was
           confirmed
           in
           Christ
           ,
           in
           respect
           of
           the
           promises
           ,
           so
           far
           as
           they
           were
           Evangelical
           ,
           and
           yet
           to
           say
           there
           were
           promises
           in
           the
           same
           which
           were
           not
           such
           ,
           nor
           they
           〈◊〉
           in
           Christ
           ,
           though
           in
           the
           same
           Covenant
           .
        
         
           And
           whereas
           he
           calls
           outward
           things
           appertenances
           ,
           I
           conceive
           the
           promises
           of
           outward
           things
           ,
           Gen.
           17.4
           ,
           5
           ,
           6
           ,
           8.
           are
           as
           truely
           parts
           of
           the
           Covenant
           as
           the
           promise
           ,
           vers
           .
           7.
           
           Yea
           in
           the
           p●●ces
           foretold
           ,
           the
           promise
           of
           Canaan
           hath
           the
           title
           of
           the
           covenant
           .
           And
           those
           promises
           ,
           though
           
             they
             alter
          
           not
           
             the
             Covenant
          
           ,
           yet
           they
           must
           needs
           make
           a
           mixture
           in
           the
           covenant
           ,
           for
           by
           reason
           of
           them
           the
           covenant
           contains
           promises
           of
           diverse
           sorts
           .
        
         
           And
           for
           that
           which
           is
           said
           ,
           
             That
             now
             under
             the
             Gospel
             ,
             outward
             things
             are
             promised
             to
             Believers
             :
          
           I
           grant
           it
           ,
           yet
           it
           is
           nothing
           against
           the
           mixture
           in
           the
           covenant
           ,
           Gen.
           17.
           which
           I
           assert
           :
           For
           those
           promises
           are
           not
           the
           p●omise
           of
           Canaan
           ,
           to
           be
           progenitor
           of
           Kings
           ,
           which
           are
           not
           made
           to
           every
           Believer
           ,
           but
           of
           a
           different
           sort
           .
           Whence
           I
           infer
           ,
           that
           there
           was
           a
           mixture
           in
           the
           covenant
           ,
           Gen.
           17.
           which
           is
           not
           in
           the
           New
           Testament
           ,
           and
           the
           reference
           of
           circumcision
           to
           that
           covenant
           ,
           might
           be
           and
           was
           in
           respect
           of
           those
           domestick
           promises
           ,
           as
           well
           or
           more
           then
           of
           the
           Gospel
           promises
           as
           such
           .
           Nor
           do
           I
           finde
           Rom.
           4.2
           ,
           3
           ,
           4.
           any
           mention
           of
           the
           covenant
           ,
           Gen
           ,
           17.
           much
           less
           is
           it
           there
           ,
           which
           Master
           Drew
           saith
           ,
           
             That
             it
             is
             called
             the
             covenant
             of
             justification
             and
             of
             grace
             .
          
           It
           is
           true
           Abraham
           is
           there
           said
           to
           be
           justified
           by
           Grace
           ,
           yet
           no
           mention
           of
           the
           covenant
           ,
           and
           the
           text
           there
           cited
           ,
           is
           Gen.
           15.6
           .
           not
           Gen.
           17.
           
           And
           though
           Rom.
           4.13
           .
           it
           be
           said
           ,
           
             The
             promise
             to
          
           Abraham
           
             and
             his
             seed
             ,
             that
             he
             should
             be
             heir
             of
             the
             world
             ,
             was
             not
             by
             the
             law
             ,
             but
             by
             the
             righteousness
             of
             saith
          
           ;
           yet
           it
           neither
           calls
           the
           covenant
           
             the
             covenant
             of
             faith
          
           ;
           nor
           doth
           it
           assert
           that
           the
           covenant
           ,
           Gen.
           17.
           contained
           no
           other
           promise
           but
           what
           was
           Evangelical
           or
           common
           to
           all
           Believers
           of
           Jews
           and
           Gentiles
           .
           Neither
           do
           I
           ,
           nor
           need
           I
           say
           ,
           that
           
             Believers
             stood
             in
             a
             different
             covenant
             towards
             God
             with
             that
             in
             which
          
           Abraham
           stood
           .
           I
           am
           perswaded
           as
           Mr.
           
             Drew
             ,
             that
             Believers
             now
             are
             justified
             by
             the
             same
             covenant
             that
          
           Abraham
           
             was
             justified
             by
          
           ,
           to
           wit
           ,
           
             that
             in
          
           Abraham
           
             all
             Nations
             of
             the
             earth
             should
             be
             blessed
             ,
          
           Gal.
           3.8
           .
           &
           Rom.
           4.13
           .
           
             A
             father
             of
             many
             Nations
             have
             I
             made
             thee
             .
          
           I
           onely
           say
           ,
           that
           the
           covenant
           Gen.
           17.
           contained
           promises
           which
           were
           proper
           to
           the
           Jews
           ,
           together
           with
           the
           Evangelical
           promises
           .
           And
           to
           make
           those
           promises
           no
           parts
           of
           the
           covenant
           ,
           but
           onely
           the
           manner
           of
           administring
           and
           dispensing
           the
           covenant
           ,
           because
           the
           Holy
           Ghost
           alludes
           to
           them
           as
           figures
           and
           types
           of
           spiritual
           things
           ,
           is
           not
           right
           .
           For
           even
           the
           promise
           ,
           vers
           .
           7.
           was
           in
           the
           like
           manner
           typical
           ,
           Abrahams
           natural
           seed
           inheriting
           ,
           shadowing
           the
           Israel
           of
           God
           ,
           true
           believers
           ,
           and
           then
           by
           this
           reason
           the
           promise
           ,
           
             I
             will
             be
             a
             God
             to
             thy
             seed
             ,
          
           should
           be
           no
           part
           of
           the
           covenant
           ,
           but
           belong
           to
           the
           manner
           of
           administring
           and
           dispensing
           the
           Covenant
           .
        
         
           The
           like
           may
           be
           said
           of
           the
           rest
           of
           the
           promises
           ,
           they
           all
           shadowed
           out
           spiritual
           benefits
           ,
           and
           so
           there
           should
           be
           no
           parts
           of
           the
           covenant
           ,
           and
           consequently
           no
           covenant
           at
           all
           ,
           but
           a
           manner
           of
           administring
           and
           dispensing
           of
           I
           know
           not
           what
           covenant
           .
           But
           the
           speeches
           vers
           .
           4
           ,
           5
           ,
           6
           ,
           8.
           do
           contain
           promises
           ,
           as
           well
           as
           vers
           .
           7.
           and
           either
           I
           am
           uncapable
           to
           understand
           the
           meaning
           of
           terms
           ,
           or
           else
           promises
           are
           parts
           ,
           yea
           substantial
           or
           essential
           ,
           or
           integral
           parts
           of
           a
           covenant
           ,
           
           the
           description
           of
           a
           covenant
           ,
           being
           a
           collective
           of
           promises
           ,
           and
           the
           Scripture
           ,
           what
           Gal.
           3.15
           .
           is
           called
           
             a
             covenant
             or
             testament
          
           ,
           calls
           vers
           .
           16.
           promises
           .
           And
           therefore
           ro
           make
           the
           promises
           Gen.
           17.4
           ,
           5
           ,
           6
           ,
           8.
           not
           to
           be
           parts
           ,
           but
           appurtenances
           to
           the
           covenant
           ,
           or
           the
           manner
           of
           administring
           and
           dispensing
           it
           ,
           hath
           in
           my
           apprehension
           ,
           neither
           truth
           nor
           congruous
           sense
           .
           Now
           if
           they
           be
           part
           of
           the
           covenant
           ,
           as
           hath
           been
           made
           appear
           ,
           and
           circumcision
           had
           its
           appointment
           by
           reason
           of
           them
           ,
           as
           well
           as
           the
           promise
           ,
           vers
           .
           7.
           it
           matters
           much
           to
           weaken
           Master
           Drew's
           proposition
           and
           argument
           ,
           though
           there
           be
           no
           difference
           in
           those
           Evangelical
           promises
           which
           make
           it
           a
           covenant
           of
           grace
           between
           Abrahams
           covenant
           and
           ours
           .
           Master
           Drew
           proceeds
           .
        
      
       
         
           SECT
           .
           V.
           
             Acts
             2.38
             ,
             39.
          
           
           Proves
           not
           either
           the
           identity
           of
           Covenant
           now
           with
           that
           to
           
             Abraham
             ,
             Gen.
             17.7
          
           .
           as
           it
           comprehends
           his
           natural
           seed
           ,
           nor
           the
           connexion
           between
           it
           and
           Baptizability
           .
        
         
           
             NOw
             to
             go
             on
             to
             the
             proof
             of
             our
             second
             proposition
             in
             the
             argument
             ,
             which
             is
             ,
             that
             the
             reason
             of
             the
             command
             for
             signing
             ,
          
           &c.
           
             even
             this
             promise
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             ,
             continues
             in
             full
             force
             under
             the
             Gospel
             ,
             I
             refer
             you
             to
             that
             Scripture
          
           Acts
           2.39
           .
           
             to
             make
             it
             good
             .
             The
             promise
             is
             unto
             you
             and
             to
             your
             children
             .
             What
             promise
             ?
             Why
             this
             must
             needs
             relate
             to
             a
             former
             engagement
             ,
             yea
             and
             too
             made
             unto
             them
             to
             whom
             the
             Apostle
          
           Peter
           spake
           ,
           viz.
           
             Jews
             ,
             and
             I
             know
             not
             to
             what
             engagement
             this
             can
             have
             reference
             ,
             if
             not
             unto
             Gods
             promise
             made
             to
          
           Abraham
           ,
           
             of
             being
             his
             God
             and
             the
          
           God
           
             of
             his
             seed
             after
             him
             .
             Certainly
             he
             is
             one
             of
             those
             that
             are
             blinde
             ,
             and
             yet
             have
             eyes
             ,
             who
             sees
             not
             from
             this
             text
             ,
             that
             this
             very
             promise
             is
             in
             force
             and
             appliable
             to
             Believers
             under
             the
             Gospel
             ,
             and
             if
             this
             stand
             good
             ,
             then
             the
             command
             for
             signing
             our
             Infants
             with
             the
             first
             signe
             of
             the
             covenant
             of
             grace
             ,
          
           viz.
           
             Baptism
             ,
             stands
             good
             too
             ,
             for
             this
             promise
             is
             the
             reason
             which
             God
             gives
             of
             his
             precept
             ;
             God
             will
             own
             a
             Believers
             children
             ,
             therefore
             he
             will
             have
             them
             markt
             for
             his
             .
          
        
         
           Answ.
           I
           grant
           the
           promise
           
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             ,
          
           doth
           still
           continue
           in
           force
           ,
           God
           is
           still
           the
           God
           of
           Abrahams
           seed
           ,
           that
           is
           his
           spiritual
           seed
           ,
           elect
           persons
           ,
           and
           true
           Believers
           ;
           and
           he
           will
           be
           again
           the
           God
           of
           Abrahams
           natural
           seed
           when
           the
           natural
           branches
           or
           posterity
           of
           Abraham
           ,
           the
           root
           ,
           shall
           be
           grafted
           in
           again
           .
        
         
           But
           I
           deny
           that
           which
           Master
           Drew
           means
           ,
           and
           in
           the
           page
           before
           expressed
           ,
           that
           
             God
             doth
             as
             truely
             say
             to
             every
             believing
             Gentile
             now
             ,
             I
             am
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             ,
             as
             he
             did
             to
          
           Abraham
           
             the
             father
             of
             the
             faithful
          
           ;
           yea
           or
           that
           ever
           God
           meant
           by
           that
           promise
           to
           assure
           Spiritual
           or
           Evangelical
           blessings
           to
           all
           and
           every
           of
           Abrahams
           natural
           posterity
           ,
           the
           Apostle
           determining
           and
           proving
           the
           contrary
           ,
           Rom.
           9
           6
           7
           ,
           8
           ,
           &c.
           and
           restraining
           that
           promise
           in
           the
           Evangelical
           sense
           onely
           to
           the
           children
           of
           Abraham
           ,
           which
           were
           elect
           by
           God.
           Nor
           is
           there
           a
           word
           ,
           Act.
           2.39
           .
           to
           make
           it
           good
           in
           Master
           Drew's
           sense
           .
           For
           ,
           1.
           
           Master
           Drew
           proves
           not
           that
           the
           promise
           Act.
           2.39
           .
           must
           needs
           be
           the
           promise
           Gen.
           17.7
           .
           
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             .
          
           His
           argument
           is
           ,
           
             It
             must
             needs
             relate
             
             to
             a
             former
             engagement
             to
             the
             Jews
             ,
             and
             therefore
             to
             that
          
           Gen.
           17.7
           .
           But
           this
           is
           to
           argue
           
             a
             genere
             ad
             speciem
             affirmative
          
           ,
           it
           relats
           to
           a
           former
           engagement
           therfore
           to
           this
           ,
           which
           Logicians
           deny
           to
           be
           good
           proof
           .
        
         
           But
           saith
           he
           ,
           
             I
             know
             not
             what
             engagement
             this
             can
             have
             reference
             to
             ,
             if
             not
             unto
             the
             promise
          
           Gen.
           17.7
           .
        
         
           I
           answer
           ,
           though
           he
           know
           not
           ,
           and
           so
           may
           be
           one
           of
           
             those
             ,
             that
             are
             blind
             and
             yet
             have
             eyes
             ,
          
           (
           which
           he
           chargeth
           on
           his
           opposits
           )
           yet
           others
           see
           other
           promises
           ,
           namely
           that
           to
           David
           
             of
             raising
             up
             Christ
             to
             sit
             on
             his
             throne
          
           mentioned
           Acts
           2.30
           .
           or
           the
           
             promise
             of
             the
             Holy
             Gost
          
           mentioned
           V.
           33.
           or
           the
           
             promise
             of
             blessing
          
           mentioned
           Acts
           3.25
           .
           Any
           of
           which
           may
           be
           
             the
             Promise
          
           meant
           Acts
           2.39
           .
           more
           probably
           then
           that
           Gen.
           17.7
           .
           2.
           
           Where
           it
           is
           said
           (
           
             The
             promise
             is
             to
             you
          
           )
           if
           we
           either
           consider
           the
           scope
           of
           the
           Apostle
           or
           other
           parrallel
           texts
           Acts
           3.26
           .
           Acts
           13.32
           ,
           33.
           (
           
             the
             promise
             is
          
           )
           is
           as
           much
           as
           to
           say
           ,
           the
           promise
           made
           to
           
             David
             Acts
          
           2.30
           .
           or
           to
           
             Abarham
             Acts
          
           3.25
           .
           
             is
             fulfilled
             in
             raising
             up
             Christ
             ,
          
           or
           the
           Promise
           of
           the
           spirit
           is
           fulfilled
           in
           the
           shedding
           forth
           of
           its
           gifts
           ,
           (
           of
           which
           Promise
           mentioned
           V.
           17.18
           .
           Piscator
           and
           others
           understand
           it
           )
           and
           that
           
             for
             you
          
           ,
           that
           is
           for
           your
           good
           blessing
           ,
           and
           
             your
             children
             and
             all
             that
             are
             afarr
             off
             as
             many
             as
             the
             Lord
             our
             God
             shall
             call
             ,
          
           not
           as
           M.
           Drew
           means
           ,
           there
           is
           a
           promise
           of
           being
           a
           God
           to
           you
           and
           every
           one
           of
           your
           children
           continually
           to
           be
           fulfilled
           as
           soon
           as
           ever
           they
           are
           in
           being
           .
        
         
           3.
           
           It
           is
           false
           which
           M.
           Drew
           presupposeth
           as
           if
           the
           meaning
           were
           (
           
             the
             Promise
             is
             to
             you
          
           )
           that
           is
           (
           the
           Promise
           of
           being
           your
           God
           is
           to
           you
           believers
           and
           to
           your
           children
           )
           that
           is
           to
           all
           your
           Infant
           children
           ,
           as
           children
           of
           believers
           whether
           Jews
           or
           Gentiles
           .
           For
           1.
           that
           speech
           is
           made
           to
           the
           Jews
           (
           as
           M.
           Drews
           own
           words
           seem
           to
           import
           (
           onely
           and
           their
           children
           ,
           and
           not
           to
           Gentiles
           and
           their
           children
           2.
           
           It
           is
           false
           that
           when
           it
           is
           said
           (
           
             the
             Promise
             is
             to
             you
          
           )
           the
           meaning
           is
           to
           you
           as
           believers
           .
           For
           neither
           were
           they
           then
           believers
           ,
           as
           I
           prove
           in
           my
           
             Ample
             disquisit
             :
             Sect
          
           5.
           nor
           is
           it
           certain
           whether
           some
           of
           them
           were
           ever
           believers
           ,
           the
           occasion
           and
           scope
           seems
           to
           intimate
           rather
           that
           they
           were
           considered
           there
           as
           persons
           who
           had
           crucified
           Christ
           3.
           
           Neither
           is
           it
           true
           that
           the
           
             Promise
             is
             to
             their
             children
          
           ,
           that
           is
           to
           their
           infant
           children
           as
           their
           children
           ,
           M.
           
             Gataker
             discept
             :
             de
             bapt
             :
             Infant
             :
          
           vi
           .
           
             &
             〈◊〉
          
           .
           pag.
           12.
           saith
           thus
           ,
           
             To
             the
             obtaining
             the
             promise
             as
             well
             repentance
             as
             partaking
             of
             baptism
             at
             least
             in
             this
             place
             is
             exacted
             ;
             so
             that
             hence
             the
             promise
             of
             remission
             of
             sins
             cannot
             be
             proved
             to
             be
             made
             to
             Infants
             when
             they
             are
             entered
             by
             baptism
             ,
             unless
             also
             they
             repent
             .
          
           4
           nor
           do
           I
           know
           how
           it
           can
           be
           true
           ,
           which
           M.
           Drew
           sayes
           ,
           in
           any
           sense
           for
           his
           purpose
           ,
           that
           God
           hath
           promised
           to
           every
           believing
           Gentile
           now
           to
           be
           the
           God
           of
           his
           seed
           as
           he
           did
           to
           Abraham
           ,
           by
           which
           he
           would
           expound
           the
           words
           Acts
           23.9
           .
           
             the
             promise
             is
             to
             your
             children
             .
          
           For
           in
           respect
           of
           spiritual
           blessings
           accompanying
           salvation
           it
           is
           not
           true
           ,
           every
           believers
           child
           is
           not
           elect
           ,
           in
           the
           Covenant
           of
           saving
           grace
           ,
           a
           child
           of
           the
           resurrection
           ,
           nor
           in
           respect
           of
           outward
           Ecclesiastical
           privileges
           .
           Neither
           did
           God
           Promise
           Circumcision
           to
           every
           child
           of
           Abraham
           ,
           not
           to
           the
           males
           under
           8.
           dayes
           old
           nor
           to
           the
           females
           ,
           nor
           hath
           it
           any
           colour
           to
           interpret
           
             I
             will
             be
             the
             God
             of
             thy
             seed
             ,
          
           that
           is
           they
           shall
           be
           circumcised
           ,
           much
           less
           that
           God
           promised
           to
           every
           Gentile
           believers
           child
           he
           should
           be
           Baptized
           or
           have
           right
           to
           Baptism
           ,
           sure
           not
           to
           professed
           unbelievers
           ,
           to
           abortives
           or
           still
           born
           Infants
           .
           For
           my
           part
           with
           all
           M.
           Drews
           light
           I
           cannot
           understand
           how
           according
           to
           M.
           Drews
           exposition
           the
           promise
           Gen.
           17.7
           .
           
             is
             
             inforce
             and
             applyable
             to
             believers
             under
             the
             Gospel
          
           as
           he
           saith
           .
        
         
           Nor
           do
           I
           conceive
           it
           true
           which
           he
           ads
           .
           
             If
             this
             stand
             good
             then
             the
             Command
             for
             signing
             our
             Infants
             with
             the
             first
             sign
             of
             the
             Covenant
             of
             grace
          
           viz.
           
             Baptism
             stands
             good
             to
          
           ;
           For
           were
           it
           granted
           that
           it
           were
           true
           ,
           that
           
             God
             doth
             as
             truly
             say
             to
             every
             believing
             Gentile
             now
             ,
             I
             am
             thy
             God
             and
             the
             God
             of
             thy
             seed
             as
             he
             did
             to
          
           Abraham
           
             the
             Father
             of
             believing
             Gentiles
          
           ,
           yet
           there
           is
           not
           a
           word
           in
           that
           text
           or
           any
           other
           to
           prove
           that
           therefore
           every
           believers
           Infant
           child
           is
           to
           be
           baptized
           ,
           it
           being
           false
           that
           the
           Covenant
           of
           grace
           doth
           of
           it selfe
           intitle
           to
           Baptism
           as
           I
           have
           proved
           in
           my
           
             Examen
             part
          
           .
           3.
           
           S.
           1.
           in
           my
           
             letter
             to
             M.
          
           Baile
           
             or
             Additions
             to
             my
             Appology
          
           Sect.
           3.
           in
           the
           
             Ample
             disquisition
          
           Sect.
           5.
           where
           also
           it
           is
           proved
           that
           though
           the
           promise
           Acts
           2.39
           .
           be
           alleged
           why
           they
           should
           be
           baptized
           V.
           38.
           yet
           not
           as
           the
           reason
           of
           their
           right
           to
           Baptism
           as
           M.
           Drew
           makes
           it
           ,
           but
           as
           a
           motive
           encouraging
           them
           to
           it
           as
           their
           duty
           ,
           and
           in
           performing
           of
           it
           first
           to
           move
           then
           to
           repent
           and
           then
           to
           be
           baptized
           .
           The
           reason
           ,
           is
           not
           as
           M.
           Drew
           makes
           it
           .
           The
           promise
           is
           to
           you
           and
           and
           your
           children
           therefore
           it
           is
           their
           and
           your
           right
           to
           be
           baptized
           ,
           and
           the
           minister
           ought
           to
           do
           it
           to
           you
           and
           your
           Infants
           ;
           but
           this
           ,
           the
           promise
           is
           to
           you
           and
           your
           children
           ,
           therefore
           you
           and
           they
           ought
           and
           may
           be
           encouraged
           to
           repent
           and
           be
           baptized
           in
           the
           name
           of
           the
           Lord
           Jesus
           for
           remission
           of
           sins
           :
           nor
           is
           there
           a
           word
           in
           the
           text
           or
           elsewhere
           to
           prove
           that
           dictate
           of
           M.
           
             Drew
             ,
             God
             will
             own
             believers
             children
             ,
             therefore
             he
             will
             have
             them
             markt
             for
             his
             ,
             even
             in
             infancy
             by
             baptism
             ,
          
           more
           truely
           saith
           M.
           
             Gataker
             discept
             :
             Infant
             .
             de
             bapt
             ▪
             infant
             .
          
           vi
           .
           
             &
             E●f●c
          
           .
           pag.
           9.
           
           Acts
           2.38
           ,
           39.
           
             is
             nothing
             found
             concerning
             Infants
             to
             be
             baptized
             ,
             In
             that
             they
             are
             Commanded
             to
             repent
             and
             to
             be
             baptized
             unto
             the
             remission
             of
             sins
             ,
             it
             is
             altogether
             like
             to
             that
             saying
             of
             the
             Lord
             Christ
             ,
             he
             that
             believeth
             and
             shall
             be
             baptized
             shall
             attain
             salvation
          
           Matth.
           16.16
           .
        
         
           But
           M.
           Drew
           thinks
           to
           take
           off
           the
           exceptions
           that
           are
           laid
           against
           the
           witness
           which
           this
           place
           brings
           to
           prove
           the
           birth
           priviledge
           of
           believers
           children
           under
           the
           Gospel
           .
           
             The
             first
             exception
             is
             that
             the
             promise
             is
             of
             extraordinary
             gifts
             of
             the
             spirit
             ,
             and
             he
             answers
             .
             This
             doth
             not
             sute
             with
             the
             promise
             made
          
           Gen.
           17.7
           :
           
             which
             was
             to
             be
             performed
             to
          
           Abrahams
           
             children
             ,
             and
             yet
             they
             had
             not
             those
             gifts
             .
          
        
         
           But
           1.
           this
           Answer
           goes
           upon
           his
           mistake
           that
           the
           promise
           Acts
           2.39
           .
           must
           be
           that
           Gen.
           17.7
           .
           2.
           he
           supposeth
           
             that
             the
             promise
          
           Acts
           2.39
           .
           
             must
             be
             understood
             so
             as
             to
             be
             made
             good
             to
          
           Abrahams
           
             seed
             afore
             Christ
          
           :
           But
           if
           so
           ,
           it
           were
           false
           in
           his
           sense
           ,
           for
           all
           Abrahams
           seed
           had
           not
           the
           birth
           priviledge
           of
           the
           first
           seale
           not
           the
           females
           any
           of
           them
           ,
           nor
           any
           of
           the
           males
           till
           the
           eight
           day
           .
        
         
           2.
           
           He
           saith
           ,
           
             it
             cannot
             be
             true
             of
             extrao●dinary
             gifts
             ,
             sith
             then
             all
             believing
             Jews
             must
             have
             those
             gifts
             ,
             which
             they
             had
             not
             ,
             and
             all
             believers
             might
             pray
             for
             them
             .
          
        
         
           To
           which
           I
           say
           if
           the
           promise
           be
           so
           understood
           ,
           you
           shall
           all
           have
           sueh
           gifts
           .
           I
           acknowledg
           it
           were
           not
           true
           
             Exam.
             part
          
           .
           3.
           
           Sect
           6.
           
           But
           in
           this
           sense
           it
           may
           be
           true
           even
           of
           those
           gifts
           ,
           the
           promise
           of
           sending
           the
           spirit
           in
           extraordinary
           gifts
           is
           fulfilled
           
             to
             you
             and
             your
             children
             and
             all
             that
             are
             afarr
             off
             even
             as
             many
             as
             the
             Lord
             our
             God
             shall
             call
             ,
          
           that
           is
           for
           their
           and
           your
           benefit
           ,
           in
           that
           by
           those
           gifts
           the
           Apostles
           were
           inabled
           to
           publish
           and
           propagate
           the
           Gospel
           ,
           which
           is
           a
           benefit
           to
           all
           that
           are
           called
           .
        
         
           The
           Second
           exception
           is
           that
           the
           words
           (
           
             as
             many
             as
             the
             Lord
             our
             God
             shall
             call
          
           )
           expound
           the
           Apostle
           meaning
           ,
           which
           is
           this
           ,
           their
           children
           should
           receive
           
           the
           promise
           if
           the
           Lord
           called
           them
           ,
           To
           it
           he
           answers
           1.
           
             that
             this
             particle
             (
             even
             )
             with
             that
             which
             follows
             (
             whom
             the
             Lord
             our
             God
             shall
             call
             )
             has
             relation
             to
             the
             next
             foregoing
             sentence
          
           viz.
           
             those
             that
             are
             afarr
             off
             for
             the
             explanation
             of
             that
             not
             unto
             this
             sentence
             (
             to
             you
             and
             your
             children
             )
             so
             that
             the
             Apostle
             speaks
             thus
             ,
             The
             promise
             is
             made
             to
             you
             and
             your
             children
             for
             the
             present
             ,
             and
             when
             the
             Lord
             shall
             call
             those
             that
             are
             a
             far
             off
             and
             strangers
             to
             the
             Covenant
             of
             promise
             ,
             they
             and
             their
             children
             shall
             be
             heirs
             to
             the
             promise
             as
             well
             as
             you
             and
             your
             children
             are
             now
             .
          
        
         
           To
           which
           I
           reply
           ,
           M.
           Drew
           gives
           no
           reason
           ,
           why
           the
           limitation
           should
           be
           ment
           onely
           of
           
             those
             afar
             off
          
           ,
           and
           not
           also
           of
           
             them
             and
             their
             children
          
           2.
           nor
           doth
           he
           answer
           the
           reason
           given
           to
           the
           contrary
           ,
           that
           the
           speech
           were
           not
           true
           ,
           if
           it
           be
           so
           expounded
           as
           that
           the
           sense
           be
           ,
           that
           God
           would
           be
           a
           God
           to
           those
           Jews
           he
           then
           spake
           to
           ,
           though
           they
           were
           not
           called
           to
           the
           knowledge
           and
           belief
           of
           Christ
           ,
           and
           so
           salvation
           by
           another
           then
           Christ
           contrary
           to
           the
           same
           Apostles
           words
           Acts
           4
           12.
           
           
             To
             me
          
           saith
           M.
           
             Gataker
             discept
             .
             debapt
             .
             Inf.
          
           viz.
           
             and
             e●fic
          
           .
           pag.
           253.
           
             the
             Covenant
             of
             grace
          
           Act·
           2.39
           .
           
             seems
             onely
             to
             be
             with
             them
             that
             have
             embraced
             the
             Gospel
             .
          
           Now
           if
           the
           words
           (
           
             as
             many
             as
             the
             Lord
             our
             God
             shall
             call
          
           )
           must
           limit
           the
           words
           (
           
             to
             you
             and
             all
             that
             are
             afar
             off
          
           )
           it
           is
           incongruous
           to
           the
           use
           of
           speaking
           not
           to
           apply
           it
           to
           (
           
             your
             children
          
           )
           in
           the
           middle
           .
           Yea
           without
           the
           limitation
           it
           would
           not
           be
           true
           that
           God
           hath
           promised
           to
           be
           a
           God
           to
           their
           or
           any
           others
           children
           .
           For
           God
           is
           not
           a
           God
           to
           any
           but
           those
           he
           calls
           either
           outwardly
           or
           inwardly
           at
           least
           .
           3.
           
           His
           Paraphrase
           (
           
             when
             the
             Lord
             our
             God
             shall
             call
             those
             that
             are
             afar
             off
             ,
             they
             and
             their
             children
             shall
             be
             heirs
             to
             the
             promise
             as
             well
             as
             your
             children
             are
             now
          
           )
           is
           an
           intolerable
           abuse
           of
           adding
           that
           of
           which
           there
           is
           not
           a
           word
           in
           the
           text
           ,
           which
           doth
           not
           mention
           at
           all
           the
           children
           of
           them
           that
           are
           afar
           off
           though
           called
           .
        
         
           2.
           saith
           M.
           
             Drew
             if
             the
             Appostle
             had
             meant
             to
             apply
             the
             promise
             onely
             to
             those
             who
             should
             be
             called
             of
             God
             to
             believe
             ,
             then
             it
             had
             been
             needless
             to
             have
             made
             any
             mention
             at
             all
             of
             children
             .
          
        
         
           To
           which
           I
           reply
           there
           was
           great
           reason
           why
           he
           should
           mention
           their
           children
           with
           them
           ,
           because
           they
           had
           wished
           Matth.
           27.25
           .
           Christs
           blood
           on
           them
           and
           their
           children
           .
           To
           take
           away
           the
           horrour
           of
           soule
           ,
           and
           fear
           of
           the
           curse
           on
           them
           and
           their
           children
           caused
           by
           the
           conscience
           of
           their
           crucifying
           Christ
           and
           imprecation
           to
           them
           and
           their
           children
           ,
           and
           not
           to
           assure
           them
           of
           such
           a
           poor
           empty
           Eclesiastical
           outward
           priviledge
           as
           paedobaptists
           imagine
           to
           belong
           to
           believers
           infants
           ,
           was
           that
           speech
           of
           the
           Apostle
           intended
           in
           like
           fort
           as
           Joseph
           did
           in
           the
           like
           Gen.
           45.3
           ,
           4.
           &c.
           Gen.
           50.20
           .
           For
           this
           end
           was
           sutable
           to
           the
           occasion
           of
           their
           question
           Ver.
           36.37
           .
           and
           to
           the
           Apostles
           answer
           ,
           and
           it
           seems
           probable
           tthe
           Apostle
           saith
           (
           
             to
             you
             and
             your
             children
          
           )
           but
           not
           ,
           
             to
             all
             that
             are
             afar
             off
             and
             their
             children
             ,
          
           because
           those
           afar
           off
           had
           not
           wished
           Christs
           blood
           on
           them
           and
           theirs
           as
           the
           other
           had
           done
           .
        
         
           3.
           
           Saith
           M.
           
             Drew
             ,
             it
             utterly
             overthrows
             the
             Apostles
             scope
             which
             is
             to
             shew
             the
             Jews
             shall
             be
             bettered
             rather
             then
             worsted
             by
             believing
             in
             Christ
             ,
             which
             they
             would
             hardly
             believe
             should
             he
             have
             left
             their
             children
             (
             who
             were
             alwayes
             till
             now
             reckoned
             in
             Covenant
             with
             them
             )
             in
             as
             poor
             a
             condition
             as
             the
             most
             barbarous
             heathens
             in
             the
             world
             ,
             which
             had
             been
             a
             bad
             argument
             to
             bring
             in
             the
             Jews
             ,
             cold
             comfort
             to
             hear
             that
             their
             children
             should
             be
             made
             as
             much
             aliens
             to
             the
             Common-wealth
             of
             Israel
             by
             their
             Fathes
             embracing
             the
             Gospel
             ,
             as
             the
             very
             Pagans
             .
             Surely
             this
             would
             stave
             off
             the
             Jews
             from
             Christ
             rather
             then
             bring
             them
             on
             .
          
        
         
         
           To
           which
           I
           reply
           ,
           The
           Apostles
           scope
           is
           plain
           to
           direct
           them
           what
           to
           do
           being
           oppressed
           with
           the
           horrour
           of
           their
           sin
           in
           crucifying
           Christ
           and
           wishing
           his
           blood
           on
           them
           and
           their
           children
           ,
           and
           Ver.
           39.
           is
           a
           notice
           to
           them
           to
           repent
           and
           be
           baptized
           in
           the
           name
           of
           Christ.
           To
           imagine
           the
           Jews
           then
           either
           thought
           of
           a
           priviledge
           for
           their
           children
           answerable
           to
           circumcision
           ,
           or
           that
           Peters
           scope
           was
           to
           satisfy
           them
           about
           it
           ,
           is
           such
           a
           toy
           as
           is
           fit
           for
           children
           rather
           then
           men
           of
           understanding
           .
           It
           had
           been
           alike
           comfort
           unto
           the
           Jews
           at
           that
           time
           to
           tell
           them
           of
           their
           Infants
           right
           to
           baptism
           as
           for
           a
           man
           to
           tell
           an
           arraigned
           malefactor
           ,
           expecting
           to
           be
           condemned
           and
           hanged
           ,
           that
           his
           little
           child
           had
           a
           new
           Coat
           given
           him
           ,
           vain
           words
           and
           bug-bears
           fit
           to
           affright
           children
           with
           ,
           of
           a
           childs
           being
           out
           of
           the
           Covenant
           for
           defect
           of
           tittle
           to
           baptism
           ,
           of
           being
           in
           worse
           case
           then
           the
           Jews
           ,
           in
           as
           poor
           a
           condition
           as
           the
           most
           barbarous
           heathens
           in
           the
           world
           ,
           aliens
           to
           the
           Common-wealth
           of
           Israel
           ,
           debarred
           a
           priviledge
           the
           deprivation
           of
           which
           would
           have
           staved
           off
           the
           Jews
           from
           Christ.
           Children
           may
           be
           in
           covenant
           as
           much
           as
           the
           Jews
           ,
           no
           whit
           worsted
           in
           their
           condition
           in
           a
           better
           condition
           ,
           then
           barbarious
           heathen
           infidels
           ,
           though
           title
           to
           baptism
           be
           not
           aserted
           to
           their
           infants
           .
           If
           by
           (
           
             the
             commonwealth
             of
             Israel
          
           )
           the
           Jewish
           civil
           or
           Eclesiastical
           estate
           ,
           be
           understood
           those
           that
           Peter
           spake
           to
           ,
           must
           expect
           to
           be
           alienated
           from
           it
           if
           they
           would
           be
           Christians
           .
           They
           knew
           Christ
           was
           cast
           out
           ,
           and
           might
           know
           he
           had
           told
           them
           it
           would
           be
           so
           with
           his
           disciples
           .
           If
           by
           (
           
             the
             Common-wealth
             of
             Israel
          
           )
           be
           meant
           (
           the
           true
           Christian
           Church
           )
           the
           defect
           of
           Infant-baptism
           neither
           expressly
           nor
           by
           consequence
           made
           them
           
             aliens
             from
             the
             Common-wealth
             of
             Israel
             .
          
           Such
           conceits
           arise
           from
           paedobaptists
           mistaken
           suppositions
           .
           Nor
           can
           I
           imagine
           but
           that
           had
           the
           Jews
           understood
           that
           
             their
             children
             were
             in
             that
             condition
             ,
             worsted
          
           for
           want
           of
           a
           priviledge
           equal
           to
           their
           circumcision
           they
           would
           have
           been
           glad
           to
           accept
           of
           Christ
           to
           take
           away
           that
           horrour
           that
           then
           lay
           on
           their
           Spirits
           .
        
         
           The
           third
           exception
           is
           ,
           that
           it
           is
           not
           said
           the
           promise
           is
           to
           the
           Gentiles
           and
           their
           children
           ;
           now
           if
           this
           be
           not
           made
           good
           the
           argument
           fals
           ,
           because
           we
           are
           Gentiles
           by
           nature
           .
           To
           which
           he
           answers
           1.
           
           
             If
             believing
             Gentils
             live
             under
             the
             same
             Covenant
             that
          
           Abraham
           
             and
             his
             seed
             did
             (
             which
             has
             been
             proved
             )
             then
             though
             they
             were
             none
             of
             his
             seed
             ,
             t
             is
             safer
             to
             apply
             the
             whole
             promise
             to
             them
             ,
             I
             am
             thy
             God
             and
             the
             God
             of
             thy
             seed
             ,
             then
             to
             cut
             off
             and
             circumcise
             the
             tenor
             of
             the
             Covenant
             ,
             and
             to
             say
             unto
             believers
             now
             ,
             God
             onely
             is
             your
             God
             ,
             not
             the
             God
             of
             your
             children
             ;
             is
             not
             this
             to
             make
             a
             main
             and
             substantial
             alteration
             in
             the
             Covenant
             ?
             and
             to
             rob
             believers
             of
             one
             of
             the
             most
             precious
             comforts
             they
             have
             by
             promise
             ,
             even
             Gods
             owning
             their
             seed
             .
             Which
             they
             cannot
             be
             assured
             of
             as
             the
             Jews
             were
             ,
             without
             the
             children
             be
             admitted
             to
             the
             first
             sign
             or
             seal
             of
             the
             Covenant
             ,
             which
             is
             baptism
             now
             under
             the
             Gospel
             ,
             as
             I
             shall
             prove
             by
             its
             succeeding
             circumcision
             by
             and
             by
             .
          
        
         
           To
           which
           I
           reply
           ,
           The
           Covenant
           Gen.
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           is
           mixt
           and
           in
           respect
           of
           the
           temporal
           promises
           believing
           Gentiles
           live
           not
           under
           the
           Covenant
           made
           to
           
             Abraham
             Gen.
          
           17.7
           .
           but
           in
           respect
           of
           the
           spiritual
           part
           ,
           that
           is
           ,
           they
           are
           justified
           and
           saved
           now
           ,
           or
           God
           is
           a
           God
           to
           them
           as
           they
           are
           Abrahams
           seed
           Gal.
           3.29
           .
           But
           neither
           did
           God
           promise
           to
           be
           a
           God
           in
           respect
           of
           Gospel
           grace
           ,
           to
           Abrahams
           natural
           seed
           as
           such
           ,
           the
           contrary
           is
           delivered
           Rom.
           9.7
           ,
           8.
           nor
           now
           to
           any
           believers
           seed
           as
           such
           ,
           but
           the
           elect
           whether
           believers
           or
           unbelievers
           children
           ,
           as
           is
           proved
           at
           large
           by
           me
           Exam.
           part
           .
           3.
           
           Sect.
           4.
           not
           by
           denying
           the
           Covenant
           
           of
           grace
           to
           be
           made
           with
           a
           believer
           &
           his
           natural
           seed
           do
           we
           
             cut
             off
             or
             circumcise
             the
             tenor
             of
             the
             Covenant
             ,
          
           or
           
             make
             any
             alteration
          
           ,
           much
           less
           
             a
             main
             and
             substantial
             alteration
             in
             the
             Covenant
             ,
          
           the
           Apostle
           expressly
           determining
           ,
           and
           whole
           Juries
           of
           the
           ablest
           Protestant
           writers
           even
           paedobaptists
           expounding
           Rom.
           9.8
           .
           as
           resolving
           ,
           that
           the
           Covenant
           Gen.
           17.7
           .
           to
           be
           a
           God
           to
           Abraham
           and
           his
           seed
           ,
           was
           not
           made
           to
           all
           Abrahams
           natural
           seed
           ,
           no
           not
           to
           the
           circumcised
           ,
           not
           to
           Ishmael
           and
           Esau
           ,
           but
           to
           the
           elect
           onely
           ,
           and
           therefore
           there
           is
           
             no
             safety
             to
             apply
             the
             whole
             promise
             ,
             I
             am
             thy
             God
             and
             the
             God
             of
             thy
             seed
             ,
          
           to
           every
           sincere
           believer
           and
           his
           child
           ,
           it
           being
           expressly
           contradictory
           to
           Rom.
           9.8
           .
           which
           determines
           some
           onely
           to
           be
           
             children
             of
             the
             promise
          
           .
           And
           yet
           we
           need
           not
           say
           as
           M.
           Drew
           injuriously
           makes
           us
           say
           ,
           
             God
             onely
             is
             your
             God
             ,
             not
             the
             God
             of
             your
             children
             ,
          
           but
           onely
           this
           :
           you
           may
           assure
           your selves
           that
           he
           is
           your
           God
           ,
           for
           ye
           are
           believers
           and
           so
           Abrahams
           seed
           ;
           and
           ye
           may
           hope
           by
           reason
           of
           general
           indefinite
           promises
           and
           frequent
           experiences
           that
           God
           will
           be
           a
           God
           to
           your
           children
           .
           But
           God
           hath
           not
           promised
           that
           he
           will
           be
           certainly
           a
           God
           to
           every
           ,
           or
           any
           one
           of
           your
           children
           definitely
           ,
           but
           is
           at
           liberty
           to
           shew
           mercy
           to
           your
           children
           ,
           or
           to
           an
           infidels
           ,
           as
           it
           shall
           please
           him
           .
           And
           this
           you
           must
           be
           contented
           with
           ,
           sith
           God
           afforded
           no
           more
           to
           Abraham
           himself
           ,
           when
           he
           had
           made
           Isaac
           the
           child
           of
           the
           promise
           and
           not
           Ishmael
           ,
           nor
           to
           Isaac
           when
           he
           loved
           Iacob
           and
           hated
           Esau.
           It
           is
           fit
           you
           should
           remember
           God
           to
           be
           no
           debtor
           to
           you
           ,
           that
           he
           is
           the
           potter
           ,
           ye
           and
           yours
           are
           the
           clay
           ,
           and
           accordingly
           acquiess
           in
           his
           will
           blessing
           him
           for
           his
           love
           to
           you
           which
           is
           the
           most
           precious
           comfort
           you
           have
           by
           promise
           ,
           and
           not
           being
           anxious
           concerning
           your
           children
           .
           Nor
           is
           there
           any
           truth
           in
           it
           that
           either
           
             the
             Jews
             were
             assured
             that
             God
             would
             own
             their
             seed
             ,
          
           that
           is
           ,
           be
           their
           God
           ,
           nor
           that
           by
           being
           admitted
           to
           circumcision
           they
           had
           that
           assurance
           ,
           nor
           that
           without
           admission
           to
           baptism
           we
           cannot
           be
           assured
           of
           our
           children
           that
           GOD
           owns
           them
           ,
           nor
           that
           baptism
           succeeds
           circumcision
           ,
           or
           if
           it
           did
           ,
           such
           assurance
           as
           Mr.
           Drew
           speaks
           of
           cannot
           be
           inferred
           thence
           .
           So
           that
           all
           this
           passage
           is
           but
           a
           fardel
           of
           mistakes
           .
           Le
           ts
           consider
           the
           next
           .
           2.
           saith
           M.
           
             Drew
             ,
             Are
             not
             Gentiles
             the
             seed
             of
          
           Abraham
           ?
           
             Then
             I
             would
             fain
             be
             resolved
             in
             this
             whether
             Christ
             took
             upon
             him
             onely
             the
             nature
             of
             the
             Jews
             ,
             or
             of
             the
             Jews
             and
             Gentiles
             both
             ?
             If
             only
             of
             Jews
             ,
             how
             must
             the
             Gentiles
             be
             saved
             ?
             If
             of
             both
             ,
             then
             how
             you
             will
             construe
             this
             text
          
           Heb.
           2.16
           .
           
             He
             took
             upon
             him
             the
             seed
             of
          
           Abraham
           ,
           
             if
             you
             will
             not
             allow
             the
             Gentiles
             by
             any
             means
             to
             be
          
           Abrahams
           seed
           .
        
         
           Answer
           .
           I
           grant
           believing
           Gentils
           are
           Abrahams
           spiritual
           seed
           descending
           from
           him
           as
           the
           Father
           of
           the
           faithfull
           by
           imitating
           his
           faith
           .
           And
           as
           for
           M.
           Drews
           frivolus
           or
           captious
           question
           ,
           which
           goes
           upon
           a
           supposition
           as
           if
           Christ
           might
           take
           on
           him
           the
           nature
           of
           the
           Jews
           only
           ,
           &
           that
           the
           nature
           of
           the
           Jews
           were
           one
           and
           the
           Gentils
           another
           ,
           I
           tell
           him
           (
           though
           I
           think
           such
           a
           Dr.
           might
           have
           resolved
           himself
           )
           for
           his
           resolution
           that
           Christ
           took
           on
           him
           the
           nature
           of
           both
           ,
           that
           is
           the
           same
           specifical
           essence
           or
           kinde
           of
           being
           ,
           that
           both
           had
           ,
           to
           wit
           the
           being
           of
           a
           man
           common
           a
           like
           to
           Jews
           and
           Gentiles
           ,
           meaning
           by
           nature
           his
           individual
           ,
           and
           numerical
           Existence
           ,
           which
           is
           all
           one
           with
           that
           ,
           
             our
             Lord
             sprang
             out
             of
             Judah
          
           Heb.
           7.14
           .
           not
           from
           Levi
           ,
           or
           from
           Lot
           ,
           and
           yet
           the
           Gentils
           are
           saved
           by
           his
           name
           ,
           he
           dying
           and
           arising
           again
           both
           for
           Jews
           and
           Gentils
           .
           And
           for
           the
           Construction
           of
           Heb.
           2.16
           .
           thought
           there
           are
           learned
           men
           that
           expound
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           thus
           ,
           
             he
             takes
             hold
             or
             helpeth
             the
             seed
             of
          
           Abraham
           ,
           that
           is
           believers
           of
           Gentils
           as
           well
           as
           Jews
           ,
           yet
           I
           think
           the
           meaning
           there
           to
           be
           no
           more
           but
           this
           ,
           that
           he
           took
           on
           him
           or
           received
           the
           nature
           of
           man
           by
           a
           natural
           descent
           from
           Abraham
           1.
           because
           
             the
             seed
             of
          
           Abraham
           is
           opposed
           to
           Angels
           ,
           and
           therefore
           
             Abrahams
             seed
          
           signifies
           the
           nature
           of
           man
           contradistinct
           to
           Angels
           .
           2.
           because
           the
           author
           saith
           ver
           .
           17.
           
             thence
             he
             ought
             to
             be
             like
             to
             his
             brethren
             ,
             to
             be
             a
             mercifull
             high
             Priest
             ,
          
           which
           comes
           not
           from
           his
           helping
           believers
           ,
           but
           his
           assumption
           of
           the
           humane
           nature
           ,
           whith
           fits
           him
           to
           be
           like
           to
           men
           and
           to
           be
           a
           mercifull
           high
           Priest.
           And
           therefore
           I
           like
           best
           the
           reading
           of
           our
           transtators
           in
           the
           text
           ,
           not
           that
           in
           margin
           .
           And
           thus
           haye
           I
           answered
           M.
           Drews
           douty
           question
           in
           which
           he
           would
           so
           fain
           be
           resolved
           .
           But
           what
           is
           this
           to
           prove
           that
           Acts
           2.39
           .
           the
           promise
           is
           not
           yet
           to
           the
           Gentils
           ,
           that
           are
           called
           but
           also
           to
           their
           children
           I
           see
           not
           ,
           it
           being
           neither
           proved
           that
           Acts
           2.39
           .
           the
           promise
           is
           the
           promise
           Gen.
           17.7
           .
           I
           will
           be
           a
           God
           to
           thee
           and
           thy
           seed
           ,
           ot
           that
           the
           children
           of
           Gentils
           called
           ,
           are
           in
           that
           respect
           Abrahams
           seed
           .
        
         
           M.
           Drew
           adds
           ,
           
             But
             yet
             further
          
           3.
           
           
             T
             is
             plain
             in
             the
             Gospel
             that
             faith
             maketh
             a
             believer
             the
             child
             of
          
           Abraham
           ;
           
             yea
             and
             a
             surer
             heir
             to
             the
             promise
             ,
             I
             will
             be
             thy
             God
             and
             the
             God
             of
             thy
             seed
             ,
             then
             carnal
             descent
             from
          
           Abrahams
           
             Loyns
             doth
          
           .
           Abraham
           had
           2.
           
             seeds
             one
             descending
             from
          
           Ishmael
           
             and
             onother
             from
          
           Isaac
           ;
           
             all
             that
             came
             from
          
           Abraham
           
             were
             not
             children
          
           Rom.
           9.7
           .
           
             But
             in
          
           Isaac
           
             shall
             thy
             seed
             be
             called
          
           .
           Isaac
           
             was
             his
             special
             seed
             ,
             and
             typed
             out
             his
             believing
             seed
             under
             the
             Gospel
             ,
             for
          
           ver
           .
           8.
           
             they
             which
             are
             the
             children
             of
             the
             flesh
             ,
             these
             are
             not
             (
             that
             is
             not
             in
             so
             peculiar
             a
             manner
             )
             the
             children
             of
             God
             as
             the
             believing
             seed
             ,
             for
             the
             children
             of
             the
             promise
             are
             the
             seed
             ,
             the
             seed
             by
             way
             of
             eminencie
             ,
             that
             is
             the
             prime
             seed
             .
             and
             Mark
             I
             pray
             you
             how
             the
             same
             Apostle
             explaines
             and
             applyes
             this
             to
             our
             purpose
          
           Gal.
           4.28
           ,
           29.
           
           
             The
             Galatians
             were
             Gentils
             ,
             but
             being
             believers
             ,
             we
             saith
             the
             Apostle
             ,
             as
          
           Isaac
           
             was
             ,
             are
             the
             children
             of
             promise
             ,
             and
             so
             the
             special
             seed
             of
          
           Abraham
           :
           
             the
             Galatians
             were
             no
             more
             of
          
           Abrahams
           
             natural
             seed
             then
             we
             are
             ,
             but
             by
             faith
             they
             became
             his
             prime
             seed
             ,
             and
             heirs
             apparent
             to
             all
             the
             promises
             as
          
           Isaac
           
             was
             ,
             who
             is
             said
             in
             the
             next
          
           ver
           .
           
             to
             be
             born
             after
             the
             spirit
             as
             well
             as
             Gospel
             believers
             are
             .
             And
             ,
             sirs
             ,
             shall
             we
             make
             the
             Covenant
             curtail
             and
             narrow
             to
          
           Abrahams
           
             prime
             seed
             and
             halve
             the
             promises
             to
             them
             when
             they
             are
             full
             and
             large
             to
             his
             worser
             seed
             ?
             The
             Appostle
             will
             not
             suffer
             this
          
           Gal.
           3.29
           .
           
             If
             ye
             be
             Christs
             then
             are
             ye
          
           Abrahams
           
             seed
             ,
             and
             heirs
             according
             to
             the
             promise
             ,
             which
             surely
             must
             needs
             be
             according
             to
             the
             full
             extent
             of
             that
             promise
             made
             unto
             our
             Father
          
           Abraham
           ;
           
             for
             if
             it
             be
             not
             ours
             so
             fully
             as
             it
             was
             his
             ,
             then
             we
             are
             not
             heirs
             according
             to
             the
             promise
             ;
             if
             our
             seed
             be
             exempted
             it
             fals
             much
             short
             of
             what
             was
             said
             to
             him
             ,
             I
             will
             be
             thy
             God
             and
             the
             God
             of
             thy
             seed
             .
             And
             mark
             ,
             friends
             ,
             I
             beseech
             you
             ,
             that
             was
             Gospel
             which
             was
             preached
             to
          
           Abraham
           Gal.
           3.8
           .
           
             In
             thee
             shall
             all
             Nations
             be
             blessed
             ;
             not
             onely
             his
             natural
             seed
             ,
             that
             was
             but
             one
             Nation
             ;
             but
             all
             that
             were
             of
             the
             faith
             shall
             be
             blessed
             ,
             as
             children
             of
             what
             nation
             soever
          
           ver
           .
           7.
           
           
             For
             faith
             was
             imputed
             to
          
           Abraham
           
             in
             uncircumcision
          
           Rom.
           4.10
           ,
           11.
           
             to
             this
             end
             that
             he
             might
             be
             the
             Father
             of
             all
             them
             that
             believe
             though
             not
             circumcised
             .
             And
             truely
             I
             wonder
             since
             the
             G●spel
             is
             so
             clear
             that
             believers
             are
          
           Abrahams
           
             children
             that
             any
             man
             dare
             rob
             them
             of
             any
             comfort
             or
             priviledge
             wherewithall
             he
             was
             invested
             by
             that
             promise
             to
             which
             they
             are
             more
             sure
             heirs
             then
             any
             of
             his
             natural
             seed
             ,
             as
             I
             think
             is
             made
             plain
             to
             the
             easiest
             of
             your
             capacities
             .
          
        
         
           Answer
           .
           the
           thing
           to
           be
           proved
           is
           that
           to
           the
           natural
           seed
           of
           Gentile
           believers
           
           God
           hath
           promised
           to
           be
           a
           God.
           To
           prove
           which
           divers
           places
           are
           brought
           which
           do
           manifestly
           refute
           it
           .
           That
           of
           Ro.
           9.7
           ,
           8.
           determines
           that
           all
           the
           natural
           children
           of
           Abraham
           were
           not
           the
           seed
           to
           whom
           God
           had
           promised
           to
           be
           God
           ,
           but
           that
           
             in
             Isaac
             his
             seed
             should
             be
             called
             .
          
           And
           the
           same
           is
           determined
           Gal.
           4.28
           .
           that
           Isaac
           was
           the
           child
           of
           the
           promise
           and
           not
           the
           son
           of
           the
           bondwoman
           ,
           and
           that
           no
           child
           of
           any
           man
           is
           a
           child
           of
           the
           promise
           but
           he
           that
           is
           born
           after
           the
           Spirit
           .
           And
           Gal.
           3.29
           .
           is
           meant
           of
           those
           onely
           that
           are
           
             the
             sons
             of
             God
             by
             faith
             in
             Christ
          
           ver
           .
           26.
           and
           from
           the
           Gospel
           mentioned
           Gal.
           3.8
           .
           
             in
             thee
             shall
             all
             nations
             be
             blessed
             ,
          
           he
           infers
           ver
           .
           9.
           onely
           of
           believers
           ,
           so
           
             then
             they
             that
             are
             of
             faith
             are
             blessed
             with
             faithfull
          
           Abraham
           .
           And
           Rom.
           4.10.11
           .
           Abraham
           is
           said
           to
           be
           
             the
             Father
             of
             believers
          
           ,
           or
           as
           it
           is
           ver
           .
           12.
           
             those
             that
             walk
             in
             the
             steps
             of
             the
             faith
             of
             our
             Father
          
           Abraham
           
             which
             he
             had
             yet
             being
             uncircumcised
             .
          
           Wherefore
           I
           may
           much
           more
           justly
           wonder
           that
           learned
           Protestants
           who
           so
           commonly
           say
           ,
           that
           elect
           persons
           onely
           are
           in
           the
           Covenant
           of
           grace
           from
           Rom.
           9.7
           ,
           8.
           when
           they
           dispute
           against
           Arminians
           ,
           should
           yet
           have
           the
           face
           to
           avouch
           that
           every
           believers
           yea
           though
           but
           by
           profession
           a
           believers
           natural
           child
           whether
           elect
           or
           a
           believer
           or
           not
           ,
           is
           in
           the
           Covenant
           of
           grace
           made
           to
           
             Abraham
             Gen.
          
           17.7
           .
           when
           they
           dispute
           for
           paedobaptism
           ,
           though
           by
           such
           doctrine
           they
           make
           the
           word
           of
           God
           to
           fall
           ,
           it
           being
           not
           true
           of
           
             Ishmael
             ,
             Esau
          
           ,
           and
           thousands
           of
           others
           of
           both
           of
           Abrahams
           and
           other
           believers
           seed
           ,
           God
           hath
           not
           nor
           will
           be
           a
           God
           to
           them
           .
        
         
           T
           is
           true
           believing
           Gentils
           are
           heirs
           of
           the
           promise
           made
           to
           Abraham
           of
           blessing
           or
           justification
           by
           faith
           as
           he
           had
           ,
           but
           it
           is
           false
           ,
           
             every
             believer
             is
             heir
             of
             every
             priviledg
             .
          
           Abraham
           had
           ;
           none
           besides
           him
           is
           
             Father
             of
             the
             faithfull
          
           as
           Abraham
           ,
           or
           hath
           Gods
           promise
           to
           his
           natural
           seed
           as
           Abraham
           had
           to
           his
           spiritual
           ,
           yea
           or
           to
           his
           natural
           .
           None
           hath
           the
           promise
           that
           
             in
             his
             seed
             all
             nations
             of
             the
             earth
             should
             be
             blessed
          
           Acts
           3.25
           .
           nor
           any
           that
           his
           posterity
           should
           be
           graffed
           in
           again
           as
           it
           is
           assured
           to
           Abrahams
           seed
           Rom.
           11.28
           ,
           29.
           
        
         
           The
           imagined
           priviledge
           that
           God
           would
           be
           the
           God
           of
           his
           naturall
           seed
           was
           never
           promised
           to
           Abrahams
           natural
           posterity
           ,
           as
           such
           .
           Yet
           it
           is
           false
           ,
           that
           a
           believers
           child
           is
           
             a
             more
             sure
             heir
             of
             the
             promise
             then
             any
             of
          
           Abrahams
           
             natural
             seed
          
           .
        
         
           For
           though
           God
           hath
           not
           promised
           to
           be
           a
           God
           to
           all
           Abrahams
           posterity
           ,
           yet
           he
           hath
           to
           some
           ,
           which
           I
           know
           not
           that
           he
           hath
           done
           to
           any
           believing
           Gentils
           natural
           child
           .
           M.
           D.
           doth
           but
           Calumniate
           by
           insinuating
           as
           if
           we
           
             curtaild
             the
             promise
             ,
             robbed
             believing
             parents
             of
             any
             comfort
             or
             privilege
             wherewith
             Abraham
             was
             invested
             by
             that
             promise
          
           Gen.
           17.7
           .
           perverting
           the
           text
           as
           if
           when
           God
           said
           he
           
             would
             be
             a
             God
             to
          
           Abraham
           ,
           by
           Abraham
           were
           meant
           
             every
             believer
          
           ,
           and
           when
           he
           saith
           he
           
             will
             be
             a
             God
             to
          
           Abrahams
           seed
           ,
           it
           were
           meant
           of
           
             every
             belivers
             natural
             seed
          
           whether
           believers
           or
           not
           .
        
         
           About
           which
           he
           and
           other
           paedobaptists
           ,
           particularly
           the
           
             Assembly
             at
             Westminster
             in
             the
             Directory
             about
             baptism
          
           do
           but
           abuse
           people
           ,
           and
           lead
           fond
           parents
           ,
           who
           swallow
           down
           Preachers
           sayings
           without
           Scripture
           proof
           into
           a
           fools
           paradise
           ,
           by
           telling
           them
           that
           
             the
             promise
             is
             made
             to
             a
             believer
             and
             his
             seed
             ,
             that
             God
             will
             be
             a
             God
             to
             a
             believer
             ,
             and
             his
             child
             ,
             and
             that
             Infants
             of
             believers
             dying
             in
             their
             Infancy
             ,
             are
             saved
             by
             the
             parents
             faith
             ,
             and
             by
             this
             there
             is
             assurance
             of
             their
             salvation
             .
          
        
         
         
           But
           Master
           Drew
           once
           more
           urgheth
           Rom.
           11
           ,
           17.
           
             that
             the
             term
             graffing
             ,
             shews
             believing
             Gentils
             come
             in
             with
             their
             seed
             ,
             or
             twigs
             that
             grow
             from
             them
             ,
             else
             surely
             they
             cannot
             be
             said
             to
             be
             graffed
             in
             as
             the
             Jews
             were
             cut
             off
             ,
          
        
         
           But
           I
           have
           so
           fully
           proved
           the
           ingraffing
           to
           be
           by
           giving
           faith
           according
           to
           election
           ,
           and
           that
           none
           but
           elect
           persons
           are
           ingraffed
           according
           to
           the
           Apostles
           meaning
           ,
           and
           that
           ingraffing
           is
           into
           the
           invisible
           Church
           in
           my
           
             Ample
             disquisition
          
           ,
           being
           the
           first
           part
           of
           this
           Review
           in
           the
           ten
           first
           Sections
           ,
           that
           I
           think
           it
           unnecessary
           to
           say
           any
           more
           to
           what
           Master
           Drew
           here
           speaks
           .
           And
           for
           what
           he
           saith
           ,
           
             If
             believers
             Infants
             were
             taken
             in
             under
             the
             legal
             administration
             ,
             and
             left
             out
             in
             the
             Gospel-administration
             ,
             the
             covenant
             dispensation
             under
             the
             Gospel
             is
             more
             uncomfortable
             th●n
             that
             under
             the
             Law
             ,
          
           it
           is
           but
           a
           vain
           speech
           ,
           as
           if
           the
           circumcision
           of
           Infants
           were
           such
           a
           matter
           of
           comfort
           ,
           that
           the
           having
           of
           no
           priveledge
           under
           the
           Gospel
           did
           recompense
           the
           loss
           of
           it
           without
           Infant-baptism
           ,
           as
           if
           Infant-baptism
           were
           of
           so
           great
           comfort
           to
           parents
           ,
           that
           without
           it
           other
           comfort
           concerning
           their
           children
           were
           nullified
           ,
           whereas
           these
           things
           arise
           upon
           mistakes
           ,
           as
           if
           Baptism
           were
           administred
           according
           to
           a
           persons
           interest
           in
           the
           covenant
           ,
           and
           circumcision
           was
           so
           ,
           and
           that
           the
           denying
           Infants
           Baptism
           ,
           is
           putting
           them
           out
           of
           Covenant
           ,
           which
           is
           but
           ungrounded
           talk
           ,
           as
           shall
           be
           further
           shewed
           in
           that
           which
           follows
           .
        
         
           Yea
           when
           the
           Paedobaptists
           answer
           the
           Papists
           ,
           who
           would
           have
           the
           work
           of
           outward
           Baptism
           to
           take
           away
           original
           sin
           from
           the
           Infant-baptized
           ,
           they
           say
           onely
           that
           it
           seals
           the
           covenant
           ,
           but
           doth
           not
           seal
           the
           fruit
           of
           the
           covenant
           ,
           but
           upon
           condition
           of
           Faith
           and
           Repentance
           ;
           so
           that
           the
           Infant
           hath
           no
           benefit
           by
           the
           covenant
           ,
           or
           the
           seal
           without
           Faith
           or
           Election
           ;
           and
           so
           much
           benefit
           hath
           any
           unbeliever
           or
           his
           Infant
           ;
           yea
           the
           unbeliever
           hath
           more
           advantage
           then
           the
           Infant
           ,
           for
           the
           unbeliever
           hath
           the
           moral
           use
           of
           the
           sealing
           of
           any
           baptized
           person
           ,
           which
           the
           Infant
           hath
           not
           .
           When
           they
           talk
           of
           the
           covenant
           to
           Infants
           of
           believers
           they
           say
           it
           is
           but
           condicionally
           that
           they
           do
           believe
           that
           God
           will
           be
           their
           God
           ,
           and
           in
           the
           same
           manner
           the
           covenant
           belongs
           to
           all
           men
           in
           the
           world
           ,
           to
           unbelievers
           and
           their
           Infants
           ,
           and
           when
           they
           speak
           of
           the
           benefit
           of
           Baptism
           ,
           they
           say
           it
           onely
           seals
           the
           covenant
           ,
           not
           the
           persons
           partaking
           the
           fruit
           of
           it
           (
           excepting
           he
           be
           an
           elect
           person
           dying
           in
           Infancy
           )
           which
           yet
           he
           may
           have
           without
           the
           seal
           )
           till
           he
           believe
           ,
           yet
           he
           hath
           not
           the
           moral
           use
           and
           comfort
           of
           it
           till
           he
           understand
           and
           believe
           ,
           at
           which
           time
           the
           Baptism
           in
           Infancy
           is
           altogether
           unknown
           to
           him
           .
           So
           that
           indeed
           the
           comfort
           which
           Paedobaptists
           give
           to
           parents
           ,
           is
           either
           the
           same
           I
           give
           ,
           without
           Infant-baptism
           ,
           or
           ,
           if
           parents
           did
           examin
           it
           ,
           it
           would
           be
           found
           delusory
           .
           What
           Master
           Drew
           speaks
           about
           Baptisms
           succession
           to
           circumsion
           ,
           and
           his
           imagined
           full
           proof
           from
           thence
           for
           Infant-baptism
           ,
           I
           shall
           put
           off
           till
           I
           review
           the
           Dispute
           about
           Master
           Ms.
           third
           Concl.
           This
           is
           enough
           to
           satisfie
           that
           Master
           Drew's
           reasons
           are
           blunt
           and
           not
           sharp
           as
           was
           supposed
           .
        
      
       
         
         
           SECT
           .
           VI.
           The
           Arguments
           of
           Master
           
             Josias
             Church
          
           in
           his
           
             Divine
             warrant
             for
             Infant-baptism
          
           ,
           from
           their
           being
           judged
           in
           the
           promise
           ,
           is
           answered
           .
        
         
           THere
           is
           another
           writing
           of
           Master
           
             Josiah
             Church
          
           ,
           intituled
           ,
           
             The
             Divine
             warrant
             of
             Infant-baptism
          
           ,
           of
           which
           I
           passed
           a
           censure
           in
           the
           first
           part
           of
           this
           
             Review
             Sect.
          
           21.
           and
           I
           might
           let
           it
           pass
           ,
           being
           as
           the
           commanders
           of
           it
           say
           ,
           
             Dogmatical
             rather
             then
             Polemical
          
           ,
           and
           leave
           it
           to
           those
           that
           affect
           such
           superficial
           writings
           .
           Yet
           because
           Master
           Roberts
           and
           Master
           Geree
           have
           commended
           it
           ,
           and
           Master
           Baxter
           pag.
           6.
           of
           his
           
             Plain
             Scripture
             proof
          
           ,
           puts
           it
           among
           
             the
             chief
             books
          
           ,
           of
           which
           he
           saith
           ,
           
             If
             any
             of
             the
             men
             of
          
           Bewdly
           
             have
             taken
             up
             the
             union
             of
             Antipaedobaptism
             ,
             and
             have
             not
             read
             and
             studied
             him
             with
             others
             ,
             and
             been
             able
             to
             confute
             them
             ,
             he
             hath
             discovered
             a
             seared
             conscience
          
           (
           which
           is
           a
           most
           unreasonable
           and
           uncharitable
           censure
           )
           to
           shew
           the
           folly
           and
           vanity
           of
           Master
           Baxters
           and
           others
           conceit
           ,
           I
           shall
           give
           the
           Reader
           some
           taste
           of
           his
           overly
           handling
           the
           point
           .
        
         
           His
           first
           Argument
           is
           thus
           ,
           
             The
             Infants
             of
             Christians
             are
             righty
             judged
             in
             the
             promise
             of
             propriety
             in
          
           God
           ,
           
             therefore
             they
             may
             be
             Baptized
          
           .
        
         
           To
           it
           I
           answer
           ,
           1.
           
           The
           antecedent
           is
           ambiguous
           ,
           not
           expressing
           what
           propriety
           in
           God
           he
           means
           ,
           whether
           of
           justification
           ,
           regeneration
           ,
           and
           salvation
           ,
           or
           of
           outward
           protection
           &
           prosperity
           among
           men
           or
           Ecclesiastical
           privilege
           ,
           nor
           where
           that
           promise
           is
           which
           he
           calls
           
             promise
             of
             propriety
             in
             God
          
           ,
           nor
           whether
           he
           means
           it
           of
           all
           Infants
           of
           Christians
           ,
           or
           some
           ,
           and
           if
           of
           some
           of
           which
           he
           means
           it
           ,
           and
           of
           which
           not
           ;
           nor
           of
           what
           sort
           of
           Christians
           ,
           whether
           such
           as
           are
           Christians
           onely
           by
           profession
           ,
           or
           really
           such
           in
           Gods
           account
           ;
           nor
           with
           what
           judgement
           he
           means
           ,
           whether
           of
           charity
           or
           verity
           ,
           probably
           or
           certainty
           ;
           nor
           upon
           what
           evidence
           they
           are
           with
           any
           of
           these
           sorts
           of
           judgement
           rightly
           judged
           in
           the
           promise
           of
           propriety
           in
           God.
           So
           that
           I
           finde
           nothing
           but
           Sophistry
           in
           this
           dispensation
           ,
           the
           antecedent
           being
           perhaps
           true
           in
           some
           sense
           ,
           in
           some
           false
           :
           and
           therefore
           it
           is
           but
           wast
           labour
           to
           refute
           it
           ,
           or
           answer
           his
           proofs
           ,
           till
           that
           he
           distinctly
           set
           down
           what
           he
           asserts
           ,
           and
           how
           his
           proofs
           suite
           with
           his
           assertion
           .
           Yet
           I
           shall
           cast
           away
           some
           animadversions
           on
           this
           writing
           ,
           least
           my
           silence
           be
           disadvantage
           to
           the
           cause
           I
           maintain
           .
        
         
           That
           which
           I
           conceive
           he
           means
           ,
           is
           this
           ,
           
             All
             the
             Infants
             of
             Christians
             by
             visible
             profession
             ,
             are
             rightly
             judged
             by
             a
             judgement
             of
             charity
             ,
             though
             not
             of
             certainty
             to
             be
             included
             in
             the
             promise
             of
             propriety
             in
          
           God
           ,
           
             in
             regard
             of
             eternal
             adoption
             and
             priviledge
             expressed
             in
             those
             words
          
           ▪
           Gen.
           17.7
           .
           
             I
             will
             be
             thy
          
           God
           ,
           
             and
             the
          
           God
           
             of
             thy
             seed
             ,
             therefore
             they
             may
             be
             Baptized
             .
          
           Of
           which
           Argument
           ,
           I
           deny
           both
           the
           antecedent
           and
           the
           consequence
           .
           The
           antecedent
           he
           takes
           upon
           him
           to
           prove
           by
           ten
           Arguments
           .
        
         
           1.
           
           
             The
             Infants
             of
             the
             Jews
             (
             so
             long
             as
             they
             continued
             visible
             professors
             )
             were
             rightly
             judged
             to
             be
             in
             the
             promise
             of
             propriety
             in
          
           God
           ,
           
             for
             it
             was
             sealed
             to
             them
             by
             the
             initial
             Sacrament
             no
             less
             then
             to
             actual
             professors
             ,
          
           Gen.
           17.7
           ,
           12.
           Ergo
        
         
         
           Answ.
           Did
           not
           Master
           Church
           affect
           new
           phrasifying
           ,
           which
           serves
           onely
           to
           puzzle
           in
           plain
           words
           ,
           he
           had
           said
           ,
           
             To
             the
             Jews
             Infants·
             the
             promise
             was
             made
             of
             being
          
           God
           
             to
             them
             ,
             therefore
             the
             Infants
             of
             Christians
             are
             rightly
             to
             be
             in
             that
             promise
             :
          
           Of
           which
           ,
           neither
           is
           the
           antecedent
           true
           universally
           taken
           ,
           but
           contradicted
           by
           
             Paul
             ,
             Rom.
          
           9.7
           ,
           8.
           where
           he
           expresly
           denies
           the
           promise
           (
           
             I
             will
             be
             the
          
           God
           
             of
             thy
             seed
          
           )
           to
           be
           true
           of
           Abrahams
           natural
           seed
           universally
           taken
           :
           Nor
           if
           it
           had
           been
           true
           ,
           doth
           it
           follow
           that
           what
           was
           promised
           to
           Abrahams
           seed
           ,
           is
           true
           of
           every
           true
           Believers
           ,
           muchless
           of
           the
           seed
           of
           every
           meer
           visible
           professor
           of
           Christian
           faith
           ,
           who
           are
           neithet
           themselves
           ,
           nor
           their
           children
           in
           any
           Scripture
           sense
           Abrahams
           seed
           :
           nor
           is
           the
           proof
           of
           any
           weight
           ,
           
             That
             the
             promise
             of
             propriety
             in
          
           God
           
             was
             sealed
             to
             the
             Jews
             Infants
             by
             the
             initial
             Sacrament
             ,
             no
             less
             then
             to
             actual
             professors
             ,
             therefore
             the
             Jews
             Infant
             were
             rightly
             judged
             to
             be
             in
             the
             promise
             of
             propriety
             in
          
           God.
           
        
         
           For
           this
           reason
           in
           plain
           terms
           is
           no
           more
           then
           this
           ,
           the
           Jews
           Infants
           were
           to
           be
           circumcised
           ,
           Ergo
           they
           were
           rightly
           judged
           to
           be
           in
           the
           promise
           of
           propriety
           in
           God
           ,
           that
           is
           that
           God
           would
           be
           their
           God
           ,
           which
           rests
           upon
           these
           false
           suppositions
           ,
           that
           God
           had
           promised
           to
           be
           God
           to
           those
           whom
           he
           commanded
           to
           be
           circumcised
           ,
           and
           that
           the
           promise
           of
           being
           their
           God
           was
           the
           formal
           reason
           of
           their
           being
           circumcised
           ,
           that
           when
           God
           promised
           to
           be
           a
           God
           of
           to
           Gentiles
           ,
           he
           meant
           it
           of
           external
           adoption
           and
           priviledges
           .
        
         
           The
           consequence
           he
           would
           prove
           by
           four
           Argument
           .
           2.
           
           
             The
             promise
             of
             propriety
             in
          
           God
           
             was
             not
             a
             specialty
             ,
             therefore
             the
             Infaints
             of
             Christians
             being
             certainly
             no
             less
             in
             the
             promise
             then
             were
             the
             Infants
             of
             Jews
             aforetime
             ,
             they
             are
             rightly
          
           judged
           
             to
             be
             in
             it
             as
             they
             were
             .
          
           Where
           the
           conclusion
           is
           altered
           ,
           which
           was
           to
           be
           proved
           (
           
             therefore
             if
             the
             Infants
             of
             the
             Jews
             were
             rightly
             judged
             to
             be
             in
             the
             promise
             of
             propriety
             in
          
           God
           ,
           
             then
             the
             Infants
             of
             Christians
             are
             rightly
             judged
             to
             be
             in
             that
             promise
          
           )
           and
           instead
           thereof
           ,
           that
           which
           should
           have
           been
           the
           antecedent
           (
           
             the
             Infants
             of
             Christians
             are
             certainly
             no
             less
             in
             the
             promise
             then
             were
             the
             Jews
             Infants
             aforetime
          
           )
           is
           made
           the
           chief
           part
           of
           the
           conclusion
           ,
           and
           in
           stead
           of
           the
           right
           antecedent
           ,
           this
           ambiguous
           antecedent
           is
           put
           (
           
             that
             promise
             of
             proriety
             in
          
           God
           
             was
             not
             a
             specialty
          
           )
           which
           he
           says
           
             he
             would
             prove
             by
             seven
             arguments
             ,
          
           but
           sets
           not
           down
           which
           branch
           of
           the
           promise
           was
           not
           a
           specialty
           ,
           whether
           that
           (
           
             I
             will
             be
             thy
          
           God
           )
           or
           that
           (
           
             I
             will
             be
             the
          
           God
           
             of
             thy
             seed
          
           )
           nor
           in
           what
           sense
           it
           was
           not
           a
           specialty
           ,
           nor
           doth
           his
           speech
           (
           
             that
             it
             was
             not
             a
             specialty
          
           )
           appear
           equipollent
           to
           that
           he
           should
           have
           proved
           (
           
             The
             Infants
             of
             Christians
             are
             certainly
             no
             less
             in
             the
             promise
             then
             were
             the
             Jews
             dnfants
             aforetime
          
           )
           but
           he
           dictates
           so
           ambiguously
           and
           indistinctly
           ,
           that
           more
           labour
           will
           be
           necessary
           to
           understand
           him
           then
           to
           refute
           him
           .
           He
           tells
           us
           ,
           
             the
             promise
             of
             propriety
             in
          
           God
           ,
           
             was
             not
             peculiar
             to
          
           Abraham
           ,
           
             and
             visible
             professors
             ,
             and
          
           Abrahams
           
             natural
             seed
          
           ;
           where
           he
           supposeth
           ,
           that
           the
           promise
           (
           
             I
             will
             he
             thy
          
           God
           ,
           
             and
             the
          
           God
           
             of
             thy
             seed
          
           )
           was
           true
           of
           meer
           visible
           professors
           ,
           and
           Abrahams
           natural
           seed
           ;
           which
           is
           most
           false
           and
           contrary
           to
           Rom.
           9.6
           ,
           7
           ,
           8.
           
           Luk.
           20.36
           ,
           37
           ,
           38.
           
           He
           brings
           the
           words
           Exod.
           12.48
           ,
           49
           
             the
             stranger
             was
             as
             our
             home-born
             ,
          
           and
           
             there
             was
             one
             law
             for
             both
          
           (
           which
           are
           spoken
           meerly
           of
           allowance
           for
           them
           to
           eat
           the
           Passeover
           with
           them
           )
           to
           prove
           a
           like
           propriety
           of
           the
           Infants
           of
           visible
           professors
           of
           the
           Gentiles
           in
           the
           promise
           of
           propriety
           in
           God
           ,
           Gen.
           17.7
           .
           He
           brings
           Gal.
           4.28
           .
           which
           was
           spoken
           onely
           of
           true
           Believers
           born
           after
           the
           Spirit
           ,
           to
           prove
           visible
           professors
           and
           their
           Infants
           to
           be
           judged
           in
           the
           promise
           of
           propriety
           in
           God.
           He
           saith
           ,
           
             Isaac
             was
             in
             the
             promise
             
             as
             an
             Infant
             of
             Believing
             parent
             ,
          
           whereas
           Paul
           saith
           no
           ,
           for
           then
           Ishmael
           and
           Esau
           had
           been
           in
           the
           promise
           ,
           but
           by
           special
           calling
           or
           election
           ,
           Rom.
           9.6
           ,
           7
           ,
           8
           ,
           9.
           
           He
           applies
           those
           texts
           Gal.
           3.14
           .
           Rom.
           11.17
           .
           Rom.
           15.8
           ,
           9.
           
           Gen.
           17
           ▪
           5
           ,
           7.
           to
           prove
           a
           promise
           to
           every
           Gentile
           visible
           professour
           of
           faith
           and
           their
           Infants
           ,
           which
           are
           onely
           verified
           in
           the
           sense
           the
           Apostle
           useth
           them
           ,
           of
           true
           Believers
           as
           Abraham
           was
           ,
           who
           are
           justified
           as
           he
           was
           .
           He
           allegeth
           that
           which
           the
           Apostle
           Rom.
           11.28
           .
           saith
           ,
           
             The
             children
             are
             beloved
             for
             the
             Fathers
             ,
          
           as
           it
           were
           meant
           of
           Infants
           of
           every
           Gentile
           visible
           professor
           ,
           which
           is
           spoken
           onely
           of
           the
           elect
           Israelites
           ,
           and
           the
           ancient
           Patriarchs
           Abraham
           ,
           &c.
           
           That
           which
           is
           said
           ,
           Psal.
           138.
           1
           ,
           3.
           of
           
             children
             of
             him
             that
             fears
          
           God
           ,
           
             sitting
             round
             about
             his
             table
             like
             Olive
             plants
             ▪
          
           to
           prove
           visible
           professors
           and
           their
           partaking
           in
           the
           promise
           of
           propriety
           in
           God.
           
        
         
           He
           saith
           ,
           
             The
             former
             part
             of
             that
             promise
             (
             I
             will
             be
             a
          
           God
           
             to
             thee
          
           ,
           Gen.
           17.7
           .
           
             is
             undeniably
             common
             to
             all
             Believers
             ,
          
           which
           in
           truth
           is
           undeniably
           proper
           t
           Abraham
           ,
           not
           simply
           as
           a
           Believer
           ,
           but
           either
           as
           a
           natural
           Father
           ,
           or
           Father
           o
           Believers
           according
           to
           the
           spiritual
           part
           of
           the
           promise
           .
        
         
           He
           saith
           ,
           
             Christians
             are
             in
             this
             dispensation
             as
             Jews
             were
             in
             the
             former
             ,
             they
             are
             called
             as
             they
             were
             ,
             an
             holy
             Nation
             ,
             a
             peculiar
             people
             ,
             a
             royal
             priesthood
             ,
          
           1
           Pet.
           2
           9.
           
           Tit
           ,
           2.14
           .
           
             And
             every
             Nation
             receiving
             the
             faith
             as
             the
             Nation
             of
             the
             Jews
             did
             ,
             and
             in
             which
             there
             is
             a
             national
             agreement
             in
             doctrine
             ,
             worship
             ,
             and
             discipline
             ,
             as
             was
             in
             the
             Nation
             of
             the
             Jews
             ,
             is
             to
             be
             accounted
             to
             the
             Lord
             in
             every
             age
             ,
          
           Psal.
           22.30
           .
           
             even
             Egypt
             and
             Assyria
             with
             Israel
             ,
          
           Isa.
           19.21
           .
           
             and
             many
             call
          
           Abraham
           
             Father
             (
             who
             obtained
             the
             Fatherhood
             of
             many
             Nations
             ,
          
           Gen.
           17.5
           .
           )
           
             and
             may
             be
             accounted
             a
             national
             Church
             no
             less
             hen
             that
             Nation
             was
             ,
          
           whereby
           those
           speeches
           1
           Pet.
           2.9
           .
           T
           it
           2.14
           .
           Gen.
           17.5
           .
           as
           expounded
           ,
           Rom.
           4.17
           .
           which
           are
           meant
           onely
           of
           the
           elect
           and
           true
           Believers
           of
           every
           Nation
           are
           applied
           to
           a
           national
           Church
           like
           the
           Jews
           consisting
           of
           a
           great
           part
           of
           either
           ignorant
           persons
           that
           know
           little
           or
           nothing
           of
           Christianity
           ,
           or
           persecutors
           of
           godliness
           ,
           profanely
           despising
           the
           word
           ,
           and
           hating
           the
           godly
           .
        
         
           He
           applies
           that
           Mat.
           18.10
           .
           
             little
             ones
          
           ,
           who
           are
           said
           vers
           .
           6.
           
             to
             believe
             in
             Christ
          
           ,
           and
           the
           offending
           of
           whom
           hath
           so
           great
           a
           penalty
           ,
           to
           little
           one
           in
           age
           .
           He
           applies
           Jer.
           30.20
           .
           which
           is
           spoken
           of
           the
           Jews
           upon
           their
           return
           from
           captivity
           ,
           as
           appears
           vers
           .
           18.21
           .
           concerning
           their
           prosperity
           in
           
             Canaan
             to
             the
             restitution
             of
             their
             Infants
             to
             an
             initial
             seal
             at
             the
             calling
             of
             them
             to
             the
             Christian
             faith
          
           whereas
           if
           it
           were
           so
           meant
           ,
           the
           Prophet
           should
           foretell
           that
           the
           Jews
           children
           at
           their
           calling
           to
           Christ
           
             should
             be
             as
             a
             foretime
          
           ,
           that
           is
           ,
           should
           be
           circumcised
           as
           they
           were
           before
           the
           Prophets
           time
           ,
           not
           ba●tized
           .
           More
           things
           there
           are
           liable
           to
           exception
           in
           his
           arguments
           whereof
           what
           pertains
           to
           the
           text
           ,
           Act.
           2.39
           .
           Rom.
           11.17
           .
           1.
           
           Cor.
           7.14
           .
           is
           sufficiently
           discussed
           in
           ●y
           
             Ample
             dsquisition
          
           of
           those
           texts
           .
           That
           which
           concerns
           the
           reasons
           that
           
             God
             promiseth
             mercy
             to
             thousands
          
           ,
           and
           such
           like
           arguments
           ,
           being
           urged
           more
           fully
           by
           Master
           B.
           I
           shall
           answer
           when
           I
           meet
           with
           them
           in
           his
           book
           .
        
         
           His
           arguments
           pag.
           18.
           to
           prove
           his
           Consequence
           ,
           
             The
             Infants
             of
             Chaistians
             are
             rightly
             judged
             in
             the
             promise
             of
             propriety
             in
             God
             ,
             therefore
             they
             are
             to
             be
             baptized
             ,
          
           are
           insufficient
           .
           The
           first
           is
           
             from
             circumcision
             of
             Infants
          
           ,
           to
           which
           hath
           been
           often
           answered
           ,
           That
           was
           done
           by
           vertue
           of
           the
           Command
           ,
           not
           by
           vertue
           of
           the
           promise
           and
           therefore
           without
           the
           like
           Command
           the
           like
           promise
           (
           if
           it
           were
           granted
           )
           would
           not
           prove
           the
           like
           ,
           practice
           .
           What
           is
           said
           of
           John
           
           Baptists
           ,
           
             and
             the
             Apostles
             ,
             not
             denying
             baptism
             to
             any
             whom
             they
             judged
             to
             be
             in
             the
             promise
             ,
          
           seems
           to
           intimate
           ,
           that
           they
           baptized
           men
           because
           they
           judged
           them
           to
           be
           in
           the
           promise
           :
           But
           there
           is
           not
           a
           word
           thereof
           in
           any
           of
           the
           Evangelists
           ,
           but
           
             their
             comming
             to
          
           John
           
             confessing
             their
             sins
             ,
             glorifying
             God
             in
             embracing
             his
             Counsel
             ,
             professing
             faith
             ,
          
           as
           the
           reason
           of
           their
           admission
           to
           baptism
           .
        
         
           To
           his
           second
           reason
           ,
           
             Being
             in
             the
             promise
             ,
             is
             the
             reason
             rendered
             by
             the
             Apostles
             for
             the
             receiving
             of
             baptism
             ,
          
           Acts
           2.38
           ,
           39.
           
           
             Therefore
             they
             that
             are
             rightly
             judged
             in
             it
             may
             be
             baptized
             ,
          
           I
           answer
           1.
           
           He
           says
           not
           truely
           ,
           that
           being
           in
           the
           promise
           is
           the
           onely
           reason
           mentioned
           by
           the
           Apostle
           for
           baptism
           ;
           for
           repentance
           is
           put
           as
           a
           prerequisite
           .
           2.
           
           The
           Apostle
           doth
           not
           speak
           of
           the
           promise
           as
           Master
           Church
           means
           that
           he
           judged
           that
           they
           and
           their
           children
           were
           rightly
           judged
           as
           visible
           professors
           in
           the
           promise
           of
           propriety
           in
           God
           ,
           for
           they
           were
           not
           then
           such
           :
           But
           that
           the
           promise
           of
           raising
           up
           Christ
           was
           fulfilled
           for
           them
           upon
           their
           repentance
           and
           baptism
           ,
           or
           their
           calling
           ,
           and
           this
           is
           made
           not
           the
           reason
           of
           right
           to
           receive
           ,
           or
           warrant
           to
           the
           Minister
           to
           baptize
           them
           ,
           but
           as
           a
           motive
           to
           their
           duty
           of
           repenting
           and
           being
           baptized
           ,
           and
           encouragement
           to
           hope
           for
           remission
           notwithstanding
           their
           crucifying
           Christ
           and
           imprecation
           on
           themselvs
           ,
           and
           theirs
           ,
           Matth.
           27.25
           .
        
      
       
         
           SECT
           .
           VII
           .
           Bare
           judgement
           of
           charity
           concerning
           a
           persons
           interest
           in
           the
           promise
           is
           not
           a
           warrant
           to
           baptize
           .
        
         
           PAg.
           19.
           
           Mr.
           Church
           brings
           in
           an
           objection
           thus
           ,
           The
           judgement
           of
           charity
           that
           any
           are
           in
           promise
           is
           not
           a
           sufficient
           reason
           for
           administring
           baptism
           to
           them
           :
           there
           must
           be
           shews
           of
           grace
           for
           more
           certainty
           ,
           To
           which
           he
           thus
           answers
           :
           
             shews
             of
             grace
             and
             actual
             profession
             are
             a
             reason
             for
             baptizing
             only
             as
             they
             are
             ground
             for
             the
             judgment
             of
             charity
             ,
             that
             the
             parties
             to
             be
             baptized
             are
             in
             the
             promise
             ;
             for
             else
             if
             the
             Devil
             should
             take
             a
             humane
             shape
             ,
             and
             make
             a
             verbal
             profession
             (
             though
             he
             were
             known
             to
             be
             a
             Devil
             )
             he
             must
             be
             baptized
             .
          
        
         
           I
           reply
           ,
           Mr.
           Church
           here
           starts
           a
           question
           ,
           by
           what
           judgment
           a
           Minister
           is
           to
           proceed
           in
           admitting
           a
           person
           to
           baptism
           .
           Concerning
           which
           I
           suppose
           it
           will
           not
           be
           denied
           .
           1.
           
           That
           a
           Minister
           being
           but
           as
           an
           officer
           under
           Christ
           in
           baptizing
           ,
           is
           to
           baptize
           according
           to
           his
           Lords
           will.
           For
           that
           is
           the
           property
           of
           a
           servant
           .
           2.
           
           That
           the
           will
           of
           the
           Lord
           is
           most
           manifest
           in
           the
           institution
           or
           appointment
           of
           Christ
           ;
           which
           is
           without
           question
           declared
           by
           the
           words
           of
           Christ
           ,
           Matth.
           28.19
           .
           Mark.
           16.15
           ,
           16.
           explained
           by
           the
           Apostles
           and
           other
           approved
           Ministers
           thereof
           ,
           command
           and
           practice
           mentioned
           in
           the
           Acts
           of
           the
           Apostles
           .
           3.
           
           That
           true
           believers
           and
           disciples
           of
           Christ
           are
           appointed
           to
           be
           baptized
           ,
           and
           that
           they
           have
           true
           right
           before
           God.
           4.
           
           That
           such
           believers
           and
           disciples
           as
           are
           appointed
           to
           be
           baptized
           ,
           are
           
             Disciples
             of
             all
             nations
          
           ,
           not
           of
           Angelical
           but
           humane
           nature
           ;
           and
           therefore
           we
           have
           no
           warrant
           to
           baptize
           either
           good
           Angels
           or
           Devils
           taking
           humane
           shape
           and
           making
           shews
           of
           repentance
           or
           faith
           if
           known
           to
           be
           Divils
           or
           Angels
           .
           All
           the
           difference
           is
           ,
           with
           what
           judgment
           
           and
           upon
           what
           evidence
           a
           Minister
           is
           to
           baptize
           ,
           I
           conceive
           1.
           upon
           extraordinary
           revelation
           from
           God
           a
           Minister
           is
           to
           baptize
           an
           Infant
           declared
           to
           be
           a
           Disciple
           ,
           as
           I
           say
           in
           my
           
             Examen
             p.
          
           4.
           
           S.
           3.
           2.
           
           According
           to
           ordinary
           rule
           he
           ought
           to
           baptize
           none
           but
           Disciples
           by
           profession
           ,
           which
           profession
           ought
           to
           be
           free
           ,
           sober
           ,
           serious
           and
           intelligent
           .
           For
           discerning
           of
           which
           he
           is
           to
           use
           ministerial
           prudence
           ,
           though
           he
           be
           not
           able
           to
           search
           the
           heart
           ,
           and
           after
           the
           use
           of
           ministeral
           prudence
           therein
           ,
           he
           is
           prudently
           to
           judge
           of
           the
           truth
           of
           his
           faith
           and
           discipleship
           .
           Wherein
           he
           ought
           to
           judge
           according
           to
           the
           rule
           of
           charity
           1
           Cor.
           3.17
           .
           
             which
             believeth
             all
             things
             ,
             hopeth
             all
             things
             ,
          
           and
           yet
           heed
           what
           Solomon
           saith
           Prov.
           14.15
           .
           
             The
             simple
             believeth
             every
             word
             :
             but
             the
             prudent
             man
             looketh
             well
             to
             his
             going
             .
          
           And
           our
           Lord
           Christ
           Luke
           12.43
           .
           having
           said
           as
           it
           was
           conceived
           of
           a
           Minister
           ,
           
             Who
             then
             is
             that
             faithfull
             and
             wise
             steward
             ,
             whom
             his
             Lord
             shall
             make
             ruler
             over
             his
             houshold
             ,
             to
             give
             them
             their
             portion
             of
             meat
             in
             due
             season
          
           ?
           it
           is
           requisite
           that
           the
           judgment
           of
           a
           Minister
           upon
           which
           he
           baptizeth
           should
           have
           both
           ingredients
           ,
           prudents
           &
           charity
           ,
           charity
           alone
           is
           not
           sufficient
           .
           For
           1.
           
           If
           Charity
           be
           used
           without
           prudence
           ,
           there
           may
           be
           a
           mockery
           of
           the
           Ordinance
           ,
           and
           it
           profaned
           .
           2.
           
           If
           the
           rule
           be
           a
           judgment
           of
           charity
           alone
           ,
           then
           supposing
           the
           Minister
           be
           defective
           in
           his
           charity
           the
           person
           is
           to
           be
           debarred
           ,
           who
           is
           otherwise
           fit
           to
           be
           baptized
           .
           But
           about
           this
           I
           conceive
           there
           is
           little
           or
           no
           difference
           between
           me
           and
           the
           paedobaptists
           .
           Mr.
           M.
           in
           one
           place
           ,
           to
           wit
           ,
           in
           his
           
             defence
             pag.
          
           78.
           intimates
           that
           
             I
             am
             conceived
             to
             incline
             to
             the
             looser
             way
             of
             baptizing
             any
             that
             would
             make
             a
             profession
             of
             faith
             in
             Jesus
             Christ.
          
           And
           in
           another
           place
           pag.
           233.
           
             he
             maks
             it
             all
             my
             pleading
             that
             because
             we
             cannot
             know
             that
             all
             Infants
             of
             believers
             have
             the
             inward
             grace
             ,
             we
             may
             not
             therefore
             baptize
             them
             .
          
           From
           the
           former
           I
           vindicated
           my self
           in
           my
           Apology
           Sect.
           17.
           and
           from
           the
           latter
           Sect.
           10.
           
           But
           the
           difference
           is
           what
           qualification
           it
           is
           that
           may
           be
           evidence
           to
           a
           Minister
           ,
           whereby
           to
           judge
           prudently
           a
           person
           to
           be
           capable
           of
           baptism
           .
           They
           that
           hold
           all
           Infants
           are
           to
           be
           baptized
           that
           are
           offered
           ,
           they
           make
           no
           scruple
           ,
           nor
           do
           they
           make
           much
           scruple
           that
           hold
           all
           Infants
           that
           are
           in
           a
           chosen
           nation
           ,
           which
           I
           have
           refuted
           Exam.
           part
           .
           3.
           
           Sect.
           13.
           others
           baptize
           onely
           the
           children
           of
           inchurched
           members
           ,
           of
           which
           I
           shall
           speake
           in
           Examining
           Mr.
           Cobbets
           conclusions
           .
           There
           are
           ,
           that
           from
           the
           Generality
           of
           promises
           and
           election
           running
           through
           the
           Loyns
           of
           believers
           ,
           will
           have
           all
           the
           children
           of
           believers
           to
           be
           in
           Covenant
           and
           elect
           in
           the
           parcels
           though
           not
           in
           the
           lump
           ,
           and
           M●
           .
           Church
           his
           opinion
           comes
           near
           it
           ,
           that
           we
           have
           ground
           from
           a
           judgment
           of
           charity
           that
           the
           parties
           to
           be
           baptized
           are
           in
           the
           promise
           to
           baptize
           them
           .
           But
           against
           this
           I
           argue
           .
        
         
           1.
           
           That
           is
           to
           be
           the
           rule
           of
           judging
           a
           persons
           baptizability
           which
           is
           made
           the
           condition
           of
           a
           person
           to
           be
           baptized
           in
           the
           holy
           Scripture
           .
           But
           no
           where
           in
           it
           is
           this
           made
           the
           condition
           of
           being
           baptized
           ,
           that
           he
           be
           elect
           and
           in
           the
           Covenant
           .
           2.
           
           The
           Scripture
           doth
           no
           where
           say
           that
           the
           election
           of
           God
           runs
           for
           the
           most
           part
           through
           the
           Loyns
           of
           believers
           .
           And
           though
           there
           are
           promise
           ,
           of
           blessing
           to
           the
           righteous
           and
           their
           seed
           ,
           yet
           these
           are
           indefinite
           both
           for
           the
           kinde
           of
           blessing
           ,
           and
           the
           person
           ,
           and
           these
           promises
           are
           made
           onely
           to
           the
           truly
           righteous
           ,
           and
           not
           to
           them
           ,
           who
           are
           only
           such
           in
           appearance
           .
           Wherfore
           there
           can
           be
           no
           certainty
           for
           a
           judgment
           of
           prudence
           to
           rest
           upon
           ,
           to
           determin
           of
           any
           whether
           they
           are
           elect
           or
           not
           ,
           in
           the
           Covenant
           of
           grace
           or
           not
           ,
           spiritually
           considering
           that
           God
           hath
           declared
           Rom.
           9.6
           ,
           7
           ,
           8
           ,
           18
           ,
           24.
           
           That
           he
           ties
           not
           himself
           to
           believers
           children
           .
           Now
           all
           judgment
           is
           to
           be
           suspended
           of
           that
           which
           is
           not
           revealed
           ,
           
             The
             secret
             things
             belong
             to
             the
             Lord
             our
             God
             ,
             Deut.
          
           29.29
           .
        
         
         
           3.
           
           For
           Infants
           of
           believers
           there
           is
           no
           ground
           for
           a
           judgment
           of
           charity
           ,
           because
           they
           do
           nothing
           to
           shew
           whether
           they
           are
           in
           the
           Covenant
           or
           no.
           And
           if
           it
           be
           revealed
           by
           God
           that
           they
           are
           all
           or
           some
           in
           Covenant
           then
           we
           know
           it
           by
           a
           judgment
           of
           faith
           believing
           Gods
           revelation
           ,
           and
           so
           it
           is
           not
           a
           probable
           judgment
           of
           charity
           ,
           but
           a
           certain
           judgment
           of
           verity
           ,
           which
           directs
           in
           this
           .
           4.
           
           If
           a
           probable
           judgment
           of
           charity
           that
           a
           person
           is
           elect
           and
           in
           covenant
           be
           the
           rule
           to
           direct
           in
           baptizing
           ,
           then
           suppose
           a
           salvage
           in
           new
           England
           or
           elsewhere
           seeming
           to
           be
           affected
           in
           the
           the
           time
           of
           preaching
           should
           be
           judged
           in
           charity
           to
           an
           elect
           person
           in
           covenant
           he
           ought
           to
           be
           baptized
           by
           the
           Minister
           so
           judging
           afore
           he
           owns
           Christ
           by
           profession
           .
           It
           is
           promised
           that
           the
           Israelits
           shall
           
             be
             graffed
             in
             again
             ,
             and
             all
             Israel
             saved
             ,
          
           Rom.
           11.24
           ,
           25
           ,
           26
           ,
           27
           ,
           28.
           and
           we
           may
           charitably
           judg
           it
           will
           be
           shortly
           ,
           shall
           we
           baptize
           any
           of
           them
           or
           their
           Infants
           upon
           this
           charitable
           judgment
           of
           their
           election
           and
           being
           in
           Covenant
           afore
           profession
           ?
           5.
           
           If
           a
           charitable
           judgement
           of
           election
           and
           being
           in
           covenant
           had
           been
           the
           rule
           to
           baptize
           ,
           then
           sure
           John
           the
           Baptist
           ,
           and
           the
           baptizers
           appointed
           ,
           had
           somewhere
           propounded
           that
           question
           ,
           or
           made
           inquiry
           into
           that
           thing
           ,
           but
           it
           was
           not
           so
           ,
           they
           required
           repentance
           Acts
           2.38
           .
           inquired
           into
           the
           faith
           of
           the
           baptized
           .
           6.
           if
           this
           had
           been
           the
           direction
           (
           baptize
           those
           that
           are
           elect
           or
           in
           Covenant
           )
           had
           been
           a
           blind
           derection
           unfit
           for
           men
           to
           follow
           ,
           and
           so
           our
           Lord
           should
           have
           imperfectly
           instructed
           his
           Apostls
           and
           others
           ,
           or
           rather
           have
           mocked
           them
           ,
           putting
           them
           to
           do
           a
           business
           not
           feasiable
           by
           them
           .
           But
           this
           is
           not
           to
           be
           said
           of
           Christ
           ,
           especially
           the
           rule
           being
           so
           plain
           to
           baptize
           believers
           and
           Disciples
           by
           profession
           .
        
         
           As
           for
           Mr.
           Chuch
           his
           conceit
           ,
           
             that
             shews
             of
             grace
             and
             actual
             profession
             are
             a
             reason
             for
             baptizing
             onely
             as
             they
             are
             a
             ground
             for
             the
             judgment
             of
             charity
             that
             the
             paties
             to
             be
             baptized
             are
             in
             the
             promise
          
           ▪
           I
           deny
           it
           .
           For
           the
           rule
           is
           not
           (
           baptize
           persons
           in
           the
           Covenant
           )
           but
           (
           Disciples
           or
           believers
           of
           all
           nations
           .
           )
           To
           that
           
             of
             the
             Devils
             making
             a
             verbal
             profession
             ,
          
           I
           have
           answered
           before
           .
           That
           which
           he
           saith
           
             that
             the
             judgment
             of
             charity
          
           (
           meaning
           that
           they
           were
           in
           Covenant
           )
           
             was
             the
             rule
             by
             which
          
           John
           Baptist
           
             and
             the
             Apostles
             walked
             in
             baptizing
          
           is
           not
           true
           ,
           for
           they
           baptized
           upon
           their
           profession
           which
           they
           certainly
           knew
           .
           And
           though
           
             they
             had
             no
             infallable
             knowledge
             of
             the
             individuals
             election
             or
             being
             in
             Covenant
             ,
             but
             baptized
             hypocrits
             not
             a
             few
             ,
          
           yet
           they
           had
           an
           infallible
           knowledge
           of
           individuals
           confessing
           sins
           ,
           brofessing
           repentancc
           and
           faith
           ,
           for
           they
           heard
           them
           ,
           and
           this
           was
           their
           rule
           ,
           not
           the
           conjectural
           knowledg
           of
           a
           persons
           interest
           in
           the
           Covenant
           or
           election
           of
           grace
           .
        
      
       
         
           SECT
           .
           VIII
           .
           
             Acts
             2.38
             ,
             39.
          
           proves
           that
           interest
           in
           the
           promise
           intitles
           not
           to
           baptism
           without
           repentance
           .
        
         
           MR.
           Church
           brings
           in
           a
           Second
           objection
           ,
           which
           is
           in
           effect
           what
           I
           allege
           Exam.
           pag.
           62.
           a
           right
           to
           Evangelical
           promises
           is
           not
           the
           adequat
           reason
           of
           baptism
           ,
           for
           the
           Jews
           were
           in
           the
           promise
           Acts
           2.38
           ,
           39.
           yet
           not
           baptized
           without
           preceeding
           repentance
           .
           To
           which
           he
           answers
           thus
           ,
           
             A
             visible
             right
             to
             the
             promise
             
             either
             by
             shews
             of
             grace
             (
             as
             in
             those
             of
             riper
             years
             )
             or
             by
             the
             meaning
             a
             species
             in
             the
             promise
             without
             restriction
             ,
             of
             which
             the
             parties
             to
             be
             baptized
             are
             individuals
             (
             as
             the
             Infants
             of
             visible
             professors
             are
             )
             is
             a
             sufficient
             reason
             for
             baptism
             .
          
        
         
           To
           which
           I
           reply
           .
           If
           visible
           right
           ro
           the
           promise
           by
           shews
           of
           grace
           be
           a
           sufficient
           reason
           for
           baptism
           ,
           then
           the
           rule
           I
           set
           down
           for
           admitting
           to
           baptism
           is
           yeilded
           to
           be
           aright
           .
           But
           for
           the
           new
           made
           rule
           of
           Mr.
           Church
           it
           is
           but
           an
           humane
           ivention
           without
           Scripture
           warrans
           .
           He
           supposeth
           
             the
             Infants
             of
             visible
             professors
             to
             be
             in
             the
             promise
             without
             restruction
             ,
          
           and
           the
           promise
           I
           conceive
           he
           means
           is
           (
           
             I
             will
             be
             thy
             God
             and
             the
             God
             of
             thy
             seed
          
           Gen.
           17.7
           .
           )
           But
           it
           is
           most
           false
           that
           that
           promise
           is
           made
           to
           any
           meer
           visible
           professors
           ,
           but
           to
           Abraham
           ,
           not
           to
           any
           true
           believers
           natural
           seed
           ,
           much
           less
           to
           any
           meer
           visible
           professors
           natural
           seed
           ,
           but
           onely
           to
           A●rahams
           seed
           ,
           who
           are
           onely
           elect
           and
           true
           believers
           of
           the
           Gentils
           according
           to
           the
           spiritual
           part
           of
           it
           ,
           as
           is
           proved
           before
           .
           Yet
           were
           it
           granted
           that
           not
           onely
           the
           Species
           ,
           but
           also
           the
           individuals
           were
           named
           expressly
           in
           the
           Covenant
           ,
           I
           should
           deny
           they
           were
           to
           be
           baptized
           according
           to
           ordinary
           rule
           till
           they
           were
           known
           Disciples
           and
           believers
           .
           The
           Jewish
           people
           are
           in
           covenant
           Rom.
           11.24
           ,
           25
           ,
           26
           ,
           27
           ,
           28.
           and
           yet
           not
           to
           be
           baptized
           till
           they
           believe
           ,
           and
           Peter
           Acts
           2.38
           ,
           39.
           requires
           repentance
           for
           baptism
           ,
           of
           whom
           he
           sayth
           ,
           
             the
             promise
             is
             to
             you
          
           .
           But
           he
           tels
           me
           ,
           
             The
             learned
             and
             rational
             of
             the
             Anabaptists
             confess
             that
             if
             it
             could
             appear
             to
             them
             that
             an
             Infant
             is
             in
             the
             Covenant
             they
             would
             not
             doubt
             of
             the
             baptism
             of
             it
             ,
          
           I
           answer
           ,
           whatever
           others
           do
           ,
           yet
           I
           disclaim
           that
           confession
           .
           I
           have
           granted
           sundry
           times
           as
           Examen
           part
           .
           Sect
           15.
           part
           .
           3.
           
           Sect.
           3.
           that
           regenerate
           ,
           justified
           ,
           adopted
           persons
           born
           into
           the
           world
           who
           have
           the
           inward
           grace
           are
           not
           to
           be
           debarred
           baptism
           ,
           if
           it
           be
           known
           by
           special
           revelation
           ,
           for
           they
           are
           then
           known
           Disciples
           and
           believers
           .
           But
           I
           never
           said
           this
           of
           an
           Infant
           in
           Covenant
           .
           For
           an
           Infant
           may
           be
           in
           Covenant
           even
           then
           when
           he
           is
           unregenerate
           (
           being
           in
           covenant
           )
           nothing
           no
           more
           then
           having
           the
           promise
           made
           to
           him
           ,
           which
           may
           be
           afore
           he
           is
           born
           ,
           and
           therefore
           I
           should
           not
           yeld
           that
           of
           being
           in
           covenant
           ,
           which
           I
           would
           do
           of
           actual
           regeneration
           .
        
         
           But
           Mr.
           Church
           makes
           some
           shew
           of
           answering
           the
           argument
           from
           Acts
           2.38
           ,
           39.
           
           
             He
             tels
             us
             those
             Jews
             rejecting
             and
             crucifying
             Christ
             and
             Atheistically
             mocking
             ●at
             Gospel
             truths
             ,
             ceased
             to
             have
             a
             visible
             right
             to
             the
             promise
             ,
             untill
             they
             regained
             it
             by
             repentance
             .
          
        
         
           Answer
           Mr.
           Church
           pag.
           18.
           saith
           
             being
             in
             the
             promise
             is
             the
             reason
             rendred
             by
             the
             appostle
             for
             the
             receiving
             of
             baptism
          
           Acts
           2.38
           ,
           39.
           
             therefore
             they
             that
             are
             rightly
             judged
             in
             it
             may
             be
             baptized
             .
          
           pag.
           20.
           
           
             Being
             in
             the
             promise
             is
             the
             onely
             reason
             mentioned
             by
             the
             Apostle
             for
             baptism
             .
          
           Doth
           not
           thus
           plainly
           assert
           that
           the
           Jews
           then
           were
           righly
           judged
           by
           Peter
           to
           be
           in
           the
           promise
           ,
           and
           their
           right
           thereby
           to
           batism
           ?
           How
           then
           is
           it
           true
           which
           here
           he
           saith
           
             they
             ceased
             to
             have
             a
             visible
             right
             to
             the
             promise
             till
             they
             raigned
             repentance
          
           ?
           But
           it
           is
           not
           once
           onely
           that
           this
           Author
           is
           off
           and
           on
           ,
           saying
           and
           unsaying
           at
           a
           little
           distance
           .
           Here
           he
           requires
           
             a
             visible
             right
             in
             the
             promise
             regained
             by
             repentance
             ,
          
           a
           little
           before
           he
           saith
           
             the
             species
             being
             named
             without
             restriction
             in
             the
             promise
             as
             a
             sufficient
             reason
             of
             baptism
             .
          
           However
           I
           take
           his
           confession
           that
           notwithstanding
           what
           he
           said
           pag.
           5.6
           ,
           7.
           from
           Acts
           2.38.39
           .
           of
           the
           promise
           to
           them
           and
           their
           children
           ,
           and
           thence
           inferring
           their
           Infants
           tittle
           to
           baptism
           ,
           as
           being
           the
           
           children
           of
           visible
           professors
           ,
           to
           whom
           God
           had
           promised
           to
           be
           a
           God
           and
           to
           their
           seed
           ,
           yet
           here
           he
           saith
           
             they
             ceased
             to
             have
             a
             visible
             right
             to
             the
             promise
             until
             they
             regained
             it
             by
             repentance
             ,
          
           which
           the
           Apostle
           supposeth
           they
           then
           had
           not
           ,
           even
           then
           when
           he
           said
           ,
           
             The
             promise
             is
             to
             you
             and
             your
             children
          
           :
           For
           he
           exhorteth
           to
           it
           as
           a
           thing
           to
           be
           done
           .
        
         
           But
           Mr.
           Church
           flutters
           like
           a
           bird
           in
           a
           net
           ,
           seeking
           some
           evation
           from
           this
           objection
           ,
           though
           all
           in
           vain
           .
           He
           tels
           us
           
             they
             were
             a
             mixt
             company
             to
             whom
             the
             Apostles
             spake
          
           Acts
           2.8
           ,
           11.
           
             and
             not
             all
             Jews
             ,
             for
             they
             were
             of
             divers
             languages
             ;
             and
             that
             they
             were
             adulti
             .
          
        
         
           But
           what
           is
           this
           to
           the
           avoyding
           the
           objection
           ,
           that
           notwithstanding
           it
           is
           said
           the
           promise
           is
           to
           you
           ,
           yet
           they
           were
           not
           intitled
           to
           baptism
           without
           repentance
           .
        
         
           He
           then
           discourseth
           ,
           
             that
             repentance
             was
             in
             them
             onely
          
           in
           fieri
           
             before
             their
             baptism
             ▪
             and
             that
             the
             Apostle
             accepted
             of
             probabilities
             of
             it
             and
             baptized
             them
             ;
             For
             in
             that
             distance
             from
             his
             preaching
             ,
             and
             their
             baptizing
             ,
             so
             many
             could
             not
             have
             repentance
             visible
             by
             its
             fruits
             and
             discernable
             ,
          
           and
           thence
           would
           gather
           ,
           
             if
             such
             hainous
             sinners
             were
             baptized
             upon
             probability
             of
             repentance
             ,
             therefore
             Infants
             of
             Christians
             guilty
             of
             no
             actual
             sin
             may
             be
             baptized
             unto
             repentance
             .
          
        
         
           To
           which
           I
           reply
           ,
           1.
           
           It
           is
           expressly
           said
           ver
           .
           41.
           
             they
             that
             gladly
             received
             the
             word
             were
             baptized
             ,
          
           therefore
           there
           were
           visible
           fruits
           of
           repentance
           and
           faith
           discerned
           by
           the
           Apostles
           and
           other
           Disciples
           ,
           who
           were
           many
           and
           could
           confer
           with
           them
           in
           that
           space
           of
           time
           ,
           and
           baptize
           them
           in
           that
           day
           ,
           though
           their
           conversion
           was
           easily
           discernable
           without
           distinct
           conference
           with
           each
           .
        
         
           2.
           
           His
           argument
           is
           not
           worth
           a
           rush
           ,
           notwithstanding
           Cyprians
           words
           to
           back
           it
           ,
           to
           prove
           Infant-baptism
           .
           For
           it
           goes
           upon
           this
           frivolous
           supposition
           ,
           that
           Infants
           because
           they
           have
           no
           actual
           sin
           may
           be
           baptized
           ,
           though
           they
           shew
           no
           repentance
           ,
           much
           rather
           then
           hainous
           and
           great
           transgressors
           upon
           probability
           of
           repentance
           .
           As
           if
           lesser
           sinners
           might
           be
           baptized
           upon
           no
           testimony
           of
           repentance
           ,
           because
           greater
           sinners
           are
           baptized
           upon
           probability
           of
           repentance
           ,
           which
           if
           true
           ,
           the
           more
           civil
           and
           orderly
           persons
           ,
           though
           pharisaically
           minded
           ,
           as
           if
           they
           needed
           no
           repentance
           ,
           have
           much
           more
           right
           to
           baptism
           ,
           then
           publicans
           confessing
           their
           sins
           because
           but
           probably
           penitent
           .
           3.
           
           All
           this
           is
           nothing
           to
           answer
           the
           objection
           ,
           but
           to
           strengthen
           it
           ,
           that
           notwithstanding
           the
           promise
           was
           to
           them
           ,
           yet
           they
           were
           not
           to
           be
           baptized
           till
           their
           repentance
           ,
           either
           in
           
             facto
             esse
          
           ,
           or
           
             in
             fieri
          
           ,
           either
           visible
           in
           fruits
           or
           at
           least
           probably
           conceived
           ,
           of
           which
           neither
           is
           to
           be
           said
           of
           Infants
           .
           Yet
           Mr.
           Church
           is
           not
           ashamed
           to
           conclude
           thus
           .
        
         
           
             Being
             in
             the
             promise
             is
             the
             onely
             reason
             mentioned
             by
             the
             Appostle
             for
             baptism
             ,
          
           (
           whereas
           repentance
           is
           undeniably
           prerequired
           )
           and
           that
           
             if
             any
             disable
             the
             reason
             he
             imputes
             not
             a
             little
             weakness
             to
             the
             Apostles
             and
             their
             converts
          
           ;
           wheras
           he
           that
           disables
           the
           inference
           
             from
             being
             rightly
             judged
             in
             the
             promise
             to
             right
             of
             baptism
             ,
          
           doth
           vindicate
           the
           Apostle
           from
           weakness
           ,
           which
           paedobaptists
           do
           by
           their
           exposition
           and
           inference
           thence
           blemish
           him
           with
           ,
           and
           cast
           the
           blame
           of
           weakness
           onely
           on
           Mr.
           Church
           and
           such
           inconsiderate
           expounders
           and
           disputers
           as
           he
           is
           .
           I
           had
           not
           thought
           to
           have
           said
           so
           much
           of
           so
           poor
           a
           piece
           as
           that
           book
           is
           ;
           yet
           lest
           any
           say
           it
           is
           not
           answered
           I
           add
           .
        
      
       
         
         
           SECT
           .
           IX
           .
           Infants
           are
           not
           proved
           by
           Mr.
           Church
           ,
           to
           be
           of
           the
           visible
           Church
           Christian.
           
        
         
           HIs
           second
           Argument
           is
           ,
           
             Infants
             of
             Christians
             are
             rightly
             judged
             to
             be
             of
             the
             Church
             with
             Christians
             of
             riper
             years
             ,
             therefore
             they
             may
             be
             baptized
             .
          
        
         
           To
           which
           I
           say
           ,
           His
           words
           are
           ambiguous
           ,
           it
           being
           uncertain
           whether
           he
           means
           the
           Antecedent
           of
           the
           visible
           or
           invisible
           Church
           ,
           of
           all
           infants
           of
           Christians
           ,
           or
           some
           ;
           but
           conceiving
           it
           meant
           of
           all
           ,
           and
           of
           the
           visible
           Church
           of
           Christians
           ,
           I
           deny
           the
           Antecedent
           .
           And
           for
           his
           ten
           Arguments
           ,
           not
           one
           proveth
           it
           .
        
         
           The
           Medium
           of
           the
           first
           is
           the
           Antecedent
           of
           the
           former
           Argument
           ,
           to
           which
           I
           have
           answered
           before
           ,
           denying
           that
           
             all
             the
             infants
             of
             Christians
             are
             rightly
             judged
             to
             be
             in
             the
             promise
             of
             propriety
             in
             God
             ,
             expressed
          
           Gen.
           17.7
           .
           
             in
             those
             words
             ,
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             .
          
        
         
           But
           I
           deny
           the
           consequence
           also
           ,
           that
           if
           it
           were
           true
           ,
           that
           all
           the
           infants
           of
           Christians
           are
           rightly
           judged
           in
           the
           Promise
           of
           Propriety
           in
           God
           ,
           therefore
           they
           are
           rightly
           judged
           to
           be
           of
           the
           visible
           Church
           :
           nor
           is
           it
           proved
           by
           that
           which
           he
           allegeth
           ,
           (
           
             For
             they
             onely
             are
             aliens
             from
             the
             Common-wealth
             of
          
           Israel
           ,
           
             which
             are
             strangers
             from
             the
             covenant
             ,
          
           Ephes.
           2.12
           .
           )
           For
           if
           it
           did
           prove
           ,
           that
           all
           that
           are
           strangers
           from
           the
           covenant
           of
           Promise
           are
           aliens
           from
           the
           visible
           Church
           of
           Christians
           ,
           yet
           it
           proves
           not
           ,
           that
           all
           who
           are
           in
           the
           covenant
           are
           in
           the
           visible
           Church
           ;
           but
           the
           very
           truth
           is
           ,
           neither
           the
           one
           nor
           the
           other
           is
           proved
           from
           that
           place
           ;
           for
           this
           only
           is
           asserted
           there
           ,
           that
           the
           Ephesians
           
             who
             were
          
           Gentiles
           
             in
             the
             flesh
             ,
             who
             are
             called
             uncircumcision
             ,
             by
             that
             which
             is
             called
             the
             circumcision
             in
             the
             flesh
             made
             with
             hands
             ,
          
           no
           Proselytes
           were
           in
           the
           time
           of
           their
           infidelity
           &
           Idol-service
           ,
           then
           
             without
             the
             policy
             of
          
           Israel
           
             and
             the
             covenants
             of
             Promise
          
           :
           but
           it
           doth
           not
           follow
           that
           every
           one
           that
           was
           then
           uncircumcised
           in
           the
           flesh
           ,
           and
           out
           of
           the
           policy
           of
           Israel
           ,
           meaning
           the
           outward
           policy
           ,
           was
           stranger
           from
           the
           Promise
           of
           Propriety
           in
           God
           ,
           meaning
           of
           it
           of
           saving
           Propriety
           ;
           for
           Cornelius
           ,
           Acts
           10.
           was
           a
           stranger
           from
           the
           policy
           of
           Israel
           ,
           being
           no
           citizen
           ,
           but
           unclean
           ,
           as
           being
           a
           Gentile
           ,
           uncircumcised
           ,
           yet
           then
           
             he
             feared
             God
             ,
             God
             heard
             his
             prayers
             ,
             accepted
             his
             alms
             ,
             &c.
          
           much
           less
           now
           that
           every
           one
           that
           is
           rightly
           judged
           to
           be
           in
           the
           Promise
           of
           Propriety
           in
           God
           is
           of
           the
           visible
           Church
           ,
           or
           every
           one
           that
           is
           rightly
           judged
           of
           the
           visible
           Church
           ,
           is
           rightly
           judged
           to
           have
           the
           Promise
           of
           Propriety
           in
           God.
           
        
         
           His
           next
           Argument
           is
           ,
           
             Infants
             of
             Christians
             are
             rightly
             called
             the
             Lords
             children
             ,
             for
             his
             manner
             hath
             been
             to
             call
             the
             children
             of
             his
             people
             his
             children
             .
             In
             the
             old
             world
             some
             were
             called
             the
             sons
             of
             God
             ,
             as
             children
             of
             his
             people
             ,
          
           Gen.
           6.2
           ,
           3.
           
           
             And
             the
             infants
             of
             the
          
           Israelites
           
             were
             called
             by
             him
             ,
             his
             children
             born
             to
             him
             ,
          
           Ezek.
           16.20
           ,
           21.
           
             and
             their
             lawfull
             seed
             ,
             a
             seed
             of
             God.
             And
             the
          
           Jews
           
             were
             accounted
             to
             him
             great
             and
             small
             in
             every
             age
             untill
             the
             breaking
             off
             ;
             and
             the
             same
             was
             prophesied
             of
             the
          
           Gentiles
           ,
           
             when
             they
             shall
             be
             converted
             ,
             and
             of
             the
          
           Jews
           
             when
             they
             shall
             be
             grafted
             in
             again
             :
             and
             the
          
           Psalmist
           
             calls
             himself
             the
             Lords
             servant
             ,
             as
             he
             was
             the
             son
             of
             his
             handmaid
             :
             therefore
             such
             infants
             are
             rightly
             judged
             to
             be
             of
             the
             Church
             ,
             which
             is
             the
             House
             of
             God.
             
          
        
         
           Answ.
           Not
           one
           of
           these
           Texts
           proves
           the
           Church-membership
           of
           Christians
           infants
           .
           The
           term
           
             Sons
             of
             God
          
           ,
           Gen.
           6.2
           ,
           3.
           is
           attributed
           to
           persons
           before
           
           the
           Floud
           ,
           and
           those
           not
           infants
           ,
           but
           such
           as
           
             took
             them
             wives
             of
             all
             that
             they
             chose
             ,
          
           which
           could
           not
           be
           said
           of
           infants
           ;
           nor
           are
           they
           said
           to
           be
           
             Sons
             of
             God
          
           ,
           because
           children
           of
           believers
           ,
           but
           because
           they
           professed
           the
           true
           worship
           of
           God
           ,
           
             Dei
             filios
             professione
             Christ.
             Cartwright
             Eborac
             .
             Annot.
             in
             locum
             ,
             Such
             as
             descending
             from
          
           Seth
           and
           Enoch
           
             professed
             the
             true
             worship
             of
             the
             true
             God
             ,
             New
             Annot.
          
           I
           omit
           the
           opinions
           of
           
             Josephus
             ,
             Aquila
          
           ,
           and
           many
           of
           the
           Ancients
           ,
           recited
           by
           Mr.
           Gataker
           against
           
             Pfochenius
             ,
             cap.
          
           13.
           and
           the
           other
           of
           the
           
             Chaldee
             Paraphrase
             ,
             R.
             Solomon
             ,
             Symmachus
             ,
          
           that
           they
           are
           called
           Sons
           of
           God
           ,
           because
           
             Sons
             of
             Potentates
             or
             Judges
          
           ,
           of
           which
           Mr.
           
             Cartwright
             ubi
             supra
          
           ,
           and
           that
           of
           others
           
             Sons
             of
             God
          
           ,
           that
           is
           ,
           
             eminent
             men
          
           ,
           because
           I
           think
           the
           other
           is
           more
           right
           :
           however
           they
           are
           not
           called
           
             Sons
             of
             God
          
           ,
           that
           is
           ,
           visible
           Church-members
           by
           their
           descent
           ,
           but
           by
           their
           profession
           ,
           which
           is
           not
           to
           be
           said
           of
           infants
           .
        
         
           It
           is
           true
           Ezek.
           16.28
           ,
           21.
           the
           children
           of
           Israel
           are
           said
           to
           be
           
             born
             to
             God
          
           ,
           that
           is
           ,
           of
           right
           as
           their
           Land
           was
           the
           
             Lords
             Land
             ,
             Hos.
          
           9.3
           .
           and
           this
           did
           aggravate
           their
           sin
           ,
           that
           those
           that
           were
           of
           right
           his
           were
           sacrificed
           to
           Idols
           :
           now
           this
           was
           by
           reason
           of
           that
           peculiar
           interest
           which
           God
           had
           in
           that
           people
           ,
           vers
           .
           8.
           
           But
           that
           what
           is
           said
           of
           the
           sons
           of
           the
           Jews
           is
           true
           of
           all
           the
           infants
           of
           believers
           ,
           or
           that
           this
           is
           enough
           to
           entitle
           the
           infants
           of
           Christians
           to
           visible
           Church-membership
           ,
           and
           the
           initial
           seal
           ,
           as
           they
           call
           it
           ,
           is
           yet
           to
           be
           proved
           .
        
         
           Of
           Mal.
           2.14
           ,
           15.
           
           I
           have
           spoken
           sufficiently
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             Sect.
          
           13.26
           .
           of
           the
           
             Ample
             Disquisition
          
           :
           to
           which
           I
           add
           that
           in
           the
           second
           Edition
           of
           the
           
             New
             Annot.
          
           these
           words
           are
           added
           suitable
           to
           my
           Exposition
           of
           a
           legitimate
           seed
           ;
           
             All
             other
             seed
             is
             spurious
             ,
             not
             a
             lawfull
             seed
             ;
             nor
             such
             fathers
             are
             lawfull
             fathers
             ,
             who
             so
             pervert
             the
             order
             and
             Ordinance
             of
             Matrimony
             ,
             God
             puts
             his
             mark
             of
             infamy
             upon
             the
             seed
             it self
             ,
             Deut.
          
           23.2
           .
           which
           shews
           that
           with
           Calvin
           that
           Authour
           understood
           ,
           by
           
             a
             Seed
             of
             God
          
           ,
           a
           legitimate
           seed
           .
        
         
           That
           which
           is
           said
           Psalm
           22.30
           .
           
             A
             seed
             shall
             serve
             him
             ,
             it
             shall
             be
             accounted
             to
             the
             Lord
             for
             a
             generation
             ,
          
           hath
           no
           shew
           of
           any
           thing
           for
           infants
           visible
           Church-membership
           :
           it
           cannot
           be
           expounded
           of
           infants
           while
           such
           :
           for
           how
           can
           it
           be
           said
           ,
           
             They
             shall
             serve
             the
             Lord
          
           ?
           But
           it
           notes
           onely
           a
           continuance
           of
           the
           Church
           promised
           in
           a
           people
           ,
           who
           should
           when
           some
           decease
           ,
           stand
           up
           after
           them
           to
           serve
           the
           Lord.
           The
           impertinency
           of
           that
           Jer.
           30.20
           .
           is
           shewed
           before
           .
           As
           little
           to
           the
           purpose
           is
           that
           Psalm
           116.16
           .
           He
           doth
           not
           say
           ,
           he
           was
           the
           Lords
           Servant
           as
           he
           was
           the
           
             son
             of
             his
             handmaid
          
           ;
           and
           it
           was
           to
           express
           his
           mean
           condition
           or
           humility
           ,
           as
           
             Mary
             ,
             Luke
          
           1.48
           .
           not
           his
           privilege
           ,
           and
           his
           subjection
           to
           God
           ,
           not
           his
           right
           he
           could
           clame
           from
           God
           ;
           yet
           if
           there
           were
           any
           privilege
           imported
           in
           this
           title
           (
           
             son
             of
             thine
             hand-maid
          
           )
           Mr.
           Church
           must
           prove
           it
           to
           be
           Church-membership
           ,
           and
           that
           not
           proper
           to
           him
           as
           a
           Jew
           ,
           but
           common
           to
           all
           Christians
           ere
           it
           will
           serve
           his
           turn
           ,
           which
           he
           cannot
           do
           .
        
         
           Enough
           is
           said
           before
           in
           the
           
             Ample
             Disquition
          
           ,
           to
           prove
           that
           1
           Cor.
           7.14
           .
           children
           are
           not
           denominated
           holy
           ,
           because
           they
           appertain
           to
           the
           Church
           .
        
         
           
             The
             remnant
             to
             be
             called
             holy
             ,
          
           Isai
           4.3
           .
           are
           either
           such
           Jews
           as
           in
           the
           captivity
           escaped
           alive
           ,
           who
           should
           be
           holy
           in
           respect
           of
           their
           worship
           ,
           not
           serving
           Idols
           ,
           but
           the
           living
           God
           ,
           or
           such
           converted
           believers
           in
           the
           Christian
           Church
           as
           should
           be
           written
           in
           the
           Book
           of
           Life
           ,
           which
           makes
           nothing
           to
           infants
           Church-membership
           .
        
         
         
           The
           Church
           is
           not
           called
           the
           circumcision
           ,
           Rom.
           3.30
           .
           &
           15.8
           .
           but
           the
           Jewish
           people
           .
        
         
           The
           Christians
           infants
           are
           not
           rightly
           judged
           to
           be
           of
           the
           Church
           Christian
           ,
           because
           the
           Hebrews
           children
           were
           of
           the
           Church
           Jewish
           ,
           God
           now
           not
           taking
           one
           whole
           Nation
           for
           his
           Church
           ,
           but
           Disciples
           of
           Christ
           in
           all
           Nations
           .
        
         
           Abraham
           is
           said
           ,
           Rom.
           4.11
           .
           
             to
             have
             received
             the
             sign
             of
             circumsion
             a
             seal
             of
             the
             righteousness
             of
             faith
             ,
             which
             he
             had
             yet
             being
             uncircumcised
          
           ;
           but
           that
           any
           other
           mans
           circumcision
           was
           so
           to
           him
           ,
           much
           less
           that
           every
           infants
           circumcision
           was
           such
           to
           them
           ,
           I
           reade
           not
           :
           sure
           the
           tenour
           of
           the
           words
           imports
           no
           more
           than
           this
           ,
           that
           Abrahams
           circumcision
           in
           his
           own
           person
           was
           an
           assurance
           to
           all
           believers
           though
           themselves
           uncircumcised
           of
           righteousness
           by
           faith
           to
           be
           imputed
           to
           them
           also
           .
           What
           Divines
           though
           of
           never
           so
           great
           esteem
           thence
           infer
           of
           the
           nature
           of
           circumcision
           ,
           
             that
             it
             is
             a
             seal
             of
             the
             righteousness
             of
             faith
             ,
          
           of
           all
           Sacraments
           ,
           
             that
             it
             is
             their
             nature
             to
             be
             seals
             of
             the
             covenant
             of
             grace
             ,
             that
             to
             whom
             the
             covenant
             belongs
             to
             them
             the
             seal
             belongs
             ,
             and
             consequently
             to
             infants
             ,
          
           are
           but
           their
           mistakes
           ,
           not
           the
           Doctrine
           of
           the
           Text.
           
        
         
           Of
           Mark
           10.14
           enough
           is
           said
           before
           .
           
             Of
             infants
             may
             be
             the
             Kingdom
             of
             God
             ,
          
           yet
           they
           not
           in
           the
           visible
           Church
           .
        
         
           The
           speech
           (
           
             out
             of
             the
             Church
             is
             no
             salvation
          
           )
           is
           true
           of
           the
           invisible
           Church
           of
           the
           elect
           ,
           and
           is
           so
           expounded
           by
           Dr.
           
             Morton
             Apol.
             Cath.
          
           and
           others
           ;
           of
           the
           visible
           it
           is
           not
           true
           ;
           Rahab
           had
           been
           saved
           though
           she
           had
           never
           been
           joyned
           to
           the
           visible
           Church
           of
           the
           Jews
           .
        
         
           What
           I
           said
           ,
           that
           it
           is
           uncertain
           whether
           the
           infants
           brought
           to
           Christ
           ,
           Mark
           10.14
           .
           were
           the
           infants
           of
           Christian
           disciples
           or
           believers
           ,
           is
           true
           ;
           for
           it
           is
           not
           said
           ,
           their
           Parents
           brought
           them
           ,
           and
           though
           it
           be
           probable
           they
           that
           brought
           them
           believed
           on
           Christ
           ,
           yet
           it
           is
           uncertain
           whether
           they
           believed
           him
           to
           be
           the
           Christ
           ,
           or
           some
           eminent
           Prophet
           ,
           as
           Matth.
           16.14
           .
           Luke
           7.16
           .
        
         
           The
           Daughter
           of
           the
           Syrophoenician
           was
           called
           a
           Dog
           ,
           Matth.
           15.26
           .
           not
           because
           she
           was
           not
           a
           believers
           childe
           ,
           but
           because
           a
           Gentiles
           childe
           ,
           not
           an
           Israelitess
           .
        
         
           Though
           Di●t
           .
           30.6
           .
           Isai
           44.3
           .
           
             Circumcision
             of
             the
             heart
          
           and
           
             the
             spirit
          
           be
           promised
           to
           the
           seed
           of
           the
           godly
           ,
           yet
           it
           is
           not
           promised
           to
           any
           but
           the
           elect
           ,
           as
           the
           fuller
           promise
           ,
           Isai.
           54.13
           .
           is
           expounded
           by
           Christ
           himself
           ,
           John
           6.45
           .
           and
           therefore
           not
           as
           Mr.
           Church
           saith
           ,
           
             to
             children
             ,
             as
             they
             are
             the
             children
             of
             Gods
             People
             ,
          
           if
           (
           as
           )
           be
           taken
           reduplicatively
           ;
           for
           then
           all
           the
           children
           of
           Gods
           People
           should
           have
           the
           spirit
           promised
           .
           Nor
           is
           the
           spirit
           promised
           to
           them
           in
           their
           infancy
           ,
           and
           yet
           if
           it
           were
           ,
           till
           they
           shew
           it
           ,
           we
           have
           no
           warrant
           to
           take
           them
           for
           visible
           Church-members
           ,
           or
           to
           baptize
           them
           without
           special
           revelation
           .
        
         
           It
           is
           largely
           proved
           above
           that
           Acts
           15.10
           .
           no
           infant
           is
           called
           a
           Disciple
           .
        
         
           There
           may
           be
           hope
           of
           infants
           salvation
           ,
           they
           may
           be
           of
           the
           body
           of
           Christ
           ,
           though
           they
           be
           not
           of
           the
           visible
           Church
           .
        
         
           Our
           infants
           and
           our selves
           though
           believers
           are
           yet
           Heathens
           ,
           that
           is
           ,
           of
           the
           Nations
           by
           birth
           ,
           and
           had
           been
           reputed
           Dogs
           as
           well
           as
           the
           Woman
           of
           Canaans
           childe
           ,
           Matth.
           15.26
           .
           if
           we
           had
           then
           lived
           :
           but
           in
           the
           sense
           as
           it
           is
           now
           used
           ,
           and
           as
           it
           was
           a
           Title
           of
           infamy
           and
           rejection
           ,
           Matth.
           18.17
           we
           are
           not
           to
           be
           called
           Heathens
           ,
           that
           is
           ,
           infidels
           ,
           and
           whose
           society
           is
           to
           be
           shunned
           ;
           nor
           our
           infants
           ,
           who
           are
           neither
           infidels
           nor
           believers
           ,
           they
           being
           not
           capable
           of
           
           faith
           in
           that
           state
           ordinarily
           :
           as
           in
           Logick
           they
           say
           ,
           a
           Whelp
           till
           the
           ninth
           day
           is
           neither
           blinde
           nor
           seeing
           ,
           there
           being
           a
           middle
           of
           abnegation
           of
           either
           extreme
           ,
           by
           reason
           of
           the
           incapacity
           of
           the
           subjects
           ,
           so
           we
           may
           say
           our
           infants
           are
           neither
           infidels
           nor
           believers
           .
        
         
           What
           Mr.
           Church
           allegeth
           out
           of
           Rev.
           22.15
           .
           serves
           onely
           to
           beget
           hatred
           towards
           Antipaedobaptists
           :
           for
           (
           without
           )
           there
           is
           meant
           of
           being
           
             without
             the
             city
          
           or
           
             heavenly
             Jerusalem
             ,
             vers
          
           .
           14.
           and
           Dogs
           ,
           there
           are
           ranked
           with
           Sorcerers
           ,
           and
           whoremongers
           ,
           and
           murderers
           ,
           and
           idolaters
           ,
           and
           such
           like
           ;
           neither
           of
           which
           needs
           be
           said
           of
           infants
           ;
           though
           we
           say
           ,
           they
           are
           not
           visible
           members
           in
           the
           Christian
           Church
           ,
           and
           that
           they
           are
           not
           yet
           believers
           .
        
         
           
             Christ
             an
             infant
             was
             head
             of
             the
             Church
             ,
          
           yet
           visibly
           he
           appeared
           not
           the
           head
           of
           the
           Church
           ,
           till
           he
           was
           manifested
           to
           be
           so
           .
           
             Infants
             may
             be
             members
             of
             Christ
             the
             head
          
           invisibly
           ,
           but
           not
           visibly
           till
           they
           shew
           faith
           .
        
      
       
         
           SECT
           .
           X.
           Infants
           capacity
           of
           some
           respects
           different
           from
           discipleship
           ,
           entitles
           them
           not
           to
           Baptism
           .
        
         
           IN
           the
           third
           Argument
           is
           not
           much
           more
           than
           was
           said
           before
           ,
           and
           is
           answered
           .
           Jews
           
             infants
             were
             meet
             for
             circumcision
          
           ,
           because
           of
           the
           command
           to
           them
           ;
           ours
           not
           meet
           for
           Baptism
           ,
           because
           we
           have
           no
           command
           or
           example
           :
           it
           is
           true
           Matth.
           18.22
           .
           
             A
             little
             childe
             is
             made
             a
             Pattern
             to
             those
             that
             are
             saved
             ,
          
           in
           respect
           of
           humility
           or
           freedom
           from
           ambition
           :
           but
           it
           doth
           not
           thence
           follow
           that
           this
           meer
           negation
           of
           ambition
           doth
           qualifie
           them
           for
           Baptism
           ,
           unto
           which
           ,
           actual
           Discipleship
           or
           Profession
           is
           ordinarily
           necessary
           .
           Christ
           
             admittted
             to
             him
             ,
             and
             blessed
             little
             children
             ,
          
           Mark
           10.13
           .
           but
           did
           not
           appoint
           to
           baptize
           them
           ,
           which
           it
           is
           likely
           he
           would
           ,
           if
           he
           had
           judged
           them
           meet
           for
           it
           .
           
             If
             Parents
             may
             enter
             into
             covenant
             for
             their
             children
             ,
             and
             dedicate
             them
             by
             solemn
             vow
             ,
             as
          
           Hannah
           did
           ,
           (
           of
           which
           there
           is
           cause
           of
           doubt
           whether
           now
           it
           is
           to
           be
           done
           as
           then
           )
           yet
           it
           follows
           not
           they
           are
           to
           be
           baptized
           ,
           sith
           Baptism
           is
           to
           be
           the
           persons
           own
           engagement
           ,
           not
           anothers
           for
           him
           :
           yea
           if
           this
           reason
           be
           good
           each
           Parent
           may
           baptize
           its
           own
           childe
           ,
           though
           a
           woman
           ,
           sith
           Hannah
           could
           dedicate
           her
           childe
           by
           vow
           to
           God
           :
           If
           
             Israel
             be
             holiness
             to
             the
             Lord
             ,
          
           Jer.
           2.3
           .
           yet
           it
           follows
           not
           believing
           Gentiles
           infants
           are
           meet
           for
           Baptism
           ,
           Joel
           2.16
           .
           
             the
             children
             that
             suck
             the
             breast
             are
             required
             to
             fast
             :
          
           if
           this
           prove
           them
           meet
           for
           Baptism
           ,
           by
           like
           reason
           should
           the
           Ninivites
           children
           and
           cattle
           be
           meet
           too
           ,
           Jonah
           3.5
           ,
           7
           ,
           8.
           
           The
           
             Psalmist
             was
             cast
             on
             God
             from
             his
             mothers
             belly
             ,
          
           Psal.
           22.10
           .
           not
           by
           dedication
           to
           God
           ,
           but
           by
           special
           providence
           ,
           as
           vers
           .
           9.
           shews
           .
           
             Infants
             of
             Christians
             ,
             it
             is
             rightly
             judged
             may
             have
             in
             them
             the
             principal
             things
             signified
             by
             Baptism
             ,
          
           but
           not
           that
           they
           have
           them
           till
           they
           shew
           it
           .
           If
           Mr.
           Church
           could
           make
           it
           good
           that
           God
           
             undertakes
             for
             what
             is
             wanting
             in
             the
             infants
             of
             his
             people
             through
             infancy
             ,
          
           as
           he
           doth
           for
           what
           is
           wanting
           in
           his
           people
           through
           infirmity
           ,
           he
           should
           say
           somewhat
           to
           purpose
           :
           but
           I
           am
           out
           of
           hope
           to
           finde
           any
           good
           proofs
           from
           him
           ,
           but
           trifling
           dictates
           and
           impertinent
           allegations
           ,
           Psalm
           119.122
           .
           is
           a
           Prayer
           ,
           wherein
           the
           Psalmist
           prays
           God
           ,
           
             to
             be
             surety
             for
             him
             for
             good
             ,
          
           that
           is
           ,
           says
           the
           
             New
             
             Annot.
             to
             put
             himself
             between
             him
             and
             his
             enemies
             ,
             as
             if
             he
             were
             his
             Pledg
             :
          
           it
           is
           no
           undertaking
           he
           will
           ,
           and
           if
           it
           be
           ,
           it
           is
           nothing
           for
           his
           infants
           ,
           surely
           not
           to
           supply
           what
           is
           wanting
           in
           them
           by
           reason
           of
           infancy
           for
           Baptism
           ;
           
             He
             will
             circumcise
             the
             hearts
             of
             his
             peoples
             children
             ,
          
           Deut.
           30.6
           .
           but
           this
           is
           meant
           of
           their
           elect
           children
           onely
           ,
           and
           not
           necessarily
           to
           be
           performed
           in
           infancy
           .
           Christs
           promise
           Matth.
           18.19
           .
           is
           upon
           condition
           
             of
             agreement
             by
             two
             or
             three
             to
             ask
             in
             his
             Name
             ,
          
           nor
           is
           it
           said
           for
           them
           and
           theirs
           ,
           however
           not
           without
           subordination
           to
           his
           secret
           purpose
           ,
           and
           other
           limitations
           .
        
         
           That
           of
           Isai
           22.24
           ,
           is
           rightly
           expounded
           in
           the
           
             New
             Annot.
          
           by
           learned
           Mr.
           
             Gataker
             ,
             All
             his
             kindred
             and
             allies
             with
             their
             issue
             as
             well
             small
             as
             great
             shall
             partake
             of
          
           Eliakims
           
             honour
             ,
             in
             one
             imployment
             or
             other
             :
          
           so
           that
           this
           with
           the
           other
           Texts
           ,
           might
           as
           well
           prove
           a
           man
           in
           the
           Moon
           ,
           as
           that
           which
           Mr.
           Church
           infers
           ,
           
             Therefore
             such
             infants
             are
             judged
             meet
             for
             Baptism
             .
          
        
         
           His
           next
           ,
           that
           
             Christians
             infants
             have
             righteousness
             by
             imputation
             ,
          
           Rom.
           5.19
           .
           
             as
             they
             have
             guilt
             by
             imputation
             ,
          
           is
           true
           onely
           of
           the
           elect
           ,
           but
           makes
           them
           not
           meet
           for
           Baptism
           till
           they
           are
           called
           .
           What
           he
           says
           ,
           
             Shews
             of
             grace
             are
             not
             necessary
             to
             the
             judging
             infants
             of
             Christians
             meet
             for
             Baptism
             ,
          
           is
           said
           without
           proof
           ;
           the
           contrary
           is
           proved
           before
           .
           All
           his
           Reasons
           he
           brings
           to
           prove
           it
           ,
           serve
           as
           well
           to
           prove
           them
           not
           necessary
           that
           a
           person
           be
           judged
           meet
           for
           the
           Lords
           Supper
           .
        
         
           
             Infants
             may
             be
             rightly
             judged
             to
             have
             original
             sin
             in
             them
             without
             shews
             ,
          
           because
           the
           Scripture
           says
           so
           ,
           but
           tells
           us
           of
           none
           meet
           for
           Baptism
           ,
           but
           disciples
           and
           believers
           .
           The
           Israelites
           
             infants
             did
             as
             much
             eat
             the
             Lords
             Supper
             ,
             as
             were
             baptized
             ,
          
           1
           Cor.
           10.1
           ,
           2
           ,
           3
           ,
           4.
           
           If
           the
           Text
           proves
           the
           one
           ,
           it
           proves
           the
           other
           .
        
         
           
             Baptism
             is
             called
             Baptism
             unto
             repentance
             ,
          
           Matth.
           3.11
           .
           
             as
             well
             as
             Baptism
             of
             repentance
             ,
          
           It
           is
           well
           it
           is
           confessed
           that
           Johns
           Baptism
           was
           called
           the
           
             Baptism
             of
             repentance
          
           ;
           but
           it
           is
           true
           also
           that
           it
           is
           often
           so
           called
           Mark
           1.4
           .
           Luke
           3.3
           .
           Acts
           13.24
           .
           &
           19.4
           .
           and
           but
           once
           
             unto
             repentance
          
           :
           and
           it
           might
           have
           been
           observed
           which
           Beza
           notes
           on
           Matth.
           3.11
           .
           that
           it
           might
           be
           there
           read
           (
           
             at
             repentance
          
           ,
           or
           
             when
             they
             repent
          
           )
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Matth.
           12.41
           .
           is
           rendered
           ,
           (
           
             at
             the
             preaching
             of
          
           Jonah
           )
           however
           if
           it
           be
           read
           (
           
             unto
             repentance
          
           )
           the
           meaning
           is
           to
           the
           same
           effect
           ,
           that
           when
           he
           baptized
           them
           they
           professed
           repentance
           for
           the
           present
           ,
           and
           for
           the
           future
           .
        
         
           In
           answer
           to
           the
           Objection
           ,
           infants
           by
           like
           reason
           should
           have
           the
           Lords
           Supper
           ,
           he
           tells
           us
           ,
           
             that
             the
             ceremonies
             are
             different
             ,
             in
             the
             one
             the
             person
             is
             to
             be
             active
             ,
             in
             the
             other
             passive
             :
          
           but
           the
           Scripture
           says
           not
           so
           ,
           but
           requires
           Baptism
           as
           a
           duty
           ,
           and
           thereto
           profession
           of
           faith
           as
           a
           prerequisite
           .
           He
           saith
           ,
           
             Baptism
             is
             the
             Sacrament
             of
             entrance
             into
             the
             church
             ,
             the
             other
             of
             progress
          
           ;
           but
           this
           proves
           the
           rather
           that
           infants
           should
           have
           the
           Lords
           Supper
           ,
           sith
           they
           are
           to
           grow
           and
           make
           progress
           after
           their
           entrance
           .
           What
           he
           saith
           ,
           
             it
             cannot
             be
             given
             to
             infants
             ,
          
           is
           false
           :
           for
           they
           can
           take
           Bread
           and
           Wine
           ,
           and
           it
           was
           given
           them
           six
           hundred
           years
           together
           ,
           as
           many
           both
           Protestants
           and
           Papists
           confess
           .
        
         
           What
           he
           saith
           Argument
           4.
           pag.
           30.
           
           
             Sealing
             the
             covenant
             by
             an
             initial
             Sacrament
             to
             infants
             of
             Gods
             people
             aforetime
             was
             not
             peculiar
             to
             that
             church-state
             ,
          
           is
           manifestly
           false
           :
           for
           that
           sealing
           was
           no
           other
           than
           circumcision
           ,
           which
           if
           it
           were
           not
           proper
           to
           the
           Jewish
           Church-state
           ,
           nothing
           was
           .
        
         
           It
           is
           frivolous
           which
           Mr.
           Church
           says
           ,
           
             The
             commission
             to
             baptize
             must
             be
             expounded
             by
             the
             command
             to
             circumcise
             .
          
        
         
         
           What
           is
           said
           about
           the
           antiquity
           of
           infant-baptism
           is
           elsewhere
           answered
           ,
           
             Exam.
             part
          
           .
           1.
           
           
             Apol.
             Sect.
          
           15
           ,
           16.
           
           
             Praecursor
             Sect.
          
           3.
           
           
             Dionysius
             Areopagita
          
           is
           a
           spurious
           Authour
           ,
           as
           whole
           Juries
           of
           Protestants
           and
           Papists
           confess
           .
           Salmasius
           saith
           in
           his
           Letter
           to
           
             Colvius
             ,
             pag.
          
           179.
           
             that
             he
             is
             no
             elder
             than
             the
             fith
             age
             ,
             pag.
          
           441.
           
             it
             is
             certain
             that
             he
             wrote
             about
             the
             fith
             age
             .
          
           There
           's
           plainer
           proof
           for
           Episcopacy
           being
           in
           use
           nearer
           the
           Apostles
           days
           than
           for
           Paedobaptism
           :
           it
           is
           no
           intolerable
           presumption
           but
           a
           certain
           truth
           in
           them
           that
           assert
           ,
           that
           infant-baptism
           is
           not
           so
           ancient
           as
           is
           pretended
           ,
           as
           now
           taught
           is
           a
           late
           innovation
           .
        
         
           In
           his
           fifth
           Arg.
           he
           undertakes
           to
           shew
           ,
           
             Infants
             have
             great
             profit
             by
             Baptism
             ,
          
           but
           either
           asserts
           a
           meer
           Title
           ,
           or
           a
           Profit
           which
           they
           have
           not
           by
           their
           Baptism
           ,
           or
           that
           which
           they
           may
           have
           without
           it
           .
           It
           is
           not
           true
           ,
           
             that
             there
             is
             the
             like
             profit
             to
             infants
             by
             baptism
             as
             by
             circumcision
          
           ;
           for
           the
           one
           is
           appointed
           and
           not
           the
           other
           ,
           and
           there
           is
           no
           penalty
           for
           omitting
           infant-baptism
           as
           for
           neglecting
           infant-circumcision
           ,
           nor
           any
           promise
           or
           privilege
           assigned
           to
           infant-baptism
           as
           to
           infant-circumcision
           .
        
      
       
         
           SECT
           .
           XI
           .
           The
           Agreements
           between
           Circumcision
           and
           Baptism
           ,
           do
           not
           justifie
           Infant-baptism
           ,
           and
           the
           validity
           of
           sealing
           Infants
           with
           an
           initial
           seal
           now
           ,
           is
           shewed
           to
           be
           null
           .
        
         
           HIs
           sixth
           and
           last
           Argument
           runs
           thus
           ,
           
             The
             promise
             was
             sealed
             by
             the
             initial
             Sacrament
             aforetime
             to
             infants
             of
             visible
             Professors
             ,
             seeking
             it
             for
             them
             both
          
           Jews
           and
           Gentile
           ,
           
             therefore
             it
             may
             be
             sealed
             to
             the
             infants
             of
             Christians
             by
             the
             initial
             Sacrament
             .
          
        
         
           The
           Antecedent
           he
           proves
           not
           ,
           it
           is
           in
           effect
           no
           more
           than
           the
           infants
           of
           Jews
           and
           Proselytes
           were
           circumcised
           ,
           onely
           Mr.
           Church
           useth
           the
           affected
           Phraseology
           of
           Paedobaptists
           to
           call
           that
           sealing
           the
           Promise
           by
           the
           initial
           Sacrament
           ,
           which
           is
           no
           more
           than
           circumcision
           ,
           which
           it
           is
           false
           did
           seal
           ,
           or
           assure
           to
           every
           circumcised
           person
           the
           Promise
           of
           propriety
           in
           God
           ,
           or
           any
           other
           Promise
           made
           in
           the
           covenant
           with
           Abraham
           ,
           Gen.
           17.
           
           And
           he
           says
           ,
           
             It
             was
             sealed
             to
             infants
             of
             visible
             Professors
          
           ;
           intimating
           it
           was
           done
           to
           them
           by
           reason
           of
           their
           Profession
           ,
           and
           not
           to
           others
           ;
           whereas
           the
           infants
           of
           any
           in
           his
           house
           ,
           
             whether
             born
             in
          
           Abrahams
           
             house
             ,
             or
             bought
             with
             his
             money
             ,
             who
             were
             not
             of
             his
             seed
             ,
             but
             a
             strangers
             children
             ,
             were
             by
             command
             to
             be
             circumcised
             .
          
           He
           puts
           in
           his
           conclusion
           (
           
             our
             Baptism
          
           )
           for
           (
           
             sealing
             by
             the
             initial
             Sacrament
          
           )
           But
           to
           let
           pass
           these
           stale
           Paralogisms
           ;
           he
           takes
           on
           him
           to
           prove
           the
           consequence
           by
           six
           Arguments
           .
        
         
           The
           first
           is
           ,
           
             The
             principal
             Promise
             is
             not
             made
             void
             .
          
           He
           means
           that
           Gen.
           17.7
           .
           but
           gives
           no
           reason
           why
           that
           should
           be
           the
           principal
           Promise
           ,
           and
           not
           that
           v.
           4.
           
           But
           I
           grant
           that
           Promise
           Gen.
           17.7
           .
           meant
           of
           Abrahams
           seed
           by
           faith
           is
           not
           made
           void
           .
           He
           thence
           concludes
           ,
           
             Therefore
             it
             may
             be
             sealed
             to
             the
             infants
             of
             Christians
             by
             the
             initial
             Sacrament
             in
             this
             dispensation
          
           ;
           which
           is
           not
           a
           proof
           of
           the
           consequence
           ,
           but
           of
           the
           conclusion
           of
           the
           former
           Argument
           ;
           nor
           is
           there
           any
           force
           in
           this
           inference
           :
           for
           though
           the
           Promise
           were
           still
           in
           force
           as
           then
           ,
           yet
           it
           is
           not
           a
           sufficient
           reason
           to
           baptize
           an
           infant
           ,
           the
           command
           being
           not
           to
           baptize
           persons
           in
           covenant
           ,
           but
           disciples
           of
           Christ.
           
        
         
         
           In
           his
           second
           he
           tells
           us
           ,
           
             Sealing
             that
             Promise
             by
             an
             initial
             Sacrament
             to
             infants
             of
             Gods
             people
             (
             which
             was
             the
             substance
             of
             circumcision
             ,
             and
             a
             distinct
             thing
             from
             it
             )
             did
             not
             of
             right
             cease
             with
             the
          
           Jewish
           
             church-state
             ;
             for
             it
             was
             not
             peculiar
             to
             that
             church
             as
             a
             national
             church
             ;
             for
             that
             Promise
             was
             sealed
             to
             infants
             by
             the
             initial
             Sacrament
             long
             before
             the
             existence
             of
             a
             national
             church
             ,
             and
             to
             Infants
             of
             strangers
             which
             were
             not
             of
             that
             nation
          
           Gen.
           27.2
           .
           
             Sealing
             the
             promise
             by
             an
             initial
             Sacrament
             is
             principally
             in
             reference
             to
             the
             Catholik
             church
             .
             For
             shews
             of
             grace
             are
             sufficient
             to
             it
             ,
             though●
             the
             parties
             have
             not
             joyned
             themselves
             to
             any
             particulor
             church
          
           Acts
           18.36
           ,
           37.
           and
           10
           47.
           
             and
             one
             that
             cannot
             be
             rightly
             judged
             to
             be
             of
             the
             catholick
             church
             cannot
             have
             the
             promise
             sealed
             to
             him
             by
             an
             initial
             Sacrament
             ,
             though
             he
             be
             a
             member
             of
             a
             particular
             church
             .
          
        
         
           Answer
           .
           That
           which
           Mr.
           church
           saith
           (
           
             sealing
             that
             promise
             by
             an
             initial
             Sacrament
             to
             Infants
             of
             Gods
             people
             was
             the
             substance
             of
             circumcision
             and
             a
             distinct
             thing
             from
             it
             ▪
          
           )
           is
           many
           waies
           faulty
           in
           respect
           of
           falsehood
           ,
           and
           obscurity
           .
           For
           1.
           the
           substance
           of
           circumcision
           as
           a
           type
           or
           shadow
           is
           Christ
           exhibited
           ,
           as
           the
           Apostle
           Col.
           3.7
           .
           not
           the
           promise
           of
           God
           to
           every
           Infant
           of
           a
           believer
           by
           profession
           2.
           as
           circumcision
           was
           asign
           or
           taken
           of
           the
           covenant
           made
           with
           Abraham
           ;
           and
           it
           is
           true
           the
           promise
           Gen.
           17.7
           .
           was
           the
           thing
           signified
           by
           it
           ,
           but
           not
           onely
           that
           part
           ,
           
             I
             will
             be
             the
             God
             of
             thy
             seed
             ,
          
           but
           also
           the
           other
           ,
           
             I
             will
             be
             thy
             God
          
           ,
           yea
           and
           all
           the
           rest
           of
           the
           promises
           as
           ver
           .
           4.
           
             thou
             shalt
             be
             a
             father
             of
             many
             nations
             ,
             fruitfulness
             ,
             descent
             of
             Kings
          
           ver
           .
           6.
           
             inheritance
             of
             Canaan
          
           ver
           .
           8.
           yet
           how
           the
           promises
           or
           the
           sealing
           of
           them
           should
           be
           the
           substance
           of
           circumcision
           I
           do
           not
           understand
           .
           Circumcision
           was
           a
           ceremony
           consisting
           of
           an
           action
           and
           a
           relation
           .
           Circumcision
           as
           an
           action
           hath
           no
           other
           substance
           or
           essence
           but
           the
           cutting
           off
           the
           little
           skin
           ,
           as
           a
           relation
           ,
           the
           signifying
           ,
           or
           sealing
           is
           the
           very
           relation
           ,
           but
           it
           is
           a
           trifling
           speech
           to
           say
           ,
           paternity
           is
           the
           substance
           of
           paternity
           ,
           if
           the
           promises
           sealed
           be
           meant
           to
           be
           the
           substance
           yet
           no
           Logicians
           I
           know
           so
           speak
           ,
           to
           call
           the
           object
           of
           sight
           the
           substance
           of
           sight
           ,
           the
           thing
           signified
           the
           substance
           of
           the
           sign
           .
           Faith
           is
           Heb.
           11.1
           .
           said
           to
           be
           
             the
             substance
             of
             things
             hoped
             for
             ,
          
           but
           there
           the
           act
           is
           said
           to
           be
           the
           substance
           of
           the
           object
           ,
           not
           the
           object
           the
           substance
           of
           the
           act
           ,
           &
           so
           the
           covenant
           should
           not
           be
           the
           substance
           of
           circumcision
           ,
           but
           circumcision
           ,
           the
           substance
           of
           the
           covenant
           .
           3.
           
           It
           is
           more
           unintelligible
           to
           me
           ,
           how
           
             sealing
             the
             promise
             by
             an
             initial
             Sacrament
             to
             Infants
             of
             Gods
             people
             was
             the
             substance
             of
             circumcision
             and
             yet
             a
             distinct
             thing
             .
          
        
         
           For
           ,
           first
           ,
           if
           he
           mean
           that
           it
           was
           the
           substance
           of
           circumcision
           as
           a
           relation
           ,
           that
           is
           the
           essence
           of
           it
           (
           in
           which
           sense
           only
           I
           know
           how
           to
           understand
           his
           speech
           )
           then
           sure
           it
           was
           the
           very
           same
           and
           no
           distinct
           thing
           ,
           the
           essence
           being
           not
           a
           distinct
           thing
           from
           the
           essentiate
           ,
           the
           thing
           defined
           and
           definition
           are
           not
           two
           distinct
           things
           ,
           though
           the
           notion
           be
           formally
           distinct
           ;
           if
           he
           mean
           that
           sealing
           that
           promise
           by
           an
           initial
           Sacrament
           should
           be
           the
           Genus
           to
           circumcision
           ,
           yet
           so
           it
           should
           not
           be
           a
           distinct
           thing
           ,
           the
           Genus
           and
           species
           are
           not
           distinct
           really
           but
           formally
           ,
           
             Quae
             formaliter
             distinguunter
             non
             habent
             se
             ut
             res
             et
             .
             res
             Kick.
             ●ist
             .
             log
             .
             lib.
          
           1.
           part
           .
           2.
           cap
           ,
           5.
           nor
           was
           there
           any
           other
           sealing
           that
           promise
           by
           an
           initial
           Sacrament
           then
           by
           circumcision
           ,
           and
           therefore
           no
           real
           distinction
           ,
           all
           the
           distinction
           was
           meerly
           notional
           or
           verbal
           ,
           circumcision
           being
           one
           word
           ,
           and
           sealing
           with
           the
           initial
           seal
           at
           that
           time
           another
           ,
           yet
           both
           expressing
           the
           same
           thing
           .
           If
           any
           imagine
           a
           sealing
           with
           an
           initial
           seal
           then
           that
           was
           not
           circumcision
           let
           him
           shew
           what
           it
           is
           and
           were
           commanded
           :
           
           Mr.
           Church
           himself
           pag.
           41.
           calls
           
             circumcision
             the
             initial
             Sacrament
             aforetime
          
           .
           2.
           
           
             Sealing
             the
             promise
             by
             an
             initial
             Sacramment
          
           is
           said
           to
           be
           
             the
             substance
             of
             circumcision
          
           ,
           yet
           pag.
           41.
           he
           saith
           
             it
             was
             a
             distinct
             thing
             from
             sealing
             the
             promise
             ,
             and
             only
             a
             ceremony
             for
             that
             time
             .
          
           Wherin
           sundry
           inconsistences
           seem
           to
           be
           1.
           that
           
             sealing
             the
             promise
             by
             an
             initial
             seal
             should
             be
             the
             substance
             of
             circumcision
             ,
          
           &
           yet
           
             circumcision
             a
             distinct
             thing
             from
             it
             .
          
           Is
           the
           substance
           of
           a
           being
           a
           distinct
           thing
           from
           it
           ?
           the
           substance
           of
           a
           man
           a
           distinct
           thing
           from
           a
           man
           ?
           2.
           that
           
             Sealing
             the
             promise
             should
             be
             the
             substance
             of
             circumcision
             ,
          
           and
           yet
           
             circumcision
             onely
             a
             ceremony
             for
             that
             time
             .
          
           Is
           that
           a
           ceremony
           to
           a
           thing
           which
           is
           the
           substance
           of
           it
           ?
           3.
           that
           
             circumcision
             doth
             cease
          
           yet
           not
           
             that
             sealing
             the
             promise
             by
             that
             initial
             Sacrament
             which
             was
             no
             other
             then
             circumcision
             .
          
           Let
           him
           that
           can
           read
           these
           riddles
           ,
           I
           am
           no
           such
           Ocdipus
           as
           to
           unfold
           them
           .
           But
           let
           Mr.
           Church
           use
           what
           gibberish
           he
           please
           I
           know
           no
           other
           initial
           Sacrament
           then
           that
           of
           circumcision
           mentioned
           in
           the
           old
           Testament
           ,
           nor
           any
           sealing
           then
           commanded
           but
           it
           ,
           and
           if
           it
           cease
           ,
           then
           all
           the
           ruls
           about
           it
           cease
           to
           bind
           ,
           and
           so
           are
           no
           rule
           to
           us
           now
           .
           But
           saith
           he
           pag.
           41.
           
           
             The
             sealing
             of
             promise
             is
             not
             ceased
             ,
             far
             seals
             are
             added
             in
             dispensation
             to
             the
             covenant
             .
          
           To
           which
           I
           reply
           .
           A
           thing
           is
           said
           to
           cease
           either
           of
           right
           or
           of
           fact
           which
           was
           of
           right
           to
           be
           or
           had
           being
           before
           but
           not
           now
           .
           There
           was
           no
           sealing
           by
           an
           initial
           seal
           aforetime
           that
           had
           being
           of
           right
           or
           of
           fact
           aforetime
           but
           circumcision
           ,
           which
           Mr.
           Church
           saith
           
             was
             the
             initial
             seal
             aforetime
          
           ,
           therefore
           circumcision
           ceasing
           ,
           sealing
           with
           the
           initial
           seal
           aforetime
           ceased
           ,
           there
           being
           no
           other
           foretime
           .
           But
           saith
           Mr.
           
             Church
             it
             is
             not
             ceased
             ,
             for
             seals
             are
             added
             in
             this
             dispensation
             to
             the
             covenant
             ,
          
           he
           means
           doubtless
           baptism
           and
           the
           Lords
           Supper
           ,
           and
           by
           seals
           other
           seals
           ,
           and
           so
           his
           reason
           is
           sealing
           of
           the
           promise
           by
           an
           initial
           Sacrament
           which
           was
           aforetime
           is
           not
           ceased
           ,
           because
           other
           seals
           are
           added
           ,
           which
           is
           as
           if
           one
           should
           say
           ,
           the
           night
           is
           not
           past
           because
           the
           sun
           is
           risen
           ,
           the
           reason
           is
           good
           to
           the
           contrary
           ,
           there
           are
           other
           seals
           added
           ,
           therefore
           the
           sealing
           with
           the
           initial
           seal
           ,
           aforetime
           is
           ceased
           .
           But
           ,
           saith
           he
           ,
           
             it
             did
             not
             of
             right
             cease
             with
             the
             Jewish
             church
             state
             :
             For
             it
             was
             not
             peculiar
             too
             that
             church
             as
             a
             national
             church
             .
          
        
         
           Answer
           .
           If
           circumcision
           were
           not
           perticular
           to
           the
           Jewish
           Church-state
           I
           know
           nothing
           peculiar
           to
           it
           .
           And
           if
           it
           were
           not
           peculiar
           to
           that
           church
           as
           a
           national
           church
           why
           was
           the
           nation
           peculiarly
           called
           
             the
             circumcision
          
           ,
           and
           other
           people
           
             the
             uncircumcision
          
           Rom.
           3.30
           .
           And
           for
           that
           which
           is
           alledged
           ,
           
             that
             promise
             was
             scaled
             to
             Infants
             by
             the
             initial
             Sacrament
             long
             before
             the
             existence
             of
             a
             national
             church
             and
             to
             Infants
             of
             strangers
             which
             were
             not
             of
             that
             nation
             ,
             I
             conceive
          
           neither
           is
           true
           .
           For
           circumcision
           was
           not
           till
           Abrahams
           nation
           were
           a
           Church
           .
           For
           he
           had
           before
           that
           time
           
             taught
             them
             the
             way
             of
             the
             Lord
          
           Gen.
           18.
           
           ●9
           .
           and
           they
           worshipped
           the
           true
           God
           ,
           as
           appears
           by
           the
           many
           altars
           he
           built
           to
           Jehovah
           ▪
           And
           though
           Abrahams
           house
           was
           but
           a
           small
           nation
           ,
           yet
           it
           was
           a
           nation
           .
           And
           though
           Infants
           of
           strangers
           were
           circumcised
           ,
           yet
           it
           was
           not
           without
           in
           corporation
           into
           that
           nation
           ,
           so
           that
           they
           were
           of
           that
           nation
           if
           not
           by
           birth
           ,
           yet
           as
           proselytes
           added
           thereto
           ;
           nevertheless
           if
           it
           had
           been
           before
           the
           existence
           of
           the
           national
           church
           of
           the
           Jews
           ,
           it
           might
           cease
           with
           that
           church-state
           ,
           as
           the
           distinction
           of
           clean
           and
           unclean
           beasts
           was
           before
           Abrahams
           dayes
           ,
           as
           appears
           by
           Gen.
           17.2
           .
           and
           yet
           that
           distinction
           ceased
           with
           the
           Jewish
           Church
           state
           .
        
         
           As
           for
           his
           second
           reason
           it
           is
           of
           no
           force
           .
           For
           when
           he
           saith
           ,
           
             Sealing
             the
             
             promise
             by
             an
             initial
             Sacrament
             is
             principally
             in
             reference
             to
             the
             Catholike
             Church
          
           ▪
           he
           means
           it
           ,
           I
           conceive
           ,
           of
           baptism
           ,
           else
           Acts
           8.36
           ,
           37.
           
           &
           10.47
           .
           are
           cited
           to
           no
           purpose
           .
           But
           there
           is
           no
           colour
           of
           consequence
           in
           Mr.
           Churches
           reason
           ,
           thus
           framed
           ,
           Baptism
           joined
           men
           to
           the
           Universal
           Church
           ,
           therefore
           Circumcision
           was
           not
           peculiar
           to
           the
           Jewish
           Church-state
           ,
           or
           that
           it
           ceased
           not
           with
           the
           Jewish
           Church-state
           .
           As
           for
           his
           other
           assertion
           ,
           That
           [
           one
           that
           cannot
           be
           rightly
           judged
           to
           be
           of
           the
           Catholick
           Church
           ,
           cannot
           have
           the
           promise
           rightly
           sealed
           to
           him
           by
           an
           initial
           Sacrament
           ,
           though
           he
           be
           a
           Member
           of
           a
           particular
           Church
           ,
           ]
           it
           being
           of
           no
           weight
           to
           the
           present
           Argument
           ,
           I
           shall
           not
           so
           fitly
           meddle
           with
           it
           till
           I
           come
           to
           answer
           the
           20.
           ch
           .
           of
           Mr.
           Bs.
           first
           part
           of
           
             Plain
             Scripture
             proof
          
           ,
           &c.
           
        
         
           As
           for
           his
           third
           Argument
           ,
           it
           proves
           not
           the
           Consequence
           .
           [
           For
           though
           faith
           and
           repentance
           be
           required
           of
           some
           afore
           circumcision
           ]
           yet
           it
           was
           not
           required
           of
           infants
           afore
           circumcision
           .
           But
           afore
           baptism
           it
           is
           required
           of
           all
           Mat.
           28.19
           .
           Mark
           16.16
           .
           Acts
           2.38
           .
           &
           8.36
           ,
           37
           ,
           38.
           
        
         
           To
           the
           fourth
           ,
           I
           say
           though
           [
           infants
           now
           are
           capable
           of
           the
           promise
           as
           the
           Jews
           infants
           were
           ,
           ]
           and
           that
           [
           they
           could
           bear
           baptism
           as
           well
           as
           the
           Jews
           infants
           could
           circumcision
           ,
           yet
           without
           a
           like
           command
           (
           which
           cannot
           be
           found
           )
           they
           are
           not
           to
           be
           baptized
           as
           the
           other
           were
           to
           be
           circumcised
           .
        
         
           As
           for
           the
           fifth
           Argument
           ,
           it
           is
           false
           ,
           That
           [
           baptism
           is
           as
           appliable
           to
           infants
           as
           circumcision
           was
           ;
           for
           there
           is
           not
           the
           like
           command
           ,
           without
           which
           though
           it
           were
           ,
           that
           no
           more
           action
           were
           required
           in
           the
           subject
           to
           be
           baptized
           then
           in
           the
           subject
           to
           be
           circumcised
           (
           which
           is
           false
           ,
           as
           appears
           from
           Matt.
           28.19
           .
           Mark
           16
           16.
           
           Acts
           2.38
           .
           Acts
           8.36
           ,
           37
           ,
           38.
           )
           and
           though
           it
           were
           that
           the
           parities
           were
           more
           between
           them
           then
           they
           are
           ,
           yet
           they
           make
           no
           rule
           for
           baptism
           without
           a
           command
           or
           institution
           .
           But
           it
           is
           false
           which
           he
           saith
           ,
           that
           baptism
           is
           the
           same
           Sacrament
           with
           Circumcision
           And
           as
           for
           the
           twelve
           parities
           ,
           brought
           by
           Mr.
           Church
           ,
           some
           are
           doubtful
           ,
           as
           the
           first
           [
           that
           they
           are
           both
           initial
           Sacraments
           of
           the
           Covenant
           of
           grace
           ]
           in
           some
           sense
           with
           some
           limitations
           it
           may
           be
           true
           ,
           but
           in
           other
           ,
           even
           in
           that
           sense
           it
           is
           commonly
           taken
           ,
           it
           is
           not
           true
           ;
           to
           wit
           ,
           that
           the
           essence
           of
           them
           consists
           therein
           ,
           and
           that
           they
           are
           so
           to
           all
           rightly
           circumcised
           or
           baptized
           .
        
         
           The
           second
           is
           likewise
           ambiguous
           ,
           in
           some
           sense
           true
           ,
           in
           some
           false
           .
           Those
           that
           might
           not
           be
           rightly
           judged
           to
           be
           in
           the
           promise
           might
           be
           circumcised
           ,
           however
           it
           be
           concerning
           baptism
           .
           And
           those
           that
           may
           be
           rightly
           accounted
           to
           be
           of
           the
           Church
           ,
           meaning
           the
           invisible
           ,
           yet
           are
           not
           therefore
           to
           be
           baptized
           .
        
         
           The
           third
           likewise
           is
           doubtful
           by
           reason
           of
           the
           different
           waies
           of
           being
           accounted
           to
           the
           Church
           ,
           and
           the
           doubt
           whether
           a
           person
           be
           to
           be
           accounted
           of
           the
           Church
           afore
           baptism
           or
           after
           .
           The
           Words
           Acts
           2.41.47
           .
           seem
           to
           prove
           that
           they
           are
           added
           to
           the
           Church
           after
           baptism
           .
        
         
           Neither
           is
           the
           fourth
           or
           fifth
           certain
           .
           For
           women
           ordinarily
           entred
           into
           the
           Church
           aforetime
           without
           circumcision
           ,
           and
           did
           eat
           the
           Passeover
           .
        
         
           The
           eighth
           is
           not
           true
           of
           every
           circumcised
           persons
           circumcision
           ,
           nor
           of
           every
           baptized
           persons
           baptism
           ,
           that
           it
           is
           an
           external
           seat
           of
           the
           righteousness
           of
           faith
           .
        
         
           In
           the
           tenth
           something
           is
           untrue
           .
           For
           in
           the
           new
           Dispensation
           (
           as
           the
           phrase
           is
           )
           are
           not
           both
           temporal
           and
           spiritual
           promises
           sealed
           as
           well
           as
           in
           the
           former
           ,
           
           if
           he
           mean
           it
           of
           the
           same
           temporal
           promises
           ,
           we
           have
           better
           promises
           Heb.
           8.6
           but
           not
           the
           ●ame
           ,
           not
           the
           promise
           of
           the
           land
           of
           Canaan
           ,
           of
           greatness
           ,
           prosperity
           ,
           &c.
           but
           rather
           a
           prediction
           of
           persecution
           ,
           if
           we
           will
           live
           Godly
           in
           Christ
           Jesus
           .
           Christians
           have
           Christ
           ,
           and
           all
           other
           things
           by
           that
           part
           of
           the
           Covenant
           made
           with
           Abraham
           ,
           which
           is
           spiritual
           ,
           but
           not
           by
           that
           part
           which
           is
           proper
           to
           the
           Israelites
           .
        
         
           In
           the
           eleventh
           Mr.
           Church
           seems
           to
           be
           out
           in
           his
           computation
           about
           the
           beginning
           of
           baptism
           ,
           and
           end
           of
           Circumcision
           .
           He
           saith
           [
           Circumcision
           of
           right
           ended
           when
           baptism
           began
           to
           be
           an
           initial
           Sacrament
           ,
           and
           that
           was
           not
           surely
           till
           Iohn
           began
           to
           baptize
           ,
           which
           was
           not
           till
           the
           fifteenth
           year
           of
           Tiberius
           ,
           as
           is
           plain
           from
           Luke
           3.1
           ,
           2.
           now
           mark
           his
           reason
           ,
           
             For
             Christs
             Circumcision
             was
             the
             period
             of
             it
             .
          
           Now
           if
           Christs
           circumcision
           was
           the
           period
           of
           it
           ,
           then
           it
           did
           cease
           almost
           thirty
           years
           before
           baptism
           began
           to
           be
           an
           initial
           Sacrament
           ,
           Christ
           being
           circumcised
           in
           the
           Reign
           of
           Augustus
           .
           But
           whence
           doth
           he
           gather
           that
           
             Circumcision
             of
             right
             ended
             ,
             when
             Baptism
             began
             to
             be
             an
             initial
             Sacrament
             ?
          
        
         
           For
           my
           part
           I
           find
           no
           such
           thing
           in
           Scripture
           .
           If
           our
           Lords
           words
           Iohn
           7.22
           ,
           23.
           do
           not
           prove
           it
           was
           then
           in
           force
           ,
           yet
           those
           speeches
           of
           the
           Apostle
           Ephes.
           2.14
           ,
           15
           ,
           16.
           of
           abolishing
           the
           Law
           of
           Commandments
           in
           Ordinances
           ,
           and
           slaying
           the
           enmity
           by
           his
           Cross
           ,
           and
           Col.
           2.14
           .
           of
           blotting
           out
           the
           hand-writing
           of
           Ordinances
           ,
           which
           was
           against
           us
           ,
           and
           took
           it
           away
           nailing
           it
           to
           his
           Cross
           ,
           do
           determine
           that
           Circumcision
           did
           of
           right
           continue
           until
           Christs
           death
           ,
           and
           so
           some
           years
           after
           ,
           baptism
           began
           to
           be
           a
           Sacrament
           initial
           .
           The
           usual
           Doctrine
           is
           ,
           that
           the
           Ceremonies
           of
           the
           Law
           became
           dead
           with
           Christ
           ,
           deadly
           after
           the
           open
           promulgation
           of
           the
           Gospel
           ,
           and
           calling
           of
           the
           
             Gentiles
             ,
             Diodati
             annot
             .
             on
             Matth.
          
           27.51
           .
           
             And
             this
             breach
             was
             a
             sign
             that
             by
             the
             death
             of
             Christ
             all
             Mosaical
             Ceremonies
             were
             annihilated
             .
          
           But
           Mr.
           Church
           tells
           us
           ,
           
             Circumcision
             ceased
             to
             be
             needful
             when
          
           Iohn
           
             began
             to
             baptize
             ,
             for
             the
             Law
             is
             said
             to
             continue
             but
             untill
          
           John
           ,
           Luke
           16.16
           .
           To
           which
           I
           answer
           ,
           I
           know
           not
           why
           Circumcision
           should
           not
           be
           as
           needful
           as
           the
           Pass
           over
           ,
           which
           our
           Saviour
           himself
           observed
           Luke
           22.15
           .
           and
           offering
           the
           gift
           to
           the
           Priest
           that
           Moses
           commanded
           ,
           Matth.
           8.4
           .
           I
           presume
           the
           command
           of
           Circumcision
           was
           in
           force
           till
           after
           Christs
           death
           as
           well
           as
           the
           command
           of
           the
           Passeover
           ,
           seventh
           day
           Sabbath
           and
           other
           things
           .
           As
           for
           Mr.
           Church
           his
           reason
           if
           it
           were
           good
           ,
           That
           circumcision
           was
           needless
           when
           Iohn
           began
           to
           baptise
           ,
           because
           it
           is
           said
           the
           law
           was
           untill
           Iohn
           ,
           by
           the
           same
           reason
           he
           might
           say
           ▪
           all
           the
           rest
           of
           the
           Law
           ,
           yea
           and
           the
           Prophets
           were
           needless
           ,
           when
           Iohn
           began
           to
           baptize
           .
           But
           the
           meaning
           is
           ,
           the
           Ministery
           of
           the
           Law
           and
           Prophets
           continued
           ,
           till
           Iohn
           ,
           or
           as
           it
           is
           Matth.
           11.13
           .
           all
           the
           Prophets
           and
           the
           Law
           prophecied
           until
           Iohn
           ,
           that
           is
           ,
           declared
           Christs
           comming
           as
           future
           ,
           and
           when
           Iohn
           began
           then
           the
           Kingdom
           of
           God
           began
           to
           be
           preached
           ,
           and
           therefore
           Mark
           1.1
           ,
           2.
           
           The
           beginning
           of
           the
           Gospel
           of
           
             Iesus
             Christ
             the
             Son
             of
             God
          
           is
           said
           to
           be
           upon
           Iohns
           preaching
           ;
           for
           then
           the
           Messiah
           was
           named
           as
           present
           ,
           
             Behold
             the
             Lamb
             of
             God
             which
             taketh
             away
             the
             sin
             of
             the
             World
             ,
          
           John.
           1.29
           .
        
         
           Lastly
           saith
           Mr.
           Church
           [
           the
           Apostle
           plainly
           teacheth
           that
           Baptism
           is
           the
           same
           Sacrament
           to
           Christians
           that
           Circumcision
           was
           to
           Gods
           people
           aforetime
           Col.
           2.11.12
           .
           arguing
           against
           the
           continuance
           of
           Circumcision
           :
           in
           this
           Dispensation
           he
           uses
           two
           Arguments
           ,
           which
           argue
           no
           less
           .
           For
           1.
           
           Christ
           being
           
           come
           (
           who
           was
           the
           body
           of
           the
           old
           shadows
           )
           they
           of
           right
           ceased
           .
           2.
           
           That
           baptism
           was
           now
           the
           sign
           of
           our
           Mortification
           ,
           for
           which
           circumcision
           served
           aforetime
           .
           ]
        
         
           To
           which
           I
           answer
           ,
           neither
           doth
           the
           Apostle
           plainly
           ,
           that
           is
           ,
           in
           express
           terms
           ,
           teach
           Col.
           2.11
           ,
           12.
           what
           ever
           Mr.
           Church
           ,
           or
           Mr.
           Calvin
           say
           ,
           That
           baptism
           is
           the
           same
           Sacrament
           to
           Christians
           that
           circumcision
           was
           to
           Gods
           people
           aforetime
           ,
           nor
           do
           his
           reasons
           prove
           it
           .
           For
           by
           the
           same
           reason
           we
           might
           say
           it
           of
           putting
           away
           of
           leaven
           out
           of
           their
           houses
           ,
           and
           keeping
           the
           Passeover
           with
           unleavened
           bread
           :
           baptism
           is
           the
           same
           Sacrament
           to
           Christians
           that
           the
           feast
           of
           unleavened
           bread
           was
           to
           Gods
           people
           aforetime
           .
           For
           1.
           
           Christ
           being
           come
           (
           who
           was
           the
           body
           of
           the
           old
           shadows
           )
           they
           of
           right
           ceased
           .
           2.
           
           That
           baptism
           is
           now
           the
           sign
           of
           Mortification
           ,
           for
           which
           keeping
           the
           feast
           with
           unleavened
           bread
           served
           aforetime
           ,
           1
           Cor.
           5.7
           ,
           8.
           
        
         
           But
           were
           all
           these
           parities
           between
           circumcision
           and
           baptism
           ,
           which
           Master
           Church
           mentions
           ,
           right
           ,
           yet
           they
           prove
           not
           his
           Conclusion
           ,
           
             That
             the
             initial
             sacrament
             in
             this
             dispensation
             is
             as
             appliable
             to
             infants
             of
             Christians
             as
             the
             initial
             sacrament
             aforetime
             was
             to
             infants
             of
             Gods
             people
             .
          
           For
           if
           not
           all
           these
           ,
           yet
           as
           many
           other
           parities
           may
           be
           reckoned
           ,
           at
           least
           according
           to
           Paedobaptists
           Hypotheses
           ,
           between
           baptism
           and
           the
           Passeover
           ,
           as
           ,
           that
           they
           are
           both
           Sacraments
           of
           the
           Covenant
           of
           grace
           ,
           both
           ceremonies
           to
           be
           used
           about
           those
           that
           might
           rightly
           be
           judged
           in
           the
           promise
           ,
           and
           accounted
           of
           the
           Church
           ,
           the
           ordinary
           way
           of
           communion
           in
           the
           Church
           ,
           not
           allowed
           to
           those
           without
           ,
           engaging
           to
           observancy
           of
           the
           Covenant
           according
           to
           the
           several
           administrations
           ,
           signs
           of
           mortification
           ,
           external
           seals
           of
           the
           righteousness
           of
           faith
           distinguishing
           Gods
           people
           from
           infidels
           ,
           to
           cease
           at
           Christs
           comming
           ,
           &c.
           and
           yet
           I
           suppose
           Mr.
           Church
           will
           not
           have
           them
           the
           same
           Sacrament
           .
           Yea
           as
           many
           disparities
           between
           circumcision
           and
           baptism
           may
           be
           reckoned
           as
           Mr.
           Church
           reckons
           parities
           ,
           as
           that
           the
           one
           was
           a
           shadow
           of
           Christ
           to
           come
           ,
           not
           the
           other
           ;
           the
           one
           a
           token
           of
           the
           mixt
           covenant
           made
           to
           Abraham
           ,
           which
           was
           of
           promises
           peculiar
           to
           the
           Jews
           ,
           not
           the
           other
           ;
           the
           one
           a
           domestick
           action
           to
           be
           done
           in
           the
           house
           ,
           the
           other
           an
           Ecclesiastick
           belonging
           to
           the
           Church
           ;
           the
           one
           to
           be
           done
           by
           the
           parents
           in
           that
           respect
           ,
           not
           so
           the
           other
           ;
           the
           one
           with
           cutting
           off
           a
           part
           ,
           not
           the
           other
           ;
           the
           one
           with
           drawing
           blood
           ,
           not
           the
           other
           ;
           the
           one
           to
           males
           onely
           ,
           the
           other
           to
           females
           also
           ;
           the
           one
           to
           be
           on
           the
           eighth
           day
           whatever
           it
           were
           ,
           the
           other
           not
           limitted
           to
           any
           precise
           day
           ;
           the
           one
           made
           a
           visible
           impression
           on
           the
           body
           ,
           and
           that
           permanent
           ,
           not
           so
           the
           other
           ;
           the
           one
           to
           be
           done
           with
           an
           artificial
           and
           sharp
           ,
           the
           other
           with
           a
           natural
           and
           not
           wounding
           instrument
           ;
           the
           one
           to
           all
           males
           belonging
           to
           the
           house
           of
           Abraham
           even
           infants
           ,
           but
           not
           to
           others
           though
           Godly
           ,
           except
           they
           joined
           themselves
           to
           that
           family
           :
           the
           other
           to
           believers
           or
           disciples
           of
           all
           nations
           ;
           the
           one
           engaging
           to
           keep
           Moses
           his
           Law
           ,
           not
           so
           the
           other
           .
           But
           be
           the
           disparities
           or
           parities
           what
           they
           will
           ,
           the
           only
           rule
           in
           these
           meer
           positive
           rites
           is
           the
           institution
           or
           command
           :
           so
           that
           were
           the
           Sacraments
           (
           as
           they
           are
           called
           )
           the
           same
           in
           kind
           ,
           use
           ,
           analogy
           ,
           or
           what
           other
           way
           they
           may
           be
           deemed
           the
           same
           ,
           yet
           without
           a
           rule
           of
           command
           or
           example
           intimating
           such
           a
           command
           ,
           we
           are
           not
           bound
           to
           do
           the
           like
           in
           the
           one
           ,
           as
           we
           do
           in
           the
           other
           .
        
         
           As
           for
           the
           sixth
           Argument
           ,
           
             That
             nothing
             can
             be
             soundly
             collected
             from
             the
             scriptures
             against
             infant-baptism
          
           ;
           the
           contrary
           hath
           appeared
           above
           in
           the
           second
           
           part
           of
           this
           Review
           Sect
           5.
           &c.
           what
           he
           grants
           that
           it
           may
           be
           soundly
           gathered
           that
           all
           of
           riper
           years
           should
           be
           discipled
           before
           baptism
           from
           the
           commission
           Matth.
           28.19
           .
           doth
           also
           prove
           ,
           that
           they
           had
           no
           Commission
           to
           baptize
           any
           but
           discipled
           persons
           ,
           and
           so
           none
           but
           those
           of
           riper
           years
           ,
           not
           infants
           unless
           there
           be
           shewed
           some
           other
           Commission
           :
           which
           is
           not
           to
           be
           found
           in
           the
           Scripture
           ,
           but
           only
           in
           corrupt
           tradition
           of
           antiquity
           ,
           and
           the
           Jewish
           arguings
           of
           latter
           Divines
           ,
           and
           is
           not
           yet
           found
           any
           other
           then
           will-worship
           .
        
         
           To
           all
           which
           Mr.
           Church
           further
           brings
           answer
           is
           made
           before
           ,
           the
           vindicating
           of
           my
           objections
           will
           most
           fitly
           come
           in
           the
           reply
           to
           Masters
           Marshalls
           Defence
           ,
           to
           which
           I
           shall
           hasten
           after
           the
           dispatch
           of
           some
           few
           other
           Authors
           .
        
      
       
         
           SECT
           .
           XII
           .
           Doctor
           Featley
           his
           argument
           for
           Infant-baptism
           from
           the
           Covenant
           ,
           is
           examined
           .
        
         
           MR.
           Rutherford
           is
           another
           of
           the
           Authors
           ,
           whose
           writing
           Mr.
           Baxter
           tells
           ,
           
             yet
             remains
             to
             be
             answered
          
           .
           But
           I
           know
           not
           any
           writing
           of
           his
           in
           which
           he
           doth
           directly
           dispute
           against
           Anti-paedobaptists
           .
        
         
           I
           confess
           I
           have
           met
           with
           a
           dispute
           against
           those
           of
           the
           Congregational
           way
           of
           Discipline
           in
           his
           
             Peaceable
             and
             temperate
             Plea
          
           ,
           c.
           12.
           q.
           12.
           for
           denying
           baptism
           to
           those
           infants
           whose
           next
           parent
           is
           not
           a
           known
           believer
           in
           some
           gathered
           Church
           ,
           who
           yet
           do
           hold
           and
           practise
           baptism
           of
           such
           infants
           ,
           whose
           next
           parent
           is
           a
           Church-member
           .
           But
           that
           dispute
           going
           only
           against
           them
           ,
           and
           upon
           his
           grounds
           denied
           and
           refuted
           by
           me
           elsewhere
           ,
           it
           were
           out
           of
           my
           way
           to
           answer
           what
           he
           saith
           there
           .
           If
           there
           be
           any
           other
           writing
           of
           his
           ,
           I
           presume
           some
           one
           or
           other
           of
           the
           Antagonists
           I
           refute
           ,
           have
           the
           strength
           of
           it
           :
           yet
           I
           intend
           if
           such
           a
           one
           do
           occurre
           to
           me
           ,
           to
           give
           account
           of
           it
           as
           I
           shall
           find
           meet
           .
        
         
           Mr.
           
             Robert
             Baillee
          
           is
           another
           to
           whose
           writing
           Mr.
           B.
           points
           me
           .
           But
           his
           first
           Argument
           I
           have
           already
           enervated
           in
           the
           Addition
           to
           my
           Apology
           in
           my
           letter
           to
           him
           ,
           and
           answering
           his
           three
           first
           criminations
           ,
           especially
           the
           third
           ,
           and
           have
           shewed
           ,
           sect
           .
           1.
           that
           he
           doth
           but
           calumniate
           ,
           when
           he
           charges
           us
           to
           affirm
           ,
           That
           
             no
             infants
             have
             any
             place
             in
             the
             Covenant
             of
             grace
             ,
             or
             any
             Gospel
             promises
             till
             they
             be
             called
             by
             the
             word
             ,
             and
             by
             an
             actual
             faith
             have
             embraced
             the
             Gospel
             .
          
           What
           other
           arguments
           he
           brings
           are
           answered
           either
           in
           answering
           Others
           that
           bring
           the
           same
           ,
           or
           it
           s
           intended
           shall
           be
           answered
           in
           fit
           place
           .
        
         
           There
           are
           many
           others
           who
           have
           written
           of
           this
           argument
           in
           the
           English
           tongue
           ,
           each
           of
           which
           forms
           his
           Argument
           from
           the
           Covenant
           to
           the
           initial
           seal
           ,
           from
           infant
           circumcision
           to
           infant-baptism
           ,
           with
           some
           difference
           in
           terms
           ,
           or
           phrasifying
           ,
           though
           in
           effect
           all
           of
           them
           are
           reduced
           into
           the
           three
           forms
           in
           the
           1
           ,
           2
           ,
           3.
           sect
           .
           of
           my
           Exercitation
           ,
           and
           rest
           on
           these
           false
           principles
           ,
           that
           interest
           in
           the
           Covenant
           of
           grace
           was
           the
           adequate
           reason
           of
           a
           persons
           title
           to
           circumcision
           ,
           and
           is
           the
           adequate
           reason
           of
           a
           persons
           title
           to
           baptism
           ,
           and
           that
           there
           is
           the
           like
           reason
           of
           baptizing
           infants
           of
           believers
           ,
           as
           of
           circumcising
           
           infants
           of
           Abraham
           by
           virtue
           of
           the
           like
           interest
           in
           the
           Covenant
           ,
           though
           there
           be
           not
           the
           like
           command
           for
           the
           one
           as
           for
           the
           other
           ,
           nevertheless
           that
           it
           may
           not
           be
           said
           I
           have
           neglected
           any
           thing
           conceived
           worth
           answering
           ,
           or
           to
           have
           slighted
           any
           of
           their
           labours
           ,
           I
           shall
           briefly
           answer
           the
           Arguments
           of
           such
           as
           have
           come
           to
           my
           hands
           ,
           and
           then
           more
           largely
           answer
           Mr.
           Geree
           ,
           Mr.
           Marshall
           ,
           Mr.
           Cobbet
           ,
           Mr.
           Blake
           ,
           Mr.
           Baxter
           ,
           who
           have
           opposed
           my
           writings
           ,
           taking
           in
           others
           by
           the
           way
           ,
           as
           I
           see
           fit
           .
        
         
           Dr.
           Featley
           is
           one
           that
           hath
           been
           a
           Leader
           of
           the
           Prelatical
           party
           ,
           and
           is
           judged
           by
           them
           to
           have
           proved
           Paedobaptism
           learnedly
           .
           His
           dispute
           is
           in
           his
           
             Dipper
             d●pt
          
           ,
           p.
           46.
           arg
           .
           5.
           thus
           .
        
         
           [
           All
           they
           who
           are
           comprized
           within
           the
           Covenant
           ,
           and
           are
           no
           where
           prohibited
           to
           receive
           the
           seal
           thereof
           ,
           may
           and
           ought
           to
           receive
           it
           :
           But
           children
           are
           comprized
           within
           the
           Covenant
           of
           faith
           ,
           whereof
           circumcision
           was
           a
           seal
           ,
           Rom.
           4.11
           .
           and
           now
           baptism
           is
           ,
           Ergo
           children
           may
           and
           ought
           to
           receive
           Baptism
           .
        
         
           Of
           the
           Major
           or
           first
           Proposition
           there
           can
           be
           no
           doubt
           ;
           for
           it
           is
           unjust
           to
           deprive
           a
           Man
           of
           the
           confirmation
           of
           that
           to
           which
           he
           hath
           a
           true
           right
           or
           title
           .
           And
           for
           the
           Minor
           or
           Assumption
           ,
           it
           is
           as
           cleer
           ,
           for
           so
           are
           the
           words
           of
           the
           Covenant
           Gen.
           17.17
           .
           I
           will
           establish
           my
           Covenant
           between
           me
           and
           thee
           ,
           and
           thy
           seed
           after
           thee
           .
           ]
        
         
           Against
           which
           I
           except
           ,
           first
           ,
           That
           the
           Syllogism
           is
           many
           waies
           faulty
           ;
           1.
           
           That
           he
           puts
           in
           the
           Conclusion
           [
           children
           ]
           as
           all
           one
           with
           infants
           .
           2.
           
           That
           in
           the
           Conclusion
           there
           is
           this
           term
           not
           exprest
           in
           the
           Major
           [
           may
           and
           ought
           to
           receive
           baptism
           ]
           for
           that
           which
           is
           in
           the
           Major
           [
           may
           and
           ought
           to
           receive
           the
           seal
           of
           the
           Covenant
           ]
           is
           not
           all
           one
           with
           [
           may
           and
           ought
           to
           receive
           baptism
           ]
           baptism
           and
           seal
           of
           the
           Covenant
           being
           not
           equipollent
           ,
           besides
           Circumcision
           ,
           passeover
           ,
           Lords
           Supper
           ,
           the
           Ephesians
           are
           said
           to
           be
           sealed
           with
           the
           holy
           spirit
           of
           promise
           Ephes.
           1.13
           .
           nor
           is
           the
           term
           [
           seal
           of
           the
           Covenant
           ]
           applyed
           to
           Sacraments
           any
           other
           than
           a
           novel
           expression
           ,
           neither
           used
           in
           Scripture
           ,
           nor
           the
           Antients
           .
           Rom.
           4.11
           .
           doth
           not
           term
           circumcision
           (
           much
           less
           other
           Sacraments
           as
           they
           are
           called
           )
           a
           seal
           of
           the
           Covenant
           of
           faith
           ,
           as
           the
           Doctor
           misallegeth
           it
           ,
           but
           a
           seal
           of
           the
           Righteousness
           of
           faith
           ,
           which
           he
           had
           being
           yet
           uncircumcised
           .
           Whence
           it
           appears
           that
           it
           was
           a
           Seal
           of
           what
           he
           had
           ,
           not
           of
           a
           covenant
           concerning
           what
           he
           was
           to
           have
           :
           and
           this
           is
           said
           onely
           of
           Abrahams
           circumcision
           ,
           with
           such
           an
           observing
           of
           particularizing
           circumstances
           ,
           as
           shew
           it
           to
           be
           appropriated
           to
           Abrahams
           circumcision
           ,
           what
           ever
           is
           said
           of
           circumcisions
           being
           a
           seal
           of
           the
           righteousness
           of
           faith
           ,
           however
           Divines
           dictate
           to
           the
           contrary
           ,
           and
           therefore
           what
           the
           Doctor
           addes
           in
           the
           Minor
           (
           which
           multiplies
           the
           terms
           in
           the
           Syllogism
           )
           [
           and
           now
           baptism
           is
           ]
           asserting
           thereby
           baptism
           to
           be
           a
           Seal
           of
           the
           Covenant
           of
           faith
           ,
           is
           said
           without
           proof
           ,
           though
           I
           should
           not
           stick
           to
           grant
           it
           in
           this
           sense
           ,
           that
           to
           the
           true
           believer
           his
           baptism
           assures
           righteousness
           according
           to
           Gods
           Covenant
           ,
           and
           the
           true
           believer
           by
           baptism
           gives
           testimony
           or
           assurance
           of
           his
           faith
           according
           to
           his
           Covenant
           ,
           as
           being
           unwilling
           to
           wrangle
           about
           terms
           if
           we
           agree
           in
           the
           meaning
           .
           But
           in
           the
           sense
           Paedobaptists
           use
           it
           ,
           as
           containing
           the
           nature
           of
           a
           Sacrament
           ,
           I
           shall
           reject
           it
           in
           that
           which
           followes
           .
           3.
           
           Against
           the
           Doctors
           omission
           of
           some
           words
           in
           the
           Minor
           ,
           [
           and
           are
           no
           where
           prohibited
           to
           receive
           the
           seal
           therof
           ]
           which
           were
           in
           the
           Major
           .
           4.
           
           That
           the
           term
           [
           and
           are
           no
           where
           prohibited
           
           to
           receive
           the
           seal
           thereof
           ]
           is
           ambiguous
           .
           For
           it
           may
           be
           understood
           either
           of
           an
           express
           prohibition
           in
           forbidding
           terms
           ,
           or
           a
           prohibition
           by
           consequence
           .
           It
           is
           granted
           in
           so
           many
           express
           words
           ,
           infants
           are
           not
           prohibited
           to
           receive
           baptism
           ,
           no
           nor
           the
           Lords
           Supper
           ,
           yet
           they
           are
           by
           good
           consequence
           to
           be
           denied
           both
           ,
           in
           as
           much
           as
           both
           are
           disagreeing
           from
           the
           institution
           and
           practice
           of
           those
           rites
           in
           the
           new
           Testament
           .
           Wherefore
           to
           the
           Doctors
           argument
           ,
           I
           except
           against
           the
           form
           of
           it
           ,
           as
           containing
           more
           then
           three
           terms
           ,
           the
           predicate
           in
           the
           conclusion
           not
           being
           in
           the
           Major
           ,
           part
           of
           the
           medium
           in
           the
           major
           being
           left
           out
           in
           the
           Minor.
           And
           if
           it
           be
           thus
           formed
           [
           all
           they
           who
           are
           comprized
           within
           the
           covenant
           of
           faith
           ,
           and
           are
           no
           where
           prohibited
           to
           receive
           the
           seal
           thereof
           ,
           may
           and
           ought
           to
           be
           baptized
           :
           But
           infants
           of
           believers
           are
           comprized
           ,
           &c.
           Ergo.
           ]
           I
           deny
           the
           Major
           if
           meant
           of
           Gods
           covenant
           to
           us
           ,
           or
           promise
           either
           of
           faith
           or
           righteousness
           to
           infants
           by
           it
           ,
           as
           the
           alleging
           Gen.
           17.7
           .
           imports
           the
           Doctor
           meant
           .
           But
           grant
           it
           of
           those
           who
           are
           comprized
           within
           the
           Covenant
           of
           faith
           by
           their
           covenanting
           to
           be
           believers
           ,
           in
           which
           sense
           I
           deny
           the
           Minor
           ,
           that
           children
           ,
           that
           is
           infant-children
           are
           comprized
           in
           the
           Covenant
           of
           faith
           by
           their
           covenanting
           to
           be
           believers
           ;
           yea
           and
           if
           the
           proposition
           be
           universal
           ,
           all
           children
           ,
           or
           all
           infant-children
           of
           believers
           are
           comprized
           in
           Gods
           covenant
           of
           faith
           or
           promise
           that
           he
           will
           give
           them
           faith
           or
           righteousness
           by
           faith
           ,
           I
           deny
           it
           .
           Nor
           is
           the
           Major
           proved
           by
           the
           Doctor
           .
           For
           it
           is
           no
           unjust
           thing
           to
           deny
           baptism
           to
           a
           person
           to
           whom
           it
           is
           not
           appointed
           ;
           now
           baptism
           is
           appointed
           to
           disciples
           or
           believers
           ,
           not
           to
           whom
           God
           promiseth
           to
           give
           faith
           or
           righteousness
           by
           faith
           .
           Besides
           were
           it
           true
           that
           God
           had
           so
           promised
           it
           and
           confirmation
           of
           it
           were
           due
           ;
           yet
           without
           institution
           confirmation
           by
           baptism
           were
           not
           due
           ;
           God
           hath
           other
           waies
           to
           confirm
           it
           ,
           as
           by
           his
           Oath
           Heb.
           6.17
           .
           the
           blood
           of
           his
           Son
           ,
           1
           Cor.
           11.25
           .
           his
           Spirit
           ,
           2
           Cor.
           1.22
           .
           A
           man
           that
           is
           bound
           to
           pass
           an
           estate
           ,
           and
           to
           seal
           it
           ,
           may
           not
           be
           bound
           to
           a
           further
           Confirmation
           by
           fine
           and
           recovery
           .
           Besides
           its
           no
           injustice
           not
           to
           confirm
           ones
           right
           who
           doth
           not
           claim
           and
           prove
           it
           .
           But
           this
           infants
           do
           not
           .
           And
           for
           the
           Minor
           ,
           the
           words
           Gen.
           17
           7.
           have
           nothing
           about
           the
           second
           part
           of
           the
           proposition
           ,
           nor
           do
           indeed
           prove
           any
           to
           be
           comprized
           in
           that
           promise
           ,
           but
           Abraham
           and
           his
           seed
           ,
           of
           which
           sort
           none
           of
           Gentile-believers
           children
           are
           ,
           but
           those
           that
           are
           true
           believers
           as
           he
           was
           ,
           or
           elect
           by
           God
           to
           adoption
           of
           children
           .
           The
           objection
           the
           Doctor
           brings
           in
           is
           not
           rightly
           framed
           ,
           nor
           do
           I
           deny
           the
           answer
           the
           Doctor
           gives
           is
           sufficient
           to
           overthrow
           it
           as
           so
           formed
           .
           But
           what
           the
           Doctor
           dictates
           ,
           That
           all
           true
           believers
           and
           their
           children
           are
           to
           be
           reckoned
           among
           children
           of
           the
           promise
           ,
           is
           contradictory
           to
           the
           Apostles
           determination
           Rom.
           9.7
           ,
           8.
           as
           the
           Apostle
           is
           expounded
           by
           Dr.
           Featly
           himself
           in
           the
           
             New
             Annot.
          
           on
           Rom.
           9.8
           .
           in
           which
           he
           thus
           speaks
           ,
           not
           all
           they
           who
           are
           carnally
           born
           of
           Abraham
           by
           the
           course
           of
           nature
           are
           the
           children
           of
           God
           to
           whom
           the
           promise
           of
           grace
           was
           made
           ;
           but
           the
           children
           of
           promise
           ,
           that
           is
           ,
           those
           who
           were
           born
           by
           vertue
           of
           the
           promise
           ,
           those
           who
           by
           Gods
           special
           grace
           were
           adopted
           (
           as
           Isaac
           by
           a
           special
           ,
           and
           singular
           promise
           was
           begot
           by
           Abraham
           )
           they
           only
           are
           accounted
           for
           that
           seed
           mentioned
           in
           the
           Covenant
           ,
           I
           will
           be
           thy
           God
           ,
           and
           the
           God
           of
           thy
           seed
           .
        
      
       
         
         
           SECT
           .
           XIII
           .
           The
           Arguments
           of
           Mr.
           
             William
             Lyford
          
           ,
           from
           the
           Covenant
           for
           infant-baptism
           are
           examined
           .
        
         
           MR.
           
             William
             Lyford
          
           in
           his
           
             Apology
             for
             Infant-baptism
          
           page
           33.
           thus
           disputes
           .
           All
           that
           are
           taken
           into
           the
           Covenant
           of
           grace
           ought
           to
           receive
           the
           initial
           sign
           [
           what
           ever
           the
           sign
           be
           that
           God
           shall
           chuse
           ]
           and
           that
           according
           to
           the
           commandment
           of
           God
           ,
           and
           our
           Lord
           Jesus
           Christ.
           But
           infants
           are
           taken
           into
           Covenant
           with
           their
           parents
           ,
           as
           is
           proved
           ;
           therefore
           by
           the
           Commandment
           of
           the
           Lord
           they
           ought
           to
           receive
           the
           sign
           which
           God
           hath
           enjoined
           to
           be
           used
           ,
           and
           that
           sign
           is
           baptism
           .
        
         
           To
           which
           I
           answer
           ,
           by
           denying
           the
           Major
           ,
           and
           for
           his
           proof
           out
           of
           Gen.
           17.7
           ,
           12.
           
           I
           deny
           ,
        
         
           1.
           
           That
           there
           is
           any
           command
           for
           any
           other
           initial
           sign
           but
           Circumcision
           .
        
         
           2.
           
           That
           circumcision
           is
           there
           appointed
           to
           all
           who
           are
           taken
           into
           the
           Covenant
           of
           grace
           ,
           not
           to
           
             Lot
             ,
             Melchisedeck
             ,
             Job
          
           or
           their
           children
           ,
           not
           to
           the
           females
           of
           Abrahams
           house
           ,
           not
           to
           the
           males
           under
           eight
           daies
           old
           ,
           not
           to
           the
           Proselytes
           of
           the
           gate
           as
           Cornelius
           was
           .
        
         
           3.
           
           That
           the
           adequate
           reason
           why
           any
           was
           to
           be
           circumcised
           was
           interest
           in
           the
           Covenant
           ,
           Gen.
           17.7
           .
           but
           the
           command
           only
           .
           For
           both
           Ishmael
           who
           was
           not
           in
           the
           covenant
           was
           to
           be
           circumcised
           because
           of
           the
           command
           ,
           and
           as
           hath
           been
           shewed
           ,
           others
           in
           the
           covenant
           were
           not
           to
           be
           circumcised
           through
           defect
           of
           the
           command
           .
           Nor
           is
           the
           Minor
           true
           ,
           if
           understood
           of
           all
           the
           infants
           of
           believers
           ,
           or
           any
           of
           them
           as
           their
           infants
           ,
           nor
           is
           there
           a
           word
           to
           prove
           it
           Gen.
           17.7
           .
           which
           is
           onely
           a
           promise
           to
           Abrahams
           seed
           ,
           and
           they
           of
           the
           Gentiles
           are
           only
           true
           believers
           or
           elect
           persons
           .
           But
           perhaps
           Mr.
           Lyford
           mends
           the
           matter
           in
           the
           next
           form
           ,
           which
           is
           this
           pag.
           34.
           
        
         
           If
           infants
           have
           a
           right
           to
           the
           covenant
           and
           the
           initial
           sign
           therof
           ,
           then
           it
           is
           a
           wrong
           to
           deny
           it
           to
           them
           .
           But
           infants
           have
           a
           right
           to
           the
           Covenant
           and
           the
           initial
           sign
           thereof
           ,
           both
           by
           Gods
           original
           grant
           ,
           Gen.
           17.11.14
           .
           and
           by
           Christs
           confirmation
           of
           that
           Covenant
           made
           to
           their
           Fathers
           ,
           Rom.
           15
           8.
           therefore
           it
           is
           a
           wrong
           to
           deny
           it
           them
           .
           The
           Covenant
           under
           which
           we
           are
           ,
           is
           the
           Gospel
           Covenant
           ,
           made
           long
           since
           with
           us
           Englishmen
           and
           our
           infant-seed
           ,
           with
           a
           command
           of
           giving
           them
           the
           sign
           ,
           which
           at
           first
           was
           circumcision
           ,
           and
           now
           baptism
           by
           the
           same
           Divine
           authority
           enjoined
           and
           commanded
           to
           be
           given
           without
           any
           exception
           of
           any
           within
           the
           Covenant
           .
        
         
           I
           answer
           by
           denying
           the
           Minor
           ,
           and
           to
           the
           proof
           by
           denying
           that
           Gen.
           17.11
           ,
           14.
           there
           is
           command
           of
           any
           other
           initial
           sign
           than
           Circumcision
           ,
           or
           that
           circumcision
           is
           commanded
           to
           all
           that
           had
           a
           right
           to
           the
           Covenant
           ,
           or
           that
           the
           Gospel
           Covenant
           was
           made
           long
           since
           with
           us
           Englishmen
           ,
           and
           our
           seed
           as
           our
           seed
           ,
           or
           that
           there
           was
           in
           that
           of
           circumcision
           any
           command
           to
           us
           to
           baptize
           infants
           ,
           or
           that
           Divine
           authority
           hath
           commanded
           baptism
           to
           be
           given
           without
           any
           exception
           of
           any
           within
           the
           Covenant
           .
           But
           I
           affirm
           he
           hath
           commanded
           only
           to
           baptize
           those
           in
           the
           Covenant
           who
           are
           disciples
           or
           believers
           .
           But
           Mr.
           Lyford
           adds
           further
           p.
           37.
           
        
         
         
           All
           those
           to
           whom
           the
           blessings
           and
           promises
           in
           the
           Covenant
           do
           belong
           ,
           t
           them
           also
           belongs
           baptism
           ,
           the
           sign
           thereof
           (
           by
           the
           doctrine
           of
           
             St.
             Peter
          
           ,
           and
           of
           
             Jesus
             Christ
          
           himself
           )
           But
           to
           infants
           of
           believing
           parents
           ,
           the
           blessings
           and
           promises
           of
           the
           Covenant
           do
           belong
           before
           actual
           faith
           ,
           therefore
           by
           the
           Doctrine
           of
           the
           Holy
           Ghost
           in
           Scripture
           ,
           such
           infants
           ought
           to
           be
           baptized
           before
           actual
           faith
           .
        
         
           The
           Major
           or
           first
           part
           of
           this
           Argument
           is
           the
           very
           reason
           of
           the
           Text.
           The
           Minor
           proposition
           ,
           viz.
           that
           the
           blessings
           and
           promises
           of
           the
           Covenant
           do
           belong
           to
           infants
           before
           actual
           faith
           is
           proved
           by
           these
           reasons
           .
           1.
           
           By
           the
           express
           words
           of
           Peter
           ,
           which
           say
           ,
           the
           promise
           is
           to
           your
           children
           .
           2.
           
           By
           the
           express
           words
           of
           our
           Saviour
           ,
           of
           such
           is
           the
           Kingdom
           of
           Heaven
           .
           3.
           
           By
           example
           of
           Isaac
           and
           Jacob
           ,
           they
           were
           children
           of
           the
           promise
           before
           actuall
           faith
           ,
           and
           had
           applied
           unto
           them
           the
           seal
           of
           the
           righteousness
           of
           faith
           .
           4.
           
           Some
           infants
           dying
           are
           saved
           ,
           they
           are
           members
           of
           Christs
           Kingdom
           ,
           therefore
           the
           blessing
           of
           the
           covenant
           ,
           viz.
           regeneration
           and
           remission
           of
           sins
           through
           the
           blood
           of
           Christ
           do
           also
           belong
           to
           them
           .
        
         
           To
           which
           I
           answer
           ,
           blessings
           of
           the
           covenant
           are
           of
           sundry
           sorts
           ,
           such
           as
           certainly
           accompanie
           salvation
           ,
           regeneration
           ,
           justification
           ,
           adoption
           ,
           or
           such
           as
           are
           common
           to
           reprobates
           ,
           as
           to
           have
           teachers
           ,
           example
           ,
           and
           acquaintance
           with
           the
           godly
           ,
           &c.
           
           Both
           these
           may
           belong
           to
           them
           in
           present
           possession
           or
           assurance
           for
           the
           future
           :
           when
           they
           belong
           to
           them
           in
           present
           possession
           ,
           it
           is
           either
           discernibly
           or
           indiscernibly
           .
           Actual
           faith
           may
           be
           in
           the
           exercise
           or
           habit
           .
           Infants
           of
           believers
           are
           elect
           or
           non-elect
           .
           It
           is
           true
           all
           those
           to
           whom
           the
           blessings
           of
           the
           Covenant
           which
           accompany
           salvation
           belong
           in
           present
           possession
           discernibly
           ,
           to
           them
           also
           belongs
           baptism
           :
           but
           so
           the
           Minor
           is
           false
           ,
           understood
           of
           all
           infants
           of
           believers
           :
           they
           belong
           not
           to
           all
           ,
           but
           only
           to
           the
           elect
           ,
           nor
           them
           certainly
           in
           present
           possession
           ,
           much
           less
           discernibly
           during
           infancy
           :
           or
           if
           it
           be
           discernible
           ,
           then
           they
           have
           actual
           faith
           ,
           and
           so
           the
           Minor
           is
           not
           true
           ,
           that
           to
           infants
           of
           believing
           parents
           the
           saving
           blessings
           of
           the
           covenant
           do
           belong
           in
           possession
           discernibly
           before
           actual
           faith
           .
           If
           it
           be
           meant
           of
           the
           blessings
           of
           the
           Covenant
           in
           future
           assurance
           only
           the
           Major
           is
           false
           .
           Nor
           is
           it
           true
           that
           the
           Major
           is
           the
           very
           reason
           of
           the
           text
           Act.
           2.38
           ,
           39.
           
           It
           is
           false
           that
           this
           is
           Peters
           reasoning
           ,
           therefore
           does
           the
           sign
           belong
           to
           Peters
           hearers
           because
           the
           promise
           did
           first
           belong
           to
           them
           .
           For
           the
           term
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           ]
           does
           not
           infer
           a
           right
           which
           they
           might
           claim
           ,
           but
           imports
           a
           motive
           to
           duties
           ,
           and
           of
           these
           duties
           first
           to
           repentance
           ,
           and
           then
           baptism
           :
           so
           that
           if
           from
           thence
           a
           right
           be
           concluded
           ,
           they
           must
           conclude
           as
           well
           a
           right
           to
           repentance
           in
           the
           first
           place
           ,
           and
           then
           to
           baptism
           .
           Nor
           is
           it
           true
           that
           Acts
           10.47
           ,
           48.
           the
           Apostles
           discourse
           is
           reduced
           to
           M.
           Lyfords
           form
           of
           argument
           ,
           or
           saies
           as
           he
           saies
           ,
           They
           that
           receive
           the
           same
           grace
           are
           capable
           ,
           yea
           have
           right
           to
           the
           same
           sign
           ,
           but
           infants
           are
           capable
           of
           the
           same
           grace
           ,
           therefore
           of
           right
           they
           are
           to
           have
           the
           same
           sign
           ,
           i.
           e.
           the
           Sacrament
           of
           baptism
           .
           For
           although
           the
           Major
           be
           granted
           of
           actual
           possession
           of
           the
           spirit
           and
           magnifying
           God
           ,
           yet
           it
           is
           not
           true
           only
           of
           the
           promise
           thereof
           .
           But
           the
           Minor
           [
           infants
           are
           capable
           of
           the
           same
           grace
           ]
           alters
           the
           term
           ,
           which
           is
           in
           the
           Major
           thus
           [
           they
           have
           received
           the
           same
           grace
           ]
           and
           so
           Mr.
           Lyford
           syllogism
           hath
           four
           terms
           .
           Nor
           doth
           the
           Apostle
           say
           ,
           they
           that
           are
           capable
           of
           the
           same
           grace
           are
           to
           be
           baptized
           as
           well
           as
           we
           ,
           but
           ,
           none
           can
           forbid
           water
           to
           baptize
           them
           that
           had
           received
           the
           Holy
           Ghost
           ,
           and
           so
           were
           manifestly
           
           actual
           believers
           as
           well
           as
           themselves
           ,
           though
           they
           were
           of
           the
           Gentiles
           :
           which
           when
           it
           appears
           in
           infants
           I
           should
           yield
           they
           are
           to
           be
           baptized
           ,
           but
           not
           meerly
           because
           of
           the
           promise
           or
           capacity
           of
           grace
           ,
           for
           the
           promise
           agrees
           to
           Jews
           children
           elect
           ,
           and
           capacity
           of
           grace
           to
           Turks
           children
           ,
           and
           therfore
           if
           either
           or
           both
           these
           did
           intitle
           to
           baptism
           ,
           the
           infant-children
           of
           such
           might
           be
           baptized
           .
           And
           for
           his
           proofs
           of
           the
           Minor
           ,
           it
           is
           false
           ,
           that
           to
           infants
           of
           believing
           parents
           the
           blessings
           and
           promises
           of
           the
           covenant
           do
           belong
           before
           actual
           faith
           ,
           is
           proved
           by
           the
           express
           words
           of
           Peter
           .
           For
           though
           he
           say
           ,
           the
           promise
           is
           to
           your
           children
           ,
           yet
           he
           doth
           not
           say
           ,
           to
           you
           as
           believers
           ,
           or
           to
           your
           children
           in
           infancy
           as
           the
           children
           of
           believers
           ,
           nor
           before
           actual
           faith
           ,
           Yea
           the
           words
           [
           as
           many
           as
           the
           Lord
           our
           God
           shall
           call
           ]
           do
           require
           actual
           faith
           afore
           the
           possession
           of
           the
           blessings
           of
           the
           promise
           :
           Nor
           is
           this
           any
           miserable
           shift
           :
           nor
           is
           it
           true
           ,
           that
           those
           words
           are
           quite
           a
           new
           thing
           clearly
           relating
           to
           another
           sort
           of
           people
           ,
           than
           his
           present
           hearers
           ,
           and
           not
           to
           them
           ,
           for
           that
           expression
           limits
           all
           the
           Subjects
           ,
           and
           is
           put
           after
           all
           joined
           by
           copulative
           particles
           ,
           and
           therefore
           is
           to
           be
           conceived
           to
           limit
           all
           of
           them
           .
           Nor
           is
           the
           speech
           true
           of
           any
           of
           them
           without
           that
           limitation
           .
           Nor
           is
           it
           true
           which
           Mr.
           Lyford
           saies
           ,
           That
           the
           words
           do
           not
           exegetically
           expound
           to
           which
           of
           his
           hearers
           children
           the
           promise
           did
           belong
           .
           For
           they
           are
           a
           manifest
           limitation
           excluding
           some
           and
           including
           others
           .
        
         
           And
           what
           he
           saith
           ,
           that
           Peter
           saies
           [
           this
           promise
           does
           belong
           to
           them
           that
           are
           afar
           off
           ,
           and
           their
           children
           ,
           as
           well
           as
           to
           you
           and
           your
           children
           ]
           is
           manifestly
           false
           .
           But
           of
           this
           text
           I
           have
           spoken
           in
           the
           first
           part
           of
           this
           Review
           ,
           sect
           .
           5.
           more
           fully
           .
        
         
           To
           his
           second
           proof
           ,
           I
           say
           it
           is
           false
           ,
           that
           the
           express
           words
           of
           our
           Saviour
           (
           of
           such
           is
           the
           Kingdome
           of
           Heaven
           )
           prove
           his
           Minor.
           For
           [
           of
           such
           ]
           is
           not
           all
           one
           with
           [
           infants
           of
           believing
           parents
           ]
           nor
           when
           it
           is
           said
           [
           of
           such
           is
           the
           Kingdome
           of
           heaven
           ]
           is
           it
           all
           one
           with
           this
           [
           the
           blessings
           and
           promises
           of
           the
           Covenant
           do
           belong
           to
           them
           afore
           actual
           faith
           ]
           the
           Kingdom
           of
           heaven
           is
           not
           said
           to
           be
           of
           them
           ,
           because
           their
           parents
           were
           believers
           ,
           its
           uncertain
           whether
           they
           were
           so
           or
           no
           ;
           and
           if
           they
           were
           ,
           another
           reason
           may
           and
           ought
           to
           be
           conceived
           of
           their
           interest
           in
           the
           Kingdome
           of
           heaven
           ,
           to
           wit
           Christs
           special
           and
           effectual
           blessing
           :
           nor
           is
           it
           said
           the
           Kingdom
           of
           heaven
           belongs
           to
           them
           in
           actual
           possession
           ;
           and
           if
           it
           were
           so
           meant
           ,
           and
           yet
           they
           were
           not
           appointed
           to
           be
           baptized
           (
           as
           it
           appears
           by
           the
           Evangelists
           they
           were
           not
           )
           it
           is
           a
           good
           presumption
           ,
           Christ
           would
           not
           have
           infants
           ,
           notwithstanding
           their
           interest
           in
           the
           Kingdom
           of
           heaven
           ,
           to
           be
           baptized
           till
           they
           became
           believers
           by
           profession
           ,
           and
           knew
           what
           their
           engagement
           is
           th●●eby
           .
        
         
           To
           his
           third
           ,
           it
           is
           true
           ,
           Isaac
           and
           Jacob
           were
           children
           of
           the
           promise
           before
           actual
           faith
           ,
           yea
           before
           they
           were
           born
           ,
           and
           therefore
           if
           the
           interest
           in
           the
           Covenant
           had
           been
           a
           sufficient
           reason
           of
           Circumcision
           ,
           they
           should
           have
           been
           circumcised
           afore
           the
           eighth
           day
           ,
           which
           because
           they
           were
           not
           ,
           it
           is
           an
           argument
           ,
           that
           not
           the
           Covenant
           ,
           but
           the
           Command
           intitled
           them
           to
           Circumcision
           .
        
         
           To
           the
           fourth
           ,
           I
           never
           denied
           ,
           that
           to
           some
           infants
           the
           covenant
           belongs
           ;
           nor
           that
           they
           are
           saved
           ,
           regenerated
           in
           infancy
           ,
           but
           I
           deny
           ,
           that
           this
           is
           true
           of
           all
           infants
           of
           believers
           .
           For
           the
           very
           instances
           brought
           prove
           the
           contrary
           ,
           that
           though
           Isaac
           and
           Jacob
           were
           children
           of
           the
           promise
           ,
           yet
           Ishmael
           and
           Esau
           
           begotten
           by
           believing
           parents
           were
           not
           ,
           who
           yet
           were
           to
           be
           circumcised
           :
           nor
           is
           any
           a
           childe
           of
           the
           promise
           because
           he
           is
           the
           child
           of
           a
           believer
           ,
           but
           because
           he
           is
           elect
           of
           God.
           
        
         
           As
           for
           Mr.
           Lyfords
           answer
           to
           the
           Objection
           in
           conference
           with
           him
           ,
           it
           is
           indeed
           no
           answer
           .
           For
           he
           that
           objects
           that
           the
           blessings
           of
           the
           Covenant
           ,
           belong
           to
           elect
           infants
           ,
           not
           to
           all
           ,
           and
           therefore
           under
           that
           pretence
           all
           in
           general
           are
           not
           to
           be
           baptized
           ,
           doth
           not
           by
           that
           speech
           grant
           ,
           that
           baptism
           belongs
           to
           one
           infant
           ,
           or
           to
           any
           because
           elect
           ,
           but
           only
           shews
           the
           insufficiency
           of
           the
           adversaries
           proof
           for
           that
           practice
           :
           As
           for
           those
           who
           deny
           baptism
           to
           all
           because
           they
           are
           infants
           ,
           I
           know
           not
           who
           they
           be
           ,
           the
           reason
           why
           it
           is
           denyed
           them
           is
           not
           because
           they
           are
           infants
           ,
           but
           because
           in
           infancy
           they
           appear
           not
           to
           be
           disciples
           ,
           or
           believers
           in
           Christ
           ,
           who
           only
           by
           the
           command
           are
           appointed
           to
           be
           baptized
           ;
           and
           I
           agree
           with
           Mr.
           Lyford
           ,
           That
           the
           Sacraments
           do
           belong
           to
           the
           elect
           not
           as
           elect
           ,
           but
           as
           visible
           members
           and
           Professors
           (
           and
           that
           upon
           this
           account
           
             Simon
             Magus
          
           was
           baptized
           ,
           though
           Mr.
           Lyford
           is
           mistaken
           in
           saying
           Peter
           baptized
           
             Simon
             Magus
          
           ,
           which
           was
           done
           by
           Philip
           )
           whereby
           Mr.
           Lyford
           doth
           indeed
           overthrow
           his
           dispute
           .
           For
           if
           the
           Sacraments
           belong
           to
           the
           Elect
           as
           visible
           Members
           and
           Professors
           ,
           then
           to
           all
           and
           onely
           visible
           members
           and
           Professours
           .
           For
           what
           belongs
           to
           any
           
             quatenus
             ipsum
          
           as
           such
           ,
           belongs
           to
           all
           and
           onely
           such
           universally
           and
           reciprocally
           ,
           and
           so
           if
           he
           will
           stand
           to
           his
           own
           words
           ,
           though
           children
           be
           in
           the
           Covenant
           or
           elect
           ,
           yet
           till
           they
           be
           visible
           members
           and
           Professors
           they
           are
           not
           to
           be
           baptized
           ,
           which
           doth
           plainly
           refute
           his
           own
           Argument
           ,
           viz.
           the
           Major
           of
           his
           own
           syllogism
           :
           nor
           need
           we
           by
           our
           reason
           know
           whether
           a
           person
           be
           elected
           that
           we
           may
           baptize
           him
           ,
           but
           whether
           he
           be
           a
           visible
           member
           and
           Professor
           .
        
      
       
         
           SECT
           .
           XIV
           .
           The
           Arguments
           of
           Mr.
           Stalham
           ,
           Mr.
           Brinsley
           ,
           Mr.
           Hall
           ,
           and
           a
           nameless
           Author
           ,
           from
           the
           Covenant
           for
           infant-baptism
           ,
           are
           examined
           .
        
         
           MR.
           Stalham
           in
           the
           Conference
           at
           Terling
           page
           4.
           argued
           thus
           ,
           They
           who
           are
           included
           in
           the
           substance
           of
           the
           Gospel
           covenant
           are
           not
           to
           be
           excluded
           from
           the
           seal
           of
           the
           Covenant
           .
           But
           infants
           are
           included
           in
           the
           substance
           of
           the
           Gospel
           covenant
           ,
           and
           therefore
           not
           to
           be
           excluded
           from
           the
           seal
           of
           the
           Gospel
           Covenant
           .
        
         
           But
           in
           this
           Argument
           the
           Conclusion
           is
           not
           of
           baptism
           in
           particular
           ,
           and
           so
           concludes
           not
           what
           was
           to
           be
           concluded
           ,
           and
           sith
           circumcision
           according
           to
           him
           was
           a
           seal
           of
           the
           Gospel
           covenant
           ,
           it
           might
           be
           true
           of
           it
           and
           so
           granted
           .
           Yet
           the
           Major
           if
           universal
           is
           not
           true
           ,
           no
           not
           of
           circumcision
           .
           For
           women
           and
           infant-males
           afore
           the
           eigth
           day
           were
           excluded
           from
           the
           seal
           of
           the
           Covenant
           ,
           though
           they
           were
           included
           in
           the
           substance
           of
           the
           Gospel
           covenant
           ,
           s
           his
           phrasiology
           is
           ,
           nor
           hath
           he
           a
           word
           in
           all
           the
           conference
           to
           prove
           his
           Maor
           ;
           and
           for
           his
           Minor
           ,
           setting
           aside
           his
           phrasifying
           ,
           if
           this
           be
           his
           meaning
           ;
           All
           the
           infants
           of
           believers
           ,
           or
           the
           infants
           of
           believers
           ,
           in
           as
           much
           as
           they
           are
           their
           children
           ,
           have
           the
           substance
           of
           the
           Gospel-Covenant
           ,
           that
           is
           the
           promise
           ,
           
           Gen.
           17.7
           .
           as
           it
           is
           a
           Gospel
           promise
           made
           to
           them
           ,
           it
           is
           false
           and
           contrary
           to
           Romans
           9.7
           ,
           8.
           nor
           is
           there
           any
           thing
           in
           the
           conference
           there
           brought
           that
           proves
           it
           .
        
         
           Mr.
           
             John
             Brinsley
          
           of
           Paedobapt
           .
           page
           11.32
           .
           makes
           this
           his
           first
           and
           grand
           argument
           for
           the
           baptism
           of
           infants
           .
        
         
           If
           children
           of
           believing
           parents
           be
           within
           the
           Covenant
           ,
           then
           they
           may
           be
           baptized
           ,
           But
           they
           are
           within
           the
           covenant
           ,
           Ergo.
           
        
         
           The
           Major
           he
           takes
           as
           granted
           ,
           though
           I
           deny
           it
           as
           being
           most
           false
           .
        
         
           The
           Minor
           he
           would
           prove
           ,
           1.
           
           From
           Acts
           2.39
           .
           where
           he
           makes
           the
           promise
           to
           be
           of
           remission
           of
           sins
           ,
           but
           that
           belongs
           only
           to
           the
           penitent
           believer
           ,
           and
           therefore
           proves
           not
           that
           it
           belongs
           to
           the
           infant
           of
           a
           believer
           ,
           without
           repentance
           and
           faith
           .
        
         
           2.
           
           In
           that
           they
           were
           in
           the
           old
           Testament
           in
           the
           Covenant
           .
           But
           he
           himself
           page
           33.
           saith
           ,
           All
           infants
           of
           believing
           parents
           are
           in
           the
           outward
           visible
           covenant
           .
           As
           for
           the
           covenant
           it self
           ,
           to
           speak
           properly
           and
           strictly
           ,
           it
           depends
           upon
           Gods
           election
           .
           Neither
           doth
           it
           belong
           to
           any
           but
           those
           who
           are
           elected
           .
           What
           juggling
           then
           doth
           he
           use
           to
           tell
           us
           that
           they
           are
           in
           covenant
           ,
           and
           that
           the
           promise
           belongeth
           to
           them
           without
           any
           difference
           of
           elect
           and
           non-elect
           ;
           and
           p.
           11.
           he
           saith
           ,
           To
           whomsoever
           the
           covenant
           it self
           belongeth
           ,
           to
           them
           belongeth
           this
           seal
           of
           the
           Covenant
           .
           And
           so
           his
           Minor
           must
           be
           ,
           but
           the
           Covenant
           it self
           belongs
           to
           infants
           of
           believers
           :
           and
           yet
           to
           say
           ,
           the
           covenant
           it self
           ,
           doth
           not
           belong
           to
           any
           but
           those
           who
           are
           elected
           ,
           but
           the
           outward
           visible
           covenant
           to
           all
           .
           But
           what
           this
           outward
           visible
           covenant
           is
           ,
           he
           tells
           us
           not
           .
           I
           cannot
           understand
           any
           other
           than
           Circumcision
           ,
           for
           that
           was
           the
           outward
           visible
           covenant
           in
           the
           old
           Testament
           ,
           and
           then
           his
           Minor
           asserts
           infants
           are
           in
           Covenant
           as
           they
           were
           in
           covenant
           in
           the
           old
           Testament
           ,
           that
           is
           ,
           they
           are
           to
           be
           circumcised
           .
           Besides
           what
           interfering
           is
           there
           in
           Paedobaptists
           ?
           Mr.
           Stalham
           saith
           ,
           they
           are
           included
           in
           the
           substance
           of
           the
           Gospel
           covenant
           ,
           Mr
           ▪
           Brinsley
           saith
           ,
           the
           Covenant
           it self
           (
           and
           then
           surely
           not
           the
           substance
           of
           the
           Gospel
           covenant
           )
           belongs
           not
           to
           any
           but
           elect
           ,
           but
           the
           outward
           visible
           covenant
           ,
           that
           is
           a
           new
           nothing
           ,
           belongs
           to
           them
           all
           .
           And
           thus
           people
           are
           cheated
           by
           these
           Doctors
           .
        
         
           3.
           
           In
           that
           they
           are
           federally
           holy
           ,
           1.
           
           Cor.
           7.14
           .
           but
           of
           it
           enough
           already
           in
           the
           first
           part
           of
           the
           Review
           .
           So
           much
           for
           Mr.
           Brinsley
           ,
           one
           of
           Mr.
           Halls
           Champions
           .
        
         
           Let
           us
           see
           what
           Master
           
             Thomas
             Hall
          
           himself
           in
           his
           
             Font
             Guarded
          
           page
           9.
           argues
           ;
        
         
           To
           whomsoever
           the
           covenant
           it self
           belongs
           ,
           to
           them
           also
           belongs
           the
           seal
           of
           the
           Covenant
           ;
           But
           the
           covenant
           belongs
           to
           Believers
           and
           their
           children
           :
           Ergo
           the
           seal
           of
           the
           Covenant
           belongs
           to
           them
           also
           .
        
         
           Answ.
           If
           Mr.
           Hall
           mean
           in
           the
           Minor
           ,
           that
           the
           Covenant
           it self
           belongs
           to
           all
           the
           children
           of
           believers
           ,
           then
           he
           contradicts
           Mr.
           Brinsley
           (
           out
           of
           whom
           he
           saith
           in
           his
           Epistle
           to
           him
           and
           Mr.
           Blake
           he
           gathered
           his
           weeds
           )
           who
           saith
           ,
           it
           belongs
           only
           to
           the
           Elect
           ,
           and
           if
           he
           mean
           it
           only
           of
           the
           elect
           ,
           then
           he
           can
           conclude
           onely
           concerning
           the
           elect
           ;
           if
           he
           mean
           the
           outward
           visible
           covenant
           ,
           than
           it
           is
           either
           circumcision
           ,
           and
           then
           he
           asserts
           circumcision
           to
           belong
           still
           to
           infants
           ;
           or
           he
           means
           baptism
           ,
           and
           then
           his
           Minor
           and
           Conclusion
           is
           all
           one
           ,
           and
           his
           Argument
           a
           meer
           inept
           tautology
           ,
           unless
           he
           mean
           some
           other
           
           new
           nothing
           .
           And
           indeed
           this
           Argument
           of
           Mr.
           Hall
           is
           like
           the
           rest
           concluding
           of
           the
           seal
           of
           the
           covenant
           indefinitely
           when
           he
           should
           conclude
           of
           baptism
           ,
           using
           in
           the
           Major
           and
           Minor
           the
           term
           [
           the
           covenant
           belongs
           ]
           but
           not
           explaining
           what
           covenant
           ,
           to
           whom
           or
           how
           it
           belongs
           ,
           using
           children
           for
           infants
           ,
           so
           that
           there
           is
           nothing
           but
           equivocation
           in
           his
           Speeches
           .
        
         
           And
           for
           his
           propositions
           in
           the
           sense
           they
           are
           commonly
           taken
           ,
           neither
           Major
           nor
           Minor
           is
           true
           ,
           nor
           is
           the
           Major
           proved
           though
           he
           say
           it
           is
           clear
           .
           For
           though
           he
           that
           hath
           right
           to
           a
           temporal
           inheritance
           hath
           right
           likewise
           to
           the
           seal●
           and
           deeds
           that
           do
           convey
           that
           inheritance
           to
           him
           ,
           yet
           in
           Law
           it
           is
           not
           necessary
           that
           there
           be
           a
           sealing
           to
           each
           inheritour
           by
           himself
           .
           A
           man
           may
           have
           a
           deed
           sealed
           for
           him
           to
           another
           as
           a
           Feoffee
           in
           trust
           ,
           as
           is
           usual
           in
           the
           Case
           of
           young
           Orphans
           ,
           to
           one
           man
           is
           conveyed
           the
           estate
           of
           many
           .
           So
           that
           besides
           the
           frivolousness
           of
           this
           conceit
           to
           make
           the
           term
           [
           seal
           of
           the
           Covenant
           ]
           of
           the
           Essence
           of
           baptism
           ,
           though
           it
           be
           but
           a
           metaphor
           not
           found
           in
           Scripture
           ,
           and
           thence
           ,
           and
           the
           use
           in
           civil
           Negotiations
           ,
           to
           make
           a
           rule
           for
           the
           service
           of
           God
           ;
           yet
           were
           this
           kind
           of
           proof
           allowed
           ,
           the
           Major
           is
           not
           true
           ,
           that
           to
           whomsoever
           the
           covenant
           it self
           belongs
           to
           them
           als●
           belongs
           the
           seal
           of
           the
           Covenant
           ,
           meaning
           it
           in
           their
           own
           persons
           .
           For
           a
           Feoffee
           in
           trust
           may
           have
           the
           Estates
           of
           many
           conveyed
           to
           him
           ,
           and
           so
           the
           parent
           by
           this
           reason
           may
           be
           baptized
           for
           the
           child
           .
           And
           for
           the
           other
           reason
           it
           is
           also
           insufficient
           ,
           Abrahams
           posterity
           being
           in
           covenant
           receive
           the
           sign
           of
           Circumcision
           the
           seal
           of
           the
           Covenant
           ,
           for
           the
           seal
           of
           the
           Covenant
           is
           as
           large
           as
           the
           Covenant
           it self
           .
           But
           neither
           is
           it
           true
           that
           the
           Seal
           of
           the
           Covenant
           in
           Abrahams
           posterity
           was
           as
           large
           as
           the
           Covenant
           it self
           ,
           the
           women
           being
           in
           Covenant
           and
           yet
           not
           to
           be
           sealed
           in
           their
           own
           persons
           :
           nor
           if
           it
           were
           true
           doth
           it
           prove
           the
           Proposition
           .
           For
           if
           it
           were
           so
           by
           vertue
           of
           a
           particular
           command
           ,
           then
           it
           follows
           not
           that
           if
           it
           were
           so
           then
           it
           must
           be
           so
           now
           without
           the
           like
           command
           .
           Nor
           is
           the
           Minor
           proved
           from
           Gen.
           17.7
           ,
           10
           ,
           11.
           
           Acts
           2.38
           ,
           39.
           
           For
           in
           the
           one
           is
           affirmed
           only
           that
           God
           will
           be
           a
           God
           to
           Abraham
           and
           his
           seed
           ,
           which
           is
           not
           all
           one
           with
           every
           believer
           and
           his
           seed
           ;
           in
           the
           other
           ,
           whatever
           the
           promise
           be
           and
           howsoever
           Peter
           meant
           it
           was
           to
           them
           and
           their
           children
           ,
           yet
           it
           is
           not
           said
           to
           you
           believers
           ,
           and
           to
           your
           children
           as
           the
           children
           of
           believers
           ,
           for
           then
           he
           had
           spoken
           false
           they
           being
           not
           then
           believers
           ,
           and
           therefore
           it
           proves
           not
           that
           the
           covenant
           belongs
           to
           Believers
           and
           their
           children
           .
           This
           is
           enough
           to
           shew
           the
           vanity
           of
           Mr.
           Halls
           disputing
           .
           For
           the
           rest
           of
           his
           Book
           ,
           he
           being
           a
           gatherer
           out
           of
           others
           ,
           as
           he
           saith
           ,
           and
           in
           most
           things
           he
           should
           argue
           ,
           referring
           us
           as
           an
           Index
           to
           their
           writings
           ,
           I
           think
           it
           best
           to
           rid
           my
           hands
           of
           him
           ,
           and
           to
           deal
           with
           his
           Authors
           he
           points
           to
           .
        
         
           There
           were
           sent
           to
           me
           by
           some
           friends
           these
           two
           following
           Arguments
           in
           manuscript
           ,
           as
           judged
           by
           some
           unanswerable
           .
        
         
           The
           first
           thus
           .
           What
           privilege
           the
           proselyted
           Gentiles
           had
           who
           joined
           themselves
           to
           Abrahams
           Family
           in
           reference
           to
           their
           infant
           seed
           in
           the
           Ordinance
           of
           Circumcision
           ,
           the
           like
           privilege
           the
           Christian
           Gentiles
           in
           the
           New
           Testament
           have
           in
           reference
           to
           their
           infant-seed
           in
           the
           Ordinance
           of
           baptism
           .
           But
           the
           Proselyted
           Gentiles
           had
           this
           privilege
           ,
           that
           when
           they
           were
           circumcised
           their
           children
           were
           circumcised
           in
           their
           infancy
           .
           Ergo
           the
           Christian
           Gentiles
           have
           the
           same
           privilege
           that
           their
           children
           should
           be
           baptized
           in
           their
           infancy
           .
        
         
           To
           which
           I
           answer
           ,
           letting
           pass
           the
           exception
           to
           the
           quaternity
           of
           terms
           ,
           
           and
           conceiving
           [
           what
           privilege
           ]
           is
           put
           for
           [
           whatsoever
           privilege
           universally
           ]
           without
           which
           the
           argument
           would
           be
           all
           of
           particulars
           ,
           and
           so
           the
           Syllogism
           naught
           ;
           I
           deny
           the
           Major
           ,
           and
           my
           reason
           is
           ,
           because
           were
           it
           a
           privilege
           or
           not
           ,
           what
           was
           done
           in
           the
           use
           of
           circumcision
           by
           vertue
           of
           an
           express
           command
           ,
           is
           not
           to
           be
           done
           in
           the
           use
           of
           baptism
           ,
           without
           the
           like
           command
           .
           If
           it
           were
           ,
           the
           Apostles
           did
           ill
           in
           not
           baptizing
           a
           whole
           Nation
           old
           and
           young
           together
           ,
           and
           we
           do
           ill
           in
           keeping
           away
           the
           young
           ones
           of
           believers
           baptized
           from
           the
           Lords
           supper
           ,
           when
           being
           circumcised
           they
           were
           not
           debarred
           from
           the
           Passover
           .
           The
           other
           argument
           is
           in
           these
           words
           .
        
         
           To
           whom
           the
           outward
           visible
           covenant
           of
           God
           manifestly
           belongs
           ,
           to
           them
           in
           the
           daies
           of
           the
           Gospel
           ,
           the
           initiating
           ordinance
           ,
           viz.
           baptism
           belongs
           .
           But
           unto
           the
           infant-seed
           of
           believers
           the
           external
           visible
           Covenant
           of
           God
           doth
           manifestly
           belong
           .
           Ergo
           to
           the
           infant-seed
           of
           believers
           in
           the
           daies
           of
           the
           Gospel
           the
           initiating
           Ordinance
           ,
           viz.
           baptism
           belongs
           .
        
         
           To
           which
           I
           answer
           ,
           what
           outward
           visible
           covenant
           he
           means
           ,
           except
           baptism
           ,
           I
           know
           not
           .
           If
           he
           speak
           as
           Mr.
           M.
           speaks
           ,
           and
           some
           others
           ,
           I
           have
           shewed
           in
           my
           Apology
           sect
           .
           10.
           that
           by
           it
           is
           meant
           the
           outward
           administration
           of
           the
           Covenant
           ,
           which
           is
           no
           other
           now
           but
           baptism
           .
           Now
           if
           this
           be
           the
           meaning
           of
           the
           Author
           ,
           the
           Major
           contains
           a
           trifling
           tautology
           ,
           in
           effect
           this
           ,
           They
           that
           are
           to
           be
           baptized
           ,
           are
           to
           be
           baptized
           ,
           and
           the
           Minor
           and
           Conclusion
           being
           all
           one
           ,
           the
           Minor
           is
           to
           be
           denied
           ,
           and
           the
           argument
           hissed
           out
           of
           Schools
           as
           a
           ridiculous
           foppery
           .
        
      
       
         
           SECT
           .
           XV.
           The
           dispute
           of
           Mr.
           
             John
             Geree
          
           about
           the
           extent
           of
           the
           Gospel
           covenant
           to
           prove
           thence
           infant-baptism
           ,
           is
           examined
           ,
           and
           it
           is
           shewed
           ,
           that
           interest
           in
           the
           Covenant
           did
           not
           intitle
           to
           circumcision
           ,
           nor
           is
           it
           proved
           it
           doth
           now
           to
           Baptism
           .
        
         
           BUt
           Mr.
           
             John
             Geree
             Vindic.
             Paedobap
          
           .
           p.
           6.
           would
           seem
           to
           dispute
           more
           accurately
           and
           after
           a
           syllogism
           which
           doth
           but
           repeat
           the
           conclusion
           in
           a
           new
           phrase
           ,
           he
           disputes
           thus
           .
        
         
           To
           whom
           the
           Gospel
           covenant
           is
           extended
           in
           the
           Churches
           of
           Christians
           to
           them
           the
           Sacrament
           of
           initiation
           appointed
           for
           that
           administration
           of
           the
           Covenant
           doth
           belong
           .
           To
           children
           of
           believing
           Christians
           ,
           the
           Gospel
           covenant
           is
           extended
           in
           the
           Christian
           Churches
           ,
           Ergo
           ,
           to
           them
           the
           Sacrament
           of
           initiation
           doth
           belong
           .
        
         
           To
           which
           I
           answer
           ,
           Mr.
           Geree
           in
           this
           syllogism
           hath
           altered
           the
           term
           in
           his
           prosyllogism
           ,
           it
           was
           in
           that
           [
           the
           sacrament
           of
           initiation
           instituted
           for
           Christian
           Churches
           ]
           here
           it
           is
           [
           the
           Sacrament
           of
           initiation
           appointed
           for
           that
           administration
           of
           the
           Covenant
           ]
           and
           wherein
           he
           supposeth
           ;
           1.
           
           The
           sacrament
           appointed
           for
           that
           administration
           of
           the
           Covenant
           .
           2.
           
           The
           Sacrament
           of
           initiation
           appointed
           for
           the
           administration
           of
           the
           Covenant
           all
           one
           with
           the
           Sacrament
           of
           initiation
           instituted
           for
           the
           Christian
           Churches
           ,
           and
           from
           thence
           would
           derive
           a
           rule
           for
           baptism
           .
           But
           that
           being
           a
           phrase
           not
           used
           in
           
           Scripture
           ,
           nor
           perhaps
           deducible
           from
           it
           ,
           and
           at
           best
           ambiguous
           ,
           it
           serves
           for
           no
           proof
           ,
           and
           therefore
           serves
           only
           to
           mislead
           those
           understandings
           which
           are
           apt
           to
           be
           caught
           with
           such
           chaff
           .
        
         
           That
           the
           phrase
           is
           not
           used
           in
           Scripture
           ,
           will
           not
           I
           suppose
           be
           denied
           ,
           no
           where
           is
           baptism
           called
           either
           a
           Sacrament
           or
           a
           Sacrament
           of
           initiation
           ,
           or
           said
           to
           be
           appointed
           for
           that
           administration
           of
           the
           Covenant
           ,
           nor
           is
           it
           deducible
           from
           thence
           .
           For
           there
           is
           no
           place
           that
           I
           find
           ,
           that
           makes
           this
           the
           proper
           and
           immediate
           use
           of
           baptism
           to
           be
           the
           administration
           of
           the
           Covenant
           ,
           so
           that
           thereby
           either
           the
           making
           of
           the
           Covenant
           ,
           or
           the
           conferring
           or
           assuring
           to
           the
           baptized
           the
           benefits
           of
           the
           covenant
           should
           be
           the
           next
           end
           of
           it self
           intended
           therein
           .
           The
           immediate
           and
           proper
           use
           of
           it
           is
           to
           be
           a
           sign
           that
           the
           person
           baptized
           repents
           of
           his
           sins
           ,
           and
           renounceth
           specially
           his
           Gentile
           defilements
           ,
           communion
           with
           Satan
           ,
           and
           engageth
           himself
           to
           be
           Christs
           disciple
           ;
           Yet
           I
           deny
           not
           but
           that
           by
           consequent
           in
           the
           manner
           of
           doing
           it
           by
           dipping
           or
           plunging
           under
           water
           ,
           it
           minds
           us
           of
           Christs
           death
           ▪
           burial
           and
           rising
           again
           ,
           and
           testifyeth
           our
           salvation
           by
           him
           ,
           and
           so
           in
           a
           remote
           manner
           assures
           to
           us
           the
           benefits
           of
           the
           Covenant
           of
           grace
           .
           But
           in
           this
           manner
           it
           is
           the
           administration
           of
           election
           as
           well
           as
           the
           Covenant
           ,
           and
           is
           an
           administration
           of
           the
           Covenant
           only
           to
           elect
           persons
           ,
           and
           true
           believers
           ,
           for
           it
           assures
           salvation
           onely
           to
           them
           ,
           not
           to
           all
           that
           are
           baptized
           ,
           and
           therefore
           in
           this
           respect
           none
           but
           they
           can
           have
           title
           to
           it
           .
           So
           that
           if
           from
           hence
           ,
           that
           baptism
           is
           the
           administration
           of
           the
           Covenant
           ,
           a
           title
           be
           derived
           for
           infants
           to
           be
           baptized
           ,
           it
           can
           intitle
           none
           but
           those
           to
           whom
           it
           administers
           the
           Covenant
           ,
           which
           are
           only
           the
           elect
           or
           true
           believers
           .
           But
           the
           ambiguity
           of
           the
           expression
           is
           much
           more
           fallacious
           .
           For
           1.
           when
           it
           is
           said
           ,
           it
           is
           appointed
           for
           the
           administration
           of
           the
           Covenant
           ,
           the
           expressions
           sometimes
           are
           ,
           as
           if
           it
           were
           the
           administration
           it self
           ,
           calling
           it
           the
           new
           administration
           ,
           as
           I
           shew
           in
           my
           Apology
           ,
           sect
           .
           10.
           
           Mr.
           Geree
           here
           p.
           10.
           baptism
           is
           a
           seal
           of
           a
           new
           administration
           ,
           and
           then
           it
           is
           all
           one
           as
           to
           say
           the
           administration
           of
           the
           Covenant
           is
           appointed
           for
           the
           administration
           of
           the
           Covenant
           ,
           which
           is
           either
           non-sense
           ,
           or
           at
           least
           in●ptly
           spoken
           .
           2.
           
           When
           they
           say
           [
           it
           is
           the
           administration
           of
           the
           Covenant
           ]
           do
           they
           mean
           the
           outward
           or
           inward
           Covenant
           ?
           The
           latter
           I
           presume
           they
           will
           not
           say
           ,
           for
           then
           baptism
           should
           be
           an
           administration
           of
           the
           things
           promised
           therin
           ,
           regenerarion
           ,
           remission
           of
           sins
           ,
           and
           if
           so
           ,
           then
           it
           administers
           them
           in
           a
           natural
           way
           ,
           and
           so
           it
           should
           in
           manner
           of
           a
           natural
           agent
           regenerate
           ,
           &c.
           which
           is
           to
           confer
           grace
           
             ex
             opere
             operato
          
           ,
           or
           in
           a
           moral
           way
           ;
           but
           baptism
           can
           administer
           regeneration
           ,
           remission
           of
           sins
           ,
           &c.
           no
           other
           moral
           way
           but
           by
           assuring
           ,
           or
           perswading
           ,
           or
           the
           like
           ,
           what
           ever
           way
           it
           be
           conceived
           it
           administers
           not
           the
           covenant
           to
           an
           infant
           in
           infancy
           ,
           nor
           to
           any
           but
           the
           elect
           :
           now
           if
           it
           do
           not
           administer
           the
           covenant
           to
           any
           but
           such
           ,
           then
           it
           is
           not
           baptism
           but
           to
           such
           ,
           if
           baptism
           be
           in
           its
           nature
           the
           administration
           of
           the
           Covenant
           of
           Grace
           .
           If
           they
           mean
           baptism
           is
           the
           administration
           of
           the
           outward
           covenant
           ,
           I
           am
           yet
           to
           learn
           what
           the
           outward
           covenant
           is
           ,
           except
           they
           mean
           the
           outward
           administration
           ,
           which
           is
           no
           other
           then
           baptism
           ,
           as
           I
           shew
           Apology
           s.
           10.
           and
           what
           is
           this
           then
           but
           to
           say
           ,
           that
           baptism
           is
           the
           administration
           ,
           or
           appointed
           for
           the
           administration
           of
           baptism
           ?
        
         
           3.
           
           When
           they
           say
           ,
           it
           is
           the
           administration
           of
           the
           Covenant
           ,
           do
           they
           mean
           the
           Covenant
           or
           promise
           of
           the
           baptized
           to
           God
           ,
           or
           Gods
           promise
           to
           the
           baptized
           ?
           
           If
           the
           former
           ,
           then
           it
           is
           no
           more
           but
           this
           ,
           that
           baptism
           is
           the
           administration
           ,
           that
           is
           the
           signification
           of
           the
           baptized
           his
           engagement
           to
           be
           Christs
           disciple
           ,
           which
           is
           indeed
           the
           best
           sense
           of
           it
           ,
           but
           then
           it
           will
           not
           fit
           them
           ,
           for
           so
           it
           is
           not
           in
           infants
           ,
           for
           they
           signifie
           no
           profession
           or
           engagement
           of
           theirs
           by
           it
           .
           If
           the
           later
           ,
           then
           by
           baptism
           God
           doth
           promise
           man
           ;
           but
           that
           's
           not
           true
           ,
           his
           promise
           is
           in
           the
           Word
           before
           baptism
           ,
           or
           he
           signifies
           his
           promise
           formerly
           made
           ,
           &
           this
           can
           derive
           no
           title
           to
           the
           persons
           to
           whom
           the
           promise
           is
           made
           ,
           for
           the
           signifying
           that
           promise
           as
           past
           is
           as
           useful
           for
           others
           ,
           either
           baptized
           or
           unbaptized
           ,
           as
           the
           then
           baptized
           ,
           and
           not
           at
           all
           of
           use
           or
           avail
           to
           infants
           ,
           who
           cannot
           apprehend
           the
           signification
           ;
           or
           he
           assures
           the
           benefits
           of
           the
           Covenant
           ,
           and
           that
           can
           be
           only
           to
           elect
           or
           true
           believers
           ;
           or
           that
           he
           contains
           them
           by
           it
           ,
           and
           so
           it
           gives
           grace
           ,
           
             ex
             opere
             operato
          
           .
        
         
           4.
           
           The
           Covenant
           of
           grace
           is
           ,
           I
           take
           it
           the
           Covenant
           of
           saving
           grace
           ,
           opposite
           to
           the
           Covenant
           of
           works
           ,
           the
           promise
           of
           justification
           by
           faith
           in
           contradistinction
           to
           the
           Law
           ,
           Gal
           3.18
           .
           This
           covenant
           was
           made
           mixtly
           ,
           Gen.
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           purely
           Heb.
           8.10
           ,
           11
           ,
           12.
           
           They
           should
           tell
           us
           whether
           they
           mean
           the
           one
           ,
           or
           the
           other
           ,
           or
           both
           .
           The
           former
           they
           seem
           to
           mean
           when
           they
           make
           baptism
           to
           succeed
           Circumcision
           ,
           and
           to
           seal
           the
           same
           Covenant
           that
           it
           did
           .
           But
           then
           baptism
           should
           not
           be
           the
           new
           administration
           but
           belong
           to
           the
           old
           .
           And
           if
           it
           seal
           that
           Covenant
           then
           it
           assures
           the
           Land
           of
           Canaan
           ,
           and
           greatness
           in
           it
           .
           But
           it
           seems
           they
           mean
           that
           it
           seals
           only
           the
           promise
           ,
           I
           will
           be
           thy
           God
           and
           the
           God
           of
           thy
           seed
           ,
           so
           Mr.
           Geree
           here
           ,
           we
           find
           in
           the
           administration
           of
           the
           Gospel
           covenant
           to
           Abraham
           and
           his
           seed
           .
        
         
           But
           if
           so
           ,
           1.
           
           Then
           it
           seals
           only
           a
           part
           of
           the
           Covenant
           that
           circumcision
           did
           ,
           and
           so
           succeeds
           not
           in
           it's
           use
           ,
           nor
           is
           there
           a
           reason
           given
           ,
           but
           their
           own
           conceit
           ,
           why
           it
           should
           seal
           one
           part
           ,
           and
           not
           another
           .
        
         
           2.
           
           If
           it
           seal
           or
           administer
           the
           Gospel-covenant
           ,
           then
           it
           administers
           not
           this
           promise
           [
           that
           God
           will
           be
           a
           God
           to
           a
           believer
           ,
           and
           his
           natural
           seed
           as
           such
           ]
           For
           that
           is
           neither
           Gospel
           nor
           at
           all
           to
           be
           found
           ,
           Gen.
           17.7
           .
        
         
           3.
           
           In
           that
           promise
           was
           foretold
           Christ
           to
           come
           of
           Abraham
           ,
           and
           this
           was
           Gospel
           Gal.
           3.16
           .
           But
           this
           is
           not
           administred
           by
           baptism
           ,
           which
           signifies
           Christ
           already
           come
           .
        
         
           4.
           
           In
           the
           spiritual
           sense
           it
           was
           made
           to
           Abrahams
           seed
           by
           faith
           ,
           Gal.
           3.29
           .
           Rom.
           4.11
           ,
           12.
           
           But
           they
           are
           only
           the
           elect
           ;
           Rom.
           9.7
           ,
           8.
           and
           then
           it
           is
           an
           administration
           of
           that
           Gospel
           covenant
           onely
           to
           elect
           persons
           ,
           and
           true
           Believers
           .
        
         
           5.
           
           There
           's
           ambiguity
           also
           in
           the
           term
           [
           the
           Gospel
           covenant
           is
           extended
           ]
           The
           Gospel
           covenant
           is
           ,
           The
           just
           shall
           live
           by
           faith
           ,
           that
           God
           will
           be
           a
           God
           to
           Abrahams
           seed
           by
           faith
           .
           But
           Mr.
           Geree
           imagines
           a
           Gospel
           covenant
           ,
           which
           is
           but
           a
           fiction
           ,
           that
           God
           hath
           promised
           to
           be
           a
           God
           to
           the
           natural
           posterity
           of
           every
           believing
           Gentile
           .
        
         
           6.
           
           For
           the
           extent
           of
           it
           how
           it
           is
           extended
           is
           ambiguous
           .
           For
           he
           cannot
           say
           it
           is
           extended
           in
           respect
           of
           the
           Gospel
           promise
           of
           righteousness
           and
           life
           to
           all
           the
           children
           of
           believers
           ,
           it
           was
           not
           extended
           Ishmael
           to
           and
           Esau.
           Therefore
           he
           acknowledgeth
           it
           to
           be
           extended
           in
           the
           reality
           of
           it
           onely
           to
           the
           Elect
           ,
           onely
           it
           is
           to
           be
           charitably
           presumed
           that
           they
           are
           elect
           ,
           and
           therefore
           they
           are
           to
           be
           taken
           for
           persons
           in
           covenant
           till
           they
           discover
           the
           contrary
           .
           But
           he
           shews
           no
           rule
           of
           Scripture
           for
           such
           a
           Construction
           of
           the
           promise
           :
           sure
           such
           a
           construction
           
           was
           unknown
           to
           
             Paul
             ,
             Rom.
          
           9.6
           ,
           7
           ,
           8.
           when
           he
           expounded
           that
           very
           promise
           ,
           Gen.
           17.7
           .
           nor
           doth
           such
           a
           construction
           agree
           with
           the
           words
           ,
           sith
           when
           God
           saith
           ,
           I
           will
           be
           a
           God
           to
           thee
           and
           thy
           seed
           ,
           the
           meaning
           according
           to
           M.
           Geree
           should
           then
           be
           [
           I
           will
           be
           a
           God
           to
           thee
           ,
           that
           is
           ,
           every
           believer
           ,
           and
           to
           thy
           seed
           ,
           that
           is
           every
           believers
           natural
           seed
           which
           are
           elect
           in
           reality
           ,
           and
           to
           those
           that
           are
           not
           elect
           in
           charitable
           presumption
           of
           the
           Minister
           of
           baptism
           ,
           till
           comming
           to
           years
           they
           discover
           the
           contrary
           ]
           now
           what
           a
           non-sence
           exposition
           is
           this
           ,
           to
           expound
           [
           thee
           ]
           meant
           of
           Abraham
           by
           [
           every
           believing
           Gentile
           ]
           and
           by
           [
           thy
           seed
           ]
           which
           is
           meant
           of
           Abrahams
           seed
           onely
           either
           natural
           or
           spiritual
           by
           faith
           to
           understand
           [
           every
           believers
           natural
           seed
           ]
           and
           when
           it
           is
           said
           ,
           God
           will
           be
           a
           God
           to
           them
           ,
           that
           he
           will
           be
           a
           God
           only
           to
           some
           in
           reality
           ,
           which
           is
           to
           make
           God
           to
           promise
           what
           he
           doth
           not
           perform
           ,
           and
           to
           others
           ,
           that
           men
           shall
           think
           he
           will
           be
           a
           God
           to
           them
           ,
           which
           would
           be
           too
           poor
           a
           matter
           to
           be
           meant
           in
           that
           expression
           ,
           and
           therein
           God
           should
           not
           promise
           what
           he
           will
           be
           or
           do
           ,
           but
           what
           men
           shall
           think
           ,
           which
           would
           be
           false
           ,
           for
           it
           is
           not
           made
           good
           ,
           or
           that
           they
           may
           charitably
           so
           presume
           of
           them
           ,
           but
           in
           this
           sense
           it
           is
           not
           a
           promise
           at
           all
           ,
           but
           a
           meer
           permission
           to
           men
           to
           think
           charitably
           of
           them
           ,
           which
           I
           suppose
           they
           are
           as
           well
           bound
           to
           do
           of
           unbelievers
           children
           till
           they
           discover
           the
           contrary
           ,
           and
           so
           no
           privilege
           to
           the
           believers
           children
           .
           And
           yet
           this
           too
           must
           be
           limitted
           to
           a
           certain
           time
           till
           they
           come
           to
           years
           and
           discover
           the
           contrary
           ,
           and
           therefore
           by
           seed
           must
           be
           understood
           onely
           the
           infant-seed
           ,
           when
           they
           came
           to
           years
           ,
           there
           's
           neither
           promise
           nor
           permission
           for
           men
           to
           think
           so
           charitably
           of
           them
           .
           And
           yet
           herein
           there
           is
           nothing
           but
           abuse
           of
           terms
           .
           For
           charitable
           presumption
           must
           have
           some
           ground
           ,
           which
           is
           to
           be
           from
           some
           thing
           we
           perceive
           done
           to
           judge
           well
           of
           what
           we
           see
           not
           according
           to
           the
           rule
           1
           Cor.
           13.7
           .
           Charity
           believeth
           all
           things
           ,
           but
           in
           infants
           acts
           there
           's
           nothing
           that
           may
           be
           such
           a
           ground
           ,
           but
           to
           the
           contrary
           they
           opposing
           their
           baptism
           by
           their
           crying
           ,
           &c.
           
           If
           it
           be
           said
           ,
           the
           promise
           is
           a
           ground
           ,
           I
           answer
           ,
           Mr.
           Geree
           confesseth
           the
           promise
           is
           not
           in
           reality
           but
           to
           the
           elect
           ,
           nor
           to
           the
           elect
           till
           they
           believe
           ,
           and
           therefore
           there
           is
           no
           ground
           from
           the
           promise
           till
           it
           be
           known
           the
           persons
           be
           elect
           or
           believers
           .
           But
           it
           will
           be
           said
           ,
           we
           know
           nothing
           to
           the
           contrary
           .
           To
           which
           I
           reply
           ,
           nor
           do
           we
           know
           any
           thing
           to
           the
           contrary
           ,
           but
           that
           unbelieving
           Jews
           children
           are
           elect
           ,
           and
           in
           the
           Covenant
           ,
           and
           yet
           it
           s
           not
           charitably
           presumed
           of
           them
           ,
           so
           as
           to
           count
           them
           in
           the
           Covenant
           ,
           and
           to
           judge
           them
           admissible
           to
           baptism
           .
           I
           think
           sith
           we
           perceive
           nothing
           of
           believers
           infants
           acts
           that
           may
           distinguish
           them
           from
           unbelievers
           ,
           that
           we
           should
           rather
           suspend
           our
           thoughts
           of
           Gods
           election
           and
           covenant
           to
           them
           till
           they
           shew
           of
           what
           spirit
           they
           are
           ,
           which
           is
           meet
           for
           an
           administrator
           of
           baptism
           ,
           who
           as
           a
           wise
           Steward
           should
           give
           to
           every
           one
           his
           portion
           in
           due
           season
           ,
           Luke
           12.42
           .
           rather
           then
           have
           such
           a
           fond
           imagination
           of
           what
           God
           hath
           concealed
           .
        
         
           And
           if
           it
           be
           true
           which
           Mr.
           Geree
           saith
           in
           his
           
             Vindic.
             Vindic.
          
           p.
           42.
           
           That
           many
           of
           the
           Assembly
           intended
           the
           words
           in
           the
           Directory
           for
           baptism
           [
           The
           promise
           is
           made
           to
           believers
           and
           their
           seed
           ]
           in
           Master
           Gerees
           sense
           ,
           they
           have
           reason
           to
           be
           ashamed
           that
           they
           have
           so
           much
           abused
           the
           World
           with
           such
           a
           toy
           .
        
         
           Yea
           but
           have
           they
           not
           a
           promise
           on
           which
           to
           ground
           this
           charitable
           presumption
           ?
           I
           answer
           ,
           surely
           the
           Jews
           have
           a
           more
           express
           promise
           ,
           Ro.
           11.26
           ,
           27.
           for
           their
           
           posterity
           then
           any
           believer
           now
           living
           hath
           for
           his
           children
           ,
           and
           therefore
           if
           that
           be
           all
           the
           ground
           of
           baptizing
           believers
           infants
           ,
           there
           's
           a
           like
           ground
           for
           baptizing
           Jews
           infants
           though
           parents
           be
           unbelieving
           ,
           and
           they
           have
           wrong
           that
           it
           is
           not
           done
           ,
           where
           it
           may
           .
        
         
           But
           shall
           we
           make
           no
           difference
           between
           the
           children
           of
           believers
           and
           unbelievers
           ?
           I
           answer
           ,
           we
           are
           to
           conceive
           with
           a
           judgement
           of
           probability
           for
           the
           present
           that
           they
           are
           elect
           ,
           and
           with
           a
           quieting
           hope
           for
           the
           future
           that
           they
           will
           be
           believers
           .
        
         
           1.
           
           Because
           of
           Gods
           general
           indefinite
           promises
           .
        
         
           2.
           
           Because
           by
           reason
           of
           the
           means
           of
           the
           knowledge
           of
           the
           Gospel
           which
           they
           have
           in
           their
           education
           ,
           and
           living
           where
           the
           Gospel
           is
           taught
           ,
           they
           are
           in
           a
           nearer
           possibility
           then
           others
           to
           be
           believers
           .
        
         
           3.
           
           Because
           experience
           shews
           that
           God
           often
           doth
           continue
           godliness
           in
           religious
           families
           ,
           though
           it
           often
           fall
           out
           otherwise
           .
           But
           that
           such
           an
           extension
           of
           the
           Gospel-covenant
           as
           Mr.
           Geree
           makes
           to
           the
           children
           of
           believing
           Christians
           ,
           should
           entitle
           to
           baptism
           ,
           is
           without
           all
           rule
           .
           And
           to
           his
           Syllogism
           ,
           though
           it
           might
           be
           denied
           in
           respect
           of
           the
           form
           ,
           by
           reason
           of
           the
           ambiguity
           of
           terms
           ;
           yet
           I
           answer
           ,
           by
           denying
           the
           Major
           in
           his
           sense
           ,
           which
           I
           conceive
           is
           this
           ,
           They
           to
           whom
           the
           Gospel
           Covenant
           is
           extended
           according
           to
           the
           charitable
           presumption
           of
           the
           Minister
           without
           the
           persons
           shewing
           by
           any
           act
           that
           he
           is
           in
           Covenant
           ,
           to
           them
           the
           Sacrament
           of
           initiation
           to
           wit
           baptism
           doth
           belong
           ,
           and
           shall
           examine
           his
           proof
           both
           of
           Major
           and
           Minor.
           
        
         
           The
           Major
           ,
           saith
           he
           ,
           I
           prove
           by
           that
           of
           
             Peter
             Acts
          
           10.47
           .
           when
           they
           had
           received
           the
           Holy
           Ghost
           ,
           which
           was
           but
           an
           evidence
           of
           Gods
           receiving
           them
           into
           the
           Gospel
           covenant
           ,
           Peter
           saith
           ,
           can
           any
           forbid
           water
           that
           these
           should
           not
           be
           baptized
           ,
           who
           are
           in
           covenant
           with
           God
           as
           well
           as
           we
           ?
           They
           have
           the
           word
           or
           promise
           ,
           which
           is
           the
           greater
           ;
           who
           can
           inhibite
           the
           sign
           which
           is
           the
           less
           ?
        
         
           To
           this
           I
           answer
           ,
           the
           proof
           rests
           on
           this
           ,
           That
           the
           allegation
           of
           Peter
           that
           they
           had
           received
           the
           Holy
           Ghost
           ,
           was
           brought
           for
           an
           evidence
           that
           God
           had
           received
           them
           into
           the
           Gospel
           Covenant
           ,
           and
           so
           it
           may
           be
           said
           to
           the
           same
           purpose
           ,
           who
           can
           forbid
           water
           that
           these
           should
           not
           be
           baptized
           who
           are
           in
           covenant
           with
           God
           as
           well
           as
           we
           ?
        
         
           But
           this
           is
           false
           .
           For
           their
           receiving
           the
           Holy
           Ghost
           is
           brought
           not
           to
           prove
           only
           that
           God
           had
           made
           his
           covenant
           of
           grace
           to
           them
           ,
           but
           to
           prove
           that
           they
           were
           actual
           believers
           ,
           as
           their
           works
           did
           shew
           upon
           hearing
           the
           word
           of
           faith
           ,
           for
           saith
           he
           v.
           46.
           they
           heard
           them
           speak
           with
           tongues
           and
           magnify
           God
           ,
           &
           ch
           .
           11.17
           .
           if
           God
           hath
           given
           them
           the
           like
           gift
           as
           unto
           us
           that
           believe
           on
           the
           Lord
           J●sus
           Christ
           ,
           who
           was
           I
           that
           I
           could
           forbid
           God
           ?
           And
           v.
           18.
           it
           is
           said
           ,
           when
           they
           heard
           these
           things
           they
           held
           their
           peace
           and
           glorifyed
           God
           ,
           saying
           ,
           then
           hath
           God
           also
           granted
           to
           the
           Gentiles
           repentance
           unto
           life
           .
        
         
           Whence
           it
           appears
           that
           they
           were
           penitent
           believers
           ,
           and
           this
           is
           proved
           by
           their
           acts
           ;
           and
           therefore
           to
           be
           admitted
           to
           baptism
           ,
           and
           not
           barely
           because
           the
           Gospel
           covenant
           was
           extended
           to
           them
           ,
           much
           less
           because
           the
           Gospel
           covenant
           was
           extended
           to
           some
           of
           that
           sort
           ,
           and
           to
           those
           particular
           persons
           onely
           upon
           a
           charitable
           presumption
           ,
           that
           Gods
           promise
           did
           belong
           to
           them
           for
           the
           future
           without
           any
           shew
           of
           repentance
           or
           faith
           at
           the
           present
           .
           It
           is
           false
           that
           we
           may
           say
           ,
           that
           when
           by
           any
           other
           principle
           in
           Scripture
           any
           are
           demonstrated
           to
           be
           
           in
           the
           Gospel
           covenant
           ,
           who
           can
           forbid
           water
           that
           these
           should
           not
           be
           baptized
           ,
           who
           are
           in
           covenant
           with
           God
           as
           well
           as
           we
           ?
           For
           though
           God
           should
           reveal
           that
           this
           or
           that
           person
           were
           elect
           ,
           and
           that
           his
           Covenant
           did
           belong
           to
           him
           for
           the
           future
           ,
           yet
           he
           were
           not
           to
           be
           baptized
           ,
           till
           God
           revealed
           that
           he
           were
           a
           believer
           or
           disciple
           .
           For
           if
           so
           ,
           than
           if
           God
           did
           reveal
           concerning
           any
           ,
           as
           he
           did
           of
           Isaac
           and
           Jacob
           ,
           that
           he
           were
           a
           child
           of
           the
           promise
           ,
           though
           yet
           unborn
           in
           the
           Mothers
           womb
           ,
           he
           were
           to
           be
           baptized
           ,
           which
           is
           absurd
           .
           None
           are
           to
           be
           baptized
           afore
           born
           ,
           therefore
           any
           principle
           whatsoever
           in
           Scripture
           demonstrating
           a
           person
           to
           be
           in
           the
           Gospel
           covenant
           is
           not
           sufficient
           to
           intitle
           to
           baptism
           ,
           much
           less
           such
           an
           uncertain
           doubtful
           guess
           ,
           called
           charitable
           presumption
           ,
           that
           he
           is
           in
           the
           Covenant
           ,
           as
           is
           without
           any
           particular
           declaration
           of
           Scripture
           ,
           or
           other
           revelation
           from
           God
           concerning
           the
           person
           ,
           or
           any
           shew
           of
           his
           that
           he
           is
           Gods
           child
           ,
           which
           yet
           Mr
           Geree
           makes
           a
           sufficient
           warrant
           to
           baptize
           ,
           nor
           is
           his
           reason
           of
           any
           force
           ,
           for
           we
           might
           in
           like
           manner
           say
           ,
           They
           have
           the
           election
           of
           God
           ,
           which
           is
           the
           greater
           ,
           who
           can
           inhibit
           the
           sign
           which
           is
           the
           less
           ?
           It
           is
           not
           whether
           that
           which
           they
           have
           is
           greater
           ,
           much
           less
           that
           which
           is
           conjectured
           ,
           or
           hoped
           they
           have
           ,
           which
           is
           the
           rule
           to
           baptize
           ,
           but
           the
           manifest
           having
           of
           that
           qualification
           of
           faith
           or
           discipleship
           ,
           which
           is
           prerequired
           to
           baptism
           according
           to
           the
           institution
           and
           primitive
           practice
           of
           it
           .
           But
           Mr.
           Geree
           hath
           more
           to
           prove
           his
           Major
           .
        
         
           Besides
           ,
           saith
           he
           ,
           we
           find
           in
           the
           administration
           of
           the
           Gospel
           covenant
           to
           Abraham
           and
           his
           seed
           ,
           whom
           God
           had
           thereby
           separated
           then
           to
           be
           his
           church
           ,
           and
           evidenced
           it
           by
           an
           outward
           seal
           :
           there
           was
           so
           near
           a
           relation
           between
           the
           Covenant
           and
           Circumcision
           the
           Sacrament
           of
           initiation
           ,
           whereby
           men
           were
           externally
           separated
           from
           the
           world
           ,
           that
           circumcision
           was
           called
           the
           covenant
           ,
           and
           the
           token
           of
           the
           Covenant
           ,
           Gen.
           17.10
           ,
           11.
           to
           shew
           us
           how
           the
           seal
           did
           follow
           the
           Covenant
           ;
           and
           therefore
           when
           any
           were
           aggregated
           into
           the
           Jewish
           Church
           and
           taken
           into
           the
           Communion
           of
           the
           Covenant
           made
           with
           Abraham
           ,
           they
           were
           initiated
           into
           that
           administration
           of
           the
           Covenant
           by
           the
           Sacrament
           of
           Circumcision
           .
        
         
           To
           which
           I
           answer
           ,
           letting
           pass
           his
           Phraseology
           ,
           this
           reason
           goes
           upon
           these
           suppositions
           .
        
         
           1.
           
           That
           by
           Circumcision
           God
           had
           administred
           his
           Covenant
           to
           Abraham
           and
           his
           seed
           ,
           and
           separated
           them
           to
           be
           his
           Church
           ,
           and
           evidenced
           it
           by
           Circumcision
           ,
           and
           that
           the
           seal
           did
           follow
           the
           Covenant
           ,
           when
           any
           were
           taken
           into
           Covenant
           they
           were
           circumcised
           ,
           and
           therefore
           it
           must
           be
           so
           in
           baptism
           But
           if
           he
           mean
           that
           to
           as
           many
           as
           God
           appointed
           to
           be
           circumcised
           he
           administred
           the
           covenant
           of
           grace
           (
           which
           sense
           alone
           serves
           his
           turn
           )
           it
           is
           not
           true
           .
           Ishmael
           was
           circumcised
           ,
           yet
           the
           Covenant
           not
           administred
           to
           him
           ,
           nor
           he
           separated
           to
           be
           of
           his
           Church
           ,
           not
           this
           evidenced
           by
           an
           outward
           seal
           ,
           but
           the
           contrary
           declared
           concerning
           him
           afore
           his
           Circumcision
           ,
           Gen.
           17.18
           ,
           19
           ,
           20
           ,
           21.
           and
           he
           in
           the
           event
           cast
           out
           ,
           and
           so
           the
           seal
           did
           not
           follow
           so
           the
           Covenant
           ,
           but
           that
           it
           was
           imparted
           to
           them
           to
           whom
           the
           Covenant
           was
           not
           made
           ,
           and
           not
           imparted
           to
           them
           to
           whom
           it
           did
           belong
           ,
           as
           
             v.
             g
          
           to
           the
           females
           ,
           nor
           were
           the
           Pros●lytes
           all
           taken
           into
           Communion
           of
           the
           Covenant
           made
           with
           Abraham
           ,
           though
           they
           were
           taken
           into
           the
           Communion
           of
           the
           policy
           of
           Israel
           :
           nor
           〈◊〉
           the
           calling
           circumcision
           the
           covenant
           or
           a
           token
           of
           the
           Covenant
           (
           which
           are
           all
           one
           )
           Gen.
           17.10
           ,
           11.
           prove
           that
           all
           that
           were
           circumcised
           had
           
           the
           Covenant
           made
           to
           them
           :
           but
           this
           that
           Circumcision
           was
           a
           memorial
           that
           such
           a
           covenant
           was
           made
           with
           Abraham
           ,
           and
           God
           would
           perform
           it
           .
           2.
           
           That
           it
           must
           be
           in
           baptism
           as
           it
           was
           in
           circumcision
           .
           But
           for
           proof
           of
           that
           there
           's
           not
           a
           word
           brought
           by
           Mr.
           G.
           and
           what
           others
           bring
           is
           examined
           in
           its
           place
           .
           M.
           G.
           goes
           on
           thus
           .
        
         
           Now
           for
           your
           exceptions
           against
           the
           connexion
           which
           we
           put
           between
           the
           Gospel-covenant
           ,
           and
           the
           Sacrament
           of
           initiation
           annext
           to
           it
           ,
           in
           any
           administration
           they
           will
           cleerly
           be
           wiped
           away
           ;
           for
           what
           though
           (
           as
           you
           say
           )
           the
           Covenant
           made
           with
           Abraham
           were
           not
           a
           pure
           Gospel
           covenant
           ,
           but
           had
           some
           external
           additaments
           ?
           yet
           a
           Gospel
           covenant
           it
           was
           ,
           and
           for
           substance
           the
           same
           with
           ours
           Gal.
           3.8
           .
           The
           Gospel
           was
           preached
           before
           to
           Abraham
           ;
           and
           as
           circumcision
           was
           the
           seal
           of
           initiation
           under
           that
           administration
           ;
           so
           is
           baptism
           under
           the
           Christian
           administration
           ;
           neither
           is
           the
           Gospel
           covenant
           now
           so
           pure
           as
           to
           exclude
           all
           temporal
           promises
           .
           For
           godliness
           even
           under
           the
           Gosspel
           ,
           hath
           the
           promises
           of
           this
           life
           ,
           and
           that
           which
           is
           to
           come
           ,
           1
           Tim.
           4.8
           .
        
         
           Answ.
           The
           distinction
           of
           a
           pure
           and
           a
           mixt
           covenant
           was
           brought
           in
           by
           me
           to
           shew
           that
           Paedobaptists
           do
           but
           mislead
           people
           when
           in
           their
           writings
           and
           sermons
           they
           express
           themselves
           as
           if
           they
           would
           have
           men
           conceive
           that
           the
           Covenant
           with
           
             Abraham
             ,
             Gen.
          
           17.
           is
           all
           one
           with
           the
           Covenant
           of
           grace
           ,
           and
           so
           that
           there
           is
           the
           same
           reason
           of
           baptizing
           infants
           because
           of
           the
           Gospel
           covenant
           ,
           as
           there
           was
           of
           circumcising
           infants
           ,
           because
           of
           the
           Covenant
           made
           with
           
             Abraham
             ,
             Gen.
          
           17.
           
           Now
           how
           doth
           Mr.
           Geree
           wipe
           this
           away
           ?
           He
           tells
           his
           Reader
           ,
           That
           I
           say
           ,
           the
           covenant
           made
           with
           Abraham
           was
           not
           a
           pure
           Gospel
           Covenant
           ,
           but
           had
           some
           external
           additaments
           .
           But
           neither
           do
           I
           so
           speak
           in
           my
           Exercit.
           pag.
           2.
           nor
           Exam.
           part
           .
           3.
           s.
           2.
           nor
           any
           where
           else
           I
           know
           .
           I
           say
           the
           promises
           were
           mixt
           Exercit.
           pag.
           2.
           
           Exam.
           part
           .
           3.
           s.
           2.
           now
           promises
           are
           not
           external
           additaments
           to
           the
           covenant
           ,
           but
           integral
           parts
           ,
           the
           covenant
           being
           nothing
           but
           a
           promise
           ,
           or
           an
           aggregate
           of
           promises
           :
           yea
           I
           prove
           that
           the
           peculiar
           promise
           to
           Abrahams
           natural
           posterity
           inheriting
           of
           the
           Land
           of
           Canaan
           ,
           &c.
           is
           frequently
           called
           by
           the
           name
           of
           the
           Covenant
           ,
           Psal.
           105.8
           ,
           9
           ,
           10
           ,
           11.
           
           Nehem.
           9.8
           ,
           &c.
           And
           for
           what
           he
           saith
           ,
           That
           the
           covenant
           made
           with
           Abraham
           was
           a
           Gospel
           covenant
           ;
           this
           is
           true
           according
           to
           the
           more
           infolded
           and
           hidden
           sense
           of
           the
           spirit
           ,
           but
           not
           according
           to
           the
           outward
           face
           and
           obvious
           construction
           of
           the
           words
           ,
           which
           in
           the
           first
           meaning
           spake
           of
           things
           proper
           to
           Abrahams
           natural
           posterity
           ,
           though
           the
           Holy
           Ghost
           had
           a
           further
           aim
           in
           those
           expressions
           .
        
         
           And
           whereas
           ,
           he
           saith
           ,
           The
           covenant
           made
           with
           Abraham
           was
           for
           substance
           the
           same
           with
           ours
           ,
           Gal.
           3.8
           .
           Though
           that
           promise
           mentioned
           Gal.
           3.8
           .
           be
           no
           in
           the
           Covenant
           Gen.
           17.
           to
           which
           Circumcision
           was
           annexed
           ,
           but
           that
           Gent
           12.3
           .
           and
           the
           term
           [
           substance
           ]
           be
           ambiguous
           ,
           yet
           I
           grant
           the
           Covenant
           made
           with
           Abraham
           according
           to
           those
           Gospel
           promises
           ,
           which
           in
           the
           hidden
           meaning
           declared
           justification
           by
           faith
           ,
           as
           the
           new
           covenant
           sealed
           with
           Christs
           blood
           doth
           ,
           is
           the
           same
           in
           substance
           ,
           meaning
           by
           it
           ,
           the
           intent
           ,
           purport
           and
           meaning
           of
           the
           Holy
           Ghost
           ,
           though
           not
           in
           words
           or
           expressions
           ;
           yet
           I
           deny
           that
           it
           was
           every
           way
           or
           in
           every
           respect
           in
           substance
           the
           same
           .
           For
           the
           promise
           ,
           according
           to
           that
           sense
           in
           which
           they
           contain
           domestique
           or
           civil
           promises
           proper
           to
           Abrahams
           natural
           posterity
           were
           of
           the
           substance
           of
           the
           covenant
           ,
           
           and
           for
           the
           confirming
           of
           them
           ,
           circumcision
           was
           instituted
           of
           God
           ,
           as
           well
           as
           for
           them
           in
           priority
           of
           order
           before
           the
           assuring
           of
           those
           Evangelical
           benefits
           .
           And
           for
           what
           Mr.
           Geree
           saith
           ,
           That
           the
           Gospel
           is
           not
           so
           pure
           now
           as
           to
           exclude
           all
           temporal
           promises
           ,
           it
           is
           true
           ;
           yet
           the
           Gospel
           doth
           not
           promise
           as
           the
           Covenan●
           Gen.
           17.
           the
           inheritance
           of
           the
           land
           of
           Canaan
           with
           rest
           ,
           plenty
           ,
           prosperity
           and
           greatness
           therein
           ,
           but
           on
           the
           contrary
           such
           temporal
           blessings
           as
           are
           with
           persecution
           Mark
           10.30
           .
           and
           do
           rather
           consist
           in
           inward
           comfort
           and
           content
           than
           in
           outward
           enjoyment
           of
           any
           earthly
           commodity
           :
           which
           proves
           that
           the
           Gospel
           promise
           for
           temporal
           things
           is
           clean
           different
           from
           that
           made
           to
           
             Abraham
             Gen.
          
           17.
           concerning
           temporal
           benefits
           to
           his
           posterity
           .
        
         
           Mr.
           Geree
           addes
           .
           Neither
           are
           the
           differences
           mentioned
           by
           you
           (
           page
           4.
           of
           your
           Exercit.
           or
           elsewhere
           )
           to
           be
           between
           Circumcision
           and
           baptism
           any
           whit
           material
           to
           put
           a
           difference
           between
           the
           parties
           to
           be
           sealed
           by
           them
           in
           reference
           to
           our
           present
           controversy
           ;
           sith
           notwithstanding
           these
           differences
           they
           agree
           in
           this
           main
           general
           ;
           That
           the
           one
           was
           the
           Sacrament
           of
           initiation
           to
           all
           that
           were
           to
           be
           sealed
           under
           one
           administration
           of
           the
           covenant
           ,
           the
           other
           in
           the
           other
           ,
           which
           is
           enough
           to
           my
           purpose
           .
        
         
           To
           which
           I
           say
           ,
           the
           disparities
           between
           circumcision
           and
           baptism
           ,
           are
           brought
           by
           me
           to
           invalidate
           the
           argument
           made
           by
           Paedobaptists
           to
           prove
           the
           succession
           of
           the
           one
           ,
           into
           the
           place
           ,
           room
           and
           use
           of
           the
           other
           ,
           from
           the
           parities
           between
           them
           ,
           which
           allegation
           to
           that
           end
           is
           made
           good
           before
           against
           Mr.
           Church
           ,
           sect
           .
           11.
           
           Those
           differences
           which
           I
           allege
           Exercit.
           p.
           4.
           tend
           to
           demonstrate
           that
           there
           is
           not
           the
           same
           reason
           of
           circumcision
           and
           baptism
           in
           signing
           the
           Evangelical
           covenant
           ,
           nor
           may
           there
           be
           an
           argument
           drawn
           from
           the
           administration
           of
           the
           one
           to
           the
           like
           administring
           of
           the
           other
           :
           which
           differences
           are
           very
           material
           to
           that
           end
           the
           different
           end
           and
           use
           of
           a
           thing
           ,
           being
           the
           most
           apt
           reason
           for
           altering
           the
           application
           of
           it
           ,
           As
           Mr.
           
             Rutherford
             ,
             Divine
             right
             of
             Church
             Government
             ,
          
           ch
           6.
           q.
           2.
           page
           276
           ,
           277
           ,
           278.
           answering
           Era●tus
           ,
           saith
           of
           the
           Sea
           ,
           Cloud
           ,
           Mannah
           ,
           Water
           ,
           because
           they
           had
           a
           mixt
           use
           ,
           they
           were
           appointed
           to
           all
           ,
           yet
           it
           follows
           not
           now
           the
           Sacrament
           of
           the
           Lords
           Supper
           must
           be
           given
           to
           wicked
           men
           .
           So
           by
           the
           very
           same
           reason
           ,
           sith
           circumcision
           had
           a
           mixt
           use
           to
           signify
           political
           as
           well
           as
           Evangelical
           promises
           ,
           to
           confirm
           the
           promise
           of
           Christ
           to
           come
           ,
           and
           did
           belong
           to
           the
           Church
           ,
           not
           oecumenical
           ,
           but
           oeconomical
           or
           national
           ,
           which
           baptism
           did
           not
           ,
           therefore
           circumcision
           might
           belong
           to
           infants
           ,
           and
           yet
           not
           baptism
           .
           And
           letting
           pass
           his
           phrase
           of
           administration
           of
           the
           Covenant
           ,
           of
           which
           is
           enough
           said
           before
           ,
           though
           the
           agreement
           ,
           which
           he
           calls
           ,
           The
           main
           general
           ,
           be
           yielded
           him
           ;
           that
           they
           are
           both
           sacraments
           of
           initiation
           ,
           yet
           unless
           the
           same
           special
           rule
           of
           command
           ,
           or
           example
           primitive
           be
           brought
           for
           the
           one
           as
           the
           other
           ,
           infant-baptism
           cannot
           be
           proved
           from
           infant-circumcision
           .
        
         
           Mr.
           Geree
           further
           tells
           me
           .
           But
           you
           add
           further
           p.
           4.
           of
           your
           Exercit.
           that
           some
           were
           circumcised
           to
           whom
           no
           promise
           in
           the
           Covenant
           made
           with
           Abraham
           did
           belong
           ;
           as
           Ishmael
           ,
           of
           whom
           God
           had
           said
           his
           Covenant
           was
           not
           to
           be
           established
           with
           him
           .
           I
           answer
           ,
           it
           is
           said
           indeed
           Gen.
           17.21
           .
           my
           Covenant
           will
           I
           establish
           with
           Isaac
           .
           But
           by
           covenant
           there
           is
           not
           meant
           that
           covenant
           ,
           which
           we
           stand
           in
           to
           God
           ,
           in
           regard
           of
           our
           persons
           ,
           for
           our
           own
           personal
           benefit
           :
           but
           the
           covenant
           of
           special
           prerogative
           ,
           that
           Christ
           should
           come
           of
           ,
           and
           the
           Church
           should
           remain
           in
           his
           posterity
           .
           Therefore
           notwithstanding
           
           that
           exception
           ,
           Ishmael
           when
           circumcised
           ,
           might
           be
           ,
           and
           was
           a
           member
           of
           the
           visible
           Church
           in
           Abrahams
           family
           ,
           and
           in
           regard
           of
           his
           person
           within
           the
           external
           administration
           of
           the
           Covenant
           with
           Abraham
           ,
           and
           so
           in
           the
           judgement
           of
           charity
           no
           alien
           from
           the
           covenant
           of
           grace
           ,
           but
           under
           it
           .
           This
           I
           might
           confirm
           by
           the
           opinion
           of
           some
           Hebrew
           Doctors
           ,
           wherein
           they
           are
           followed
           by
           many
           ,
           that
           the
           petition
           of
           Abraham
           for
           
             Ishmael
             Gen.
          
           17.18
           .
           was
           not
           onely
           for
           natural
           ,
           but
           for
           spiritual
           blessings
           ,
           and
           what
           he
           begged
           God
           granted
           ,
           v.
           20.
           
           But
           I
           clear
           it
           thus
           ;
           God
           establisht
           his
           Covenant
           with
           Abraham
           and
           Isaac
           ,
           not
           with
           Melchisedeck
           nor
           Lot
           ;
           shall
           we
           therefore
           expunge
           them
           out
           of
           the
           Covenant
           of
           grace
           ?
           how
           absurd
           were
           that
           ?
           we
           only
           see
           their
           posterity
           enjoied
           not
           that
           privilege
           which
           God
           vouchsafed
           Abraham
           in
           Isaac
           and
           his
           seed
           .
           And
           therefore
           no
           more
           can
           be
           truly
           or
           rationally
           gathered
           from
           that
           place
           of
           Genesi
           touching
           Ishmael
           .
        
         
           Answ.
           That
           which
           in
           my
           Exercit.
           page
           4.
           
           I
           gathered
           from
           the
           instances
           of
           
             Ishmael
             ,
             Esau
          
           ,
           the
           strangers
           and
           others
           of
           Abrahams
           house
           their
           circumcision
           ,
           and
           the
           non-circumcision
           of
           females
           ,
           males
           under
           eight
           daies
           old
           ,
           
             Melchisedeck
             ,
             Lot
             ,
             Job
          
           ,
           the
           non-admission
           to
           baptism
           of
           circumcised
           Jews
           in
           covenant
           till
           they
           professed
           repentance
           and
           faith
           in
           Christ
           were
           .
        
         
           That
           the
           right
           to
           Evangelical
           promises
           ,
           was
           not
           the
           adequate
           reason
           of
           circumcising
           these
           or
           those
           ,
           but
           Gods
           precept
           ,
           as
           is
           exprest
           Gen.
           17.23
           .
           Gen.
           21.4
           .
        
         
           2.
           
           That
           those
           terms
           are
           not
           convertible
           [
           federate
           and
           to
           be
           signed
           ]
           which
           overthrows
           the
           chief
           Hypotheses
           ,
           upon
           which
           the
           Paedobaptists
           argument
           from
           infant-circumcision
           for
           infant-baptism
           rests
           .
           For
           they
           all
           conclude
           thus
           ,
           The
           reason
           why
           infants
           were
           circumcised
           ,
           was
           that
           they
           were
           in
           covenant
           ,
           therefore
           by
           like
           reason
           infants
           being
           in
           covenant
           should
           be
           baptized
           .
           Now
           if
           the
           reason
           of
           infants
           being
           circumcised
           ,
           were
           not
           their
           being
           in
           covenant
           ,
           but
           only
           the
           command
           ,
           then
           there
           is
           not
           a
           like
           reason
           for
           infant-baptism
           ,
           though
           they
           were
           in
           the
           Covenant
           ,
           unless
           there
           were
           the
           like
           command
           .
           Now
           let
           us
           see
           what
           Mr.
           Geree
           saith
           to
           my
           first
           i●stance
           of
           Ishmael
           .
           I
           alleged
           that
           Ishmael
           was
           circumcised
           ,
           though
           no
           promise
           in
           the
           Covenant
           made
           with
           Abraham
           ,
           did
           belong
           to
           him
           ,
           and
           that
           Abraham
           knew
           ,
           therefore
           the
           reason
           of
           his
           circumcision
           (
           and
           the
           same
           is
           the
           reason
           of
           others
           )
           was
           not
           his
           being
           in
           covenant
           ,
           but
           only
           Gods
           command
           to
           Abraham
           .
        
         
           The
           antecedent
           is
           proved
           from
           the
           words
           Gen.
           17.21
           .
           which
           are
           exclusive
           .
           And
           besides
           I
           alleged
           Rom.
           9.6
           ,
           7
           ,
           8
           ,
           9.
           
           Gal.
           4.29
           ,
           30.
           where
           expresly
           Ishmael
           is
           denied
           to
           be
           a
           child
           of
           the
           promise
           ,
           or
           to
           be
           born
           after
           the
           promise
           .
           And
           I
           might
           have
           added
           Heb.
           11.9
           .
           where
           Isaac
           and
           Jacob
           are
           distinguishingly
           reckoned
           as
           heirs
           of
           the
           same
           promise
           with
           Abraham
           ,
           not
           Ishmael
           and
           Esau.
           Now
           what
           saith
           Mr.
           Geree
           to
           this
           ?
           He
           ●aith
           ,
           The
           Covenant
           there
           is
           not
           meant
           that
           Covenant
           which
           we
           stand
           in
           to
           God
           in
           regard
           of
           our
           persons
           for
           our
           own
           personal
           benefit
           :
           but
           the
           Covenant
           of
           special
           prerogative
           to
           Isaac
           ,
           that
           Christ
           should
           come
           of
           ,
           and
           the
           Church
           should
           remain
           in
           his
           posterity
           .
        
         
           But
           this
           is
           false
           ,
           1.
           
           For
           it
           was
           that
           covenant
           that
           made
           Isaac
           heir
           of
           the
           promise
           ,
           which
           the
           Apostle
           Rom.
           9.7
           ,
           8
           ,
           9.
           reckons
           as
           much
           as
           to
           be
           an
           elect
           person
           ,
           it
           was
           the
           same
           covenant
           which
           was
           mentioned
           v.
           2
           ,
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           which
           Mr.
           Geree
           ,
           and
           other
           Paedobaptists
           call
           the
           covenant
           of
           grace
           ,
           and
           usually
           make
           the
           interest
           in
           it
           the
           reason
           of
           circumcision
           ,
           and
           was
           sealed
           by
           it
           ,
           and
           
           That
           it
           was
           the
           same
           Covenant
           is
           apparent
           from
           v.
           19.
           now
           then
           it
           was
           a
           covenant
           of
           personal
           benefit
           ,
           if
           it
           derive
           grace
           to
           the
           person
           ,
           or
           any
           other
           personal
           benefit
           .
           If
           it
           were
           only
           the
           Covenant
           containing
           the
           special
           prerogative
           mentioned
           ,
           then
           it
           was
           not
           the
           covenant
           sealed
           to
           any
           but
           Isaac
           ,
           not
           to
           any
           of
           the
           rest
           of
           Abrahams
           house
           that
           were
           circumcised
           .
        
         
           2.
           
           It
           is
           insufficient
           .
           For
           it
           shews
           not
           that
           to
           Ishmael
           any
           promise
           ,
           either
           Evangelical
           or
           Political
           in
           the
           Covenant
           made
           with
           Abraham
           ,
           did
           belong
           ,
           though
           he
           were
           circumcised
           ,
           which
           he
           should
           have
           done
           ,
           if
           he
           would
           have
           answered
           to
           the
           objection
           ,
           and
           have
           vindicated
           his
           argument
           from
           it
           :
           As
           for
           his
           inference
           ,
           Therefore
           notwithstanding
           that
           exception
           ,
           Ishmael
           when
           circumcised
           might
           be
           ,
           and
           was
           a
           member
           of
           the
           visible
           Church
           in
           Abrahams
           family
           and
           in
           regard
           of
           his
           person
           ,
           within
           the
           external
           administration
           of
           the
           Covenant
           with
           Abraham
           ,
           and
           so
           in
           the
           judgement
           of
           charity
           no
           alien
           from
           the
           covenant
           of
           grace
           ,
           but
           under
           it
           .
        
         
           I
           answer
           .
           I
           know
           not
           what
           it
           is
           to
           be
           under
           the
           external
           administration
           of
           the
           Covenant
           with
           Abraham
           ,
           except
           it
           be
           to
           be
           circumcised
           ;
           and
           therefore
           I
           count
           this
           speech
           ,
           that
           Ishmael
           when
           circumcised
           might
           be
           within
           the
           external
           administration
           of
           the
           Covenant
           with
           Abraham
           ,
           to
           be
           an
           inept
           tautology
           ,
           as
           if
           he
           had
           said
           ,
           Ishmael
           when
           circumcised
           might
           be
           circumcised
           .
           But
           were
           his
           speaking
           right
           ,
           yet
           it
           is
           impertinent
           .
           For
           the
           thing
           he
           should
           have
           shewed
           was
           not
           ,
           that
           Ishmael
           notwithstanding
           that
           exception
           was
           a
           visible
           Church-member
           ,
           within
           the
           external
           administration
           of
           the
           Covenant
           with
           Abraham
           ,
           or
           in
           the
           judgement
           of
           charity
           no
           alien
           from
           the
           covenant
           of
           grace
           ,
           but
           that
           any
           of
           the
           promises
           in
           the
           Covenant
           made
           with
           
             Abraham
             Gen.
          
           17.
           did
           belong
           to
           him
           ,
           and
           so
           that
           he
           was
           circumcised
           because
           of
           his
           interest
           in
           the
           covenant
           .
           Yet
           how
           Abraham
           could
           in
           judgement
           of
           charity
           judge
           him
           no
           alien
           from
           the
           Covenant
           of
           grace
           ,
           but
           under
           it
           ,
           whom
           God
           so
           plainly
           excepted
           out
           of
           that
           Covenant
           ,
           which
           Paedobaptists
           themselves
           take
           to
           be
           the
           Covenant
           of
           grace
           ,
           I
           see
           not
           .
           It
           is
           true
           that
           God
           heard
           the
           petition
           of
           Abraham
           for
           
             Ishmael
             Gen.
          
           17.18
           .
           but
           that
           God
           granted
           him
           spiritual
           blessings
           doth
           not
           appear
           ,
           but
           the
           contrary
           v.
           20.
           where
           the
           blessings
           granted
           upon
           Abrahams
           Petition
           for
           him
           are
           recited
           .
           However
           it
           is
           clear
           that
           he
           did
           exempt
           him
           from
           the
           covenant
           v.
           21.
           and
           therefore
           he
           was
           not
           circumcised
           by
           vertue
           of
           his
           interest
           in
           the
           Covenant
           ,
           nor
           did
           his
           circumcision
           seal
           that
           interest
           .
           As
           for
           what
           Mr.
           Geree
           saith
           ,
           no
           more
           can
           be
           truly
           gathered
           from
           thence
           then
           what
           may
           be
           said
           of
           Melchisedec
           ,
           or
           Lot
           ,
           it
           is
           not
           true
           .
           For
           though
           it
           s
           not
           said
           expressely
           that
           God
           established
           his
           covenant
           with
           them
           ,
           yet
           they
           are
           reckoned
           among
           the
           righteous
           ;
           and
           so
           in
           the
           Covenant
           of
           grace
           .
           But
           for
           Ishmael
           when
           Abraham
           begged
           for
           him
           ,
           God
           answers
           how
           far
           he
           would
           grant
           for
           him
           ,
           and
           then
           addes
           adversatively
           .
           But
           my
           covenant
           will
           I
           establish
           with
           Isaac
           ,
           that
           is
           not
           with
           Ishmael
           ,
           which
           can
           be
           no
           other
           then
           the
           covenant
           before
           mentioned
           ,
           v.
           2
           ,
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           which
           thing
           was
           further
           manifested
           by
           Gods
           ratifying
           Sarahs
           desire
           of
           Ishmaels
           election
           Gen.
           21.10
           ,
           12.
           where
           he
           is
           excluded
           from
           Abrahams
           seed
           ,
           from
           which
           the
           Apostle
           argueth
           Ishmael
           not
           to
           have
           been
           a
           child
           of
           the
           promise
           ,
           nor
           elect
           ,
           
           nor
           born
           after
           the
           Spirit
           ;
           but
           reprobate
           ,
           a
           persecutor
           ,
           born
           after
           the
           flesh
           .
           And
           therefore
           in
           my
           Exercit.
           I
           cited
           those
           texts
           ,
           which
           Mr.
           Geree
           did
           ill
           to
           omit
           ,
           sith
           they
           served
           for
           my
           purpose
           to
           prove
           that
           
           Ishmael
           had
           no
           part
           in
           the
           Covenant
           made
           with
           Abraham
           .
        
         
           To
           the
           instance
           of
           Esau
           ,
           Mr.
           Geree
           tels
           me
           ,
           The
           case
           of
           Esau
           was
           but
           as
           that
           of
           Ishmael
           ,
           and
           others
           that
           were
           of
           Israel
           ,
           but
           were
           not
           Israel
           :
           they
           were
           under
           the
           external
           administration
           of
           the
           Covenant
           ,
           though
           not
           really
           within
           the
           covenant
           of
           grace
           .
           This
           distinction
           you
           your self
           acknowledge
           in
           the
           fourscore
           and
           sixteenth
           page
           of
           your
           answer
           ,
           when
           you
           say
           ,
           it
           is
           one
           thing
           to
           be
           under
           the
           outward
           administration
           ,
           another
           thing
           to
           be
           under
           the
           covenant
           of
           grace
           .
           It
           s
           true
           these
           are
           distinct
           ,
           but
           those
           that
           are
           under
           the
           outward
           administration
           are
           to
           be
           reputed
           under
           the
           covenant
           of
           Grace
           ,
           and
           thence
           were
           to
           be
           sealed
           ;
           thus
           was
           it
           with
           Esau
           ;
           for
           that
           sentence
           ,
           the
           elder
           shall
           serve
           the
           younger
           ,
           Gen.
           25.23
           .
           could
           sound
           no
           higher
           in
           Isaac's
           apprehension
           then
           that
           difference
           which
           was
           put
           between
           Ishmael
           and
           Isaac
           .
        
         
           To
           which
           I
           reply
           ,
           If
           Ishmael
           were
           not
           really
           within
           the
           covenant
           of
           grace
           then
           Mr.
           Geree
           yields
           what
           I
           proved
           before
           ,
           that
           the
           promise
           of
           the
           Covenant
           of
           grace
           did
           not
           belong
           to
           him
           ;
           and
           if
           it
           were
           so
           ,
           then
           Ishmael
           and
           Esau
           were
           circumcised
           ,
           though
           no
           promise
           in
           the
           covenant
           Gen.
           17.2
           ,
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           did
           belong
           to
           them
           ,
           and
           because
           this
           was
           revealed
           to
           Abraham
           and
           Isaac
           they
           were
           not
           reputed
           under
           the
           covenant
           of
           grace
           and
           thence
           to
           be
           sealed
           as
           Mr.
           Geree
           saith
           .
           Nor
           is
           it
           likely
           but
           Isaac
           did
           apprehend
           concerning
           Esau
           by
           the
           Oracle
           Gen.
           25.23
           .
           that
           none
           of
           the
           promises
           in
           the
           covenant
           made
           with
           
             Abraham
             ,
             Gen.
          
           17.2
           ,
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           did
           belong
           to
           him
           .
           However
           God
           appointing
           circumcision
           to
           these
           to
           whom
           he
           intended
           no
           interest
           in
           the
           covenant
           it
           follows
           ,
           he
           made
           not
           interest
           in
           the
           covenant
           the
           adequate
           reason
           of
           each
           persons
           circumcision
           ,
           but
           his
           own
           institution
           .
        
         
           To
           the
           instance
           of
           strangers
           in
           Abrahams
           family
           ,
           he
           answers
           ;
           By
           Gods
           own
           testimony
           Abraham
           would
           keep
           none
           in
           his
           family
           ,
           but
           such
           as
           were
           outwardly
           conformable
           to
           the
           waies
           of
           God
           ,
           Gen.
           18.19
           .
           and
           so
           were
           in
           the
           state
           of
           Proselytes
           and
           interessed
           in
           the
           Gospel
           covenant
           .
        
         
           Answ.
           Whether
           Abraham
           did
           or
           might
           keep
           any
           infidel
           in
           his
           family
           was
           considered
           by
           me
           in
           the
           first
           part
           of
           this
           Review
           ,
           s.
           37.
           
           But
           for
           the
           text
           ,
           Gen.
           18.19
           .
           it
           doth
           not
           testify
           ,
           that
           Abraham
           would
           keep
           none
           in
           his
           family
           ,
           but
           such
           as
           were
           outwardly
           conformable
           to
           Gods
           waies
           ,
           but
           that
           he
           would
           command
           them
           to
           keep
           Gods
           waies
           ,
           and
           shall
           keep
           the
           way
           of
           Jehovah
           ;
           but
           this
           being
           spoken
           indefinitely
           is
           equipollent
           onely
           to
           a
           particular
           ,
           as
           appears
           in
           Ishmael
           and
           Esau
           and
           others
           .
           But
           were
           this
           granted
           they
           were
           so
           conformable
           and
           were
           so
           proselytes
           and
           were
           in
           some
           sort
           interessed
           in
           the
           benefit
           of
           the
           Gospel
           covenant
           ,
           yet
           it
           follows
           not
           that
           any
           promise
           in
           that
           covenant
           did
           belong
           to
           them
           ,
           much
           less
           that
           such
           interest
           was
           the
           reason
           of
           their
           being
           circumcised
           .
           As
           for
           Mr.
           Gs.
           useful
           observation
           ,
           that
           circumcision
           was
           not
           annext
           to
           the
           Covenant
           only
           because
           it
           was
           a
           mixt
           covenant
           ,
           sith
           it
           was
           appliable
           to
           the
           Proselyte
           Gentiles
           ,
           and
           their
           seed
           ,
           that
           were
           not
           onely
           without
           ,
           but
           uncapable
           of
           interest
           in
           the
           land
           of
           Canaan
           ;
           I
           know
           not
           what
           use
           there
           is
           of
           it
           for
           his
           purpose
           ;
           it
           goes
           upon
           a
           mistake
           that
           circumcision
           was
           to
           be
           to
           none
           ,
           but
           who
           had
           interest
           in
           the
           covenant
           Gen.
           17.
           which
           I
           have
           refuted
           .
           The
           Gentile
           proselytes
           were
           to
           be
           circumcised
           because
           of
           the
           command
           ,
           though
           it
           were
           not
           known
           that
           each
           ,
           or
           any
           proselyte
           ,
           or
           his
           seed
           ,
           had
           interest
           in
           the
           Covenant
           .
           As
           for
           Mr.
           Gs.
           reason
           of
           his
           obsevation
           ,
           it
           should
           seem
           by
           it
           he
           meant
           otherwise
           than
           he
           expressed
           ,
           to
           wit
           ,
           Circumcision
           was
           not
           annext
           to
           the
           Covenant
           
           only
           because
           of
           the
           temporal
           promises
           ,
           which
           I
           grant
           ,
           and
           yet
           hold
           the
           Covenant
           ,
           Gen.
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           a
           mixt
           Covenant
           ,
           and
           that
           persons
           were
           to
           be
           circumcised
           to
           whom
           no
           promise
           in
           the
           covenant
           made
           with
           Abraham
           did
           belong
           .
        
         
           Mr.
           G.
           go●s
           on
           .
           To
           the
           other
           part
           of
           my
           exception
           against
           the
           connexion
           between
           the
           seal
           and
           covenant
           ,
           as
           they
           speak
           ,
           that
           many
           were
           not
           to
           be
           circumcised
           ,
           to
           whom
           all
           or
           most
           of
           the
           promises
           of
           the
           Covenant
           did
           belong
           ,
           as
           the
           females
           comming
           from
           Abraham
           ,
           he
           saith
           .
        
         
           For
           females
           we
           answer
           ,
           That
           God
           under
           that
           administration
           was
           pleased
           (
           in
           reference
           to
           some
           things
           pointed
           at
           by
           the
           seal
           )
           to
           appoint
           a
           sign
           of
           which
           women
           were
           not
           capable
           ;
           so
           were
           they
           particularly
           excluded
           from
           being
           sealed
           with
           the
           Sacrament
           of
           initiation
           under
           that
           administration
           .
        
         
           To
           which
           I
           reply
           ,
           1.
           
           That
           women
           are
           not
           capable
           of
           circumcision
           is
           contradicted
           by
           those
           that
           say
           ,
           that
           at
           this
           day
           in
           some
           parts
           of
           the
           world
           women
           are
           circumcised
           .
           
             Aethiopes
             Christiani
             mares
             octavo
             ab
             ortu
             die
             circumcidunt
             ,
             &
             feminis
             etiam
             aliquid
             amputatur
             ,
             ut
          
           Abrahami
           
             et
             aliorum
             sanctorum
             patrum
             exemplo
             ardentius
             in
             similis
             sanctitatis
             studium
             incitentur
             .
             Quarto
             deinde
             a
             circumcisione
             die
             mares
             ,
             octavo
             autem
             foeminae
             salutaribus
             aquis
             expiantur
             ,
             &
             Eucharistiam
             ●o
             die
             infantes
             initiati
             in
             mica
             panis
             assumunt
             .
          
           Osorius
           lib.
           9.
           
             rerum
             ab
             Emmanuele
             gest
             .
             Zuinger
             .
             theat
             .
             vit
             .
          
           Hum.
           vol.
           27.
           l
           3.
           
             tit
             .
             bapt
             .
             pag.
          
           4172.
           
           Osiander
           Epit.
           Hist.
           Eccl.
           Cent.
           12.
           l.
           4.
           c.
           4.
           
           
             Anno
             Christi
          
           1187.
           
           Jacobitae
           
             baptismo
             &
             ciriumcisione
             utuntur
             circumcidentes
             masculos
             &
             femellas
             .
          
           Hornbeck
           .
           Append.
           ad
           disp
           .
           de
           bap
           .
           ve
           .
           thes
           .
           8.
           
           Solebant
           Aethiopes
           
             cum
             baptismo
             etiam
             circumcidere
             baptizatum
             ,
             mas
             an
             femina
             esset
             circumcidebatur
             .
          
           Doctor
           Field
           of
           the
           Church
           3.
           book
           chap.
           1.
           
           Speaking
           of
           the
           Jacobites
           in
           
             Syria
             ,
             Sixtly
             ,
             they
             use
             circumcision
             even
             of
             both
             Sexes
             ,
          
           and
           of
           the
           
             Habassines
             ,
             They
             are
             also
             circumcised
             both
             male
             and
             female
             .
          
        
         
           The
           same
           hath
           Heylin
           in
           his
           Geography
           ,
           describing
           Syria
           and
           Ethiopia
           ,
           and
           before
           him
           (
           if
           my
           memory
           deceive
           me
           not
           )
           Brerewood
           in
           his
           
             Enquiry
             of
             Religions
          
           .
        
         
           So
           that
           it
           is
           but
           a
           just
           of
           Mr.
           Blake
           ,
           that
           women
           could
           no
           more
           be
           circumcised
           than
           barb'd
           ,
           if
           these
           authors
           be
           of
           any
           credit
           .
           But
           were
           it
           true
           that
           women
           were
           not
           circumcised
           because
           uncapable
           ,
           yet
           would
           God
           doubtless
           have
           appointed
           such
           a
           sign
           as
           they
           were
           capable
           of
           ,
           if
           it
           were
           true
           that
           all
           that
           were
           in
           covenant
           must
           be
           signed
           .
           But
           if
           it
           be
           true
           which
           Mr.
           G.
           confesseth
           ,
           That
           the
           females
           ,
           though
           in
           covenant
           were
           particularly
           excluded
           from
           being
           sealed
           with
           the
           sacrament
           of
           initiation
           under
           that
           administration
           ,
           then
           the
           connexion
           between
           the
           seal
           initial
           and
           the
           covenant
           ,
           is
           not
           proved
           from
           circumcision
           .
           And
           as
           for
           that
           he
           saies
           ,
           That
           in
           reference
           to
           some
           things
           pointed
           at
           by
           the
           seal
           ▪
           God
           under
           that
           administration
           was
           pleased
           to
           appoint
           a
           sign
           of
           which
           women
           were
           not
           capable
           ;
           it
           is
           a
           plain
           confession
           ,
           that
           God
           appointed
           circumcision
           for
           an
           end
           not
           common
           to
           believers
           at
           all
           times
           ,
           or
           to
           such
           as
           were
           in
           the
           covenant
           of
           grace
           ,
           but
           proper
           to
           the
           posterity
           of
           Abraham
           ;
           and
           therefore
           though
           the
           covenant
           were
           granted
           to
           be
           the
           reason
           of
           circumcision
           ,
           yet
           it
           follows
           not
           all
           must
           be
           baptized
           barely
           from
           the
           covenant
           of
           grace
           ,
           because
           they
           were
           circumcised
           by
           reason
           of
           interest
           in
           it
           ,
           sith
           this
           was
           not
           true
           ,
           and
           as
           Mr.
           Geree
           confesseth
           ,
           Circumcision
           was
           appointed
           in
           reference
           to
           some
           things
           proper
           to
           that
           time
           .
        
         
         
           But
           he
           hopes
           to
           salve
           the
           matter
           thus
           :
           So
           ,
           actually
           they
           were
           not
           circumcised
           ,
           yet
           were
           they
           reputed
           as
           circumcised
           ,
           as
           appears
           both
           by
           the
           place
           alleged
           by
           Mr.
           
             M.
             Exod.
          
           12.48
           .
           and
           where
           the
           house
           of
           Israel
           is
           said
           to
           be
           circumcised
           ,
           and
           also
           by
           that
           of
           Samsons
           parents
           ,
           being
           displeased
           that
           he
           should
           take
           a
           wife
           of
           the
           uncircumcised
           Philistines
           Judges
           14.3
           .
           For
           unless
           the
           Israelitish
           women
           were
           reputedly
           circumcised
           in
           the
           males
           ,
           circumcision
           could
           make
           no
           difference
           between
           wife
           and
           wife
           ;
           yea
           our
           Saviour
           should
           be
           born
           of
           the
           uncircumcised
           .
        
         
           To
           which
           I
           answer
           :
           To
           be
           reputed
           as
           circumcised
           ,
           may
           be
           understood
           thus
           ,
           they
           were
           mentioned
           as
           circumcised
           ,
           and
           this
           sense
           is
           false
           ;
           for
           then
           it
           should
           be
           an
           errour
           ,
           sith
           they
           were
           not
           circumcised
           :
           nor
           is
           in
           the
           text
           Exod.
           12.48
           .
           any
           thing
           to
           that
           purpose
           ;
           for
           the
           speech
           ,
           no
           uncircumcised
           person
           shall
           eat
           the
           passeover
           ,
           is
           to
           be
           limitted
           by
           the
           matter
           ,
           of
           them
           that
           ought
           to
           be
           circumcised
           ,
           and
           that
           Judge
           14.3
           .
           of
           taking
           a
           wife
           of
           or
           from
           the
           Philistines
           uncircumcised
           ,
           as
           if
           thereby
           were
           intimated
           that
           an
           Israelitess
           woman
           was
           reputed
           as
           circumcised
           ,
           or
           that
           our
           Saviour
           should
           be
           born
           of
           the
           uncircumcised
           ,
           if
           women
           were
           not
           reputed
           as
           uncircumcised
           ,
           proves
           it
           not
           .
           For
           the
           terms
           [
           ciecumcised
           and
           uncircumcised
           ]
           are
           spoken
           of
           the
           people
           ,
           who
           are
           said
           to
           be
           circumcised
           from
           the
           chief
           part
           ,
           not
           from
           all
           parts
           .
           I
           remember
           not
           where
           the
           whole
           house
           of
           Israel
           is
           said
           to
           be
           circumcised
           ,
           but
           to
           be
           uncircumcised
           in
           heart
           ,
           Jeremy
           9.26
           .
           yet
           were
           there
           such
           a
           place
           ,
           it
           must
           be
           understood
           of
           all
           that
           were
           to
           be
           circumcised
           .
           Or
           else
           the
           meaning
           is
           ,
           they
           were
           reputed
           as
           circumcised
           ,
           that
           is
           ,
           they
           were
           admitted
           to
           the
           passeover
           if
           their
           males
           were
           circumcised
           ,
           notwithstanding
           they
           were
           not
           in
           their
           proper
           persons
           circumcised
           ,
           which
           sense
           is
           true
           .
           But
           then
           it
           serves
           not
           the
           turn
           to
           avoid
           the
           force
           of
           the
           instance
           brought
           to
           shew
           there
           is
           not
           a
           necessary
           connexion
           between
           interest
           in
           the
           covenant
           ,
           and
           the
           persons
           right
           to
           the
           initial
           Seal
           ,
           in
           his
           own
           person
           ,
           which
           Mr.
           G
           :
           must
           prove
           to
           make
           good
           his
           Major
           .
           For
           he
           would
           have
           infant-females
           actually
           baptized
           ,
           because
           in
           covenant
           ;
           and
           his
           proof
           is
           ,
           They
           that
           were
           in
           covenant
           were
           circumcised
           ,
           which
           must
           be
           meant
           of
           all
           in
           covenant
           ,
           and
           of
           actual
           circumcision
           in
           their
           own
           persons
           ,
           or
           else
           it
           can
           prove
           but
           a
           particular
           of
           some
           ,
           and
           their
           virtual
           baptism
           ,
           to
           wit
           ,
           female
           infants
           .
           But
           Mr.
           G.
           thinks
           to
           prevent
           this
           objection
           .
        
         
           And
           whereas
           you
           object
           ,
           that
           you
           may
           as
           well
           say
           ,
           that
           children
           are
           virtually
           baptized
           in
           their
           parents
           ,
           I
           deny
           it
           ,
           because
           you
           have
           not
           the
           like
           proof
           for
           the
           one
           ,
           as
           we
           have
           for
           the
           other
           .
           Besides
           women
           that
           are
           said
           to
           be
           virtually
           and
           reputatively
           circumcised
           in
           the
           males
           ,
           were
           not
           actually
           to
           be
           circumcised
           at
           all
           :
           they
           were
           excluded
           ,
           which
           you
           do
           not
           ,
           nor
           cannot
           say
           of
           infants
           ;
           when
           they
           are
           grown
           up
           you
           confess
           they
           may
           and
           ought
           to
           be
           baptized
           .
        
         
           Answ.
           That
           which
           I
           said
           ,
           was
           only
           by
           way
           of
           inference
           upon
           Paedobaptists
           suppositions
           ;
           if
           virtual
           circumcision
           were
           all
           that
           might
           be
           claimed
           by
           virtue
           of
           the
           covenant
           it
           would
           not
           help
           Paedobaptists
           who
           would
           from
           the
           covenant
           prove
           a
           right
           of
           actual
           circumcision
           to
           infants
           ,
           whereas
           by
           their
           own
           confession
           it
           onely
           proves
           necessarily
           a
           virtual
           ;
           and
           if
           so
           ,
           how
           can
           it
           prove
           necessarily
           by
           their
           own
           principles
           any
           more
           than
           a
           virtual
           baptizing
           of
           infants
           ?
           The
           same
           medium
           that
           doth
           not
           prove
           as
           necessary
           actual
           circumcision
           in
           the
           one
           ,
           cannot
           prove
           as
           necessary
           actual
           baptism
           in
           the
           other
           .
           Now
           the
           force
           of
           this
           objection
           
           is
           not
           at
           all
           weakned
           by
           his
           reply
           .
           For
           my
           words
           were
           not
           concerning
           the
           fitness
           of
           the
           expression
           ,
           that
           the
           one
           was
           as
           fit
           as
           the
           other
           ,
           but
           that
           I
           might
           grant
           a
           virtual
           baptism
           to
           infants
           without
           detriment
           to
           my
           cause
           ,
           if
           they
           assert
           no
           more
           from
           the
           covenant
           ,
           but
           a
           virtual
           circumcision
           .
        
         
           But
           had
           I
           said
           [
           you
           may
           as
           well
           say
           ]
           (
           which
           yet
           I
           find
           not
           in
           my
           writings
           ,
           but
           ,
           we
           might
           grant
           ,
           we
           may
           say
           Examen
           page
           37.
           by
           like
           ,
           perhaps
           greater
           reason
           it
           may
           be
           said
           Exercit.
           p.
           4.
           )
           the
           speech
           might
           have
           been
           right
           notwithstanding
           Mr.
           Gerees
           exceptions
           ,
           for
           there
           is
           no
           more
           proof
           for
           the
           use
           of
           this
           speech
           ,
           that
           females
           may
           be
           said
           to
           be
           virtually
           circumcised
           in
           the
           males
           ,
           then
           for
           this
           ,
           infants
           may
           be
           said
           to
           be
           virtually
           baptized
           in
           their
           parents
           ,
           neither
           being
           used
           in
           Scripture
           ,
           and
           reason
           being
           as
           much
           for
           the
           one
           as
           the
           other
           .
           And
           though
           those
           that
           were
           infants
           when
           grown
           ,
           being
           believers
           ,
           are
           to
           be
           baptized
           ,
           yet
           infants
           during
           their
           infancy
           are
           by
           more
           full
           evidence
           excluded
           from
           actual
           baptism
           ,
           then
           females
           were
           from
           actual
           circumcision
           .
        
         
           Mr.
           G.
           proceeds
           thus
           .
           For
           your
           second
           instance
           of
           infants
           dying
           afore
           they
           were
           eight
           daies
           old
           ;
           I
           answer
           that
           they
           were
           particularly
           tyed
           to
           that
           day
           ,
           whether
           for
           the
           Theological
           reason
           Levit.
           12.2
           ,
           3.
           or
           for
           the
           Physical
           reason
           ,
           that
           God
           would
           not
           suffer
           an
           incision
           to
           be
           made
           on
           the
           flesh
           of
           a
           tender
           infant
           ;
           or
           till
           the
           seventh
           ,
           that
           is
           ▪
           the
           Critical
           day
           was
           over
           ;
           or
           whether
           to
           typifie
           the
           resurrection
           ,
           we
           cannot
           determine
           ;
           but
           till
           that
           day
           they
           were
           expresly
           excluded
           ;
           yet
           therefore
           it
           remains
           clear
           that
           all
           that
           were
           within
           that
           administration
           of
           the
           Covenant
           ,
           that
           were
           not
           expresly
           excluded
           ,
           were
           circumcised
           ,
           which
           is
           enough
           for
           my
           purpose
           .
           And
           so
           unless
           you
           can
           bring
           a
           rule
           that
           no
           infant
           of
           Christians
           shall
           have
           the
           Sacrament
           of
           initiation
           till
           18
           years
           or
           so
           ,
           that
           instance
           of
           infants
           not
           being
           circumcised
           dying
           before
           the
           8.
           day
           ,
           is
           too
           short
           to
           reach
           up
           .
        
         
           Answ.
           It
           is
           not
           enough
           for
           Mr.
           Gs.
           purpose
           ,
           which
           was
           to
           prove
           ,
           the
           seal
           did
           follow
           the
           covenant
           ,
           and
           when
           any
           were
           aggregated
           into
           the
           Jewish
           church
           and
           taken
           into
           the
           communion
           of
           the
           covenant
           made
           with
           Abraham
           they
           were
           initiated
           into
           that
           administration
           of
           the
           Covenant
           by
           the
           Sacrament
           of
           Circumcision
           ,
           unless
           he
           can
           prove
           that
           all
           that
           were
           in
           covenant
           ,
           and
           in
           the
           Jewish
           Church
           were
           circumcised
           .
           But
           his
           own
           grant
           ,
           That
           some
           in
           the
           Covenant
           ,
           and
           Jewish
           Church
           ,
           as
           females
           and
           males
           under
           eight
           daies
           old
           ,
           were
           expresly
           excluded
           ,
           overthrows
           his
           own
           position
           ,
           and
           is
           enough
           for
           my
           purpose
           to
           prove
           ,
           that
           all
           in
           the
           covenant
           were
           not
           circumcised
           .
           The
           reason
           why
           males
           afore
           the
           eighth
           day
           were
           not
           circumcised
           ,
           whatever
           it
           were
           ,
           is
           nothing
           for
           Mr.
           Gs.
           advantage
           ,
           but
           against
           him
           ,
           sith
           it
           doth
           more
           fully
           shew
           that
           God
           would
           not
           have
           them
           circumcised
           .
           Nor
           need
           I
           bring
           a
           rule
           that
           no
           infant
           of
           Christians
           shall
           have
           the
           Sacrament
           of
           initiation
           till
           eighteen
           years
           ,
           or
           so
           ,
           which
           goes
           upon
           his
           mistake
           ,
           as
           if
           the
           instance
           I
           gave
           were
           as
           a
           proof
           of
           the
           time
           of
           baptism
           ,
           it
           being
           brought
           only
           to
           shew
           a
           reason
           of
           my
           denial
           of
           his
           assertion
           ,
           that
           the
           seal
           did
           follow
           the
           covenant
           .
           It
           is
           enough
           for
           me
           ,
           that
           I
           prove
           (
           as
           I
           have
           done
           in
           the
           second
           part
           of
           the
           Review
           s.
           5.
           &c.
           )
           that
           the
           rule
           is
           ,
           that
           persons
           are
           not
           to
           be
           baptized
           till
           they
           be
           disciples
           or
           believers
           ,
           and
           that
           infants
           are
           not
           such
           .
        
         
           Mr.
           G.
           addes
           .
           Your
           third
           instances
           are
           of
           
             Adam
             ,
             Abel
             ,
             Noah
          
           page
           36.
           of
           your
           answer
           ,
           and
           
             Melchisedec
             ,
             Lot
             ,
             Job
          
           ,
           pag.
           4.
           
           Exercit.
           I
           answer
           either
           those
           were
           before
           the
           administration
           begun
           with
           Abraham
           ,
           and
           so
           before
           the
           institution
           
           of
           seals
           ,
           or
           such
           of
           them
           that
           were
           with
           or
           after
           him
           ,
           either
           they
           join
           not
           themselves
           to
           that
           administration
           ,
           and
           so
           were
           not
           to
           be
           sealed
           no
           more
           then
           the
           Proselytes
           of
           the
           Gate
           ,
           or
           if
           they
           did
           unite
           to
           the
           Church
           in
           Abrahams
           family
           ,
           then
           it
           is
           apparent
           they
           might
           lay
           claim
           to
           circumcision
           ,
           as
           other
           proselytes
           did
           .
           And
           so
           indeed
           it
           is
           averred
           of
           Iob
           ,
           that
           he
           was
           circumcised
           ,
           by
           the
           Author
           of
           the
           book
           of
           true
           circumcision
           ▪
           which
           is
           ascrrbed
           to
           Hierom
           ,
           cited
           by
           Iunius
           in
           his
           animadversion
           on
           
             Bellarmine
             ,
             Controv.
          
           4.
           l.
           3.
           cap.
           16.
           
           Not.
           13.
           
        
         
           Answ.
           Master
           Geree
           doth
           make
           shew
           of
           answering
           my
           allegation
           ,
           but
           doth
           indeed
           confirm
           my
           proof
           ,
           that
           sith
           
             Abel
             ,
             Noah
             ,
             Melchisedec
             ,
             Lot
             ,
          
           and
           many
           Proselytes
           of
           the
           gate
           were
           in
           the
           Covenant
           of
           grace
           ,
           yet
           had
           not
           any
           initial
           sign
           or
           seal
           ,
           as
           M.
           Geree
           calls
           it
           ,
           to
           seal
           the
           Covenant
           ,
           and
           some
           sealed
           after
           an
           initial
           seal
           was
           instituted
           though
           in
           the
           Covenant
           of
           grace
           ,
           therefore
           there
           is
           not
           such
           a
           connexion
           between
           the
           Covenant
           ,
           and
           the
           initial
           seal
           ,
           that
           therefore
           a
           man
           must
           have
           the
           seal
           initial
           because
           he
           is
           in
           the
           covenant
           of
           grace
           ,
           and
           that
           it
           was
           not
           from
           interest
           in
           the
           Covenant
           of
           grace
           ,
           that
           persons
           were
           circumcised
           ,
           but
           Gods
           special
           command
           upon
           such
           reasons
           as
           seemed
           best
           to
           him
           ,
           but
           is
           not
           a
           reason
           for
           us
           to
           imitate
           in
           another
           ordinance
           without
           the
           like
           command
           .
           If
           one
           Author
           conceive
           Iob
           was
           circumcised
           ,
           many
           do
           conceive
           otherwise
           ,
           and
           there
           are
           more
           probable
           reasons
           he
           was
           not
           ;
           sith
           there
           's
           no
           mention
           of
           his
           circumcision
           ,
           or
           his
           observing
           any
           of
           the
           rites
           of
           the
           Law
           ,
           or
           of
           any
           acquaintance
           he
           had
           with
           Israel
           ,
           or
           any
           thing
           else
           that
           might
           induce
           us
           to
           believe
           he
           had
           communion
           with
           the
           policy
           of
           Israel
           .
        
         
           Master
           Geree
           saith
           further
           ;
           And
           wheras
           you
           say
           ,
           Lastly
           ,
           that
           the
           Jews
           comprehended
           in
           covenant
           and
           circumcised
           could
           not
           be
           baptized
           without
           faith
           and
           repentance
           .
           I
           answer
           ,
           the
           reason
           is
           evident
           ;
           because
           baptism
           was
           a
           seal
           of
           a
           new
           administration
           ;
           and
           therefore
           they
           must
           join
           to
           that
           administration
           of
           the
           covenant
           as
           well
           as
           be
           in
           covenant
           ,
           before
           they
           could
           be
           baptized
           .
        
         
           Answ.
           I
           am
           beholding
           to
           Mr.
           Geree
           ,
           who
           as
           before
           had
           given
           the
           reason
           why
           
             Melchisedeck
             ,
             Lot
             ,
             Iob
          
           ,
           were
           not
           circumcised
           ,
           though
           in
           Covenant
           because
           of
           their
           not
           joining
           themselves
           to
           that
           administration
           ,
           or
           their
           not
           uniting
           to
           the
           Church
           in
           Abrahams
           family
           :
           so
           here
           again
           he
           doth
           not
           only
           grant
           what
           I
           allege
           ,
           but
           gives
           a
           reason
           of
           it
           also
           ,
           and
           such
           as
           quite
           overthrows
           his
           dispute
           .
           For
           if
           it
           were
           true
           that
           the
           Jews
           that
           were
           in
           covenant
           were
           not
           to
           be
           ●aptiz●d
           without
           faith
           and
           repentance
           ,
           then
           being
           in
           covenant
           is
           not
           a
           sufficient
           reason
           of
           an
           infants
           being
           baptized
           without
           faith
           and
           repentance
           ,
           and
           if
           baptism
           were
           a
           seal
           of
           a
           new
           administration
           ,
           then
           it
           must
           have
           a
           new
           rule
           ,
           and
           so
           the
           old
           rule
           of
           circumcision
           is
           no
           direction
           to
           us
           about
           baptism
           ,
           if
           Lot
           ,
           the
           Proselytes
           of
           the
           gate
           ,
           though
           in
           covenant
           ,
           were
           not
           to
           be
           circumcised
           without
           joining
           to
           that
           administration
           ,
           or
           the
           Church
           in
           Abrahams
           family
           ,
           then
           right
           to
           circumcision
           was
           not
           from
           interest
           in
           the
           covenant
           common
           to
           all
           believers
           ,
           but
           something
           proper
           to
           that
           Church-state
           ,
           or
           administration
           ,
           which
           is
           now
           voided
           :
           if
           therefore
           the
           Jews
           in
           covenant
           and
           circumcised
           must
           profess
           repentance
           and
           faith
           afore
           they
           were
           baptized
           ,
           because
           they
           must
           join
           to
           the
           new
           administration
           of
           the
           covenant
           ,
           then
           according
           to
           Mr.
           Gerees
           own
           confession
           ,
           according
           to
           the
           new
           administration
           of
           the
           Covenant
           ,
           faith
           and
           repentance
           are
           required
           of
           them
           that
           join
           to
           that
           administration
           of
           the
           Covenant
           .
           And
           therefore
           whereas
           Mr.
           Geree
           addes
           ,
           we
           may
           therefore
           conclude
           ,
           that
           those
           
           that
           are
           under
           the
           Gospel-covenant
           in
           any
           administration
           of
           it
           ,
           have
           right
           to
           the
           seal
           of
           initiation
           under
           that
           administration
           ;
           unless
           they
           be
           particularly
           excluded
           by
           God
           himself
           ,
           and
           so
           the
           major
           is
           firmly
           proved
           ;
           I
           may
           truly
           say
           ,
           it
           is
           firmly
           proved
           that
           they
           that
           are
           under
           the
           Gospel-covenant
           in
           any
           administration
           of
           it
           ,
           yet
           have
           not
           right
           to
           the
           seal
           of
           initiation
           under
           that
           administration
           ,
           barely
           from
           the
           Covenant
           without
           a
           command
           ,
           and
           that
           God
           himself
           hath
           excluded
           infants
           from
           baptism
           by
           Mr.
           Gerees
           own
           concession
           ,
           without
           faith
           and
           repentance
           ,
           and
           that
           in
           all
           this
           arguing
           Mr.
           G.
           hath
           dictated
           much
           and
           proved
           nothing
           .
           Let
           's
           see
           whether
           he
           speed
           better
           about
           proving
           the
           Minor.
           
        
      
       
         
           SECT
           .
           XVI
           .
           That
           the
           Gospel-Covenant
           is
           not
           extended
           to
           infants
           of
           believers
           ,
           as
           such
           .
        
         
           NOw
           the
           Minor
           ,
           saith
           he
           ,
           that
           children
           are
           under
           the
           Gospel-Covenant
           in
           the
           Christian
           administration
           of
           it
           ,
           that
           we
           prove
           by
           the
           Scriptures
           mentioned
           ,
           as
           first
           ,
           Gen.
           17.7
           .
           I
           will
           establish
           my
           Covenant
           between
           me
           and
           thee
           ,
           and
           thy
           seed
           after
           thee
           in
           their
           generations
           for
           an
           everlasting
           covenant
           to
           be
           a
           God
           unto
           thee
           and
           thy
           seed
           after
           thee
           .
           To
           comprehend
           the
           meaning
           of
           this
           place
           we
           are
           to
           consider
           .
           What
           the
           privilege
           is
           that
           is
           here
           promised
           :
           2.
           what
           the
           extent
           of
           it
           is
           .
           First
           for
           the
           privilege
           it self
           ,
           as
           Calvin
           hath
           well
           observed
           by
           vertue
           of
           this
           promise
           ,
           the
           Church
           was
           settled
           in
           Abrahams
           family
           ,
           and
           it
           was
           separated
           from
           the
           rest
           of
           the
           World
           ,
           as
           light
           from
           darkness
           .
           And
           the
           people
           of
           
             Israel
             (
             Abrahams
          
           posterity
           )
           was
           the
           house
           and
           sheepfold
           of
           God
           ;
           And
           other
           nations
           like
           wild
           beasts
           ranging
           about
           without
           in
           the
           wilderness
           of
           the
           World.
           And
           by
           this
           privilege
           the
           dignity
           of
           adoption-belonged
           to
           all
           the
           Israelites
           in
           common
           ,
           Rom.
           9.4
           .
           To
           whom
           pertaineth
           the
           adoption
           .
           And
           so
           ,
           though
           by
           nature
           they
           were
           no
           better
           than
           others
           ;
           yet
           by
           reason
           of
           this
           promise
           they
           had
           a
           birth-privilege
           ,
           whereby
           they
           were
           separated
           from
           others
           ,
           which
           is
           apparently
           held
           forth
           ,
           Gal.
           2.15
           .
           We
           who
           are
           Jews
           by
           nature
           ,
           not
           sinners
           of
           the
           Gentiles
           ;
           as
           Mr.
           Blake
           hath
           truly
           observed
           ;
           And
           sith
           you
           grant
           the
           Jews
           a
           birth-privilege
           ,
           as
           p.
           106.
           and
           p.
           78.
           of
           your
           Answer
           ,
           you
           needed
           not
           have
           quarrelled
           with
           this
           plain
           proof
           .
           But
           now
           among
           those
           that
           had
           this
           outward
           privilege
           of
           common
           adoption
           (
           to
           be
           reputed
           children
           when
           the
           Gentiles
           were
           reputed
           as
           Dogs
           ,
           Matth.
           15.26
           .
           )
           there
           were
           some
           that
           were
           separated
           by
           the
           secret
           election
           of
           God
           ,
           and
           really
           made
           partakers
           of
           sanctifying
           and
           saving
           grace
           ,
           and
           so
           not
           only
           adopted
           outwardly
           ,
           and
           reputatively
           ,
           but
           also
           really
           ;
           in
           comparison
           of
           whom
           the
           other
           Israelites
           are
           sometimes
           spoken
           of
           ,
           as
           no
           sons
           of
           
             Abraham
             ,
             Rom.
          
           9.6
           ,
           7.
           
           Though
           externally
           they
           were
           the
           children
           of
           the
           Kingdom
           ,
           and
           in
           reference
           to
           the
           Gentiles
           they
           are
           so
           stiled
           ,
           Matthew
           8.11
           ,
           12.
           
           So
           then
           the
           privilege
           is
           ,
           that
           he
           would
           be
           a
           God
           to
           all
           in
           regard
           of
           external
           denomination
           ,
           and
           external
           privileges
           of
           a
           Church
           ,
           and
           to
           the
           elect
           in
           regard
           of
           spiritual
           adoption
           ,
           grace
           and
           glory
           .
        
         
           Answ.
           It
           is
           true
           ,
           I
           granted
           page
           78.
           of
           my
           Examen
           ,
           that
           the
           Jews
           had
           a
           birth-privilege
           ;
           yet
           denyed
           it
           to
           be
           from
           the
           Covenant
           of
           grace
           according
           to
           the
           substance
           of
           it
           ,
           as
           Mr.
           M.
           speaks
           ,
           but
           that
           special
           love
           God
           bare
           to
           Abrahams
           
           posterity
           .
           Nor
           do
           I
           deny
           that
           the
           people
           of
           Israel
           ,
           till
           broken
           off
           ,
           were
           in
           common
           estimation
           Gods
           children
           ,
           children
           of
           the
           Kingdom
           ,
           nor
           Dogs
           ,
           nor
           unclean
           as
           the
           Gentiles
           ,
           and
           that
           these
           titles
           did
           belong
           to
           all
           by
           external
           denomination
           ,
           really
           to
           the
           elect
           .
           Nor
           do
           I
           much
           gainsay
           that
           by
           vertue
           of
           the
           promise
           ,
           I
           will
           be
           a
           God
           to
           the
           seed
           of
           Abraham
           ,
           the
           Church
           was
           settled
           in
           Abrahams
           family
           ,
           though
           it
           doth
           not
           appear
           to
           me
           that
           the
           Apostle
           did
           so
           expound
           this
           promise
           ,
           but
           expresly
           contradistinguisheth
           the
           children
           of
           the
           promise
           ,
           to
           the
           children
           of
           the
           flesh
           ,
           Rom.
           9.8
           .
           And
           his
           doctrine
           there
           is
           plain
           ,
           that
           the
           elect
           are
           they
           only
           to
           whom
           the
           promise
           ,
           I
           will
           be
           the
           God
           of
           thy
           seed
           ,
           Gen.
           17.7
           .
           was
           made
           :
           yea
           Exercit.
           page
           2
           ,
           3.
           
           I
           expound
           the
           promise
           ,
           as
           in
           respect
           of
           some
           peculiar
           blessings
           ,
           belonging
           to
           Abrahams
           natural
           seed
           .
           Nor
           did
           I
           quarrel
           with
           Mr.
           Blake
           for
           proving
           from
           Gal.
           2
           ,
           15.
           a
           birth-privilege
           belonging
           to
           the
           Jews
           ,
           but
           excepted
           against
           him
           for
           that
           he
           contended
           to
           have
           the
           seed
           of
           believing
           Gentile-parents
           under
           the
           Gospel
           to
           be
           under
           the
           first
           member
           of
           the
           division
           in
           the
           text
           ,
           to
           wit
           ,
           
             Jews
             by
             nature
          
           :
           which
           exception
           I
           have
           made
           good
           in
           my
           Postscript
           to
           my
           Apology
           S.
           9.
           which
           I
           intend
           to
           vindicate
           from
           Master
           Blakes
           Reply
           ,
           
             Vindic.
             foed
          
           .
           cha
           .
           35.
           in
           that
           which
           followes
           .
           But
           then
           what
           doth
           this
           advantage
           to
           prove
           Mr.
           Gs.
           Minor.
           To
           children
           (
           meaning
           all
           or
           else
           his
           conclusion
           can
           be
           but
           particular
           )
           of
           believing
           Christians
           the
           Gospel-covenant
           is
           extended
           in
           the
           Christian
           Churches
           ?
           Is
           this
           the
           Gospel-covenant
           to
           make
           a
           people
           only
           reputatively
           and
           outwardly
           ,
           but
           not
           really
           adopted
           :
           Is
           this
           that
           which
           circumcision
           did
           seal
           ?
           Is
           this
           the
           covenant
           of
           grace
           which
           the
           seal
           is
           to
           follow
           ?
           What
           kind
           of
           juggling
           is
           there
           with
           these
           men
           ?
        
         
           They
           contend
           the
           Covenant
           Gen.
           17.7
           .
           to
           be
           the
           same
           with
           the
           Covenant
           of
           grace
           for
           substance
           ,
           and
           that
           they
           make
           to
           consist
           in
           saving
           graces
           ,
           the
           temporal
           benefits
           they
           refer
           to
           the
           administration
           that
           then
           was
           ,
           they
           will
           not
           have
           it
           called
           a
           mixt
           covenant
           ,
           and
           this
           covenant
           of
           grace
           they
           will
           have
           to
           be
           sealed
           by
           circumcision
           out
           of
           Rom.
           4.11
           .
           and
           they
           say
           this
           was
           made
           to
           believers
           and
           their
           seed
           ,
           and
           thence
           they
           have
           salvation
           if
           they
           die
           in
           infancy
           ,
           and
           without
           this
           there
           is
           no
           ground
           of
           hope
           of
           the
           salvation
           of
           any
           infant
           deceased
           ;
           and
           they
           argue
           they
           are
           to
           have
           the
           seal
           ,
           because
           they
           are
           in
           covenant
           ,
           which
           if
           they
           understand
           not
           of
           that
           covenant
           ,
           of
           which
           that
           ordinance
           is
           the
           seal
           ,
           what
           colour
           is
           there
           to
           derive
           thence
           a
           title
           unto
           that
           seal
           on
           them
           who
           have
           interest
           in
           another
           covenant
           ,
           which
           it
           doth
           not
           seal
           ?
           Their
           argument
           is
           ,
           He
           hath
           right
           to
           the
           Conveyance
           ,
           who
           hath
           right
           to
           the
           Land
           :
           but
           these
           men
           who
           dare
           not
           assert
           that
           the
           covenant
           of
           saving
           grace
           belongs
           to
           all
           believers
           natural
           children
           ,
           yet
           will
           have
           them
           all
           to
           have
           right
           to
           baptism
           which
           seals
           saving
           graces
           ,
           though
           perhaps
           a
           very
           few
           ,
           and
           those
           all
           unknown
           persons
           have
           right
           to
           that
           Covenant
           ,
           onely
           because
           a
           promise
           of
           outward
           and
           reputative
           adoption
           ,
           though
           not
           saving
           graces
           belongs
           to
           all
           .
           Besides
           what
           ground
           hath
           Mr.
           G.
           to
           call
           this
           promise
           the
           Gospel-covenant
           ?
           Rom.
           1.16
           ,
           17.
           
           Gal.
           3.8
           ,
           9
           ,
           &c.
           the
           Gospel-covenant
           is
           ,
           The
           just
           shall
           live
           by
           faith
           :
           it
           is
           that
           which
           contains
           promise
           of
           sanctification
           ,
           remission
           of
           sins
           ,
           &c.
           Hebrews
           ,
           8
           ▪
           10
           ,
           11
           ,
           12.
           
           &
           10.16
           ,
           17.
           
           Matthew
           26.28
           .
           The
           everlasting
           covenant
           that
           hath
           the
           sure
           mercies
           of
           David
           ,
           Isaiah
           55.3
           .
           Acts
           13.34
           ,
           38
           ,
           39.
           
           Hebrews
           13.20
           .
           and
           of
           which
           Jesus
           is
           the
           Surety
           or
           Mediator
           ,
           Hebrews
           7.22
           .
           &
           12.24
           .
           what
           a
           mockage
           then
           is
           this
           of
           people
           to
           tell
           them
           the
           Covenant
           of
           grace
           is
           made
           to
           
           their
           children
           ,
           and
           the
           Cospel-covenant
           is
           extended
           to
           them
           :
           and
           that
           God
           hath
           promised
           to
           be
           their
           God
           ▪
           and
           that
           they
           are
           confederate
           with
           their
           parents
           ,
           and
           yet
           in
           fine
           all
           that
           they
           dare
           assert
           is
           ,
           God
           hath
           promised
           to
           the
           seed
           of
           believers
           an
           external
           ,
           reputative
           adoption
           ,
           though
           not
           real
           :
           such
           chaff
           they
           catch
           their
           auditors
           with
           .
           But
           is
           this
           promise
           that
           God
           will
           settle
           his
           Church
           in
           Abrahams
           family
           ,
           and
           separate
           them
           from
           the
           rest
           of
           the
           World
           ,
           as
           light
           from
           darkness
           ,
           as
           Mr.
           G.
           expresly
           makes
           it
           ,
           indeed
           the
           Gospel-Covenant
           ?
           I
           dare
           freely
           say
           ,
           it
           is
           Jewish
           ,
           Anti-evangelical
           ,
           directly
           opposite
           to
           the
           Gospel-covenant
           .
           For
           the
           Gospel-covenant
           is
           ,
           That
           God
           would
           bless
           all
           Nations
           in
           Abraham
           through
           faith
           ,
           Gal.
           3.8
           ,
           9.
           
           Gentiles
           as
           well
           as
           Jews
           ,
           yea
           the
           Gentile-believers
           instead
           of
           the
           Jews
           broken
           off
           by
           unbelief
           .
           If
           then
           this
           be
           the
           Gospel
           covenant
           ,
           I
           will
           be
           the
           God
           of
           thy
           seed
           ;
           that
           is
           ,
           in
           Mr.
           Gs.
           sense
           ,
           I
           will
           separate
           Abrahams
           family
           from
           the
           rest
           of
           the
           world
           to
           be
           my
           Church
           ,
           then
           the
           Church
           under
           the
           Gospel
           covenant
           is
           not
           Catholick
           contrary
           to
           the
           article
           of
           the
           Creed
           ,
           and
           so
           the
           Gospel-covenant
           continues
           the
           middle
           wall
           of
           partition
           .
           But
           perhaps
           Master
           Geree
           ,
           helps
           the
           matter
           in
           that
           which
           followeth
           .
        
         
           For
           the
           second
           thing
           ,
           saith
           he
           ,
           the
           extent
           of
           this
           privilege
           (
           though
           there
           were
           something
           in
           it
           peculiar
           to
           Abraham
           )
           yet
           was
           it
           not
           limitted
           to
           him
           alone
           ,
           but
           those
           that
           were
           of
           Abraham
           inherited
           his
           promise
           to
           have
           God
           their
           God
           ,
           and
           the
           God
           of
           their
           seed
           .
           As
           what
           was
           said
           to
           Joshua
           ,
           Josh.
           1.5
           I
           will
           not
           leave
           thee
           nor
           forsake
           thee
           ,
           was
           not
           bounded
           to
           his
           person
           ,
           but
           applicable
           to
           all
           conscientious
           Israelites
           ;
           yea
           to
           all
           Christians
           in
           Gods
           way
           and
           work
           ,
           as
           the
           Apostle
           applieth
           it
           Heb.
           13.5
           .
           So
           this
           privilege
           or
           the
           Covenant
           to
           have
           God
           the
           God
           of
           their
           seed
           ,
           is
           to
           be
           applyed
           to
           all
           Israelites
           ,
           yea
           to
           all
           of
           any
           nation
           that
           have
           his
           faith
           and
           tread
           in
           his
           steps
           :
           they
           that
           do
           the
           work
           of
           Abraham
           may
           claim
           the
           promises
           of
           Abraham
           ,
           that
           be
           ordinary
           and
           essential
           parts
           of
           the
           Covenant
           .
        
         
           Answ.
           Mr.
           G.
           Will
           have
           the
           promise
           [
           I
           will
           be
           a
           God
           to
           thy
           seed
           ]
           to
           promise
           the
           settling
           of
           the
           Church
           in
           Abrahams
           family
           separated
           from
           the
           rest
           of
           the
           World
           as
           light
           from
           darkness
           ;
           if
           this
           be
           so
           ,
           how
           can
           it
           be
           a
           promise
           to
           another
           nation
           ,
           that
           their
           children
           should
           be
           adopted
           outwardly
           and
           reputatively
           ?
           For
           ▪
           if
           by
           this
           promise
           Abrahams
           natural
           posterity
           have
           a
           privilege
           whereby
           they
           are
           sethis
           promise
           is
           common
           to
           other
           nations
           with
           them
           .
           But
           saith
           he
           ,
           The
           promise
           parated
           from
           all
           other
           nations
           ,
           surely
           it
           s
           no
           better
           than
           a
           contradiction
           to
           say
           to
           
             Joshua
             ,
             Iosh.
          
           1.5
           .
           was
           not
           bounded
           to
           his
           person
           ,
           Heb.
           13.5
           .
           which
           I
           grant
           ;
           nor
           do
           I
           doubt
           ,
           but
           promises
           made
           to
           Abraham
           ,
           David
           ,
           Joshua
           ,
           &c
           do
           belong
           to
           all
           true
           believers
           ,
           where
           the
           holy
           Ghost
           doth
           so
           expound
           them
           ,
           and
           where
           the
           promise
           is
           of
           a
           thing
           which
           other
           Scriptures
           do
           clear
           to
           belong
           to
           them
           .
           But
           there
           is
           no
           such
           thing
           in
           the
           promise
           of
           Gen.
           17.7
           .
           Master
           Geree
           brings
           nothing
           but
           his
           own
           assertion
           to
           prove
           it
           ,
           nor
           do
           I
           know
           any
           thing
           brought
           by
           any
           else
           ,
           but
           what
           the
           Author
           of
           the
           little
           book
           ,
           intitled
           ,
           Infants
           baptism
           proved
           lawful
           by
           Scripture
           ,
           printed
           Anno
           1644.
           hath
           ,
        
         
           Who
           thus
           argued
           ,
           That
           which
           was
           promised
           to
           Abraham
           ,
           as
           a
           believer
           ,
           is
           promised
           to
           every
           believer
           .
        
         
           But
           God
           promised
           to
           be
           a
           God
           to
           Abraham
           ,
           and
           his
           seed
           as
           a
           believer
           :
           Ergo
           :
        
         
           To
           which
           I
           answered
           ,
           if
           [
           as
           ]
           be
           taken
           reduplicatively
           so
           as
           that
           the
           meaning
           be
           under
           that
           formal
           consideration
           ,
           to
           him
           being
           a
           believer
           ,
           and
           
           to
           every
           one
           being
           a
           believer
           ,
           as
           to
           him
           ,
           I
           deny
           the
           Major
           ;
           it
           was
           not
           made
           to
           him
           as
           a
           believer
           ,
           simply
           under
           that
           consideration
           ,
           but
           though
           it
           were
           made
           upon
           his
           faith
           ,
           as
           a
           motive
           of
           making
           that
           covenant
           with
           him
           ,
           yet
           not
           under
           that
           formal
           consideration
           simply
           as
           a
           believer
           ,
           so
           as
           that
           the
           covenant
           should
           be
           said
           to
           be
           made
           to
           every
           believer
           ,
           as
           to
           him
           .
           As
           in
           like
           manner
           ,
           though
           Peter
           Matthew
           16
           18
           19
           had
           the
           promise
           of
           building
           the
           Church
           ,
           and
           the
           Keys
           of
           the
           Kingdom
           of
           Heaven
           ,
           and
           of
           binding
           and
           loosing
           ,
           conferred
           on
           him
           by
           reason
           of
           his
           confession
           of
           Christ
           ,
           verse
           16
           ,
           yet
           every
           one
           that
           confesseth
           Christ
           as
           he
           did
           ,
           hath
           not
           that
           that
           promise
           :
           If
           any
           ask
           how
           it
           was
           made
           to
           Abraham
           ?
           I
           answer
           ,
           so
           far
           as
           concerns
           the
           spiritual
           part
           ,
           it
           is
           cleer
           from
           Romans
           4
           11
           12
           16
           18
           ,
           that
           it
           was
           made
           to
           him
           as
           Father
           of
           believers
           ,
           and
           in
           that
           construction
           ,
           though
           it
           belong
           to
           Gentiles
           ,
           yet
           it
           belongs
           onely
           to
           believing
           elect
           Gentiles
           ,
           Romans
           9
           7
           8
           Galatians
           3
           29
           ,
           or
           to
           Christ
           ,
           whether
           personal
           or
           mystical
           ,
           verse
           16.
           
           But
           that
           it
           belongs
           not
           in
           that
           sense
           ,
           no
           not
           to
           all
           or
           any
           ,
           either
           of
           Jews
           or
           Gentiles
           ,
           who
           are
           not
           elect
           ,
           is
           apparent
           from
           Romans
           9
           7
           8
           ,
           no
           meer
           formal
           professor
           can
           lay
           claim
           to
           it
           .
           As
           for
           the
           promise
           of
           outward
           privileges
           ,
           as
           to
           be
           of
           the
           visible
           Church
           ,
           to
           have
           the
           Ordinances
           of
           Gods
           worship
           ,
           so
           the
           promise
           is
           made
           to
           Abraham
           as
           a
           natural
           Father
           of
           his
           inheriting
           posterity
           by
           Isaac
           ,
           and
           to
           that
           seed
           by
           Isaac
           which
           was
           to
           inherit
           in
           Abrahams
           family
           :
           and
           to
           that
           natural
           seed
           which
           God
           would
           bring
           out
           of
           Egypt
           ,
           and
           settle
           in
           Canaan
           ,
           and
           this
           was
           but
           unto
           the
           time
           of
           reformation
           ,
           as
           it
           is
           termed
           ,
           Heb.
           chap.
           9.
           vers
           .
           10.
           
           Now
           that
           those
           words
           ,
           I
           will
           be
           thy
           God
           ,
           and
           the
           God
           of
           thy
           seed
           ,
           should
           be
           expounded
           thus
           ,
           I
           will
           be
           the
           God
           of
           every
           Gentile
           believer
           ,
           either
           in
           profession
           or
           reality
           ,
           that
           his
           natural
           posterity
           should
           be
           Gods
           visible
           Church
           ,
           or
           visible
           Church-members
           ,
           hath
           not
           the
           least
           intimation
           in
           Scripture
           ,
           but
           much
           against
           it
           ,
           nor
           can
           be
           brought
           by
           any
           shew
           of
           right
           construction
           to
           be
           the
           meaning
           .
           For
           I
           would
           know
           under
           which
           term
           of
           these
           [
           thee
           ,
           or
           thy
           seed
           ]
           every
           such
           natural
           childe
           ,
           even
           an
           infant
           shauld
           be
           meant
           ;
           under
           [
           thy
           seed
           ]
           they
           must
           say
           ,
           but
           the
           Scripture
           placeth
           believers
           themselves
           ,
           and
           those
           only
           reall
           believers
           under
           that
           term
           ,
           as
           is
           proved
           before
           ,
           and
           other
           places
           speak
           to
           like
           purpose
           ,
           John
           8.39
           .
           Matth.
           3.9
           .
           Luke
           19.9
           .
           therefore
           without
           addition
           to
           the
           text
           ,
           believers
           natural
           seed
           are
           not
           there
           placed
           .
           Nor
           were
           the
           promise
           true
           in
           Mr.
           Gerees
           sense
           .
           For
           God
           doth
           not
           make
           good
           the
           promise
           in
           that
           sense
           to
           every
           believer
           and
           his
           natural
           seed
           ,
           many
           Gentile
           believers
           have
           had
           their
           children
           persecutors
           ,
           not
           visible
           Church-members
           ,
           and
           may
           have
           still
           ;
           yea
           in
           that
           sense
           which
           Mr.
           Geree
           himself
           expounds
           it
           ,
           it
           was
           only
           verified
           of
           the
           natural
           posterity
           of
           Abraham
           ,
           yet
           not
           of
           every
           particular
           child
           of
           his
           ,
           but
           of
           the
           nation
           till
           Christs
           comming
           .
        
         
           As
           for
           the
           dictate
           of
           Mr.
           G.
           they
           that
           do
           the
           works
           of
           Abraham
           ,
           may
           claim
           the
           promises
           of
           Abraham
           ,
           that
           be
           ordinary
           and
           essential
           parts
           of
           the
           covenant
           ,
           it
           intimates
           some
           promises
           of
           the
           covenant
           to
           be
           essential
           ,
           some
           not
           ,
           some
           ordinary
           ,
           some
           extraordinary
           parts
           of
           the
           covenant
           .
        
         
           But
           these
           are
           new
           distinctions
           ,
           with
           which
           I
           meet
           not
           elsewhere
           ,
           nor
           know
           I
           how
           to
           understand
           what
           promises
           he
           makes
           ordinary
           ,
           nor
           what
           extraordinary
           ,
           what
           essential
           parts
           of
           the
           covenant
           ,
           what
           not
           .
           That
           Covenant
           being
           but
           once
           made
           in
           my
           conceit
           ,
           therefore
           had
           all
           the
           promises
           of
           the
           same
           sort
           ,
           whether
           ordinary
           or
           extraordinary
           ,
           and
           a
           covenant
           being
           an
           aggregate
           of
           promises
           ,
           
           contains
           the
           promises
           as
           the
           matter
           ,
           and
           the
           making
           together
           as
           the
           form
           ,
           which
           are
           the
           essential
           parts
           of
           the
           Covenant
           ,
           there
           's
           no
           promise
           but
           being
           the
           matter
           of
           the
           covenant
           is
           an
           essential
           part
           ,
           or
           rather
           all
           the
           promises
           together
           are
           the
           matter
           ,
           and
           each
           promise
           is
           an
           integral
           part
           of
           the
           whole
           number
           of
           promises
           .
           And
           therfore
           his
           speech
           is
           not
           easie
           to
           be
           understood
           .
        
         
           I
           grant
           that
           they
           who
           are
           of
           the
           faith
           of
           Abraham
           ,
           may
           claim
           the
           promise
           of
           Justification
           ,
           and
           other
           saving
           blessings
           .
           But
           for
           visible
           Church-membership
           of
           natural
           posterity
           ,
           or
           other
           domestique
           promises
           made
           to
           Abraham
           ,
           neither
           the
           natural
           posterity
           of
           Abraham
           ,
           nor
           the
           truest
           believing
           Gentile
           ,
           can
           lay
           a
           just
           claim
           to
           them
           ,
           but
           that
           notwithstanding
           that
           promise
           ,
           God
           is
           free
           to
           make
           their
           children
           or
           the
           children
           of
           Gentile
           ,
           or
           Jew
           Infidels
           his
           people
           ,
           his
           visible
           church
           ,
           and
           to
           settle
           his
           worship
           with
           them
           .
        
         
           Mr.
           Geree
           writes
           thus
           ,
           and
           that
           this
           privilege
           of
           having
           God
           to
           be
           the
           God
           of
           our
           seed
           ,
           was
           not
           personal
           ,
           and
           peculiar
           to
           Abraham
           ,
           but
           propagated
           to
           his
           seed
           ,
           may
           hence
           appear
           ,
           because
           the
           same
           in
           effect
           is
           promised
           to
           other
           godly
           Jews
           ,
           which
           is
           here
           promised
           to
           Abraham
           ,
           Deut.
           30.6
           .
           And
           the
           Lord
           thy
           God
           will
           circumcise
           thy
           heart
           ,
           and
           the
           heart
           of
           thy
           seed
           .
        
         
           Answ.
           The
           promise
           to
           Abraham
           ,
           according
           to
           Mr.
           Gs.
           exposition
           ,
           was
           ,
           That
           he
           would
           be
           a
           God
           to
           all
           in
           regard
           of
           external
           denomination
           ,
           and
           external
           privilege
           of
           a
           Church
           ,
           and
           to
           the
           elect
           in
           regard
           of
           spiritual
           adoption
           grace
           and
           glory
           .
           Sure
           this
           is
           not
           the
           same
           in
           effect
           with
           that
           ,
           Deut.
           30.6
           .
           which
           is
           nothing
           of
           external
           privileges
           of
           a
           Church
           ,
           but
           of
           circumcising
           their
           hearts
           ,
           and
           the
           heart
           of
           their
           seed
           ,
           to
           love
           the
           Lord
           their
           God
           with
           all
           their
           heart
           ,
           and
           with
           all
           their
           soul
           ,
           that
           they
           might
           live
           :
           which
           can
           be
           true
           only
           of
           the
           elect
           .
           Besides
           ,
           it
           is
           promised
           to
           them
           at
           their
           return
           from
           captivity
           ,
           and
           upon
           their
           returning
           to
           the
           Lord
           ,
           and
           obeying
           his
           voice
           according
           to
           all
           that
           he
           commanded
           them
           that
           day
           ,
           they
           and
           their
           children
           ,
           with
           all
           their
           heart
           ,
           and
           all
           their
           soul
           ,
           v.
           2.
           which
           sure
           cannot
           be
           ordinarily
           applied
           to
           them
           in
           their
           infancy
           ,
           and
           therefore
           this
           text
           is
           very
           impertinently
           alleged
           to
           prove
           an
           external
           privilege
           to
           infants
           of
           meer
           reputed
           believers
           ,
           even
           in
           their
           infancy
           .
           Mr.
           Baxter
           himself
           in
           his
           Friendly
           accommodation
           with
           Mr.
           Bedford
           p.
           361.
           hath
           these
           words
           .
           The
           text
           seems
           plainly
           to
           speak
           of
           [
           their
           seed
           ]
           not
           in
           their
           infant-state
           ,
           but
           in
           their
           adult
           ,
           Deut.
           30.
           
           For
           first
           ,
           verse
           2.
           the
           condition
           of
           the
           promise
           is
           expresly
           required
           ,
           not
           only
           of
           the
           parent
           ,
           but
           of
           the
           children
           themselves
           by
           name
           .
        
         
           2.
           
           And
           that
           condition
           is
           the
           personal
           performance
           of
           the
           same
           acts
           ,
           which
           are
           required
           of
           the
           parents
           ,
           viz.
           to
           return
           to
           the
           Lord
           ,
           and
           obey
           his
           voice
           with
           all
           their
           heart
           and
           soul.
           
        
         
           3.
           
           The
           circumcision
           of
           the
           heart
           promised
           ,
           is
           so
           annexed
           to
           the
           act
           ,
           that
           it
           appeareth
           to
           be
           meant
           only
           of
           those
           that
           were
           capable
           of
           the
           act
           ,
           ver
           .
           6.
           
           The
           Lord
           thy
           God
           will
           circumcise
           thine
           heart
           ,
           and
           the
           heart
           of
           thy
           seed
           ,
           to
           love
           the
           Lord
           thy
           God
           ;
           so
           that
           it
           is
           not
           meant
           of
           those
           that
           are
           uncapable
           of
           so
           loving
           .
        
         
           Mr.
           G.
           yet
           adds
           .
           And
           thus
           much
           that
           place
           ,
           Act.
           2.39
           .
           doth
           hold
           forth
           and
           contribute
           to
           infant-baptism
           ,
           to
           shew
           that
           children
           are
           comprehended
           in
           the
           Covenant
           with
           their
           fathers
           ,
           and
           both
           these
           last
           promises
           being
           of
           Evangelical
           privileges
           they
           must
           needs
           be
           communicable
           to
           all
           under
           the
           Gospel-covenant
           ;
           so
           then
           it
           remains
           that
           God
           still
           is
           in
           covenant
           with
           every
           believer
           ,
           and
           his
           seed
           .
        
         
           Answ.
           That
           Acts
           2.39
           .
           neither
           shews
           that
           children
           (
           of
           believers
           )
           are
           
           comprehended
           (
           universally
           and
           necessarily
           )
           with
           their
           parents
           ,
           nor
           contributes
           ought
           to
           infant-baptism
           ,
           is
           shewed
           in
           the
           forepart
           of
           this
           Review
           s.
           5.
           and
           notwithstanding
           any
           thing
           said
           by
           Mr.
           Geree
           it
           yet
           remains
           to
           be
           proved
           ,
           that
           God
           is
           in
           Covenant
           with
           every
           believer
           and
           his
           seed
           .
        
         
           The
           rest
           of
           that
           section
           of
           Mr.
           Geree
           ,
           is
           about
           my
           expounding
           Mr.
           Ms.
           second
           conclusion
           ,
           which
           I
           shall
           review
           as
           far
           as
           is
           meet
           when
           I
           come
           to
           it
           .
           I
           have
           dispatched
           at
           last
           the
           answering
           those
           that
           argue
           syllogistically
           from
           the
           covenant
           ,
           and
           seal
           for
           infant-baptism
           .
           But
           most
           go
           another
           way
           by
           laying
           down
           conclusions
           ,
           and
           framing
           hypotheses
           ,
           and
           I
           proceed
           to
           take
           a
           view
           of
           their
           writings
           .
        
      
       
         
           SECT
           .
           XVII
           .
           Mr.
           Cottons
           ,
           The
           Assemblies
           ,
           and
           
             London
             Ministers
          
           way
           of
           arguing
           for
           Infant-baptism
           from
           the
           Covenant
           and
           Circumcision
           ,
           is
           recited
           ,
           and
           the
           methode
           of
           the
           future
           progress
           in
           the
           Review
           ,
           expressed
           .
        
         
           MR.
           
             John
             Cotton
          
           in
           his
           Dialogue
           ,
           ch
           .
           3.
           goes
           this
           way
           ,
           and
           expresseth
           himself
           in
           four
           things
           ,
        
         
           That
           1.
           
           God
           made
           a
           covenant
           of
           grace
           with
           Abraham
           ,
           and
           his
           seed
           ,
           Gen.
           17.7
           .
        
         
           2.
           
           Gave
           him
           a
           commandment
           to
           receive
           the
           sign
           of
           circumcision
           the
           seal
           of
           the
           covenant
           of
           grace
           ,
           to
           him
           and
           his
           seed
           ,
           Gen.
           ●7
           .
           9
           ,
           10.
           
        
         
           3.
           
           The
           Lord
           hath
           given
           that
           Covenant
           of
           grace
           which
           was
           then
           to
           Abraham
           and
           his
           seed
           ,
           now
           to
           believers
           and
           our
           seed
           .
        
         
           4.
           
           And
           hath
           given
           us
           baptism
           in
           the
           room
           of
           circumcision
           .
        
         
           The
           Assembly
           at
           Westminster
           in
           their
           confession
           of
           faith
           ,
           chap
           25.
           art
           .
           2.
           assert
           ,
           That
           the
           visible
           Church
           consists
           of
           all
           the
           children
           of
           those
           that
           profess
           the
           true
           Religion
           ,
           and
           cite
           to
           prove
           it
           ,
           1
           Cor.
           7.14
           .
           Acts
           2.39
           .
           Ezekiel
           16.20
           ,
           21.
           
           Rom.
           11.16
           .
           Gen.
           3.15
           .
           and
           17.7
           .
           of
           these
           ,
           one
           of
           the
           Texts
           ,
           to
           wit
           ,
           Gen.
           3.15
           .
           I
           meet
           not
           with
           in
           the
           writings
           of
           the
           defenders
           of
           infant-baptism
           ,
           to
           my
           remembrance
           ,
           except
           once
           in
           Mr.
           Baxter
           to
           prove
           a
           conditional
           covenant
           made
           with
           all
           Adams
           posterity
           .
           I
           do
           not
           imagine
           what
           use
           that
           Text
           is
           of
           to
           prove
           infants
           of
           those
           that
           profess
           the
           true
           Religion
           to
           be
           visible
           Church-members
           .
        
         
           Whether
           the
           seed
           of
           the
           woman
           be
           meant
           of
           all
           men
           ,
           or
           by
           excellency
           of
           Christ
           ,
           or
           of
           true
           believers
           (
           which
           are
           all
           the
           senses
           I
           conceive
           )
           yet
           how
           from
           any
           of
           these
           should
           be
           gathered
           that
           infants
           of
           professours
           of
           the
           true
           Religion
           ,
           as
           such
           ,
           and
           not
           as
           of
           humane
           kinde
           ,
           should
           be
           meant
           by
           the
           seed
           of
           the
           woman
           ,
           or
           that
           the
           bruising
           of
           the
           Serpents
           head
           should
           prove
           ,
           infants
           of
           them
           that
           profess
           the
           true
           Religion
           to
           be
           visible
           Church-members
           is
           a
           riddle
           ,
           which
           I
           cannot
           yet
           resolve
           .
           Ch.
           28.
           art
           .
           4.
           they
           say
           ,
           Infants
           of
           one
           or
           both
           believing
           parents
           are
           to
           be
           baptized
           ,
           and
           in
           the
           margin
           cite
           ,
           Gen.
           17.7.9
           .
           with
           Gal.
           3.9.14
           .
           Col.
           2.11
           ,
           12.
           
           &
           A●ts
           2.38.39
           .
           &
           Rom.
           4.11
           ,
           12.
           1
           
           Cor.
           7.14
           .
           Mat.
           28.19
           .
           Mark
           10.13
           ,
           14
           ,
           15
           ,
           16.
           
           Luke
           18.15
           .
           what
           they
           would
           gather
           from
           
           these
           texts
           may
           be
           ghessed
           from
           the
           Directory
           about
           baptism
           ,
           where
           they
           direct
           the
           Minister
           to
           teach
           the
           people
           ,
           That
           baptism
           is
           a
           seal
           of
           the
           covenant
           of
           grace
           ,
           of
           our
           ingrafting
           into
           Christ
           ,
           &c.
           
           That
           the
           promise
           is
           made
           to
           believers
           and
           their
           seed
           ,
           and
           that
           the
           seed
           and
           posterity
           of
           the
           faithful
           ,
           born
           within
           the
           Church
           ,
           have
           by
           their
           birth-interest
           in
           the
           Covenant
           ,
           and
           right
           to
           the
           seal
           of
           it
           ,
           and
           to
           the
           outward
           privileges
           of
           the
           Church
           under
           the
           Gospel
           ,
           no
           less
           then
           the
           children
           of
           Abraham
           in
           the
           time
           of
           the
           old
           Testament
           ,
           the
           covenant
           of
           grace
           for
           substance
           being
           the
           same
           ,
           and
           the
           grace
           of
           God
           ,
           and
           consolation
           of
           believers
           more
           plentiful
           then
           before
           ,
           that
           the
           Son
           of
           God
           admitted
           little
           children
           into
           his
           presence
           ,
           embracing
           them
           ,
           and
           blessing
           them
           ,
           saying
           ,
           For
           of
           such
           is
           the
           Kingdom
           of
           God
           ;
           that
           children
           by
           baptism
           ,
           are
           solemnly
           received
           into
           the
           bosome
           of
           the
           visible
           Church
           ,
           that
           they
           are
           Christians
           ,
           and
           federally
           holy
           before
           baptism
           ,
           and
           therefore
           are
           they
           baptized
           .
        
         
           Most
           of
           which
           propositions
           are
           ambiguous
           ,
           few
           of
           them
           true
           ,
           or
           have
           any
           proof
           from
           the
           texts
           alleged
           in
           the
           Confession
           ;
           and
           if
           they
           were
           all
           true
           (
           setting
           aside
           one
           or
           two
           which
           express
           the
           conclusion
           in
           a
           different
           phrase
           )
           they
           would
           not
           infer
           the
           Conclusion
           .
        
         
           The
           first
           proposition
           is
           ambiguous
           ,
           it
           being
           doubtful
           in
           what
           sense
           baptism
           is
           said
           to
           be
           a
           seal
           of
           the
           Covenant
           of
           grace
           ,
           whether
           in
           a
           borrowed
           or
           proper
           sense
           ,
           so
           as
           it
           be
           the
           definition
           or
           genus
           of
           it
           ,
           or
           onely
           an
           adjunct
           of
           it
           ,
           or
           whether
           it
           seal
           the
           making
           of
           the
           Covenant
           ,
           or
           the
           performing
           of
           it
           ,
           or
           the
           thing
           covenanted
           ,
           what
           they
           mean
           by
           the
           covenant
           of
           grace
           ,
           which
           is
           that
           covenant
           ;
           whether
           it
           seal
           all
           or
           a
           part
           of
           it
           ,
           whether
           it
           seal
           Gods
           covenanting
           to
           us
           ,
           or
           our
           covenanting
           to
           God.
           Nor
           is
           there
           any
           proof
           for
           it
           from
           Rom.
           4.11
           .
           which
           neither
           speaks
           of
           baptism
           ,
           nor
           of
           any
           ones
           Circumcision
           but
           Abrahams
           ,
           nor
           saith
           of
           his
           Circumcision
           ,
           that
           it
           was
           the
           seal
           of
           the
           Covenant
           of
           grace
           ,
           as
           they
           ,
           it
           is
           likely
           ,
           mean.
           
        
         
           The
           next
           proposition
           is
           so
           ambiguous
           ,
           that
           Mr.
           M.
           and
           Mr.
           G.
           are
           driven
           to
           devise
           senses
           which
           the
           words
           will
           not
           bear
           to
           make
           it
           true
           ,
           as
           I
           shew
           in
           my
           Apology
           ,
           s.
           9.
           
           The
           words
           seem
           to
           bear
           this
           sense
           ,
           That
           the
           promise
           of
           Justification
           ,
           adoption
           ,
           &c.
           is
           made
           to
           believers
           and
           their
           seed
           .
           But
           so
           it
           is
           apparently
           false
           ,
           contradicted
           by
           the
           Apostle
           Rom.
           9.7
           ,
           8.
           and
           by
           other
           texts
           ,
           nor
           is
           it
           proved
           from
           Gen.
           17.7
           .
           compared
           with
           Gal.
           3.9.14
           .
           Acts
           2.39
           .
           or
           any
           other
           of
           their
           texts
           ,
           yea
           in
           that
           sense
           it
           is
           disclaimed
           by
           Master
           Marshall
           ,
           and
           Master
           Geree
           .
        
         
           The
           next
           is
           ambiguous
           also
           .
           For
           how
           the
           seed
           of
           the
           faithful
           may
           be
           said
           to
           be
           born
           within
           the
           Church
           ,
           or
           what
           interest
           in
           the
           covenant
           ,
           and
           right
           to
           the
           seal
           of
           it
           ,
           and
           what
           outward
           privileges
           they
           have
           by
           their
           birth
           ,
           or
           what
           outward
           privileges
           they
           have
           in
           like
           measure
           as
           the
           children
           of
           Abraham
           ,
           is
           as
           uncertain
           as
           the
           rest
           ,
           and
           how
           any
           of
           the
           texts
           prove
           it
           ,
           is
           uncertain
           .
           Surely
           Gal.
           3.9.14
           .
           speaks
           only
           of
           the
           privileges
           of
           Justification
           and
           Sanctification
           ,
           which
           Abrahams
           children
           by
           faith
           ,
           and
           no
           other
           ,
           not
           every
           believers
           posterity
           or
           natural
           seed
           have
           ,
           nor
           is
           there
           a
           word
           Gen.
           17.7
           .
           of
           any
           privilege
           to
           our
           natural
           seed
           as
           such
           .
        
         
           The
           next
           too
           is
           doubtful
           ,
           it
           being
           uncertain
           what
           they
           mean
           by
           the
           substance
           of
           the
           Covenant
           ,
           what
           they
           make
           accidental
           in
           it
           ,
           and
           what
           substantial
           ;
           nor
           is
           it
           easie
           to
           conceive
           what
           they
           mean
           when
           they
           say
           ,
           the
           grace
           of
           God
           and
           consolation
           of
           believers
           is
           more
           plentiful
           then
           before
           ,
           or
           how
           any
           of
           the
           texts
           
           prove
           it
           ,
           or
           what
           this
           is
           to
           their
           purpose
           ,
           that
           the
           enlargement
           of
           a
           believers
           comfort
           intitles
           his
           child
           to
           baptism
           ,
           nor
           what
           is
           meant
           when
           it
           is
           said
           ,
           That
           children
           by
           baptism
           are
           received
           into
           the
           bosom
           of
           the
           visible
           Church
           ,
           and
           yet
           after
           withheld
           from
           the
           Lords
           Supper
           without
           any
           Ecclesiastical
           censure
           ,
           nor
           do
           I
           know
           how
           they
           mean
           or
           prove
           them
           to
           be
           Christians
           ,
           or
           federally
           holy
           afore
           baptism
           .
        
         
           For
           my
           part
           ,
           in
           those
           propositions
           I
           deprehend
           little
           truth
           or
           plain
           sense
           ;
           but
           that
           the
           Directory
           in
           that
           part
           is
           a
           meer
           riddle
           ,
           fitter
           for
           Schollars
           to
           study
           than
           for
           teaching
           of
           the
           people
           .
        
         
           The
           London
           Ministers
           (
           of
           whom
           it
           is
           likely
           a
           considerable
           part
           were
           of
           the
           Assembly
           )
           in
           their
           
             Jus
             Divinum
             regim
             .
             Eccl.
          
           page
           32.
           speak
           thus
           .
        
         
           So
           infants
           of
           Christian
           parents
           under
           the
           New
           Testament
           are
           commanded
           to
           be
           baptized
           by
           consequence
           ,
           for
           that
           the
           infants
           of
           Gods
           people
           in
           the
           old
           Testament
           were
           commanded
           to
           be
           circumcised
           ,
           Gen.
           17.
           
           For
           the
           privileges
           of
           believers
           under
           the
           New
           Testament
           ,
           are
           as
           large
           as
           the
           privileges
           of
           believers
           under
           the
           old
           Testament
           ,
           and
           the
           children
           of
           believers
           under
           the
           New
           Testament
           are
           federally
           holy
           ,
           and
           within
           the
           covenant
           of
           God
           as
           well
           as
           the
           children
           of
           believers
           under
           the
           old
           Testament
           ,
           Gen.
           17.
           compared
           with
           Rom.
           11.16
           .
           1
           Cor.
           7.14
           .
           And
           what
           objections
           can
           be
           made
           from
           infants
           incapacity
           now
           against
           their
           baptism
           ,
           might
           as
           well
           then
           have
           been
           made
           against
           their
           being
           circumcised
           .
           And
           why
           children
           should
           once
           be
           admitted
           to
           the
           like
           initiating
           Sacrament
           (
           the
           Lord
           of
           the
           Covenant
           ,
           and
           Sacrament
           no
           where
           forbidding
           them
           )
           there
           can
           be
           no
           just
           ground
           .
           And
           baptism
           succeeds
           in
           the
           room
           of
           Circumcision
           ,
           Col.
           2.11
           ,
           12.
           concerning
           which
           I
           say
           ,
           there
           's
           no
           proof
           from
           Gen.
           17.
           compared
           with
           Rom.
           11.16
           .
           1
           Cor.
           7.14
           .
           to
           prove
           the
           children
           of
           believers
           federaly
           holy
           as
           they
           would
           ,
           nor
           is
           there
           any
           proof
           from
           Col.
           2.11
           ,
           12.
           to
           prove
           the
           succession
           of
           baptism
           in
           the
           room
           of
           circumcision
           .
           And
           though
           infants
           have
           not
           a
           natural
           incapacity
           to
           be
           dipped
           in
           water
           ,
           yet
           they
           have
           a
           natural
           incapacity
           to
           profess
           faith
           in
           Christ
           ,
           which
           is
           now
           required
           to
           baptism
           though
           not
           required
           to
           circumcision
           .
           And
           there
           is
           an
           objection
           that
           may
           be
           made
           against
           infant-baptism
           ,
           to
           wit
           ,
           the
           want
           of
           a
           command
           ,
           which
           could
           not
           be
           objected
           against
           infant
           male
           circumcision
           :
           and
           this
           is
           a
           just
           ground
           to
           exclude
           infants
           from
           baptism
           ,
           yea
           the
           very
           same
           ground
           they
           give
           for
           excluding
           them
           the
           communion
           ,
           and
           the
           very
           same
           ground
           which
           Paedobaptists
           do
           continually
           ,
           in
           books
           and
           Sermons
           urge
           against
           Popish
           and
           Prelatical
           ceremonies
           .
           But
           forasmuch
           as
           Mr.
           M.
           did
           direct
           his
           Defence
           of
           infant-baptism
           to
           the
           Assembly
           ,
           and
           Mr.
           Pryn
           in
           his
           suspension
           suspended
           ,
           p.
           21.
           seems
           to
           have
           taken
           his
           book
           to
           be
           approved
           by
           the
           Assembly
           ,
           and
           he
           is
           of
           any
           I
           meet
           with
           in
           print
           likeliest
           to
           have
           produced
           their
           strength
           ,
           and
           for
           other
           reasons
           ,
           therefore
           I
           conceive
           my self
           bound
           to
           examine
           his
           defence
           in
           the
           third
           part
           of
           it
           ,
           referring
           the
           Reader
           to
           what
           of
           that
           or
           any
           other
           is
           already
           dispatched
           ,
           taking
           in
           somewhat
           of
           Master
           Blakes
           ,
           and
           some
           others
           by
           the
           way
           ,
           and
           then
           to
           examine
           such
           parts
           of
           Mr.
           
             Cobbets
             Iust
             Vindication
          
           ,
           as
           are
           not
           yet
           examined
           so
           far
           as
           I
           find
           necessary
           ,
           and
           at
           last
           examine
           so
           much
           of
           Mr.
           Bs.
           dispute
           about
           his
           second
           argument
           as
           is
           not
           yet
           dispatched
           .
        
      
       
         
         
           SECT
           .
           XVIII
           .
           Mr.
           Marshalls
           reply
           to
           the
           first
           section
           of
           the
           third
           part
           of
           my
           Examen
           about
           the
           connexion
           between
           the
           Covenant
           ,
           and
           seal
           ,
           is
           reviewed
           .
        
         
           MR.
           M.
           in
           his
           Sermon
           page
           8.
           thus
           disputed
           ,
           My
           first
           Argument
           is
           this
           ;
           The
           infants
           of
           believing
           parents
           are
           foederati
           ,
           therefore
           they
           must
           be
           signati
           .
        
         
           They
           are
           within
           the
           Covenant
           of
           grace
           ;
        
         
           Therefore
           are
           to
           partake
           of
           the
           seal
           of
           the
           Covenant
           .
        
         
           To
           this
           I
           answered
           by
           denying
           both
           the
           antecedent
           and
           the
           consequence
           :
           and
           first
           I
           disputed
           against
           the
           consequence
           ,
           Exam.
           part
           .
           3.
           s.
           1.
           
        
         
           Mr.
           M.
           in
           his
           Reply
           would
           have
           the
           Reader
           to
           consider
           my
           advantage
           from
           the
           much
           silence
           in
           the
           Scripture
           to
           make
           my
           work
           have
           a
           specious
           probability
           ,
           that
           the
           like
           specious
           plea
           might
           be
           made
           against
           the
           justification
           of
           infants
           ,
           especially
           if
           his
           dispute
           should
           be
           carried
           as
           mine
           is
           ,
           altogether
           in
           the
           way
           of
           making
           exceptions
           against
           arguments
           ,
           but
           not
           positively
           affirming
           any
           thing
           .
        
         
           Thus
           what
           others
           have
           counted
           my
           vertue
           ,
           and
           have
           commended
           ,
           beyond
           what
           it
           is
           fit
           for
           me
           to
           express
           ,
           Mr.
           M.
           unjustly
           seeks
           to
           draw
           into
           suspition
           ,
           as
           if
           there
           were
           sophistry
           and
           guile
           in
           it
           ,
           as
           he
           did
           in
           other
           things
           ,
           as
           I
           shew
           in
           my
           Apology
           .
        
         
           But
           me
           thinks
           a
           considerate
           Reader
           should
           take
           this
           to
           be
           the
           course
           of
           a
           diffident
           man.
           If
           there
           be
           much
           silence
           in
           Scripture
           about
           infants
           ,
           why
           do
           Mr.
           M.
           and
           others
           avouch
           their
           baptism
           ;
           with
           so
           much
           peremptoriness
           .
           If
           their
           justification
           could
           be
           no
           better
           proved
           then
           their
           baptism
           ,
           it
           would
           be
           no
           article
           of
           my
           faith
           .
           My
           disputation
           is
           carried
           in
           that
           way
           which
           is
           used
           by
           Disputants
           that
           examine
           writings
           Scholastically
           ,
           wherein
           it
           is
           defective
           Mr.
           M.
           should
           shew
           .
        
         
           That
           I
           made
           exceptions
           against
           arguments
           was
           agreeable
           to
           my
           work
           ,
           being
           to
           answer
           as
           Mr.
           M.
           was
           to
           prove
           :
           no
           man
           is
           to
           expect
           regularly
           any
           more
           of
           a
           Respondent
           .
           Yet
           that
           I
           positively
           affirm
           nothing
           is
           an
           untruth
           with
           a
           witness
           :
           yea
           in
           many
           points
           where
           it
           was
           not
           necessary
           I
           positively
           set
           down
           my
           tenet
           and
           my
           proofs
           ,
           and
           answer
           objections
           to
           the
           contrary
           .
           The
           resolving
           questions
           about
           baptism
           how
           it
           should
           be
           ,
           could
           not
           reasonably
           be
           expected
           in
           my
           Examen
           .
        
         
           2.
           
           Mr.
           M.
           takes
           on
           him
           to
           prove
           his
           consequence
           by
           mine
           own
           principles
           ,
           to
           wit
           ,
           that
           I
           yield
           that
           such
           as
           are
           regenerate
           ,
           sanctified
           ,
           &c.
           may
           be
           baptized
           ,
           which
           he
           saith
           is
           in
           plain
           English
           ,
           that
           such
           as
           are
           covenanters
           ought
           not
           to
           be
           denyed
           the
           initial
           seal
           of
           the
           covenant
           .
        
         
           But
           I
           do
           not
           think
           the
           speeches
           the
           same
           ,
           either
           in
           plain
           English
           ,
           or
           Mr.
           Ms.
           own
           English
           ,
           or
           mine
           .
           Not
           in
           plain
           English.
           In
           plain
           English
           a
           Covenanter
           is
           one
           that
           makes
           a
           promise
           .
        
         
           Is
           a
           Scottish
           Covenanter
           any
           other
           then
           one
           that
           makes
           a
           promise
           or
           subscribes
           to
           the
           Covenant
           ?
           But
           a
           person
           regenerate
           or
           sanctified
           may
           make
           no
           
           promise
           ,
           nor
           do
           I
           think
           when
           Mr.
           M.
           calls
           infants
           federate
           ,
           or
           in
           the
           Covenant
           of
           grace
           ,
           he
           means
           they
           make
           a
           promise
           ,
           but
           that
           a
           promise
           is
           made
           to
           them
           .
           Nor
           in
           Mr.
           Ms.
           own
           English.
           For
           when
           he
           saith
           ,
           they
           are
           in
           covenant
           ,
           he
           means
           ,
           infants
           are
           in
           some
           sense
           under
           the
           covenant
           of
           grace
           in
           respect
           of
           the
           outward
           administration
           and
           Church
           privileges
           ,
           which
           is
           not
           all
           one
           as
           to
           be
           regenerate
           ,
           sanctifyed
           ,
           &c.
           nor
           in
           my
           English.
           For
           the
           being
           in
           covenant
           which
           I
           grant
           ,
           gives
           a
           title
           to
           baptism
           ,
           is
           meant
           of
           their
           present
           state
           ,
           so
           as
           that
           not
           only
           the
           promise
           is
           made
           to
           them
           ,
           what
           God
           will
           do
           for
           them
           afterwards
           ,
           but
           for
           the
           present
           they
           are
           actually
           sanctified
           ,
           regenerate
           ,
           believers
           ,
           disciples
           ,
           as
           mine
           own
           words
           ,
           cited
           by
           Mr.
           M.
           shew
           ;
           So
           that
           Mr.
           M.
           doth
           but
           abuse
           me
           ,
           and
           the
           Reader
           ,
           endeavouring
           to
           possesse
           him
           with
           this
           conceit
           ,
           as
           if
           his
           consequence
           were
           proved
           by
           mine
           own
           principles
           .
        
         
           But
           Master
           Marshall
           not
           trusting
           to
           this
           ,
           answers
           ,
           more
           particularly
           :
        
         
           1.
           
           I
           grant
           with
           you
           that
           there
           is
           no
           necessary
           dependance
           between
           a
           promise
           and
           a
           seal
           ,
           the
           addition
           of
           a
           seal
           to
           a
           promise
           is
           of
           free
           grace
           as
           well
           as
           the
           promise
           it self
           .
           Which
           if
           true
           ,
           then
           there
           's
           no
           necessary
           connexion
           between
           the
           Covenant
           and
           Seal
           ,
           and
           so
           this
           proposition
           is
           not
           true
           .
           All
           that
           have
           the
           promise
           are
           to
           be
           sealed
           .
           For
           if
           it
           be
           true
           it
           is
           in
           some
           degree
           of
           necessity
           ,
           to
           wit
           ,
           
             de
             omni
          
           .
           As
           for
           his
           reason
           ,
           it
           is
           frivolous
           ;
           there
           is
           no
           necessary
           dependance
           ,
           because
           both
           are
           of
           free
           grace
           .
           For
           those
           things
           that
           are
           of
           free
           grace
           have
           a
           necessary
           dependence
           as
           ,
           to
           be
           predestinate
           ,
           called
           ,
           justified
           ,
           glorifyed
           .
           But
           he
           means
           ,
           the
           nature
           of
           the
           terms
           makes
           not
           a
           necessary
           connexion
           between
           them
           .
        
         
           If
           that
           be
           his
           meaning
           ,
           Mr.
           Baillee
           his
           Collegue
           is
           deserted
           ,
           who
           would
           infer
           a
           necessary
           connexion
           from
           the
           nature
           of
           the
           terms
           ,
           which
           I
           have
           refuted
           in
           my
           Addition
           to
           my
           Apology
           ,
           S.
           3
           .
        
         
           But
           Mr.
           M.
           addes
           .
           Nor
           2.
           did
           I
           ever
           think
           ,
           that
           by
           Gods
           revealed
           will
           this
           proposition
           was
           true
           in
           all
           ages
           of
           the
           Church
           .
           All
           Covenanters
           must
           be
           sealed
           ,
           I
           carried
           it
           no
           higher
           than
           Abrahams
           time
           ,
           when
           God
           first
           added
           this
           new
           mercy
           to
           his
           Church
           ,
           vouchsafing
           a
           seal
           to
           the
           Covenant
           .
        
         
           Answ.
           If
           this
           be
           true
           ,
           then
           there
           is
           nothing
           moral
           and
           perpetual
           in
           seals
           ,
           as
           they
           call
           them
           ,
           of
           the
           Covenant
           .
           For
           such
           thing
           are
           from
           the
           beginning
           ,
           and
           belong
           to
           Gentiles
           as
           well
           as
           Jews
           ,
           and
           therefore
           it
           is
           in
           vain
           to
           derive
           infants
           sealing
           barely
           from
           the
           Covenant
           of
           grace
           .
           For
           sith
           that
           ,
           as
           Mr.
           Ms.
           first
           Conclusion
           speaks
           ,
           for
           substance
           hath
           alwaies
           been
           one
           ,
           and
           the
           same
           both
           to
           the
           Jews
           and
           Gentiles
           ,
           if
           there
           were
           a
           connexion
           between
           it
           ,
           and
           the
           seal
           it
           should
           have
           been
           as
           well
           before
           Abrahams
           time
           as
           since
           .
        
         
           But
           he
           thinks
           in
           his
           third
           answer
           to
           make
           good
           the
           connexion
           ,
           when
           he
           saith
           ,
        
         
           And
           3.
           from
           Abrahams
           time
           ,
           and
           so
           forward
           I
           say
           it
           was
           Gods
           will
           ,
           that
           such
           as
           are
           in
           Covenant
           should
           be
           sealed
           with
           the
           initial
           seal
           of
           the
           Covenant
           ,
           supposing
           them
           only
           capable
           of
           the
           seal
           ,
           and
           no
           special
           bar
           put
           in
           against
           them
           by
           God
           himself
           .
        
         
           To
           which
           I
           answer
           .
           He
           saith
           after
           ,
           if
           you
           please
           to
           state
           the
           general
           Proposition
           as
           you
           needs
           must
           ,
           That
           all
           who
           since
           Abrahams
           time
           are
           foederati
           ,
           or
           Covenanters
           with
           God
           ,
           must
           by
           Gods
           own
           appointment
           receive
           the
           seal
           of
           admission
           into
           covenant
           ,
           unless
           they
           be
           either
           uncapable
           of
           it
           ,
           or
           are
           exempted
           by
           a
           particular
           dispensation
           .
           So
           that
           one
           of
           these
           two
           propositions
           is
           that
           which
           makes
           up
           his
           Enthymeme
           an
           entire
           syllogism
           ,
           and
           his
           syllogism
           must
           
           stand
           in
           one
           or
           other
           of
           these
           forms
           .
        
         
           From
           Abrahams
           time
           all
           such
           as
           are
           in
           covenant
           should
           be
           sealed
           with
           the
           initial
           seal
           of
           the
           covenant
           ,
           supposing
           them
           onely
           capable
           of
           the
           seal
           ,
           and
           no
           special
           bar
           put
           in
           against
           them
           by
           God
           himself
           .
        
         
           But
           all
           the
           infants
           of
           believing
           parents
           are
           in
           covenant
           ,
           and
           they
           are
           capable
           of
           the
           seal
           ,
           and
           there
           is
           no
           special
           bar
           put
           in
           against
           them
           by
           God
           himself
           .
        
         
           Ergo
           ,
           They
           should
           be
           sealed
           .
        
         
           Or
           thus
           ;
           All
           who
           since
           Abrahams
           time
           are
           foederati
           ,
           or
           Covenanters
           with
           God
           ,
           must
           ,
           by
           Gods
           own
           appointment
           receive
           the
           seal
           of
           admission
           into
           covenant
           ,
           unless
           they
           be
           either
           uncapable
           of
           it
           ,
           or
           are
           exempted
           by
           a
           particular
           dispensation
           .
           All
           infants
           of
           believers
           since
           Abrahams
           time
           ,
           are
           foederati
           or
           covenanters
           with
           God
           ,
           neither
           uncapable
           of
           the
           seal
           ,
           nor
           exempted
           by
           a
           particular
           dispensation
           :
           Ergo
           ,
           all
           infants
           of
           believers
           since
           Abrahams
           time
           ,
           must
           ,
           by
           Gods
           own
           appointment
           ,
           receive
           the
           seal
           of
           admission
           into
           covenant
           .
        
         
           To
           which
           I
           answer
           ,
           Mr.
           M.
           tells
           me
           ,
           I
           must
           needs
           state
           thus
           the
           general
           Proposition
           .
           But
           it
           is
           a
           pretty
           art
           he
           hath
           ,
           as
           elsewhere
           to
           call
           that
           my
           Minor
           which
           was
           his
           own
           not
           mine
           ;
           so
           here
           to
           say
           ,
           I
           must
           needs
           state
           the
           general
           Proposition
           thus
           ,
           which
           is
           of
           his
           own
           framing
           .
           However
           ,
           he
           is
           not
           wronged
           ,
           that
           it
           is
           thus
           framed
           .
           Let
           us
           then
           view
           it
           ,
           and
           try
           whether
           (
           except
           in
           that
           of
           circumcision
           )
           there
           be
           any
           truth
           ,
           sense
           or
           consideratenesse
           in
           it
           .
        
         
           As
           for
           circumcision
           ,
           if
           it
           be
           meant
           onely
           of
           it
           ,
           then
           the
           Conclusion
           can
           be
           of
           it
           only
           ,
           and
           as
           the
           truth
           is
           ,
           his
           argument
           concludes
           only
           that
           infants
           of
           believers
           are
           to
           be
           circumcised
           .
        
         
           1.
           
           I
           had
           in
           my
           Examen
           noted
           a
           fault
           in
           his
           Argument
           in
           his
           Sermon
           ,
           in
           that
           his
           Conclusion
           was
           of
           a
           sign
           of
           the
           Covenant
           indefinite
           ,
           and
           not
           of
           baptism
           only
           ,
           whereas
           the
           Lords
           Supper
           is
           also
           a
           sign
           of
           the
           Covenant
           ,
           which
           he
           would
           not
           have
           delivered
           to
           infants
           .
        
         
           And
           to
           it
           he
           answers
           ,
           That
           he
           clearly
           in
           his
           Sermon
           shewed
           this
           Proposition
           to
           be
           only
           meant
           of
           the
           initial
           sign
           ,
           and
           not
           of
           the
           other
           .
           But
           this
           doth
           not
           excuse
           his
           fault
           ,
           who
           taking
           upon
           him
           to
           prove
           infant-baptism
           ,
           concludes
           another
           thing
           in
           the
           argument
           ,
           though
           he
           might
           perhaps
           ,
           some
           pages
           of
           ,
           where
           the
           Reader
           looks
           not
           for
           an
           explication
           of
           his
           argument
           ,
           limit
           his
           speech
           to
           the
           initial
           seal
           .
        
         
           And
           for
           what
           he
           tells
           me
           ,
           he
           is
           sure
           that
           I
           who
           durst
           baptize
           an
           infant
           known
           to
           me
           to
           be
           regenerate
           ,
           durst
           not
           give
           the
           other
           Sacrament
           to
           it
           ,
           there
           being
           self
           examination
           and
           ability
           to
           discern
           the
           Lords
           body
           prerequired
           to
           the
           one
           ,
           not
           to
           the
           other
           ;
           I
           told
           him
           in
           my
           
             Apology
             s.
          
           10.
           
           I
           durst
           do
           the
           one
           as
           I
           durst
           do
           the
           other
           ,
           and
           that
           self
           examination
           and
           ability
           to
           discern
           the
           Lords
           body
           is
           as
           well
           required
           to
           baptism
           ,
           as
           the
           Lords
           Supper
           ,
           Acts
           2.38
           .
           &
           8.37
           .
           Rom.
           6.3
           ,
           4.
           
           But
           were
           it
           ,
           that
           I
           durst
           not
           do
           the
           one
           as
           the
           other
           ,
           yet
           this
           would
           not
           help
           Mr.
           M.
           who
           would
           prove
           the
           title
           to
           the
           initial
           seal
           ,
           by
           that
           proof
           of
           interest
           in
           the
           Covenant
           ,
           which
           will
           conclude
           as
           well
           title
           to
           the
           after
           ,
           as
           the
           initial
           seal
           .
        
         
           For
           the
           proof
           is
           usually
           the
           seal
           must
           follow
           the
           covenant
           ;
           which
           if
           true
           ,
           then
           not
           only
           the
           initial
           ,
           but
           also
           the
           after-seal
           must
           follow
           it
           .
           But
           waving
           this
           ,
           is
           the
           fault
           mended
           in
           his
           Defence
           ?
           doth
           he
           conclude
           definitely
           of
           baptism
           here
           ?
           nay
           notwithstanding
           he
           was
           warned
           ,
           yet
           
             chorda
             semper
             oberrat
             eadem
          
           ,
           he
           still
           runs
           into
           the
           same
           fault
           ,
           concluding
           in
           both
           forms
           of
           an
           initial
           
           seal
           indefinitely
           ,
           not
           definitely
           of
           baptism
           ,
           and
           therefore
           may
           be
           interpreted
           to
           conclude
           of
           circumcision
           as
           well
           as
           of
           baptism
           ,
           yea
           rather
           his
           assertion
           (
           if
           there
           be
           any
           good
           sense
           of
           it
           )
           is
           of
           the
           circumcising
           then
           baptizing
           of
           infants
           ,
           sith
           all
           his
           proof
           is
           about
           the
           initial
           sign
           of
           circumcision
           ,
           and
           the
           limitations
           he
           puts
           into
           the
           Major
           are
           ,
           that
           it
           may
           be
           true
           of
           circumcision
           .
        
         
           But
           this
           is
           not
           all
           the
           fault
           in
           his
           new
           forms
           :
           notwithstanding
           I
           complained
           in
           my
           
             Examen
             sect
          
           .
           3.
           of
           his
           ambiguities
           ,
           which
           I
           shewed
           in
           my
           Apology
           s.
           9
           ,
           10.
           and
           Postscript
           s.
           6.
           yet
           as
           if
           either
           he
           could
           not
           ,
           or
           would
           not
           ,
           speak
           distinctly
           ,
           he
           retains
           the
           same
           fault
           in
           his
           Defence
           .
           Whereas
           I
           conceive
           the
           covenant
           of
           grace
           now
           contains
           only
           the
           promise
           of
           saving
           grace
           ,
           he
           saith
           p
           90.
           
           The
           Covenant
           of
           grace
           contains
           not
           onely
           saving
           grace
           ,
           but
           the
           administration
           of
           it
           also
           in
           outward
           ordinances
           and
           Church
           privileges
           ;
           but
           shews
           not
           where
           ,
           nor
           in
           which
           covenant
           of
           grace
           there
           are
           promises
           of
           the
           administration
           of
           saving
           grace
           in
           outward
           ordinances
           and
           Church
           privileges
           .
           It
           is
           true
           ,
           circumcision
           is
           called
           the
           Covenant
           ,
           Gen.
           17.13
           .
           by
           a
           Metonymia
           as
           Mr.
           M.
           confesseth
           page
           32
           but
           not
           because
           it
           was
           contained
           in
           the
           Covenant
           :
           it
           is
           not
           
             Metonymia
             continentis
             pro
             contento
          
           ,
           but
           
             signati
             pro
             signo
          
           :
           now
           that
           the
           sign
           should
           be
           said
           to
           be
           contained
           in
           the
           covenant
           ,
           is
           scarse
           good
           sense
           ;
           sure
           it
           is
           not
           meet
           to
           be
           used
           in
           disputes
           .
           And
           therefore
           whoever
           useth
           the
           covenant
           of
           grace
           for
           any
           other
           than
           the
           covenant
           of
           saving
           grace
           ,
           or
           saith
           it
           contains
           any
           other
           than
           promises
           of
           saving
           grace
           ,
           seems
           to
           affect
           ambiguities
           unmeet
           for
           dispute
           ,
           as
           not
           willing
           to
           be
           understood
           .
           Again
           page
           92.
           he
           expresseth
           the
           covenant
           of
           grace
           he
           means
           to
           be
           that
           Gen.
           17.7
           .
           and
           he
           cannot
           but
           know
           it
           to
           have
           diverse
           meanings
           ;
           one
           that
           God
           will
           be
           a
           God
           to
           Abraham
           ,
           and
           his
           spiritual
           seed
           ,
           which
           he
           confesseth
           pag.
           102.
           to
           be
           the
           elect
           ,
           when
           he
           saith
           ,
           Secondly
           by
           the
           word
           [
           seed
           ]
           was
           meant
           the
           children
           of
           the
           promise
           the
           elect
           ,
           Rom.
           9.8
           .
           and
           in
           this
           sense
           it
           is
           denyed
           by
           him
           ,
           that
           God
           hath
           made
           a
           promise
           of
           saving
           grace
           to
           the
           natural
           seed
           of
           believers
           ,
           and
           so
           they
           are
           not
           in
           this
           covenant
           in
           this
           sense
           .
           Yet
           the
           Directory
           when
           it
           speaks
           of
           baptism
           ,
           as
           the
           seal
           of
           the
           covenant
           ,
           means
           it
           in
           this
           sense
           ,
           as
           the
           words
           before
           recited
           shew
           ,
           for
           what
           else
           can
           be
           meant
           when
           they
           distinguish
           between
           interest
           in
           the
           covenant
           ,
           and
           right
           to
           the
           seal
           of
           it
           ,
           and
           the
           ou●ward
           privileges
           of
           the
           Church
           under
           the
           Gospel
           .
           And
           Rom.
           4.11
           .
           is
           alleged
           in
           the
           Confession
           of
           Faith
           ,
           for
           the
           proof
           of
           this
           ,
           that
           it
           is
           the
           seal
           of
           the
           Covenant
           of
           grace
           ;
           now
           that
           text
           speaks
           of
           being
           a
           seal
           of
           the
           righteousness
           of
           faith
           ,
           which
           is
           a
           saving
           grace
           ,
           and
           in
           the
           Confession
           of
           faith
           ,
           ch
           .
           7.
           art
           .
           3.
           and
           in
           the
           greater
           Catechism
           ,
           they
           make
           the
           Covenant
           of
           grace
           to
           offer
           life
           and
           salvation
           by
           Christ
           ,
           to
           promise
           faith
           ,
           and
           to
           be
           made
           with
           Christ
           ,
           and
           in
           him
           with
           all
           the
           elect
           ,
           as
           his
           seed
           ;
           and
           so
           the
           Argument
           from
           the
           Covenant
           of
           grace
           to
           the
           Seal
           ,
           must
           mean
           it
           thus
           ,
           or
           else
           it
           is
           frivolous
           .
           For
           if
           the
           Seal
           must
           follow
           the
           Covenant
           ;
           it
           must
           follow
           the
           Covenant
           which
           is
           sealed
           by
           it
           ,
           which
           is
           only
           the
           promise
           of
           saving
           grace
           ,
           there
           being
           no
           shew
           of
           consequence
           in
           it
           ,
           infants
           of
           believers
           have
           not
           the
           covenant
           of
           saving
           grace
           ,
           but
           of
           outward
           Ordinances
           and
           Church
           privileges
           ,
           therefore
           they
           are
           to
           be
           sealed
           with
           that
           seal
           ,
           which
           seals
           only
           saving
           graces
           .
           And
           yet
           methinks
           they
           should
           not
           have
           avouched
           as
           the
           Directory
           doth
           ,
           that
           the
           posterity
           of
           the
           faithful
           have
           by
           their
           birth
           interest
           in
           that
           Covenant
           ,
           considering
           how
           the
           Ap●stle
           determines
           Rom.
           9.8
           .
           the
           children
           of
           the
           flesh
           may
           not
           be
           the
           children
           of
           God
           ,
           nor
           the
           seed
           ,
           nor
           children
           of
           the
           promise
           .
           Another
           
           ense
           of
           the
           promise
           ,
           Gen.
           17.7
           .
           is
           ,
           I
           will
           be
           a
           God
           to
           Abraham
           ,
           and
           his
           natural
           seed
           by
           Isaac
           and
           Jacob
           :
           But
           in
           this
           sense
           it
           is
           proper
           only
           to
           the
           Jewes
           ,
           and
           the
           argument
           is
           as
           frivolous
           :
           God
           promised
           to
           be
           a
           God
           to
           the
           Jews
           ,
           therefore
           infant-Gentiles
           who
           have
           nothing
           to
           do
           with
           that
           promise
           ,
           must
           have
           baptism
           ,
           which
           is
           no
           seal
           or
           token
           of
           that
           promise
           at
           all
           .
           If
           Mr.
           M.
           would
           have
           done
           something
           to
           his
           purpose
           ,
           he
           should
           have
           shewed
           ,
           not
           as
           he
           doth
           p.
           106
           ,
           107
           ,
           &c.
           in
           many
           words
           quite
           besides
           the
           business
           ,
           how
           the
           Covenant
           is
           taken
           strictly
           and
           largely
           ,
           and
           how
           they
           may
           be
           said
           to
           be
           in
           covenant
           in
           some
           sense
           ,
           who
           have
           a
           visible
           right
           ,
           without
           saving
           grace
           ,
           but
           have
           shewed
           in
           which
           words
           there
           is
           any
           promise
           that
           may
           infer
           right
           to
           Gentile-believers
           infants
           to
           be
           baptized
           ,
           Gen.
           17.7
           .
           or
           how
           he
           can
           prove
           what
           he
           saith
           ,
           page
           103.
           
           That
           baptism
           seals
           that
           promise
           in
           which
           God
           engageth
           himself
           to
           be
           the
           God
           of
           believing
           Christians
           ,
           and
           their
           seed
           ?
           I
           would
           fain
           know
           in
           what
           words
           ,
           in
           respect
           of
           what
           blessings
           and
           gifts
           ,
           and
           in
           what
           manner
           or
           upon
           what
           terms
           God
           thus
           engageth
           himself
           .
           The
           Apostle
           saith
           Gal.
           3.16
           .
           To
           Abraham
           and
           his
           seed
           were
           the
           promises
           made
           .
           I
           no
           where
           find
           they
           were
           made
           to
           a
           Gentile
           believer
           and
           his
           seed
           .
        
         
           The
           like
           playing
           with
           ambiguities
           is
           in
           the
           use
           of
           the
           phrases
           ,
           foederate
           ,
           in
           Covenant
           ,
           being
           under
           the
           Covenant
           ,
           being
           in
           Covenant
           ▪
           Covenanters
           .
           When
           he
           saith
           ,
           Infants
           of
           believers
           are
           foederati
           or
           Covenanters
           with
           God
           ,
           or
           enter
           into
           Covenant
           ,
           according
           to
           the
           plain
           meaning
           of
           the
           word
           ,
           they
           should
           be
           asserted
           to
           be
           such
           as
           make
           a
           promise
           to
           God.
           For
           what
           is
           a
           Covenanter
           but
           one
           that
           makes
           a
           promise
           ?
           how
           do
           men
           enter
           into
           covenant
           ,
           but
           by
           some
           act
           testifying
           assent
           to
           a
           promise
           ?
           now
           in
           this
           sense
           I
           should
           grant
           his
           Major
           ,
           and
           deny
           his
           Minor
           ,
           which
           in
           this
           sense
           is
           against
           sense
           .
           For
           when
           did
           any
           hear
           or
           see
           ,
           or
           otherwise
           perceive
           an
           infant
           of
           a
           believer
           make
           a
           promise
           to
           God
           ,
           or
           by
           any
           act
           of
           his
           ,
           shew
           his
           assent
           to
           own
           God
           for
           his
           God.
           
        
         
           In
           the
           other
           form
           he
           saith
           ,
           All
           such
           as
           are
           in
           the
           Covenant
           should
           be
           sealed
           ,
           and
           that
           expression
           seems
           to
           have
           this
           sense
           ,
           That
           God
           by
           his
           act
           of
           promise
           as
           his
           words
           are
           page
           103.
           engageth
           himself
           to
           be
           the
           God
           of
           believing
           Christians
           ,
           and
           their
           seed
           ,
           which
           his
           words
           import
           ,
           page
           92.
           where
           having
           said
           ,
           All
           such
           as
           are
           in
           the
           Covenant
           should
           be
           sealed
           ,
           to
           prove
           it
           he
           allegeth
           ,
           Gen.
           17.7
           ,
           9
           ,
           10
           ,
           14.
           
           Where
           the
           very
           ground
           why
           God
           would
           have
           them
           sealed
           is
           because
           of
           the
           Covenant
           ,
           I
           will
           establish
           my
           Covenant
           between
           me
           and
           thee
           ,
           and
           thy
           seed
           after
           thee
           ,
           &c.
           
        
         
           So
           that
           the
           sense
           of
           his
           argument
           should
           be
           thus
           ,
           All
           they
           who
           are
           in
           covenant
           ,
           that
           is
           ,
           to
           whom
           God
           hath
           promised
           to
           be
           their
           God
           ,
           they
           should
           be
           sealed
           ,
           &c.
           
           But
           all
           infants
           of
           believing
           ,
           even
           Gentile
           parents
           ,
           are
           in
           Covenant
           ,
           that
           is
           ,
           God
           hath
           promised
           to
           be
           their
           God
           :
           Ergo.
           
        
         
           Of
           which
           I
           would
           deny
           both
           Major
           and
           Minor
           the
           minor
           being
           expresly
           contrary
           to
           Ro.
           9.8
           .
           though
           it
           were
           understood
           of
           true
           believers
           ,
           and
           most
           certainly
           false
           of
           believers
           only
           in
           profession
           ,
           to
           whom
           ,
           especially
           th●se
           of
           the
           G●ntiles
           ,
           God
           never
           promised
           to
           be
           God
           ,
           much
           less
           to
           their
           natural
           seed
           ;
           yet
           the
           minor
           must
           be
           true
           of
           them
           ,
           or
           else
           this
           argument
           proves
           not
           they
           are
           to
           be
           baptized
           ,
           which
           is
           their
           practise
           .
        
         
           But
           seeing
           the
           Argument
           for
           infant-baptism
           will
           not
           hold
           in
           these
           senses
           of
           the
           promise
           ,
           Gen.
           17.7
           .
           (
           though
           the
           first
           sense
           be
           that
           which
           they
           give
           of
           that
           promise
           ,
           when
           they
           dispute
           against
           Arminians
           ,
           and
           apply
           it
           to
           the
           elect
           onely
           ,
           
           as
           the
           words
           of
           many
           shew
           ,
           cited
           in
           my
           Examen
           part
           .
           3.
           
           S.
           4.
           in
           my
           Praecursor
           S.
           10.
           
           Mr.
           M.
           himself
           so
           expounds
           it
           with
           Mr.
           Bayn
           pag.
           102.
           of
           his
           Defence
           )
           therefore
           Mr.
           M.
           hath
           another
           sense
           to
           which
           he
           flies
           .
           He
           talks
           of
           an
           outward
           and
           an
           inward
           Covenant
           ,
           page
           120.
           and
           page
           112.
           he
           tells
           us
           ,
           That
           he
           means
           all
           the
           infants
           of
           believers
           are
           in
           the
           outward
           Covenant
           ,
           that
           is
           ,
           they
           are
           to
           be
           reputed
           as
           in
           the
           Covenant
           ,
           in
           respect
           of
           the
           outward
           administration
           ,
           outward
           Ordinances
           and
           Church-privileges
           ,
           which
           when
           it
           comes
           to
           application
           is
           meant
           of
           no
           other
           than
           baptism
           now
           ,
           and
           circumcision
           heretofore
           ,
           and
           therefore
           as
           I
           shew
           in
           my
           Apology
           S.
           10.
           the
           Major
           proposition
           is
           meerly
           nugatory
           in
           this
           sense
           ;
           All
           that
           are
           in
           the
           Covenant
           ,
           that
           is
           ,
           that
           are
           to
           have
           the
           initial
           seal
           should
           be
           sealed
           with
           the
           initial
           seal
           ,
           which
           were
           true
           ,
           but
           ridiculous
           .
           And
           in
           truth
           I
           may
           (
           how
           ever
           it
           be
           censured
           )
           apply
           to
           the
           discourse
           in
           this
           argument
           ,
           be
           it
           Mr.
           Ms.
           or
           the
           Assemblies
           ,
           the
           Poets
           words
           ,
           
             Parturiunt
             montes
             ,
             nasc●tur
             ridiculus
             mus
             .
          
        
         
           And
           yet
           there
           is
           more
           shuffling
           in
           this
           thing
           .
           Mr.
           M.
           to
           make
           some
           shew
           of
           answering
           my
           instances
           of
           women
           and
           males
           under
           eight
           daies
           old
           ,
           not
           being
           circumcised
           ,
           though
           in
           covenant
           ,
           limits
           his
           Major
           in
           the
           first
           form
           thus
           [
           supposing
           them
           onely
           capable
           of
           the
           seal
           ,
           and
           no
           special
           bar
           put
           in
           against
           them
           ]
           in
           the
           other
           form
           thus
           [
           unless
           they
           be
           either
           uncapable
           of
           it
           ,
           or
           are
           exempted
           by
           particular
           dispensation
           ]
           By
           the
           Bar
           ,
           he
           means
           Gods
           prohibition
           ,
           as
           these
           words
           ,
           page
           93.
           shew
           ,
           God
           forbad
           them
           to
           have
           the
           seal
           till
           they
           were
           eight
           daies
           old
           .
           But
           a
           prohibition
           and
           a
           dispensation
           are
           not
           all
           one
           :
           a
           Prohibition
           is
           of
           a
           thing
           ,
           that
           may
           not
           be
           done
           ;
           a
           dispensation
           supposeth
           the
           thing
           is
           to
           be
           done
           ,
           yet
           frees
           the
           person
           from
           doing
           it
           in
           some
           cases
           for
           some
           time
           .
           But
           letting
           pass
           this
           exception
           against
           the
           expressions
           ,
           I
           would
           know
           how
           God
           put
           a
           bar
           ,
           or
           forbad
           infants
           under
           eight
           daies
           old
           to
           be
           circumcised
           .
           I
           know
           no
           other
           but
           this
           ,
           that
           God
           appointed
           the
           eighth
           day
           for
           them
           to
           be
           circumcised
           .
           Now
           if
           this
           be
           a
           forbidding
           to
           circumcise
           before
           (
           as
           I
           acknowledge
           it
           is
           ,
           and
           so
           do
           many
           Protestant
           Divines
           ,
           as
           
             Parcus
             Comment
             .
             in
          
           Gen.
           17.11
           .
           
             Errant
             masculi
             in
             foedere
             abjutero
             ,
             &c.
             anticipare
             vero
             signum
             nec
             licebat
             ,
             nec
             opus
             erat
          
           )
           then
           that
           is
           forbidden
           ,
           which
           is
           otherwise
           than
           God
           appointed
           :
           and
           sith
           our
           Lord
           Christ
           hath
           not
           appointed
           any
           to
           be
           baptized
           till
           they
           be
           disciples
           ,
           he
           hath
           prohibited
           any
           to
           be
           baptized
           till
           they
           be
           disciples
           ,
           and
           so
           ,
           what
           ever
           the
           
             London
             Ministers
          
           say
           in
           their
           words
           above
           recited
           ,
           there
           is
           just
           ground
           even
           a
           prohibition
           ,
           against
           baptizing
           infants
           .
           And
           so
           the
           Minor
           of
           Mr.
           Ms.
           argument
           is
           not
           true
           .
           Upon
           all
           this
           debate
           I
           profess
           I
           find
           so
           much
           inconsiderateness
           ,
           or
           confusedness
           ,
           or
           non-sense
           ,
           or
           untruth
           ,
           or
           trifling
           ,
           if
           not
           juggling
           in
           Mr.
           Ms.
           arguing
           ,
           that
           I
           must
           vary
           my
           answer
           ,
           as
           I
           find
           his
           meaning
           sometimes
           denying
           the
           Syllogism
           as
           being
           tautological
           ,
           and
           not
           having
           three
           terms
           ,
           or
           which
           is
           all
           one
           ,
           any
           medium
           to
           prove
           his
           Conclusion
           by
           ,
           but
           only
           repeating
           the
           Conclusion
           in
           different
           phrases
           ,
           and
           those
           some
           of
           them
           new
           minted
           gibberish
           or
           non-sense
           ,
           sometimes
           the
           Major
           ,
           sometimes
           the
           Minor
           ,
           sometimes
           both
           .
           However
           ,
           sith
           it
           is
           my
           task
           ,
           I
           shall
           view
           what
           he
           saith
           .
        
         
           Page
           92.
           he
           saith
           thus
           ,
           Which
           is
           apparent
           in
           the
           very
           first
           institution
           of
           an
           initial
           seal
           Gen.
           17.7
           ,
           9
           ,
           10
           ,
           14.
           
           Where
           the
           very
           ground
           why
           God
           would
           have
           them
           sealed
           is
           because
           of
           the
           Covenant
           ,
           I
           will
           establish
           my
           Covenant
           between
           me
           and
           thee
           ,
           and
           thy
           seed
           after
           thee
           in
           their
           generations
           for
           an
           everlasting
           Covenant
           to
           be
           a
           God
           unto
           thee
           ,
           and
           thy
           seed
           after
           thee
           :
           thou
           shalt
           keep
           
           my
           Covenant
           therefore
           :
           and
           this
           is
           my
           Covenant
           which
           ye
           shall
           keep
           ;
           every
           man-child
           among
           you
           shall
           be
           circumcised
           ,
           and
           afterward
           in
           the
           fourteenth
           ,
           the
           seal
           is
           by
           a
           metonymia
           called
           the
           Covenant
           ,
           for
           that
           it
           is
           apparent
           ,
           not
           only
           that
           God
           commanded
           them
           who
           were
           in
           covenant
           to
           be
           circumcised
           ,
           but
           that
           they
           should
           therefore
           be
           circumcised
           because
           of
           the
           Covenant
           ,
           or
           in
           token
           of
           the
           Covenant
           between
           God
           and
           them
           ;
           and
           he
           that
           rejected
           or
           neglected
           the
           seal
           ,
           is
           said
           not
           only
           to
           break
           Gods
           commandment
           ,
           but
           his
           Covenant
           .
           So
           that
           because
           the
           initial
           seal
           was
           added
           to
           the
           Covenant
           ,
           and
           such
           as
           received
           it
           received
           it
           as
           an
           evidence
           of
           the
           Covenant
           ,
           or
           because
           they
           were
           in
           Covenant
           ▪
           I
           therefore
           concluded
           ,
           that
           by
           Gods
           own
           will
           ,
           such
           as
           enter
           into
           Covenant
           ought
           to
           receive
           the
           seal
           ,
           supposing
           still
           they
           were
           capable
           of
           it
           .
           So
           that
           to
           lay
           circumcision
           upon
           Gods
           command
           ,
           and
           the
           Covenant
           of
           grace
           too
           ,
           are
           well
           consistent
           together
           ;
           for
           the
           command
           is
           the
           cause
           of
           the
           existence
           of
           the
           duty
           ,
           but
           the
           Covenant
           of
           grace
           is
           the
           motive
           to
           it
           .
        
         
           Answ.
           Here
           is
           all
           Mr.
           Ms.
           strength
           to
           prove
           his
           Major
           ,
           that
           it
           was
           Gods
           will
           that
           such
           as
           are
           in
           Covenant
           from
           Abrahams
           time
           ,
           and
           so
           forward
           ,
           should
           be
           sealed
           with
           the
           initial
           seal
           of
           the
           Covenant
           ,
           which
           he
           after
           alters
           thus
           .
           Such
           as
           enter
           into
           Covenant
           ought
           to
           receive
           the
           seal
           .
           But
           there
           is
           nothing
           but
           confusedness
           and
           impertinency
           in
           all
           this
           passage
           .
        
         
           1.
           
           He
           tells
           us
           ,
           There
           is
           the
           institution
           of
           an
           initial
           seal
           Gen.
           17.7
           ,
           9
           ,
           10
           ,
           14.
           which
           he
           must
           understand
           of
           an
           initial
           seal
           in
           general
           or
           indefinite
           ,
           or
           else
           it
           reacheth
           not
           to
           baptism
           ,
           and
           so
           it
           is
           impertinently
           alleged
           .
           But
           it
           is
           palpably
           false
           that
           there
           is
           in
           those
           words
           any
           other
           initial
           seal
           instituted
           then
           circumcision
           ,
           and
           I
           dare
           boldly
           say
           ,
           it
           is
           a
           meer
           dotage
           to
           maintain
           that
           in
           those
           words
           there
           is
           any
           rule
           about
           baptism
           or
           any
           other
           ordinance
           of
           God
           then
           circumcision
           .
           The
           very
           words
           are
           ,
           thou
           shalt
           keep
           my
           Covenant
           ,
           and
           this
           covenant
           is
           demonstrated
           to
           be
           male-circumcision
           and
           no
           other
           ,
           of
           which
           the
           time
           and
           part
           are
           precisely
           set
           down
           .
        
         
           2.
           
           He
           should
           prove
           that
           all
           that
           were
           in
           covenant
           had
           title
           to
           the
           initial
           seal
           or
           right
           ;
           but
           his
           Conclusion
           is
           of
           their
           duty
           ,
           not
           of
           their
           title
           .
           Now
           it
           cannot
           be
           said
           to
           be
           infants
           duty
           ;
           the
           command
           was
           not
           given
           to
           them
           ,
           nor
           doth
           Mr.
           M.
           I
           think
           ,
           assert
           it
           as
           their
           duty
           ,
           but
           as
           their
           privilege
           ;
           and
           yet
           all
           that
           the
           text
           inferreth
           ,
           or
           Mr.
           M.
           concludes
           from
           it
           ,
           concerns
           the
           connexion
           between
           the
           duty
           of
           circumcising
           ,
           which
           belongs
           not
           to
           infants
           ,
           and
           the
           covenant
           ,
           not
           between
           the
           Privilege
           of
           circumcision
           passively
           taken
           ,
           which
           belongs
           to
           infants
           and
           the
           Covenant
           ,
           which
           is
           another
           impertinency
           .
        
         
           3.
           
           Be
           it
           granted
           that
           the
           proposition
           to
           be
           proved
           is
           of
           duty
           in
           parents
           or
           Ministers
           ,
           yet
           he
           is
           necessitated
           to
           grant
           the
           command
           was
           the
           cause
           of
           the
           existence
           of
           the
           duty
           ,
           and
           more
           plainly
           page
           182.
           
           The
           formal
           reason
           of
           their
           being
           circumcised
           ,
           was
           the
           command
           of
           God
           :
           which
           if
           true
           ,
           there
           's
           no
           duty
           without
           the
           command
           ,
           whatever
           interest
           there
           might
           be
           in
           the
           Covenant
           :
           and
           therefore
           the
           proposition
           is
           true
           ,
           all
           that
           enter
           into
           Covenant
           ought
           to
           receive
           the
           seal
           if
           it
           be
           commanded
           ,
           not
           otherwise
           :
           and
           so
           neither
           infant-circumcision
           nor
           infant-baptism
           can
           be
           proved
           from
           the
           bare
           interest
           in
           the
           covenant
           ,
           without
           a
           particular
           command
           for
           each
           of
           them
           .
        
         
           4.
           
           He
           saith
           ,
           the
           Covenant
           of
           grace
           was
           the
           motive
           ,
           page
           182.
           the
           Covenant
           of
           grace
           ,
           or
           their
           Church-state
           was
           the
           motive
           to
           it
           ,
           and
           the
           thing
           it
           related
           to
           .
           But
           he
           tells
           us
           not
           to
           whom
           it
           was
           a
           motive
           .
           A
           motive
           is
           an
           impulsive
           
           cause
           ,
           whereby
           a
           person
           is
           perswaded
           or
           induced
           to
           do
           a
           thing
           .
           But
           it
           was
           not
           the
           motive
           to
           infants
           ,
           for
           they
           conceived
           not
           of
           it
           .
           His
           words
           [
           the
           very
           ground
           why
           God
           would
           have
           them
           sealed
           ,
           is
           because
           of
           the
           Covenant
           ]
           do
           intimate
           ,
           that
           he
           means
           the
           covenant
           was
           the
           motive
           to
           God
           to
           give
           the
           command
           .
           But
           what
           it
           makes
           to
           his
           purpose
           I
           do
           not
           conceive
           .
           For
           though
           that
           were
           the
           motive
           to
           God
           ,
           yet
           Gods
           motive
           is
           not
           the
           rule
           of
           the
           duty
           ,
           but
           his
           command
           to
           us
           ;
           nor
           the
           evidence
           of
           our
           privilege
           ,
           but
           his
           declaration
           of
           his
           Will.
           But
           be
           it
           a
           motive
           to
           Abraham
           ,
           yet
           it
           was
           but
           a
           motive
           for
           the
           more
           full
           engagement
           of
           him
           to
           that
           which
           without
           that
           motive
           he
           had
           been
           to
           do
           by
           reason
           of
           the
           Command
           ,
           nor
           any
           further
           evidence
           of
           privilege
           then
           was
           imported
           by
           other
           Declaration
           of
           Gods
           will.
           
        
         
           5.
           
           Though
           Circumcision
           did
           relate
           to
           the
           Covenant
           ,
           and
           it
           was
           received
           as
           an
           evidence
           of
           the
           Covenant
           ,
           yet
           this
           proves
           not
           that
           it
           was
           received
           by
           each
           person
           ,
           because
           he
           was
           in
           covenant
           ,
           nor
           that
           the
           being
           in
           Covenant
           was
           the
           rule
           of
           the
           using
           that
           rite
           ,
           that
           they
           which
           were
           in
           Covenant
           should
           have
           it
           ,
           and
           they
           that
           were
           not
           in
           Covenant
           ,
           should
           not
           have
           it
           ,
           which
           is
           the
           thing
           to
           be
           proved
           ,
           but
           is
           certainly
           false
           ,
           as
           I
           have
           by
           many
           instances
           shewed
           .
        
         
           6.
           
           If
           all
           this
           were
           granted
           ,
           yet
           that
           this
           rule
           did
           reach
           further
           then
           the
           use
           of
           circumcision
           is
           not
           proved
           here
           :
           and
           what
           is
           brought
           elsewhere
           shall
           be
           shewed
           in
           it's
           place
           to
           be
           much
           short
           of
           proving
           any
           such
           general
           rule
           about
           an
           initial
           seal
           ,
           as
           is
           here
           by
           Mr.
           M.
           averred
           .
           But
           let
           us
           see
           what
           his
           proof
           amounts
           to
           about
           circumcision
           .
        
         
           1.
           
           He
           urgeth
           ,
           That
           circumcision
           is
           called
           a
           token
           of
           the
           Covenant
           ;
           But
           this
           proves
           no
           more
           then
           this
           ,
           that
           the
           use
           of
           Circumcision
           was
           to
           be
           a
           sign
           God
           made
           such
           a
           Covenant
           ,
           and
           would
           fulfill
           it
           :
           not
           that
           every
           one
           that
           was
           in
           Covenant
           was
           to
           be
           circumcised
           ,
           or
           that
           every
           one
           that
           was
           to
           be
           circumcised
           was
           in
           covenant
           .
        
         
           2.
           
           That
           it
           is
           termed
           the
           Covenant
           .
           But
           this
           proves
           no
           more
           than
           the
           former
           ,
           sith
           it
           is
           acknowledged
           to
           be
           so
           called
           only
           by
           a
           metonymia
           ,
           of
           putting
           the
           thing
           signifyed
           for
           the
           sign
           .
        
         
           3.
           
           The
           particle
           [
           therfore
           ]
           is
           thus
           urged
           :
           God
           not
           only
           commanded
           them
           who
           were
           in
           covenant
           ,
           〈◊〉
           b●
           circumcised
           ,
           but
           that
           they
           should
           [
           therfore
           ]
           be
           circumcised
           because
           of
           the
           covenant
           ,
           or
           in
           token
           of
           the
           Covenant
           between
           God
           &
           them
           ;
        
         
           But
           1.
           
           The
           particle
           [
           therfore
           ]
           though
           it
           be
           in
           our
           last
           translation
           ,
           yet
           in
           the
           Hebrew
           it
           is
           only
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           may
           be
           rendered
           ,
           
             And
             thou
          
           ,
           or
           ,
           
             But
             thou
          
           ,
           as
           by
           the
           Tig●●
           :
           it
           is
           
             &
             〈◊〉
          
           ,
           by
           
             Parcus
             ,
             tu
             autem
             ,
             Piscator
             ,
             tu
             verò
             .
          
        
         
           2.
           
           Let
           it
           be
           read
           [
           therefore
           ]
           and
           the
           inference
           be
           from
           the
           Covenant
           ;
           yet
           that
           the
           inference
           is
           from
           the
           promise
           in
           the
           seventh
           verse
           onely
           ,
           and
           not
           from
           the
           eighth
           verse
           ,
           which
           is
           next
           ,
           or
           the
           rest
           of
           the
           promises
           ,
           v.
           4
           ,
           5
           ,
           6
           ,
           cannot
           be
           shewed
           .
        
         
           3.
           
           Let
           these
           things
           be
           granted
           :
           yet
           that
           it
           imports
           this
           rule
           to
           be
           taken
           from
           the
           Covenant
           ,
           those
           who
           are
           in
           Covenant
           are
           to
           be
           circumcised
           ,
           not
           others
           ,
           hath
           no
           colour
           of
           proof
           ,
           nor
           any
           shew
           of
           truth
           in
           it
           ,
           sith
           it
           is
           clear
           in
           the
           case
           of
           Ishmael
           to
           whom
           that
           promise
           di●
           not
           belong
           nor
           any
           in
           that
           covenant
           ,
           yet
           he
           was
           to
           be
           circumcised
           ,
           and
           others
           were
           not
           to
           be
           circumcised
           ,
           to
           whom
           the
           promises
           were
           made
           .
        
         
           4.
           
           He
           urgeth
           thus
           :
           And
           he
           that
           rejected
           or
           neglected
           the
           seal
           is
           said
           not
           only
           to
           break
           Gods
           commandment
           ,
           but
           his
           Covenant
           :
           so
           that
           because
           the
           initial
           
           seal
           was
           added
           to
           the
           Covenant
           ,
           and
           such
           as
           received
           it
           ,
           received
           it
           as
           an
           evidence
           of
           the
           Covenant
           ,
           or
           because
           they
           were
           in
           covenant
           .
           To
           which
           I
           reply
           .
        
         
           Two
           waies
           a
           man
           may
           be
           said
           to
           break
           Gods
           covenant
           :
           one
           by
           breaking
           the
           command
           ,
           which
           was
           in
           reference
           to
           the
           Covenant
           ,
           or
           enjoyned
           in
           testimony
           of
           it
           ;
           and
           if
           this
           be
           his
           sense
           ,
           then
           Mr.
           Ms.
           speech
           is
           trifling
           ,
           when
           he
           saith
           ,
           he
           that
           rejected
           or
           neglected
           the
           seal
           ,
           is
           said
           not
           only
           to
           break
           Gods
           commandment
           ,
           but
           his
           Covenant
           ,
           sit
           being
           all
           one
           to
           break
           the
           command
           and
           the
           covenant
           .
           The
           other
           sense
           is
           ;
           he
           hath
           broken
           my
           covenant
           ,
           that
           is
           ,
           as
           
             Piscat
             .
             sch
          
           .
           on
           Gen.
           17.14
           as
           much
           as
           is
           in
           him
           ,
           by
           depriving
           himself
           of
           the
           grace
           of
           God
           ,
           promised
           in
           the
           Covenant
           .
           For
           otherwise
           the
           incredulity
           of
           man
           doth
           not
           make
           void
           the
           faith
           of
           God
           ,
           Rom.
           3.3
           .
           But
           take
           it
           either
           way
           ,
           it
           proves
           not
           that
           which
           was
           to
           be
           proved
           ,
           that
           the
           rule
           about
           circumcising
           persons
           was
           their
           interest
           in
           the
           Covenant
           .
           All
           that
           follows
           on
           this
           is
           ,
           that
           the
           observance
           of
           circumcision
           was
           strictly
           enjoined
           under
           this
           penalty
           ,
           that
           otherwise
           they
           should
           be
           cut
           off
           from
           Gods
           people
           ,
           and
           so
           deprived
           of
           the
           benefit
           of
           the
           Covenant
           signified
           ;
           but
           this
           doth
           not
           prove
           that
           every
           one
           circumcised
           was
           in
           the
           Covenant
           ,
           and
           should
           have
           the
           benefit
           of
           the
           Covenant
           .
           So
           that
           though
           it
           be
           granted
           which
           Mr.
           M.
           saies
           ,
           That
           to
           lay
           Circumcision
           upon
           Gods
           command
           ,
           and
           the
           Covenant
           of
           grace
           too
           ,
           are
           well
           consistent
           together
           ;
           Yet
           his
           Major
           is
           not
           proved
           ,
           That
           it
           was
           Gods
           Will
           that
           such
           as
           are
           in
           Covenant
           from
           Abrahams
           time
           ,
           and
           so
           forward
           ,
           should
           be
           sealed
           with
           the
           initial
           seal
           of
           the
           Covenant
           ,
           supposing
           them
           only
           capable
           of
           the
           seal
           ,
           and
           no
           special
           bar
           put
           in
           against
           them
           by
           God
           himself
           .
           Nor
           is
           Mr.
           M.
           more
           happy
           in
           answering
           my
           exceptions
           .
        
         
           Whereas
           you
           allege
           ,
           saith
           he
           ,
           concerning
           
             Melchisedec
             ,
             Lot
             ,
             Job
          
           ;
           we
           find
           no
           such
           thing
           ,
           that
           they
           either
           received
           this
           seal
           of
           Circumcision
           or
           were
           tyed
           to
           it
           .
           I
           reply
           ,
           it
           s
           very
           hard
           for
           you
           to
           prove
           that
           Melchisedeck
           was
           then
           alive
           :
           and
           had
           he
           been
           alive
           ,
           he
           was
           of
           an
           higher
           Order
           ,
           and
           above
           that
           Paedagogy
           .
        
         
           Answ.
           I
           grant
           it
           cannot
           be
           demonstratively
           proved
           ,
           that
           he
           was
           alive
           :
           yet
           it
           being
           probable
           he
           was
           ,
           who
           not
           many
           years
           before
           met
           Abraham
           ,
           though
           he
           were
           in
           Covenant
           ,
           yet
           being
           not
           appointed
           to
           be
           circumcised
           ,
           it
           overthrows
           the
           proposition
           by
           which
           Mr.
           Ms.
           Enthymeme
           was
           to
           be
           proved
           ,
           That
           all
           that
           are
           foederati
           ,
           must
           be
           signati
           .
           Yea
           Mr.
           Ms.
           answer
           here
           ,
           That
           he
           was
           above
           that
           Paedagogy
           ,
           doth
           plainly
           intimate
           that
           circumcision
           was
           peculiar
           to
           that
           Paedagogy
           ,
           and
           so
           the
           rule
           about
           circumcision
           not
           obligatory
           to
           Christian
           Gentiles
           ,
           to
           whom
           that
           Paedagogy
           is
           abolished
           ,
           and
           who
           have
           a
           Priest
           of
           an
           higher
           Order
           ,
           to
           wit
           ,
           that
           of
           Melchisedec
           .
           As
           for
           Lot
           ,
           he
           denies
           not
           that
           he
           then
           lived
           ,
           but
           saith
           ,
           That
           no
           Scripture
           saith
           he
           was
           not
           circumcised
           ,
           which
           he
           saith
           of
           Job
           also
           ,
           whose
           time
           is
           uncertain
           ,
           by
           reason
           of
           th●
           Scripture-silence
           ,
           though
           probably
           he
           was
           of
           Esaus
           posterity
           .
           But
           in
           matters
           of
           fact
           ,
           
             à
             non
             Scripto
             ad
             non
             factum
             non
             valet
             consequentia
             .
          
        
         
           Nevertheless
           for
           Lot
           ,
           it
           seems
           to
           me
           very
           unlikely
           he
           should
           be
           circumcised
           living
           then
           in
           Sodom
           ,
           not
           in
           Abrahams
           house
           ,
           and
           no
           mention
           made
           of
           him
           ,
           when
           Abraham
           circumcised
           his
           own
           house
           ,
           and
           Lots
           posterity
           being
           after
           uncircumcised
           Jerem.
           9.26
           .
           And
           for
           Job
           ,
           what
           time
           soever
           he
           lived
           ,
           it
           is
           likely
           he
           was
           an
           Edomite
           ;
           who
           are
           reckoned
           for
           uncircumcised
           Ier.
           9.26
           .
           and
           there
           are
           no
           passages
           that
           give
           any
           intimation
           of
           his
           acquaintance
           with
           Israel
           .
           But
           
           if
           these
           serve
           not
           the
           turn
           ,
           the
           example
           of
           Cornelius
           undeniably
           uncircumcised
           ,
           and
           not
           blamed
           for
           want
           of
           it
           ,
           though
           undoubtedly
           in
           the
           Covenant
           of
           grace
           ,
           being
           one
           that
           feared
           God
           with
           all
           his
           house
           ,
           and
           his
           prayers
           and
           alms
           heard
           ,
           therefore
           he
           was
           not
           to
           be
           circumcised
           though
           in
           the
           Covenant
           of
           grace
           ,
           nor
           all
           that
           enter
           into
           Covenant
           ought
           to
           be
           sealed
           with
           the
           initial
           seal
           ,
           though
           capable
           ,
           and
           no
           bar
           put
           in
           against
           them
           by
           God.
           
        
         
           I
           instanced
           in
           male
           infants
           of
           Jews
           under
           eight
           daies
           old
           ,
           who
           were
           not
           to
           be
           circumcised
           ,
           though
           in
           Covenant
           .
           Mr.
           M.
           answers
           ,
           To
           that
           of
           infants
           there
           was
           a
           peculiar
           exemption
           of
           them
           by
           God
           himself
           ;
           whether
           for
           any
           typical
           reason
           ,
           or
           in
           regard
           they
           were
           not
           fit
           in
           nature
           to
           undergo
           so
           sharp
           a
           pain
           ,
           as
           was
           to
           be
           endured
           in
           Circumcision
           before
           the
           seventh
           and
           Critical
           day
           was
           past
           ,
           or
           whether
           for
           any
           other
           cause
           ,
           I
           dispute
           not
           ;
           it
           is
           sufficient
           ,
           God
           forbad
           them
           to
           have
           the
           seal
           till
           they
           were
           eight
           daies
           old
           .
        
         
           Answ.
           This
           is
           a
           grant
           of
           the
           objection
           ,
           and
           overthrows
           the
           proposition
           of
           Mr.
           M.
           in
           his
           Sermon
           ;
           All
           that
           are
           in
           Covenant
           are
           to
           be
           sealed
           .
           And
           the
           forbidding
           ,
           being
           onely
           by
           not
           appointing
           it
           ,
           the
           proposition
           can
           be
           t●ue
           onely
           in
           this
           sense
           ;
           All
           those
           in
           Covenant
           are
           to
           be
           circumcised
           ,
           to
           whom
           it
           is
           appointed
           ,
           and
           no
           other
           ;
           But
           infants
           are
           in
           Covenant
           ,
           and
           to
           them
           it
           is
           appointed
           to
           be
           sealed
           with
           the
           initial
           seal
           in
           the
           New
           Testament
           :
           Ergo.
           
        
         
           Wherein
           I
           should
           grant
           the
           Major
           ,
           and
           deny
           the
           Minor
           ,
           and
           infer
           that
           without
           appointment
           interest
           in
           the
           Covenant
           did
           not
           make
           capable
           ,
           no
           not
           of
           Circumcision
           ,
           though
           it
           's
           likely
           infants
           might
           have
           born
           it
           in
           the
           end
           of
           the
           seventh
           day
           as
           well
           as
           on
           the
           eighth
           .
        
         
           I
           alleged
           that
           no
           females
           in
           Abrahams
           family
           ,
           though
           in
           Covenant
           ,
           were
           to
           be
           circumcised
           .
           To
           this
           Mr.
           M.
           answers
           .
           For
           the
           women
           ,
           they
           were
           not
           
             Subjectum
             capax
             circumcisionis
          
           ,
           there
           was
           in
           them
           a
           natural
           impediment
           against
           it
           ,
           therefore
           could
           it
           not
           be
           enjoined
           them
           :
           and
           suppose
           some
           men
           amongst
           them
           ,
           or
           some
           who
           turned
           proselytes
           to
           them
           ,
           had
           not
           had
           a
           praep●tium
           (
           as
           some
           sort
           of
           Eunuchs
           )
           this
           Ordinance
           had
           not
           reached
           them
           ;
           whether
           the
           wisdom
           of
           God
           purposely
           chose
           a
           sign
           that
           women
           might
           not
           be
           capable
           of
           receiving
           it
           ,
           for
           some
           typical
           use
           ,
           as
           some
           conjecture
           ,
           it
           is
           sufficient
           they
           were
           not
           capable
           of
           it
           ,
           and
           were
           exempted
           from
           it
           by
           God
           himself
           .
        
         
           Answ.
           If
           it
           be
           true
           ,
           which
           many
           Authors
           relate
           ,
           that
           the
           Habassines
           ,
           and
           Iacobites
           do
           at
           this
           day
           ,
           circumcise
           females
           ;
           then
           it
           is
           not
           true
           ,
           they
           were
           uncapable
           of
           it
           by
           reason
           of
           natural
           impediment
           .
           But
           if
           it
           be
           true
           which
           Mr.
           M.
           saith
           ,
           yet
           Gods
           chosing
           a
           sign
           of
           which
           they
           were
           not
           capable
           ,
           and
           that
           for
           a
           typical
           use
           ,
           when
           he
           might
           have
           chosen
           one
           as
           baptism
           ,
           of
           which
           both
           s●xes
           were
           capable
           ,
           it
           is
           an
           evidence
           ,
           That
           it
           was
           not
           the
           Will
           of
           God
           since
           Abrahams
           time
           ,
           and
           so
           forward
           ,
           that
           all
           in
           Covenant
           should
           be
           sealed
           with
           the
           initial
           seal
           ,
           which
           was
           Mr.
           Ms.
           proposition
           .
           Nor
           do
           his
           two
           limitations
           added
           in
           his
           Defence
           help
           him
           .
           For
           if
           incapacity
           and
           non-appointment
           be
           a
           sufficient
           exemption
           from
           the
           initial
           seal
           ,
           yea
           a
           prohibition
           of
           it
           ,
           then
           his
           proposition
           is
           but
           what
           I
           contend
           for
           ,
           that
           those
           in
           covenant
           to
           whom
           God
           appoints
           it
           and
           no
           other
           ,
           are
           to
           have
           the
           initial
           seal
           ;
           which
           is
           as
           much
           as
           I
           would
           evince
           ,
           that
           it
           is
           not
           bare
           interest
           in
           the
           Covenant
           without
           institution
           or
           appointment
           that
           gives
           right
           to
           a
           person
           to
           claim
           either
           circumcision
           or
           baptism
           ,
           nor
           warrants
           a
           baptizer
           to
           admit
           a
           person
           to
           baptism
           .
           And
           therefore
           though
           it
           were
           yielded
           that
           all
           infants
           of
           believers
           were
           in
           covenant
           ,
           yet
           they
           have
           not
           right
           
           to
           either
           initial
           seal
           without
           a
           command
           ,
           or
           institution
           concerning
           each
           rite
           .
        
         
           As
           for
           Mr.
           Ms.
           general
           proposition
           as
           he
           states
           it
           ,
           as
           it
           advantageth
           it
           him
           not
           for
           the
           reason
           last
           given
           ,
           so
           it
           may
           be
           granted
           ,
           if
           he
           mean
           by
           exemption
           or
           particular
           dispensation
           the
           non-appointment
           of
           it
           .
           For
           then
           I
           am
           sure
           infants
           of
           believers
           are
           exempted
           from
           baptism
           till
           they
           be
           proved
           disciples
           of
           Christ
           ,
           or
           believers
           by
           profession
           ;
           which
           if
           it
           could
           be
           proved
           ,
           we
           need
           not
           fetch
           it
           from
           circumcision
           and
           the
           Covenant
           .
           From
           which
           they
           that
           deduce
           infant-baptism
           ,
           do
           but
           in
           vain
           weary
           themselves
           and
           others
           ,
           as
           they
           that
           seek
           to
           draw
           water
           out
           of
           a
           pumice
           stone
           .
        
         
           But
           there
           is
           some
           more
           in
           Mr.
           M.
           about
           womens
           circumcision
           ,
           which
           I
           must
           not
           omit
           .
           Mr.
           M.
           in
           his
           Sermon
           had
           answered
           ,
           that
           women
           were
           circumcised
           virtually
           in
           the
           M●les
           .
           To
           which
           I
           answered
           ,
           that
           a
           virtual
           circumcision
           was
           not
           enough
           to
           make
           good
           his
           argument
           :
           For
           then
           his
           Syllogism
           must
           have
           four
           terms
           ,
           thus
           .
           They
           that
           are
           in
           Covenant
           must
           be
           sealed
           actually
           in
           their
           now
           persons
           ,
           or
           virtually
           in
           others
           .
           But
           infants
           of
           believers
           are
           in
           the
           Covenant
           ,
           therefore
           they
           are
           to
           be
           sealed
           .
           If
           the
           Conclusion
           be
           meant
           of
           actual
           sealing
           in
           their
           own
           persons
           then
           there
           are
           four
           terms
           ,
           and
           more
           in
           the
           Conclusion
           then
           in
           the
           premisses
           .
           But
           if
           it
           be
           meant
           disjunctively
           ,
           they
           are
           to
           be
           sealed
           actually
           or
           virtually
           :
           then
           it
           is
           less
           than
           is
           to
           be
           proved
           ,
           his
           business
           being
           to
           prove
           that
           they
           were
           to
           be
           sealed
           actually
           .
           For
           a
           virtual
           sealing
           is
           less
           than
           Mr.
           M.
           would
           have
           ,
           and
           might
           be
           granted
           without
           any
           detriment
           to
           the
           cause
           of
           Anti-paedobaptism
           .
           To
           this
           Mr
           M.
           makes
           no
           answer
           at
           all
           ,
           but
           chargeth
           me
           with
           a
           scoff
           where
           there
           was
           none
           ,
           tells
           me
           it
           is
           like
           refuting
           Bellarmine
           with
           ,
           
             Thou
             liest
          
           :
           whereas
           I
           did
           shew
           wherein
           his
           answer
           was
           insufficient
           ,
           and
           that
           by
           putting
           his
           Syllogism
           into
           form
           ,
           according
           to
           his
           own
           meaning
           ,
           and
           then
           shewing
           how
           it
           would
           not
           conclude
           what
           he
           should
           prove
           .
           And
           to
           this
           in
           his
           Defence
           he
           makes
           no
           answer
           ,
           but
           tells
           us
           ,
           what
           his
           plain
           meaning
           was
           ,
           which
           is
           nothing
           to
           the
           present
           point
           :
           he
           should
           have
           shewed
           how
           ,
           with
           that
           exposition
           or
           limitation
           his
           argument
           would
           prove
           actual
           sealing
           of
           infants
           in
           their
           own
           persons
           .
           But
           to
           slight
           a
           reason
           and
           speak
           nothing
           to
           it
           ,
           is
           not
           to
           answer
           ,
           but
           to
           shift
           .
        
         
           But
           I
           also
           said
           ,
           to
           speak
           exactly
           ,
           women
           were
           not
           circumcised
           virtually
           in
           the
           Males
           :
           For
           that
           supposeth
           they
           might
           receive
           it
           in
           their
           own
           persons
           ,
           wheras
           it
           had
           been
           a
           sin
           in
           them
           to
           be
           circumcised
           ,
           God
           not
           appointing
           it
           :
           which
           is
           confirmed
           by
           the
           like
           ,
           it
           would
           be
           sin
           for
           the
           male
           to
           be
           circumcised
           afore
           the
           eighth
           day
           ,
           sith
           it
           was
           not
           appointed
           :
           which
           may
           now
           be
           confirmed
           by
           Mr.
           Ms.
           words
           ,
           that
           God
           forbad
           them
           to
           have
           the
           seal
           till
           they
           were
           eight
           daies
           old
           .
        
         
           To
           this
           saith
           Mr.
           M.
           But
           first
           give
           me
           leave
           to
           observe
           by
           the
           way
           how
           you
           pinch
           me
           with
           a
           point
           of
           Law
           ,
           that
           no
           man
           can
           be
           said
           virtually
           to
           have
           that
           by
           his
           Proxy
           or
           Atturney
           ,
           which
           he
           might
           not
           actually
           receive
           himself
           in
           his
           own
           person
           .
           I
           question
           whether
           this
           be
           good
           Law
           ;
           but
           I
           am
           confident
           it
           is
           bad
           Divinity
           ;
           sure
           we
           sinned
           virtually
           in
           Adam
           ,
           yet
           we
           could
           not
           actually
           ,
           though
           the
           sin
           of
           Adam
           be
           ours
           by
           imputation
           .
           The
           Sun
           is
           virtually
           hot
           ,
           yet
           Philosophers
           say
           ,
           it
           's
           not
           actually
           .
           And
           the
           Jews
           of
           old
           offered
           to
           God
           such
           things
           by
           the
           hands
           of
           the
           Priests
           ,
           who
           were
           their
           Proxies
           in
           that
           work
           ,
           which
           they
           might
           not
           offer
           in
           their
           own
           persons
           ,
           yea
           and
           received
           such
           things
           by
           the
           
           hand
           of
           the
           High
           Priest
           (
           who
           bare
           their
           names
           in
           the
           most
           holy
           place
           )
           which
           they
           might
           not
           receive
           in
           their
           own
           persons
           immediately
           :
           and
           the
           Saints
           now
           in
           this
           world
           do
           virtually
           and
           
             quoad
             effectum
             juris
          
           ,
           receive
           some
           such
           privileges
           in
           Christ
           their
           Advocate
           ,
           who
           in
           their
           right
           is
           at
           Gods
           right
           hand
           ,
           which
           here
           they
           are
           not
           capable
           of
           receiving
           immediatrly
           in
           their
           own
           persons
           .
        
         
           Answ.
           My
           words
           were
           not
           as
           Mr.
           M.
           recited
           them
           ,
           but
           thus
           .
           He
           is
           said
           virtually
           to
           have
           a
           thing
           by
           another
           ,
           as
           by
           a
           Proxy
           or
           Atturney
           ,
           that
           might
           receive
           it
           by
           himself
           ;
           yet
           
             quoad
             effectum
             juris
          
           ,
           according
           to
           the
           effect
           of
           Law
           another's
           receiving
           it
           is
           ,
           as
           if
           he
           had
           received
           it
           .
           In
           which
           I
           understand
           by
           [
           having
           a
           thing
           ]
           that
           having
           a
           thing
           which
           is
           by
           possession
           of
           it
           ,
           as
           a
           benefit
           ,
           privilege
           ,
           commodity
           ,
           and
           by
           [
           might
           receive
           it
           ]
           without
           any
           prohibition
           in
           Law
           ,
           and
           that
           he
           receives
           it
           not
           in
           his
           own
           person
           ,
           is
           onely
           from
           some
           temporary
           impediment
           ,
           as
           minority
           ,
           absence
           or
           the
           like
           .
           And
           this
           according
           to
           that
           skill
           I
           have
           in
           such
           terms
           ,
           I
           conceive
           still
           to
           be
           the
           meaning
           of
           them
           .
           Nor
           do
           Mr.
           Ms.
           instances
           take
           me
           any
           whit
           off
           from
           it
           ,
           being
           without
           fear
           of
           being
           chargeable
           with
           bad
           Law
           or
           Divinity
           .
           For
           our
           sinning
           in
           Adam
           is
           not
           receiving
           something
           as
           a
           benefit
           :
           the
           Suns
           heat
           is
           natural
           ,
           not
           by
           vertue
           of
           any
           Political
           Law
           ,
           it
           is
           not
           having
           as
           a
           proxy
           or
           atturney
           for
           another
           ;
           the
           High
           Priests
           offering
           for
           the
           people
           was
           an
           action
           in
           their
           stead
           ,
           not
           receiving
           a
           benefit
           for
           them
           ,
           and
           what
           they
           received
           for
           the
           people
           which
           they
           might
           not
           receive
           in
           their
           own
           persons
           immediately
           was
           not
           by
           reason
           of
           any
           prohibition
           ,
           but
           from
           some
           other
           cause
           ,
           nor
           were
           they
           in
           imparting
           it
           ,
           the
           peoples
           Proxies
           or
           Atturneys
           ,
           but
           Gods
           :
           were
           it
           an
           answer
           from
           God
           or
           any
           other
           thing
           they
           received
           for
           them
           ,
           if
           God
           had
           immediately
           communicated
           it
           to
           them
           ,
           it
           had
           not
           been
           their
           sin
           .
           And
           the
           like
           may
           be
           said
           of
           what
           Christ
           receives
           for
           us
           as
           our
           Advocate
           .
           But
           the
           circumcising
           of
           women
           had
           been
           a
           sin
           forbidden
           ,
           according
           to
           Mr.
           Marshalls
           and
           others
           doctrine
           before
           recited
           ,
           they
           were
           prohibited
           to
           be
           circumcised
           ,
           it
           being
           limitted
           to
           the
           males
           on
           the
           8.
           day
           .
           Mr.
           M.
           addes
           .
        
         
           I
           also
           obiter
           desire
           you
           to
           remember
           this
           expression
           of
           yours
           ,
           that
           it
           had
           been
           a
           sin
           for
           a
           child
           to
           have
           been
           circumcised
           after
           the
           eight
           day
           was
           past
           ,
           and
           try
           how
           you
           will
           reconcile
           this
           with
           another
           opinion
           of
           yours
           delivered
           elsewhere
           ;
           viz.
           That
           Circumcision
           might
           be
           administred
           oftner
           then
           once
           ;
           surely
           those
           other
           times
           must
           be
           after
           the
           8.
           day
           .
        
         
           Answ.
           Where
           I
           deliver
           this
           ,
           that
           Circumcision
           might
           be
           administred
           oftner
           than
           once
           ,
           I
           remember
           not
           ,
           except
           in
           my
           Examen
           ,
           page
           118.
           
           However
           I
           conceive
           no
           necessity
           of
           Circumcision
           or
           baptism
           above
           once
           ,
           yet
           I
           profess
           my self
           unsatisfyed
           in
           this
           ,
           that
           there
           is
           either
           a
           command
           that
           a
           person
           be
           but
           once
           circumcised
           ,
           or
           a
           person
           once
           onely
           baptized
           .
           And
           my
           reason
           of
           the
           speech
           is
           from
           hence
           .
           1
           Cor.
           7.18
           .
           the
           Apostle
           saith
           ,
           Is
           one
           called
           circumcised
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Let
           him
           not
           be
           drawn
           up
           ,
           that
           is
           ,
           let
           him
           not
           draw
           up
           his
           foreskin
           :
           we
           translate
           it
           ,
           Let
           him
           not
           become
           uncircumcised
           .
           Whence
           it
           may
           be
           perceived
           ,
           that
           some
           Jews
           had
           an
           art
           to
           draw
           up
           their
           fore-skin
           .
           Now
           in
           such
           a
           case
           ,
           while
           the
           Law
           stood
           in
           force
           ,
           I
           conceive
           he
           was
           bound
           to
           be
           circumcised
           again
           ,
           because
           it
           was
           to
           abide
           in
           his
           flesh
           ,
           Gen.
           17.13
           .
           Nor
           do
           my
           words
           at
           all
           contradict
           this
           ,
           when
           I
           say
           more
           fully
           then
           Mr.
           M.
           recites
           them
           ;
           It
           had
           been
           a
           sin
           for
           a
           child
           to
           be
           circumcised
           afore
           ,
           or
           after
           the
           eigth
           day
           in
           them
           that
           altered
           or
           swerved
           from
           the
           appointment
           of
           God
           :
           where
           I
           make
           the
           sin
           not
           to
           be
           
           the
           doing
           of
           it
           ,
           on
           the
           eighth
           day
           ,
           and
           then
           doing
           it
           again
           (
           though
           I
           deny
           not
           but
           unnecessarily
           to
           do
           it
           after
           the
           eight
           day
           had
           been
           sin
           ,
           that
           day
           being
           determined
           for
           it
           )
           but
           not
           doing
           it
           that
           day
           which
           God
           appointed
           by
           those
           that
           altered
           or
           swerved
           from
           that
           appointment
           unnecessarily
           :
           which
           in
           the
           case
           mentioned
           ,
           and
           any
           other
           of
           the
           like
           ,
           might
           be
           done
           after
           the
           eighth
           day
           .
           But
           M.
           M.
           will
           confirm
           his
           proofs
           ,
           that
           the
           women
           were
           circumcised
           in
           the
           men
           .
        
         
           My
           first
           ,
           saith
           he
           to
           me
           ,
           was
           ,
           that
           the
           whole
           house
           of
           Israel
           are
           in
           the
           Scripture
           said
           to
           be
           circumcised
           .
           You
           answer
           ,
           that
           by
           the
           whole
           house
           of
           Israel
           must
           not
           be
           meant
           all
           ,
           but
           the
           Major
           part
           .
           But
           Sir
           do
           you
           imagine
           that
           any
           of
           your
           judicious
           Readers
           can
           be
           satisfyed
           with
           this
           answer
           ,
           when
           (
           you
           know
           well
           enough
           )
           that
           the
           Circumcision
           is
           put
           for
           the
           Church
           and
           people
           of
           God
           in
           opposition
           to
           the
           uncircumcised
           ,
           that
           is
           ,
           all
           the
           rest
           of
           the
           World
           who
           were
           not
           the
           people
           of
           God.
           
        
         
           When
           Peter
           was
           to
           go
           to
           the
           circumcision
           ,
           and
           Paul
           to
           the
           Gentiles
           to
           preach
           the
           Gospel
           ;
           does
           not
           circumcision
           include
           the
           women
           Jews
           as
           much
           as
           the
           men
           ,
           in
           opposition
           to
           Gentiles
           ,
           as
           well
           as
           the
           word
           Gentiles
           includes
           women
           Gentiles
           as
           well
           as
           the
           men
           ,
           to
           whom
           Paul
           was
           sent
           ?
           Gal.
           2.8
           ,
           9.
           
           Surely
           it
           must
           needs
           be
           granted
           ,
           that
           not
           only
           the
           Major
           or
           nobler
           part
           ,
           but
           the
           whole
           nation
           of
           the
           Jews
           both
           men
           and
           women
           ,
           are
           there
           meant
           by
           circumcision
           ,
           which
           could
           not
           have
           been
           ,
           if
           in
           some
           sense
           they
           were
           not
           to
           be
           accounted
           circumcised
           .
        
         
           Answ.
           My
           Answer
           might
           satisfie
           any
           judicious
           Reader
           ,
           specially
           if
           the
           texts
           had
           been
           fairly
           set
           down
           by
           Mr.
           M.
           wherein
           I
           shew
           all
           Israel
           ,
           and
           all
           the
           house
           of
           Israel
           must
           be
           understood
           Synecdochically
           ,
           1
           Sam.
           7.3
           .
           Acts
           2.36
           .
           Acts
           13.24
           .
           And
           if
           in
           the
           term
           [
           circumcision
           ]
           be
           not
           a
           Synecdoche
           of
           the
           whole
           for
           the
           part
           ;
           not
           onely
           every
           individual
           in
           Israel
           must
           be
           in
           some
           sense
           accounted
           circumcised
           ,
           but
           be
           actually
           circumcised
           also
           in
           their
           own
           persons
           .
           Nor
           against
           such
           a
           Synecdoche
           doth
           it
           make
           ,
           that
           circumcision
           stands
           in
           opposition
           to
           the
           uncircumcised
           ,
           which
           is
           meant
           of
           every
           individual
           .
           For
           neither
           is
           it
           true
           ,
           when
           the
           uncircumcised
           are
           mentioned
           ,
           it
           is
           meant
           of
           every
           individual
           ,
           there
           being
           many
           of
           those
           nations
           that
           were
           circumcised
           ;
           and
           if
           it
           were
           true
           ,
           yet
           the
           opposition
           doth
           not
           prove
           every
           individual
           Jew
           circumcised
           ,
           any
           more
           then
           when
           they
           are
           called
           the
           holy
           Nation
           in
           opposition
           to
           the
           Gentiles
           :
           as
           when
           it
           was
           said
           ,
           Israel
           was
           holiness
           to
           the
           Lord
           ,
           Jerem.
           2.3
           .
           every
           Israelite
           or
           Jew
           must
           be
           counted
           holy
           in
           some
           sense
           :
           but
           the
           terms
           are
           attributed
           Synecdochically
           .
           And
           for
           the
           other
           instance
           ,
           I
           grant
           circumcision
           must
           include
           Gal.
           2.8
           .
           women
           as
           well
           as
           men
           ,
           because
           Peter
           was
           to
           go
           to
           them
           :
           but
           this
           proves
           not
           that
           women
           were
           in
           some
           sense
           accounted
           circumcised
           in
           the
           males
           ,
           but
           that
           they
           are
           part
           of
           the
           nation
           which
           were
           called
           the
           Circumcision
           Synecdochically
           ,
           because
           of
           the
           males
           .
           And
           for
           the
           term
           Gentiles
           ,
           there
           must
           be
           in
           like
           manner
           a
           Synecdoche
           conceived
           of
           the
           whole
           for
           a
           part
           ,
           else
           he
           should
           be
           sent
           to
           preach
           to
           infant
           males
           as
           well
           as
           women
           of
           years
           .
        
         
           Secondly
           ,
           saith
           Mr.
           M.
           I
           argued
           thus
           ,
           no
           uncircumcised
           might
           eat
           the
           Passoever
           ;
           Ergo
           their
           women
           might
           not
           have
           eaten
           it
           ,
           if
           in
           some
           sense
           they
           had
           not
           been
           circumcised
           .
           Your
           answer
           is
           ,
           This
           is
           to
           be
           limitted
           
             pro
             subjecta
             ma●eria
          
           ,
           none
           that
           ought
           to
           be
           circumcised
           might
           eat
           the
           Passeover
           ,
           unless
           they
           were
           circumcised
           .
           But
           this
           answer
           is
           altogether
           insufficient
           .
           For
           where
           is
           this
           distinction
           of
           yours
           found
           or
           founded
           in
           the
           word
           of
           God
           ?
           other
           Distinctions
           about
           eating
           the
           Passeover
           are
           cleerly
           found
           :
           the
           clean
           might
           eat
           it
           ,
           the
           unclean
           
           might
           not
           eat
           it
           ,
           the
           circumcised
           might
           ,
           the
           uncircumcised
           might
           not
           :
           But
           of
           your
           limitation
           there
           is
           
             altum
             silentium
          
           .
        
         
           Answ.
           Mr.
           Ms.
           conclusion
           is
           ,
           That
           in
           some
           sense
           women
           were
           circumcised
           ,
           and
           before
           in
           some
           sense
           they
           were
           counted
           circumcised
           ,
           neither
           of
           which
           is
           the
           same
           with
           this
           [
           they
           were
           circumcised
           virtually
           in
           the
           males
           ,
           or
           the
           males
           were
           circumcised
           in
           their
           stead
           as
           their
           Proxy
           or
           Atturney
           .
           ]
        
         
           2.
           
           My
           answer
           was
           right
           ,
           and
           to
           his
           Demand
           ,
           where
           it
           is
           found
           in
           the
           word
           of
           God
           ?
           I
           answer
           by
           another
           demand
           ,
           where
           is
           his
           limitation
           found
           in
           Gods
           word
           ,
           that
           women
           might
           eat
           the
           Passeover
           ,
           because
           they
           were
           in
           some
           sense
           accounted
           circumcised
           ?
           Sure
           the
           words
           are
           ,
           Exod.
           12.48
           .
           No
           uncircumcised
           person
           shall
           eat
           thereof
           ,
           not
           as
           Mr.
           M.
           none
           but
           those
           that
           are
           counted
           in
           some
           sense
           circumcised
           may
           eat
           thereof
           :
           If
           there
           be
           in
           Scripture
           that
           which
           doth
           necessitate
           to
           a
           limitation
           of
           that
           speech
           ,
           my
           limitation
           is
           as
           well
           in
           Scripture
           as
           his
           is
           :
           yea
           my
           limitation
           is
           plain
           and
           easie
           ,
           whereas
           his
           limitation
           is
           liable
           to
           this
           objection
           ,
           that
           when
           Gods
           Law
           requires
           persons
           to
           be
           circumcised
           that
           they
           might
           eat
           the
           Passeover
           ,
           if
           Mr
           ,
           Ms.
           limitation
           or
           explication
           be
           good
           ,
           it
           should
           require
           no
           more
           but
           this
           ,
           that
           persons
           in
           some
           sense
           should
           be
           accounted
           circumcised
           .
           For
           so
           Mr.
           M.
           understands
           the
           Law
           ,
           and
           then
           ,
           though
           the
           males
           were
           not
           actually
           circumcised
           ,
           but
           virtually
           ,
           in
           some
           sense
           ,
           so
           accounted
           they
           might
           eat
           it
           ,
           without
           breach
           of
           the
           Law
           ,
           which
           absurdity
           doth
           not
           follow
           on
           my
           limitation
           ,
           but
           follows
           inevitably
           on
           Mr.
           Ms.
           
        
         
           2.
           
           Saith
           Mr.
           M.
           I
           demand
           further
           ,
           where
           is
           there
           any
           command
           or
           institution
           for
           women
           to
           eat
           the
           Passeover
           (
           more
           than
           for
           women
           now
           to
           eat
           the
           Lords
           Supper
           )
           unless
           it
           be
           founded
           upon
           circumcision
           ?
           yet
           in
           practice
           we
           know
           they
           did
           eat
           it
           ?
           and
           if
           they
           eat
           it
           not
           as
           circumcised
           persons
           ,
           tell
           me
           by
           what
           right
           they
           did
           it
           .
        
         
           Answ.
           I
           have
           proved
           Examen
           part
           .
           3.
           
           S.
           12.
           pag.
           112.
           
           
             Postscript
             to
             my
             Apology
          
           S.
           11.
           that
           1
           Cor.
           11.28
           .
           &
           10.17
           .
           and
           12.13
           .
           Acts
           20.7
           .
           are
           express
           precept
           and
           example
           for
           womens
           receiving
           the
           Lords
           Supper
           .
           And
           for
           eating
           the
           Paseover
           ,
           there
           is
           an
           expresse
           precept
           ,
           That
           all
           the
           Congregation
           of
           Israel
           shall
           keep
           it
           ,
           Exod
           12.47
           .
           in
           which
           women
           were
           meant
           ,
           and
           they
           were
           to
           eat
           according
           to
           the
           number
           of
           the
           Souls
           v.
           4.
           and
           no
           leaven
           was
           to
           be
           in
           their
           habitation
           ,
           v.
           20.
           therfore
           either
           women
           must
           eat
           the
           Passeover
           ,
           or
           else
           they
           must
           not
           eat
           bread
           :
           so
           that
           we
           need
           not
           go
           to
           circumcision
           for
           womens
           eating
           the
           Passeover
           .
           Yea
           ,
           if
           we
           use
           no
           other
           way
           than
           that
           of
           Mr.
           M.
           it
           will
           not
           be
           proved
           that
           women
           ought
           to
           eat
           it
           .
           For
           Exodus
           12.48
           .
           no
           mention
           is
           made
           of
           any
           circumcised
           who
           are
           to
           eat
           it
           ,
           but
           males
           ;
           and
           though
           it
           be
           said
           ,
           no
           uncircumcised
           might
           eat
           ,
           yet
           it
           is
           not
           said
           ,
           all
           circumcised
           must
           eat
           ,
           much
           less
           they
           that
           are
           only
           in
           some
           sense
           counted
           circumcised
           .
           But
           Mr.
           M.
           seeks
           to
           make
           his
           advantage
           of
           this
           point
           thus
           .
        
         
           If
           you
           say
           they
           were
           included
           in
           the
           Houshold
           Exod.
           12.3
           ,
           4.
           every
           houshold
           was
           to
           eat
           the
           Paschal
           Lamb
           ,
           and
           there
           was
           no
           exception
           of
           women
           ;
           I
           reply
           ,
           first
           grant
           but
           the
           same
           consequence
           ,
           that
           when
           we
           read
           so
           frequently
           in
           the
           New
           T.
           that
           whole
           housholds
           were
           baptized
           ,
           and
           no
           exception
           of
           children
           ,
           that
           therefore
           all
           the
           children
           in
           those
           housholds
           were
           baptized
           ,
           and
           this
           Controversy
           is
           quickly
           ended
           .
        
         
           Answ.
           If
           it
           were
           granted
           that
           we
           had
           no
           other
           way
           to
           prove
           women
           were
           to
           eat
           the
           Paschal
           Lamb
           (
           which
           yet
           we
           need
           not
           ,
           as
           I
           have
           shewed
           )
           but
           from
           
           Exod.
           12.3
           ,
           4.
           in
           that
           every
           houshold
           was
           to
           eat
           the
           Lamb
           ,
           and
           there
           was
           no
           exception
           of
           Women
           ,
           yet
           the
           consequence
           were
           not
           good
           ;
           whole
           housholds
           were
           baptized
           ,
           therefore
           infants
           ,
           because
           not
           expresly
           excepted
           .
           For
           as
           Exod.
           12.3
           ,
           4
           infants
           are
           excepted
           from
           being
           required
           to
           eat
           the
           Lamb
           ,
           though
           not
           in
           express
           words
           ,
           yet
           because
           the
           thing
           to
           be
           done
           was
           not
           such
           as
           could
           agree
           to
           infants
           of
           a
           few
           daies
           old
           ,
           suppose
           eight
           or
           nine
           .
           So
           where
           Act.
           16.15
           ,
           33.
           and
           18.8
           .
           1
           Cor.
           1.16
           .
           the
           houshold
           is
           said
           to
           be
           baptized
           ,
           besides
           this
           ,
           that
           no
           infants
           are
           expressed
           ,
           in
           the
           same
           chapter
           or
           elsewhere
           ,
           the
           speech
           is
           plainly
           interpreted
           to
           be
           meant
           of
           those
           that
           heard
           the
           word
           ,
           and
           believed
           ,
           as
           Acts
           the
           eleventh
           chapter
           ,
           and
           fourteenth
           verse
           ,
           and
           ch
           .
           16.
           v.
           32
           ,
           34.
           and
           18.8
           .
           1
           Cor.
           16.15
           .
           as
           if
           the
           holy
           Ghost
           had
           of
           purpose
           prevented
           this
           misconstruction
           and
           frivolous
           consequence
           of
           Paedobaptists
           .
        
         
           But
           saith
           Mr.
           M.
           I
           add
           further
           ,
           it
           is
           not
           said
           the
           whole
           houshold
           shall
           eat
           it
           ,
           for
           all
           uncircumcised
           persons
           were
           forbidden
           to
           eat
           it
           ,
           and
           none
           but
           circumcised
           persons
           had
           warrant
           to
           eat
           it
           .
        
         
           Answ.
           It
           is
           said
           ,
           Exod.
           12.4
           .
           they
           shall
           eat
           the
           Lamb
           according
           to
           the
           number
           of
           Souls
           ,
           i.
           e.
           
             hominum
             Pisc.
             Schol.
             in
             locum
          
           ,
           every
           man
           according
           to
           his
           eating
           ,
           which
           is
           a
           plain
           precept
           for
           women
           to
           eat
           who
           could
           eat
           .
        
         
           Yea
           further
           ,
           saith
           Mr.
           M.
           suppose
           some
           words
           in
           the
           institution
           should
           reach
           the
           Jewish
           women
           ,
           yet
           how
           doth
           it
           reach
           the
           women
           Gentiles
           who
           should
           prove
           Proselytes
           to
           them
           ?
           For
           Exodus
           chapter
           12.
           verse
           48
           ,
           49.
           there
           is
           order
           taken
           for
           the
           male
           stranger
           ,
           let
           all
           his
           males
           be
           circumcised
           ,
           and
           then
           let
           him
           come
           near
           and
           keep
           it
           ,
           but
           there
           is
           not
           any
           word
           that
           takes
           order
           for
           the
           strangers
           females
           .
        
         
           Answer
           .
           It
           is
           said
           verse
           fourty
           seven
           ,
           That
           all
           the
           Congregation
           of
           Israel
           shall
           keep
           it
           ,
           and
           the
           Proselytes
           of
           Righteousnesse
           ,
           women
           as
           well
           as
           men
           were
           of
           that
           Congregation
           ,
           and
           verse
           fourty
           nine
           ,
           it
           is
           said
           ,
           One
           Law
           shall
           be
           to
           him
           that
           is
           homeborn
           ,
           and
           unto
           the
           stranger
           that
           sojourneth
           among
           you
           :
           if
           then
           the
           Law
           appointed
           the
           Israelitish
           women
           to
           eat
           ,
           the
           same
           law
           appointed
           the
           Proselyte
           Women
           to
           eat
           .
           So
           that
           notwithstanding
           Mr.
           Ms.
           vain
           hope
           ,
           my
           exception
           against
           the
           consequence
           of
           his
           Argument
           ,
           
             They
             are
             foederati
             ;
             Therefore
             they
             are
             to
             be
             signati
             ,
          
           stand
           good
           and
           it
           is
           not
           yet
           proved
           ,
           that
           bare
           interest
           in
           the
           Covenant
           Genesis
           17.
           or
           the
           Covenant
           of
           grace
           did
           intitle
           to
           Circumcision
           ,
           much
           less
           to
           baptism
           ,
           which
           were
           enough
           to
           overthrow
           his
           first
           argument
           .
        
         
           But
           sith
           it
           is
           my
           task
           ,
           I
           will
           now
           go
           on
           to
           the
           rest
           of
           his
           Dispute
           ,
           taking
           in
           by
           the
           way
           Master
           Blakes
           third
           section
           of
           the
           42.
           chapter
           of
           his
           
             Vindic
             .
             foederis
          
           .
        
      
       
         
         
           SECT
           .
           XIX
           .
           Mr.
           Blakes
           exceptions
           against
           my
           Speeches
           in
           the
           point
           about
           the
           connexion
           between
           the
           Covenant
           ,
           and
           initial
           seal
           ,
           are
           refelled
           .
        
         
           MR.
           Blake
           asserts
           a
           reality
           of
           connexion
           between
           the
           Covenant
           and
           initial
           seal
           ,
           and
           first
           he
           meddles
           with
           my
           Examen
           ,
           and
           then
           with
           my
           Anti-paedobaptism
           .
           To
           my
           objection
           that
           the
           Proposition
           is
           not
           true
           ,
           that
           all
           that
           were
           federate
           in
           Abrahams
           family
           ,
           were
           to
           be
           signed
           ,
           for
           neither
           Males
           afore
           the
           eighth
           day
           ,
           nor
           females
           were
           to
           be
           circumcised
           ,
           besides
           his
           avouching
           Master
           Marshall●
           answer
           as
           sufficient
           ,
           which
           is
           reviewed
           before
           ,
           he
           saith
           ,
           Is
           there
           no
           connexion
           between
           them
           ,
           because
           he
           that
           receives
           into
           Covenant
           and
           appoints
           the
           seal
           ,
           hath
           prescribed
           a
           time
           when
           it
           shall
           be
           applyed
           ?
        
         
           To
           which
           I
           say
           ,
           it
           proves
           that
           there
           is
           not
           a
           connexion
           between
           being
           federate
           ,
           and
           to
           be
           signed
           ,
           to
           make
           this
           Proposition
           true
           ,
           All
           that
           are
           federate
           are
           to
           be
           signed
           ,
           barely
           in
           that
           they
           are
           federate
           .
           For
           they
           are
           federate
           the
           first
           ,
           second
           ,
           third
           ,
           fourth
           ,
           fifth
           ,
           sixth
           ,
           seventh
           day
           ,
           as
           well
           as
           the
           eighth
           ,
           yet
           not
           to
           be
           signed
           ,
           whereas
           if
           there
           was
           such
           a
           connexion
           between
           them
           according
           to
           Gods
           will
           ,
           that
           the
           one
           being
           put
           ,
           the
           other
           is
           to
           be
           put
           ,
           they
           would
           be
           to
           be
           signed
           as
           soon
           as
           ever
           they
           are
           federate
           .
           And
           if
           it
           be
           Gods
           will
           that
           they
           should
           be
           signed
           ,
           but
           not
           till
           the
           appointed
           time
           after
           ,
           I
           might
           say
           that
           though
           infants
           were
           federate
           ,
           yet
           they
           were
           not
           to
           be
           signed
           with
           baptism
           till
           Gods
           appointed
           time
           ,
           which
           is
           not
           till
           they
           be
           disciples
           ,
           and
           so
           infant
           baptism
           is
           not
           proved
           from
           their
           being
           in
           Covenant
           ,
           the
           Major
           Proposition
           ,
           All
           that
           are
           in
           Covenant
           are
           to
           be
           signed
           ,
           being
           true
           only
           with
           this
           limitation
           ,
           in
           the
           appointed
           time
           ,
           which
           is
           not
           for
           baptism
           till
           they
           be
           Disciples
           .
           And
           whereas
           in
           answer
           to
           my
           objection
           ,
           that
           if
           infants
           have
           right
           to
           the
           seal
           by
           being
           in
           covenant
           ,
           then
           they
           have
           right
           to
           the
           Lords
           Supper
           ,
           he
           answers
           .
        
         
           1.
           
           That
           in
           baptism
           there
           is
           no
           more
           of
           necessity
           than
           to
           be
           passive
           .
           This
           is
           false
           ,
           for
           baptism
           is
           enjoined
           as
           a
           duty
           ,
           and
           such
           as
           is
           to
           have
           repentance
           and
           faith
           antecedent
           Mark
           chap.
           16.16
           .
           Acts
           the
           2.
           chap.
           38.
           
           Acts
           chap.
           8.
           verse
           37.
           
        
         
           2.
           
           He
           grants
           that
           infants
           have
           true
           title
           to
           the
           Lords
           Supper
           ,
           
             jus
             ad
             rem
          
           ,
           not
           
             jus
             in
             re
          
           ,
           a
           right
           to
           it
           ,
           yet
           by
           reason
           of
           infancy
           have
           their
           actual
           interest
           suspended
           .
        
         
           But
           1.
           still
           Mr.
           Blake
           speaks
           of
           the
           Lords
           Supper
           ,
           and
           of
           baptism
           ,
           as
           of
           privileges
           meerly
           ,
           whereas
           the
           Scripture
           speaks
           of
           each
           as
           a
           duty
           as
           well
           as
           a
           privilege
           .
        
         
           2.
           
           By
           the
           same
           distinction
           an
           answer
           is
           given
           to
           him
           concerning
           infants
           baptism
           ,
           that
           though
           they
           have
           the
           right
           to
           it
           ,
           yet
           by
           reason
           of
           infancy
           ,
           the
           actual
           interest
           of
           it
           is
           to
           be
           suspended
           ,
           they
           being
           no
           more
           able
           to
           profess
           the
           faith
           ,
           till
           they
           be
           grown
           to
           some
           riper
           age
           then
           a
           Cradle
           King
           to
           rule
           a
           Kingdome
           .
        
         
           So
           that
           Mr.
           Blakes
           answers
           yield
           more
           exceptions
           against
           Mr.
           Ms.
           argument
           ,
           confirm
           it
           not
           at
           al
           ,
           but
           shew
           how
           we
           may
           grant
           his
           Major
           ,
           and
           yet
           so
           limit
           it
           that
           it
           will
           be
           too
           short
           of
           proving
           baptism
           of
           federate
           persons
           in
           infancy
           :
           
           and
           these
           passages
           of
           Master
           Blake
           appear
           to
           be
           Cavils
           and
           not
           An●wers
           .
        
         
           He
           next
           sets
           upon
           the
           fifth
           section
           of
           the
           first
           part
           of
           my
           Review
           ,
           and
           excepts
           ,
        
         
           1.
           
           That
           I
           shew
           not
           where
           to
           find
           Mr.
           Baillees
           words
           .
           But
           if
           he
           had
           looked
           into
           my
           Letter
           mentioned
           ,
           he
           had
           found
           them
           quickly
           in
           the
           third
           section
           .
        
         
           2.
           
           That
           I
           denyed
           the
           Metaphor
           of
           a
           seal
           to
           be
           rightly
           made
           ,
           the
           genus
           of
           a
           rite
           ,
           as
           of
           baptism
           ,
           to
           which
           he
           replies
           in
           his
           flirting
           fashion
           .
           We
           shall
           expect
           another
           letter
           to
           shew
           Saint
           Pauls
           definition
           ,
           Rom.
           4.11
           .
           to
           be
           alike
           light
           (
           who
           runs
           upon
           the
           same
           errour
           ,
           if
           an
           errour
           )
           when
           he
           saies
           that
           Circumcision
           is
           a
           sign
           and
           seal
           ,
           there
           is
           the
           genus
           and
           the
           differentia
           lies
           in
           these
           words
           to
           distinguish
           it
           from
           other
           signs
           ,
           and
           seals
           of
           the
           righteousness
           of
           faith
           .
           The
           nature
           of
           a
           Sacrament
           stands
           in
           a
           figure
           ,
           and
           the
           whole
           efficacy
           of
           it
           in
           the
           use
           .
           And
           how
           else
           then
           should
           the
           nature
           and
           use
           of
           it
           be
           held
           out
           ?
        
         
           To
           which
           I
           answer
           ,
           Paul
           doth
           not
           give
           a
           definition
           ,
           Rom.
           4.11
           .
           of
           circumcision
           ,
           much
           less
           doth
           he
           define
           a
           Sacrament
           in
           general
           .
           Every
           Definition
           is
           reciprocal
           with
           the
           thing
           defined
           ,
           but
           Mr.
           Bl.
           I
           presume
           will
           not
           say
           ;
           every
           circumcision
           is
           a
           seal
           of
           the
           righteousness
           of
           faith
           ,
           and
           every
           seal
           of
           the
           righteousness
           of
           faith
           is
           circumcision
           .
           Besides
           individuals
           are
           not
           wont
           to
           be
           defined
           ,
           but
           what
           is
           there
           said
           is
           said
           of
           the
           singular
           circumcision
           of
           Abraham
           ,
           and
           no
           other
           .
           The
           title
           given
           to
           Abrahams
           circumcision
           doth
           but
           shew
           what
           the
           use
           of
           it
           was
           to
           him
           ,
           not
           what
           was
           the
           constant
           nature
           ,
           and
           use
           of
           it
           on
           and
           to
           others
           .
           Which
           appears
           from
           the
           particularizing
           circumstances
           so
           exactly
           noted
           by
           the
           Apostle
           ,
           to
           wit
           ,
           the
           times
           of
           his
           justification
           and
           circumcision
           ,
           which
           do
           shew
           that
           it
           was
           appropriated
           to
           Abrahams
           circumcision
           ,
           on
           his
           own
           body
           ,
           what
           he
           there
           said
           of
           Circumcision
           .
           There
           is
           no
           more
           reason
           to
           make
           this
           the
           definition
           of
           Circumcision
           [
           the
           seal
           of
           the
           righteousness
           of
           faith
           ]
           then
           to
           make
           that
           [
           1
           Tim
           6.10
           .
           the
           root
           of
           all
           evil
           ]
           the
           definition
           of
           the
           love
           of
           money
           ,
           or
           that
           [
           Heb.
           6.16
           .
           the
           end
           of
           all
           strife
           ]
           the
           definition
           of
           an
           oath
           ,
           or
           that
           [
           v.
           19.
           the
           anchor
           of
           the
           soul
           firm
           and
           stable
           ]
           the
           definition
           of
           hope
           ,
           or
           that
           [
           Heb.
           11.1
           .
           the
           evidence
           of
           things
           not
           seen
           ]
           the
           definition
           of
           faith
           A
           seal
           cannot
           be
           the
           genus
           of
           it
           ,
           being
           a
           Metaphor
           ,
           for
           a
           Metaphor
           shews
           not
           what
           it
           is
           ,
           but
           what
           it
           is
           like
           .
           Circumcision
           is
           an
           action
           as
           it
           is
           from
           the
           agent
           ,
           as
           in
           the
           subject
           a
           passion
           .
           The
           relation
           that
           comes
           to
           it
           is
           not
           from
           its
           nature
           ,
           but
           by
           institution
           ,
           and
           is
           the
           end
           of
           it
           ,
           rather
           than
           the
           genus
           ,
           rather
           for
           what
           it
           is
           ,
           than
           what
           it
           is
           .
           A
           seal
           is
           an
           artificial
           body
           compound
           of
           a
           substance
           and
           figure
           ,
           which
           cannot
           be
           said
           of
           Circumcision
           .
           What
           Mr.
           Bl.
           saith
           ,
           that
           the
           nature
           of
           a
           Sacrament
           stands
           in
           a
           figure
           ,
           cannot
           be
           true
           of
           such
           a
           figure
           as
           is
           in
           a
           Seal
           ,
           for
           so
           baptism
           ,
           the
           Passeover
           ,
           the
           Lords
           Supper
           should
           be
           no
           Sacrament
           sith
           they
           do
           not
           make
           any
           figure
           on
           the
           body
           ,
           nor
           of
           figure
           of
           speech
           ,
           for
           so
           a
           Sacrament
           should
           not
           be
           a
           visible
           sign
           ,
           but
           an
           audible
           .
           I
           grant
           the
           use
           of
           it
           is
           to
           resemble
           by
           a
           visible
           sign
           some
           other
           thing
           ,
           as
           the
           breaking
           bread
           ,
           Christs
           body
           broken
           ,
           and
           in
           that
           sense
           it
           may
           be
           called
           a
           figure
           as
           Augustine
           called
           the
           bread
           the
           figure
           of
           Christs
           body
           .
           But
           the
           use
           belongs
           to
           the
           difference
           to
           distinguish
           it
           from
           the
           same
           action
           or
           passion
           used
           to
           another
           purpose
           ,
           not
           to
           the
           genus
           .
           And
           yet
           sign
           and
           seal
           of
           the
           righteousnesse
           of
           faith
           ,
           cannot
           be
           the
           difference
           to
           distinguish
           a
           Sacrament
           from
           the
           preaching
           of
           the
           Gospel
           ,
           for
           the
           preaching
           of
           the
           Gospel
           by
           word
           or
           writing
           is
           a
           sign
           or
           seal
           of
           the
           righteousness
           
           of
           faith
           .
           What
           is
           said
           Rom.
           4.11
           .
           that
           Abraham
           received
           the
           sign
           of
           circumcision
           ,
           the
           seal
           of
           the
           righteousness
           of
           faith
           ,
           is
           not
           all
           one
           with
           this
           [
           a
           seal
           of
           the
           Covenant
           of
           grace
           ]
           For
           it
           is
           added
           [
           which
           he
           had
           yet
           ,
           being
           uncircumcised
           ]
           and
           therefore
           was
           a
           sign
           not
           of
           a
           promise
           or
           covenant
           ,
           concerning
           a
           thing
           to
           be
           done
           ,
           but
           of
           a
           thing
           accomplished
           or
           already
           done
           .
           I
           see
           not
           how
           Rom.
           4.11
           .
           either
           the
           general
           nature
           of
           a
           Sacrament
           ,
           or
           the
           special
           nature
           of
           circumcision
           may
           be
           said
           to
           be
           defined
           .
           Nor
           do
           I
           conceive
           it
           true
           which
           Mr.
           Bl.
           saith
           ,
           the
           whole
           efficacy
           of
           a
           Sacrament
           is
           in
           the
           use
           :
           I
           suppose
           baptism
           ,
           and
           the
           Lords
           Supper
           have
           their
           efficacy
           in
           comforting
           ,
           moving
           to
           holiness
           ,
           love
           ,
           &c.
           after
           the
           use
           .
           The
           nature
           and
           use
           of
           a
           Sacrament
           may
           be
           otherwise
           held
           out
           then
           Mr.
           Bl.
           doth
           ,
           which
           I
           now
           omit
           .
           It
           is
           sufficient
           at
           present
           to
           shew
           the
           emptiness
           of
           Mr.
           Bls.
           dictates
           .
           And
           for
           my
           rejecting
           of
           the
           common
           use
           of
           the
           terms
           of
           seals
           of
           the
           Covenant
           ,
           and
           initial
           seals
           as
           Synonymous
           to
           sacraments
           and
           baptism
           ,
           especially
           in
           disputes
           wherein
           proper
           terms
           should
           be
           used
           ,
           I
           have
           given
           sufficient
           reason
           from
           the
           abuses
           of
           Paedobaptists
           inferring
           errours
           from
           a
           late
           devised
           term
           ,
           and
           imposing
           on
           mens
           consciences
           :
           yet
           I
           profess
           ,
           if
           baptism
           were
           granted
           to
           be
           a
           seal
           or
           initial
           seal
           ,
           that
           I
           think
           that
           it
           would
           not
           follow
           ,
           that
           it
           hath
           that
           relation
           to
           the
           Covenant
           ;
           that
           infants
           in
           Covenant
           must
           not
           be
           denied
           it
           ,
           but
           that
           it
           is
           a
           frivolous
           argument
           ,
           infants
           are
           in
           covenant
           ,
           therefore
           they
           must
           have
           the
           initial
           seal
           of
           the
           Covenant
           :
           for
           which
           if
           I
           had
           no
           other
           reason
           ,
           yet
           that
           one
           of
           Mr.
           Bl.
           that
           though
           a
           person
           be
           in
           Covenant
           ,
           and
           have
           right
           to
           the
           seal
           ,
           yet
           he
           is
           not
           to
           have
           it
           till
           the
           appointed
           time
           ,
           it
           were
           sufficient
           to
           justifie
           my
           censure
           .
        
         
           Mr.
           Bl.
           excepts
           against
           my
           speech
           ,
           that
           to
           have
           the
           promise
           ,
           and
           to
           be
           a
           disciple
           or
           believer
           ,
           are
           not
           all
           one
           ,
           for
           he
           conceives
           to
           have
           a
           promise
           in
           Scripture
           phrase
           is
           to
           possesse
           it
           ,
           as
           those
           Jews
           after
           the
           flesh
           did
           possess
           ,
           Rom.
           9.4
           ▪
           And
           how
           to
           possesse
           a
           promise
           without
           faith
           ,
           he
           doth
           not
           yet
           understand
           .
        
         
           Whereto
           I
           reply
           ,
           that
           I
           find
           the
           term
           [
           promise
           ]
           used
           in
           Scripture
           sometimes
           metonymically
           for
           the
           thing
           promised
           ,
           ,
           as
           Luke●4
           ●4
           .
           49
           .
           when
           Christ
           saith
           ,
           I
           send
           the
           promise
           of
           the
           Father
           upon
           you
           ,
           he
           means
           the
           Holy
           Ghost
           promised
           ,
           and
           it
           is
           true
           in
           this
           sense
           ,
           to
           have
           a
           promise
           is
           to
           possesse
           it
           .
           But
           in
           proper
           acception
           the
           term
           [
           promise
           ]
           notes
           the
           act
           of
           the
           person
           promising
           ,
           as
           Gal.
           3.16
           .
           to
           Abraham
           and
           his
           seed
           were
           the
           promises
           made
           ,
           or
           spoken
           .
           So
           likewise
           v.
           17
           ,
           18.
           
           And
           in
           this
           sense
           he
           hath
           a
           promise
           ,
           who
           hath
           not
           possession
           of
           the
           thing
           promised
           ,
           and
           thus
           we
           usually
           say
           ,
           I
           have
           not
           yet
           such
           an
           office
           ,
           revenue
           ,
           estate
           ,
           &c.
           but
           I
           have
           a
           promise
           of
           it
           .
           In
           which
           sense
           I
           took
           it
           ,
           and
           so
           it
           is
           true
           ,
           that
           in
           this
           sense
           ,
           a
           man
           may
           have
           the
           promise
           ,
           and
           not
           be
           a
           believer
           or
           disciple
           as
           yet
           .
           And
           thus
           I
           conceive
           it
           taken
           in
           all
           the
           three
           places
           in
           the
           new
           Testament
           2
           Cor.
           7.1
           .
           1
           Tim.
           4.8
           .
           Heb.
           7.6
           .
           and
           in
           this
           sense
           a
           person
           may
           have
           a
           promise
           afore
           he
           is
           a
           believer
           .
        
         
           Mr.
           Blake
           further
           excepts
           against
           me
           :
        
         
           That
           1.
           
           I
           make
           these
           terms
           all
           one
           ,
           to
           have
           a
           promise
           ,
           and
           to
           be
           a
           child
           of
           the
           promise
           .
        
         
           2.
           
           That
           I
           make
           a
           child
           of
           the
           promise
           ,
           Rom.
           9.8
           .
           to
           be
           all
           one
           with
           to
           be
           an
           elect
           person
           ,
           as
           Isaac
           and
           Jacob
           ,
           v.
           10
           ,
           11
           ,
           12.
           were
           children
           of
           the
           promise
           ,
           to
           whom
           the
           promise
           was
           made
           before
           they
           were
           born
           .
        
         
           But
           Mr.
           Blake
           saith
           ,
           That
           to
           have
           a
           promise
           ,
           and
           to
           be
           a
           child
           of
           promise
           ,
           are
           two
           different
           things
           in
           Scripture
           ;
           yet
           shews
           not
           the
           difference
           between
           them
           .
           
           In
           that
           expression
           Rom.
           9.8
           .
           the
           child
           of
           the
           promise
           (
           according
           to
           the
           usuall
           
             Hebraisms
             ,
             Child
             of
             light
             ,
             Child
             of
             wrath
             ,
             Son
             of
             perdition
             ,
          
           which
           note
           the
           person
           who
           is
           the
           subject
           or
           object
           of
           those
           several
           terms
           attributed
           )
           is
           a
           person
           of
           whom
           ,
           or
           for
           whom
           ,
           the
           promise
           is
           made
           ,
           and
           so
           it
           is
           all
           one
           with
           [
           to
           have
           the
           promise
           .
           ]
        
         
           But
           saith
           M.
           Bl.
           if
           the
           child
           of
           the
           promise
           were
           all
           one
           with
           to
           be
           elect
           ,
           then
           (
           according
           to
           me
           )
           all
           the
           Jews
           according
           to
           the
           flesh
           were
           elect
           persons
           ;
           they
           had
           the
           promises
           ,
           yea
           those
           that
           were
           actors
           in
           Christs
           death
           Acts
           2.39
           .
           which
           he
           must
           needs
           yield
           to
           be
           an
           absurdity
           .
        
         
           To
           which
           I
           reply
           ,
           I
           do
           not
           conceive
           how
           this
           is
           true
           according
           to
           me
           ,
           that
           if
           children
           of
           the
           promise
           be
           all
           elect
           ,
           all
           the
           Jews
           according
           to
           the
           flesh
           were
           elect
           persons
           .
           Sure
           I
           no
           where
           make
           all
           the
           Jews
           according
           to
           the
           flesh
           children
           of
           the
           promise
           .
        
         
           Yea
           the
           text
           Rom.
           9.8
           .
           is
           so
           express
           against
           it
           ,
           that
           the
           children
           of
           the
           flesh
           ,
           are
           denied
           to
           be
           children
           of
           Gods
           ,
           that
           is
           ,
           children
           of
           the
           promise
           ,
           which
           the
           words
           shew
           to
           be
           equipollent
           .
           Yea
           it
           is
           the
           express
           determination
           ,
           v.
           6.
           that
           all
           that
           are
           of
           Israel
           ,
           to
           wit
           ,
           by
           natural
           generation
           ,
           are
           not
           Israel
           ,
           to
           whom
           the
           promise
           was
           made
           ;
           nor
           all
           children
           (
           that
           is
           ,
           of
           God
           ,
           and
           of
           the
           promise
           )
           who
           are
           the
           seed
           of
           Abraham
           ,
           v.
           7.
           
           But
           that
           no
           other
           were
           children
           of
           the
           promise
           ,
           though
           the
           seed
           natural
           of
           Abraham
           and
           Isaac
           :
           but
           elect
           persons
           ,
           the
           Apostle
           doth
           not
           onely
           assert
           ,
           but
           prove
           it
           in
           Esau
           and
           Jacob
           ,
           v.
           10
           ,
           11
           ,
           12
           ,
           13.
           
           It
           is
           true
           ,
           Rom.
           9.4
           .
           it
           is
           said
           the
           promises
           were
           the
           Israelites
           :
           but
           whatever
           the
           promises
           there
           meant
           were
           ,
           whether
           of
           spiritual
           or
           corporal
           good
           things
           ,
           yet
           it
           follows
           not
           that
           of
           every
           Israelite
           were
           the
           promises
           any
           more
           than
           that
           of
           every
           Israelite
           ,
           v.
           5.
           was
           Christ
           according
           to
           the
           flesh
           .
           Nor
           Acts
           2.39
           .
           is
           it
           said
           that
           all
           the
           Jews
           according
           to
           the
           flesh
           had
           the
           promises
           .
           But
           that
           the
           promise
           was
           to
           them
           ,
           their
           children
           and
           all
           afar
           off
           ,
           whom
           God
           should
           call
           :
           the
           promise
           is
           attributed
           to
           none
           but
           the
           called
           of
           God.
           The
           generality
           of
           Anti-Arminian
           Protestants
           make
           children
           of
           the
           promise
           to
           be
           all
           one
           with
           the
           elect
           ,
           Rom.
           9.8
           .
           some
           I
           allege
           in
           my
           Exam.
           part
           .
           3.
           sect
           .
           4.
           some
           more
           in
           my
           Praecursor
           ,
           and
           more
           I
           meet
           with
           in
           my
           reading
           .
           It
           is
           not
           true
           which
           Mr.
           Bl.
           saith
           ,
           that
           Isaac
           being
           born
           by
           promise
           ,
           all
           his
           posterity
           originally
           were
           of
           the
           same
           birth
           ,
           for
           the
           Apostle
           concludes
           the
           contrary
           of
           
             Esau
             ,
             Rom.
          
           9.10
           ,
           11
           ,
           12.
           
           The
           text
           Gal.
           4.28
           .
           is
           rightly
           brought
           to
           shew
           that
           all
           Jews
           according
           to
           the
           flesh
           ,
           are
           not
           the
           children
           of
           the
           promise
           ,
           but
           as
           Mr.
           Dioson
           ,
           we
           ,
           that
           is
           believing
           Christians
           ,
           who
           were
           born
           after
           the
           spirit
           ,
           and
           presented
           by
           them
           that
           were
           born
           after
           the
           flesh
           ,
           v.
           29.
           that
           is
           ,
           by
           the
           unbelieving
           Jew
           ,
           who
           stuck
           to
           the
           legal
           covenant
           .
           Nor
           need
           we
           say
           ,
           that
           all
           the
           visible
           Churches
           of
           Galatia
           were
           born
           after
           the
           spirit
           ,
           but
           onely
           that
           the
           true
           believers
           in
           them
           were
           so
           .
           Nor
           is
           there
           a
           word
           of
           any
           privileges
           inferiour
           to
           justification
           ,
           as
           the
           series
           of
           the
           text
           shews
           ,
           and
           many
           learned
           Protestants
           cleerly
           express
           .
           That
           which
           Master
           Blake
           saith
           ,
           he
           will
           maintain
           ,
           that
           every
           one
           in
           Covenant
           is
           a
           believer
           ,
           a
           disciple
           ,
           that
           believers
           are
           same
           formally
           ,
           such
           as
           in
           act
           assent
           to
           Gospel
           revelations
           ;
           some
           virtually
           ,
           such
           as
           have
           the
           privileges
           of
           professing
           believers
           ,
           that
           infants
           in
           Covenant
           are
           virtually
           believers
           ,
           in
           that
           they
           are
           honoured
           with
           the
           privileges
           of
           believers
           ,
           and
           that
           this
           distinction
           the
           Scripture
           warrants
           ,
           are
           all
           vain
           dictates
           ,
           there
           being
           not
           one
           Scripture
           that
           ever
           calls
           any
           a
           believer
           from
           a
           privilege
           ,
           but
           from
           the
           act
           of
           assent
           or
           profession
           of
           faith
           ,
           nor
           
           is
           there
           the
           least
           colour
           for
           it
           out
           of
           Scripture
           to
           call
           infants
           in
           covenant
           believers
           without
           their
           own
           act
           of
           assent
           or
           profession
           of
           faith
           ,
           and
           therefore
           I
           let
           pass
           these
           speeches
           of
           M.
           Bl.
           as
           idle
           unproved
           talk
           ,
           of
           which
           his
           book
           is
           full
           .
        
         
           Mr.
           Bl.
           excepts
           against
           my
           speech
           ,
           some
           not
           yet
           born
           ,
           some
           not
           yet
           called
           are
           in
           the
           covenant
           ,
           have
           the
           promise
           of
           grace
           made
           to
           them
           .
           I
           have
           read
           (
           saith
           he
           )
           of
           a
           covenant
           entered
           with
           those
           that
           at
           the
           instant
           time
           of
           the
           making
           of
           the
           Covenant
           were
           present
           ,
           and
           with
           those
           that
           were
           not
           present
           ,
           Deut.
           29.15
           .
           with
           men
           of
           years
           ,
           and
           them
           with
           their
           little
           ones
           ,
           Deut.
           29.11
           .
           But
           I
           read
           not
           of
           a
           covenant
           actually
           made
           with
           any
           unborn
           .
        
         
           Answ.
           My
           expression
           [
           are
           in
           Covenant
           ]
           I
           confess
           that
           I
           remember
           not
           used
           in
           the
           Scripture
           ,
           yet
           it
           is
           usual
           in
           the
           writings
           of
           Paedobaptists
           ,
           who
           usually
           say
           ,
           infants
           are
           in
           the
           Covenant
           of
           grace
           with
           their
           parents
           .
           The
           Assemblies
           larger
           Catechism
           avoucheth
           infants
           of
           parents
           ,
           professing
           faith
           in
           Christ
           within
           the
           Covenant
           .
           Mr.
           M.
           in
           his
           Sermon
           p.
           8.15
           ,
           &c.
           
           And
           this
           expression
           of
           theirs
           I
           knew
           not
           how
           to
           conceive
           they
           meant
           otherwise
           then
           thus
           ,
           Infants
           have
           Gods
           promise
           of
           grace
           made
           to
           them
           ,
           or
           for
           them
           ,
           as
           in
           the
           Directory
           ,
           the
           promise
           is
           made
           to
           believers
           and
           their
           seed
           .
           For
           infants
           said
           to
           be
           in
           the
           covenant
           must
           be
           so
           by
           some
           act
           either
           their
           own
           ,
           or
           the
           administrators
           ,
           or
           Gods.
           Not
           by
           any
           act
           of
           their
           own
           ,
           for
           they
           do
           nothing
           to
           that
           effect
           ;
           not
           by
           the
           administrator
           of
           baptisms
           act
           ,
           for
           he
           doth
           nothing
           but
           baptize
           ,
           and
           if
           his
           act
           be
           bringing
           into
           Covenant
           then
           bringing
           into
           covenant
           is
           all
           one
           with
           baptizing
           ,
           and
           if
           an
           infidels
           child
           be
           baptized
           it
           is
           in
           Covenant
           .
           Besides
           Paedobaptists
           assert
           they
           are
           within
           the
           Covenant
           afore
           they
           are
           baptized
           ,
           as
           the
           Directory
           saith
           ,
           they
           are
           foederally
           holy
           before
           baptism
           It
           remains
           then
           that
           it
           is
           by
           Gods
           promise
           .
           Now
           surely
           Gods
           promise
           to
           Abraham
           ,
           and
           his
           seed
           Gen.
           17.7
           .
           which
           is
           usually
           made
           the
           promise
           whereby
           infants
           of
           believers
           are
           in
           covenant
           ,
           was
           many
           thousand
           years
           since
           ,
           430.
           years
           before
           the
           law
           ,
           Gal.
           3.16.17
           .
           Therefore
           even
           according
           to
           the
           usual
           language
           of
           Paedobaptists
           infants
           of
           believers
           are
           in
           Covenant
           afore
           they
           are
           born
           :
           which
           Mr.
           Bl.
           had
           no
           cause
           to
           carp
           at
           (
           as
           he
           doth
           )
           but
           that
           it
           is
           almost
           all
           his
           art
           ,
           especially
           when
           I
           had
           to
           prevent
           it
           ,
           so
           distinctly
           added
           to
           shew
           my
           meaning
           [
           have
           the
           promise
           of
           grace
           made
           to
           them
           ]
           If
           Mr.
           Bl.
           have
           any
           other
           way
           whereby
           infants
           are
           in
           the
           covenant
           ,
           as
           the
           parents
           vow
           ,
           or
           profession
           ,
           or
           suretie
           for
           them
           ,
           according
           to
           it
           ;
           I
           suppose
           ,
           infants
           may
           be
           said
           to
           be
           in
           covenant
           afore
           they
           are
           born
           ,
           sith
           such
           vows
           ,
           profession
           and
           promises
           may
           be
           made
           for
           them
           afore
           they
           are
           born
           Let
           's
           consider
           what
           M.
           B
           saith
           .
           He
           tels
           us
           ,
           he
           reads
           not
           of
           a
           covenant
           actually
           made
           with
           any
           unborn
           .
           And
           as
           I
           conceive
           by
           his
           Appendix
           to
           his
           
             Vindic.
             foederis
          
           ,
           as
           an
           addition
           to
           his
           first
           chapter
           ,
           his
           reason
           is
           ,
           because
           he
           conceives
           that
           it
           is
           of
           the
           general
           nature
           of
           a
           covenant
           properly
           so
           called
           ,
           that
           there
           be
           a
           mutual
           contract
           and
           agreement
           ,
           which
           I
           shall
           examine
           when
           I
           consider
           Mr.
           Cobbers
           part
           .
           1.
           c.
           3.
           sect
           .
           9.
           of
           his
           
             Iust
             Vindic.
          
           For
           present
           ,
           if
           this
           be
           true
           ,
           neither
           can
           a
           Covenant
           be
           actually
           made
           with
           an
           infant
           born
           ,
           sith
           an
           infant
           born
           can
           no
           more
           contract
           ,
           or
           agree
           ,
           or
           consent
           ,
           then
           one
           unborn
           .
           Nevertheless
           I
           conceive
           ,
           there
           is
           a
           covenant
           actually
           made
           with
           persons
           unborn
           Gen.
           9.12
           .
           where
           God
           saith
           ,
           This
           is
           the
           token
           of
           the
           Covenant
           which
           I
           make
           between
           me
           and
           you
           ,
           and
           every
           living
           creature
           ,
           that
           is
           ,
           with
           you
           ,
           for
           perpetual
           generations
           :
           which
           doth
           express
           a
           covenant
           actually
           made
           with
           every
           living
           creature
           of
           all
           flesh
           for
           perpetual
           generations
           ,
           therefore
           for
           thousands
           of
           persons
           unborn
           .
           Yea
           
           where
           he
           saith
           ,
           he
           readeth
           of
           a
           Covenant
           entered
           into
           with
           those
           that
           were
           not
           present
           ,
           Deut.
           29.15
           .
           he
           reads
           of
           a
           covenant
           made
           with
           persons
           unborn
           ,
           as
           
             Piscator
             ,
             Ainsworth
             ,
             Iackson
             ,
             Grotius
             ,
             the
             New
             Annot.
             The
             notes
             out
             of
             the
             Arch-bishop
             of
          
           Yorks
           Library
           ,
           &c.
           do
           conceive
           ,
           and
           reason
           proves
           it
           :
           sith
           that
           covenant
           was
           made
           only
           with
           Israel
           ,
           not
           with
           any
           other
           people
           then
           existent
           ,
           but
           there
           was
           none
           of
           all
           Israel
           then
           born
           ,
           which
           was
           not
           there
           that
           day
           ,
           as
           appears
           from
           v.
           10.
           therfore
           those
           that
           were
           not
           there
           with
           them
           that
           day
           ,
           can
           be
           no
           other
           then
           persons
           unborn
           ,
           and
           so
           Mr.
           Blake
           saith
           not
           true
           ,
           that
           he
           hath
           not
           read
           of
           a
           covenant
           actually
           made
           with
           any
           unborn
           .
           But
           were
           it
           granted
           that
           by
           them
           that
           were
           not
           present
           were
           meant
           persons
           existent
           then
           ,
           there
           is
           no
           reason
           why
           a
           covenant
           may
           not
           as
           well
           be
           said
           to
           be
           actually
           made
           with
           the
           unborn
           as
           with
           the
           absent
           ,
           who
           do
           not
           express
           any
           actual
           consent
           or
           agreement
           .
           Surely
           if
           it
           be
           true
           that
           the
           Covenant
           of
           grace
           was
           made
           with
           Christ
           afore
           the
           world
           for
           all
           the
           elect
           ,
           or
           in
           the
           beginning
           of
           time
           ,
           Gen.
           3.15
           .
           or
           at
           his
           death
           or
           resurrection
           ,
           as
           many
           Divines
           speak
           ,
           and
           sundry
           texts
           seem
           to
           intimate
           ,
           Gal.
           3.16
           .
           1
           Cor.
           11.25
           .
           Tit.
           1.2
           .
           2
           Tim.
           1.9
           .
           Joh.
           6.38
           ,
           39
           ,
           40.
           
           Iohn
           10.15
           ,
           17
           ,
           18
           ,
           29
           ,
           30.
           
           Iob.
           17.9
           ,
           10
           ,
           20
           ,
           24.
           
           Isa.
           53.11
           ,
           12.
           
           Psal.
           2.7
           ,
           8.
           
           Heb.
           1.5
           ,
           6.
           
           Heb.
           10.7
           ,
           15
           ,
           16.
           
           Heb.
           8.6
           .
           Heb.
           13.20
           .
           it
           must
           of
           necessity
           be
           made
           with
           many
           persons
           unborn
           .
           But
           Mr.
           Blake
           adds
           .
        
         
           Mr.
           Tombs
           seems
           here
           to
           make
           the
           Covenant
           and
           election
           to
           be
           one
           and
           the
           same
           ,
           as
           by
           this
           passage
           ,
           so
           by
           that
           which
           follows
           ;
           but
           these
           Scripture
           still
           distinguishes
           .
        
         
           To
           which
           I
           say
           ,
           it
           is
           true
           that
           I
           make
           the
           elect
           and
           those
           that
           are
           in
           the
           Covenant
           of
           grace
           one
           and
           the
           same
           ,
           but
           neither
           in
           that
           passage
           or
           any
           other
           ,
           do
           I
           make
           the
           covenant
           and
           election
           to
           be
           one
           and
           the
           same
           ,
           as
           Mr.
           Blake
           mistakes
           me
           .
        
         
           He
           saith
           further
           ;
           We
           find
           promises
           and
           prophecies
           ,
           as
           to
           the
           taking
           into
           Covenant
           in
           time
           to
           come
           ,
           Ezek.
           20.37
           .
           but
           not
           any
           such
           respective
           to
           election
           .
        
         
           To
           which
           I
           say
           ,
           the
           prophecy
           of
           taking
           into
           Covenant
           ,
           Ierem.
           31.33
           ,
           34.
           is
           respective
           to
           election
           ,
           or
           else
           God
           promises
           to
           write
           his
           Laws
           in
           their
           hearts
           ,
           and
           not
           to
           remember
           their
           sins
           who
           are
           not
           elect
           .
        
         
           He
           goes
           on
           .
           All
           the
           promises
           of
           call
           of
           the
           Gentiles
           is
           to
           bring
           them
           into
           the
           privileges
           of
           glory
           ,
           formerly
           proper
           to
           the
           Jews
           .
           To
           be
           in
           covenant
           was
           their
           great
           privilege
           :
           And
           this
           is
           not
           conferred
           on
           the
           Gentiles
           before
           all
           time
           ,
           but
           done
           in
           time
           ,
           Isaiah
           42.6
           .
           when
           he
           brings
           them
           light
           ,
           then
           he
           brings
           them
           into
           Covenant
           .
        
         
           To
           which
           I
           say
           ,
           The
           Jews
           privileges
           were
           some
           of
           them
           (
           as
           those
           Rom.
           9.4
           ,
           5.
           )
           such
           as
           God
           never
           promised
           to
           the
           Gentiles
           to
           bring
           them
           to
           ,
           he
           never
           promised
           to
           make
           any
           entire
           nation
           little
           ones
           ,
           servants
           ,
           &c.
           to
           be
           his
           visible
           Church
           .
        
         
           But
           God
           promised
           to
           the
           Gentiles
           the
           saving
           privileges
           of
           justification
           ,
           adoption
           ,
           regeneration
           ,
           eternal
           life
           ,
           Ephes.
           3.5
           ,
           6.
           and
           this
           was
           onely
           to
           true
           believers
           or
           elect
           persons
           ,
           verse
           .
           11
           ,
           12.
           
           And
           these
           were
           in
           Covenant
           in
           respect
           of
           Gods
           act
           of
           promise
           before
           they
           were
           in
           being
           ,
           in
           which
           sense
           alone
           infants
           may
           be
           said
           to
           be
           in
           the
           covenant
           of
           grace
           ;
           but
           in
           respect
           of
           the
           conferring
           of
           the
           things
           promised
           and
           the
           possession
           of
           them
           by
           faith
           ,
           so
           neither
           they
           then
           were
           in
           Covenant
           Ephes.
           2.12
           .
           nor
           are
           infants
           now
           .
        
         
         
           He
           adds
           ,
           That
           text
           Rom.
           11.26
           ,
           27
           ,
           is
           too
           notoriously
           abused
           ;
           a
           prophecy
           of
           their
           future
           call
           into
           covenant
           ,
           is
           made
           a
           proof
           that
           they
           are
           already
           in
           covenant
           ,
           upon
           that
           account
           we
           may
           make
           the
           resurrection
           (
           if
           not
           past
           ,
           as
           the
           antient
           Hereticks
           Hymen●us
           and
           Phile●us
           affirmed
           ,
           2
           Tim.
           2.18
           .
           yet
           )
           at
           least
           present
           .
           There
           is
           like
           promise
           of
           the
           resurrection
           of
           the
           dead
           ,
           as
           there
           is
           of
           the
           call
           of
           the
           Jews
           into
           Covenant
           ,
           and
           resembled
           to
           the
           resurrection
           ,
           as
           Ezek.
           37.
           so
           also
           Rom.
           11.15
           .
           If
           by
           vertue
           of
           the
           text
           alleged
           they
           be
           already
           in
           covenant
           ,
           by
           virtue
           of
           like
           Texts
           the
           dead
           are
           already
           raised
           .
        
         
           Answ.
           Had
           Mr.
           Bl.
           either
           heeded
           my
           words
           ,
           or
           been
           willing
           to
           give
           them
           any
           fair
           interpretation
           ,
           he
           had
           forborn
           this
           censure
           ,
           in
           which
           he
           doth
           too
           notoriously
           abuse
           me
           .
           I
           said
           ,
           the
           Jews
           ,
           Rom.
           11.26
           ,
           27.
           not
           yet
           born
           ,
           or
           not
           yet
           called
           are
           in
           the
           Covenant
           ,
           have
           the
           promise
           of
           grace
           made
           to
           them
           ,
           which
           later
           words
           I
           put
           in
           on
           purpose
           to
           shew
           in
           what
           sense
           I
           said
           they
           were
           in
           covenant
           ,
           to
           wit
           ,
           in
           that
           they
           had
           the
           promise
           of
           grace
           made
           to
           them
           (
           in
           which
           sense
           I
           took
           the
           Paedobaptists
           to
           mean
           ,
           that
           infants
           are
           in
           the
           covenant
           of
           grace
           ,
           nor
           do
           I
           yet
           know
           how
           they
           can
           mean
           otherwise
           )
           and
           this
           is
           proved
           plainly
           from
           Rom.
           11.26
           ,
           27.
           
           That
           God
           hath
           promised
           to
           save
           all
           Israel
           ,
           to
           turn
           away
           ungodliness
           from
           Iacob
           ,
           and
           saith
           ,
           this
           is
           his
           covenant
           unto
           them
           ,
           when
           he
           shall
           take
           away
           their
           sins
           .
           I
           say
           not
           they
           are
           in
           covenant
           in
           respect
           of
           the
           things
           promised
           as
           already
           possessed
           ,
           but
           that
           they
           are
           in
           covenant
           in
           respect
           of
           Gods
           act
           of
           promise
           ,
           they
           have
           promise
           of
           that
           which
           they
           shall
           have
           when
           they
           are
           called
           ,
           as
           I
           often
           express
           my self
           :
           which
           being
           rightly
           understood
           ,
           the
           cavil
           of
           Mr.
           Bl.
           vanisheth
           of
           it self
           ,
           for
           though
           the
           resurrection
           be
           not
           past
           ,
           because
           of
           a
           promise
           of
           it
           ,
           yet
           the
           term
           Covenant
           being
           the
           same
           with
           a
           promise
           they
           may
           be
           said
           to
           be
           in
           Covenant
           in
           respect
           of
           a
           promise
           made
           to
           them
           ,
           who
           yet
           enjoy
           not
           the
           thing
           promised
           .
           Which
           is
           confirmed
           even
           from
           the
           common
           allegation
           of
           Paedobaptists
           ,
           who
           say
           ,
           that
           by
           virtue
           of
           the
           promise
           ,
           Gen.
           17.7
           .
           to
           be
           a
           God
           to
           Abraham
           and
           his
           seed
           ,
           infants
           of
           believers
           are
           in
           the
           covenant
           ,
           which
           can
           be
           true
           only
           in
           respect
           of
           the
           promise
           made
           ,
           which
           is
           as
           much
           before
           they
           are
           born
           as
           after
           .
        
         
           To
           this
           Mr.
           Bl.
           answers
           ,
           1.
           
           That
           this
           can
           be
           an
           argument
           barely
           
             ad
             hominem
          
           ;
           seeing
           though
           we
           affirm
           ,
           yet
           he
           denies
           any
           such
           Covenant
           .
           I
           reply
           :
        
         
           1.
           
           That
           it
           is
           true
           that
           I
           deny
           that
           Gen.
           17.7
           .
           there
           is
           a
           covenant
           made
           to
           believers
           and
           their
           seed
           ,
           but
           I
           deny
           not
           the
           Covenant
           to
           be
           to
           Abraham
           and
           his
           seed
           ,
           nor
           do
           I
           deny
           elect
           infants
           to
           be
           therein
           comprehended
           ,
           and
           that
           afore
           they
           are
           born
           .
        
         
           2.
           
           If
           it
           be
           only
           an
           argument
           barely
           
             ad
             hominem
          
           ,
           yet
           it
           is
           sufficient
           ,
           till
           the
           tenet
           on
           which
           it
           proceeds
           be
           disclaimed
           by
           them
           ,
           which
           Mr.
           Bl.
           hath
           not
           yet
           the
           heart
           to
           do
           .
        
         
           But
           he
           answers
           ,
           2.
           
           I
           say
           ,
           as
           they
           were
           in
           being
           ,
           so
           they
           were
           also
           in
           covenant
           ,
           not
           actually
           ,
           but
           potentially
           ,
           which
           is
           nothing
           to
           Master
           Tombes
           his
           purpose
           .
        
         
           I
           reply
           .
           To
           be
           potentially
           in
           Covenant
           may
           be
           meant
           either
           in
           respect
           of
           possession
           of
           the
           things
           promised
           ,
           and
           so
           I
           grant
           they
           were
           in
           covenant
           onely
           potentially
           ,
           or
           in
           respect
           of
           the
           making
           of
           the
           Covenant
           ,
           and
           so
           they
           were
           in
           covenant
           actually
           ,
           that
           is
           ,
           the
           promise
           was
           made
           to
           them
           ,
           and
           this
           is
           enough
           for
           my
           purpose
           to
           prove
           a
           person
           may
           be
           in
           covenant
           unborn
           ,
           in
           which
           sense
           
           onely
           infants
           are
           in
           covenant
           ,
           and
           therefore
           if
           infants
           thus
           being
           in
           covenant
           make
           them
           visible
           Church-members
           ,
           and
           give
           right
           to
           their
           baptism
           ,
           by
           the
           same
           reason
           unborn
           or
           uncalled
           infidels
           have
           right
           to
           baptism
           .
        
         
           Mr.
           Bl.
           page
           386.
           saith
           ,
           he
           willingly
           closeth
           with
           me
           ,
           where
           I
           say
           ,
           that
           the
           judgement
           of
           charity
           is
           no
           rule
           to
           a
           Minister
           whom
           to
           baptize
           ;
           nor
           do
           I
           dissent
           from
           what
           he
           saith
           ,
           if
           his
           meaning
           be
           as
           the
           words
           seem
           ,
           I
           as
           well
           know
           when
           any
           man
           is
           in
           covenant
           ,
           as
           he
           knows
           when
           he
           is
           a
           believer
           :
           when
           any
           man
           doth
           avouch
           himself
           to
           be
           one
           of
           the
           people
           of
           God
           ,
           as
           he
           knows
           when
           they
           professe
           to
           believe
           .
           I
           do
           confesse
           that
           by
           the
           same
           knowledge
           whereby
           any
           man
           is
           known
           ,
           and
           so
           far
           as
           he
           is
           known
           to
           be
           a
           believer
           ,
           he
           is
           known
           so
           far
           to
           be
           in
           covenant
           ;
           he
           that
           avoucheth
           himself
           to
           be
           one
           of
           Gods
           people
           ,
           and
           that
           professeth
           to
           believe
           is
           in
           appearance
           ,
           and
           to
           be
           taken
           as
           in
           covenant
           ,
           and
           a
           believer
           .
           But
           how
           doth
           Mr.
           Bl.
           know
           that
           this
           or
           that
           infant
           is
           in
           covenant
           and
           to
           be
           baptized
           ?
           not
           by
           Gods
           promise
           ,
           for
           there
           is
           no
           such
           promise
           of
           any
           Gentile
           believer
           ,
           that
           all
           his
           infants
           ,
           or
           any
           one
           in
           particular
           shall
           be
           his
           people
           ,
           either
           by
           regenerating
           grace
           ,
           or
           outward
           ordinance
           :
           not
           by
           profession
           of
           believing
           or
           avouching
           himself
           to
           be
           one
           of
           the
           people
           of
           God
           ,
           for
           no
           infant
           doth
           ,
           or
           can
           without
           miracle
           do
           it
           ;
           therefore
           it
           must
           be
           by
           a
           judgement
           of
           charity
           (
           which
           Mr.
           Bl.
           agrees
           with
           me
           to
           be
           no
           rule
           to
           a
           Minister
           whom
           to
           baptize
           )
           or
           no
           way
           .
           And
           consequently
           were
           it
           granted
           (
           which
           is
           not
           )
           that
           being
           in
           covenant
           in
           respect
           of
           Gods
           promise
           of
           being
           a
           God
           to
           some
           infants
           of
           believers
           did
           give
           a
           title
           to
           baptism
           ,
           yet
           no
           Minister
           could
           upon
           this
           ground
           baptize
           this
           or
           that
           particular
           infant
           ,
           nor
           any
           infant
           now
           existent
           ,
           sith
           he
           neither
           doth
           nor
           can
           know
           without
           special
           revelation
           ,
           that
           God
           hath
           made
           this
           promise
           or
           covenant
           to
           it
           .
        
         
           What
           he
           addes
           ,
           And
           it
           appears
           when
           it
           is
           brought
           home
           ,
           this
           is
           all
           his
           ground
           of
           challenge
           of
           baptism
           of
           persons
           in
           covenant
           ,
           because
           their
           interest
           in
           covenant
           is
           not
           manifest
           ,
           is
           not
           right
           .
           For
           I
           assert
           first
           ,
           that
           bare
           interest
           in
           the
           Covenant
           ,
           that
           is
           ,
           as
           I
           have
           often
           said
           ,
           this
           thing
           ,
           that
           God
           hath
           promised
           to
           be
           his
           God
           ,
           doth
           not
           of
           it self
           intitle
           a
           person
           to
           baptism
           ,
           sith
           God
           hath
           made
           this
           promise
           to
           thousands
           yet
           unborn
           ,
           and
           of
           those
           that
           are
           born
           to
           thousands
           yet
           uncalled
           ,
           perhaps
           Jews
           ,
           yet
           professed
           unbelievers
           ,
           whom
           no
           man
           can
           say
           rightly
           to
           have
           title
           to
           baptism
           .
           2.
           
           That
           if
           it
           were
           granted
           this
           interest
           in
           the
           covenant
           did
           intitle
           to
           baptism
           ,
           yet
           no
           Minister
           can
           by
           this
           rule
           justify
           his
           baptizing
           of
           an
           infant
           ,
           sith
           he
           neither
           hath
           ,
           nor
           can
           have
           ,
           ordinarily
           ,
           knowledge
           ,
           that
           the
           infant
           he
           baptizeth
           hath
           this
           interest
           in
           the
           Covenant
           .
        
         
           What
           he
           saith
           of
           me
           ,
           that
           I
           seem
           to
           make
           election
           and
           interest
           in
           covenant
           commensurate
           ;
           All
           elect
           are
           interessed
           in
           covenant
           ,
           and
           all
           interessed
           in
           Covenant
           are
           elect
           ;
           I
           do
           grant
           it
           ,
           being
           understood
           of
           the
           covenant
           of
           Evangelical
           grace
           ,
           of
           regeneration
           ,
           justification
           ,
           &c.
           in
           respect
           of
           Gods
           promise
           of
           it
           ,
           and
           I
           have
           often
           shewed
           that
           both
           
             Paul
             ,
             Rom.
          
           9.8
           .
           and
           many
           of
           the
           soundest
           Protestant
           Divines
           say
           the
           same
           .
           But
           what
           he
           addes
           of
           me
           ;
           And
           elect
           infants
           (
           as
           he
           hath
           more
           then
           once
           acknowledged
           )
           might
           be
           baptized
           in
           case
           their
           election
           were
           known
           ,
           is
           Mr.
           Bls.
           mistake
           of
           me
           ,
           who
           do
           no
           where
           say
           ,
           that
           they
           may
           be
           baptized
           in
           case
           their
           election
           were
           made
           known
           ,
           but
           that
           infants
           born
           might
           be
           baptized
           in
           case
           their
           regeneration
           ,
           faith
           ,
           sanctification
           were
           made
           known
           .
           Whereas
           a
           person
           not
           yet
           begotten
           ,
           may
           be
           known
           to
           be
           elect
           ,
           
           but
           not
           to
           be
           regenerated
           ,
           or
           made
           a
           believer
           .
           And
           by
           my
           tenet
           there
           is
           a
           bar
           against
           baptizing
           of
           infants
           ,
           in
           that
           they
           want
           title
           to
           baptism
           ;
           and
           if
           they
           have
           title
           ,
           we
           want
           knowledge
           of
           it
           .
           As
           for
           Paedobaptists
           tenent
           I
           profess
           ,
           I
           do
           not
           know
           what
           they
           count
           a
           bar
           against
           baptizing
           of
           infants
           according
           to
           their
           tenent
           ,
           there
           being
           such
           uncertainty
           in
           their
           tenents
           ,
           some
           holding
           all
           are
           to
           be
           baptized
           in
           case
           of
           danger
           of
           death
           ,
           some
           all
           born
           in
           a
           Christian
           nation
           ,
           some
           ,
           all
           who
           are
           in
           families
           of
           persons
           professing
           the
           Christian
           faith
           ,
           though
           the
           parents
           were
           infidels
           ;
           some
           ,
           onely
           the
           children
           of
           Church-members
           after
           the
           way
           they
           call
           Congregational
           ;
           some
           judging
           of
           the
           interest
           in
           the
           covenant
           by
           a
           judgement
           of
           charity
           ;
           some
           by
           a
           judgement
           of
           certainty
           .
           What
           my
           tenet
           is
           ,
           I
           have
           shewed
           already
           .
           Though
           I
           conceive
           that
           Christs
           words
           ,
           Mat.
           19.14
           .
           did
           import
           that
           the
           infants
           were
           elect
           ,
           yet
           I
           do
           not
           say
           ,
           that
           Christ
           was
           displeased
           with
           the
           disciples
           for
           being
           ignorant
           of
           their
           election
           and
           justification
           ,
           and
           for
           that
           reason
           not
           admitting
           them
           to
           be
           blessed
           by
           him
           ,
           but
           for
           that
           knowing
           Christ
           was
           the
           great
           prophet
           ,
           who
           was
           sent
           to
           bless
           ,
           they
           did
           hinder
           those
           that
           were
           brought
           to
           be
           blessed
           from
           access
           to
           him
           .
        
         
           As
           for
           Mr.
           Bls.
           question
           ,
           who
           say
           that
           the
           covenant
           of
           grace
           without
           any
           other
           command
           is
           a
           command
           to
           baptize
           infants
           ,
           I
           think
           Mr.
           Stephens
           said
           it
           when
           he
           made
           a
           convertibility
           between
           the
           word
           of
           promise
           ,
           and
           the
           word
           of
           command
           ;
           and
           whereas
           Mr.
           Bl.
           saith
           ,
           if
           Christ
           had
           never
           given
           a
           command
           for
           it
           ,
           neither
           old
           nor
           young
           ought
           to
           have
           been
           baptized
           ,
           it
           is
           true
           ;
           nor
           in
           my
           speech
           of
           his
           ,
           and
           Mr.
           Stephens
           tenet
           did
           I
           mean
           when
           I
           said
           [
           without
           any
           other
           command
           ]
           to
           exclude
           the
           institution
           of
           baptism
           ,
           but
           it
           being
           supposed
           to
           be
           instituted
           by
           Christ
           ,
           Paedobaptists
           do
           frequently
           prove
           a
           command
           to
           baptise
           infants
           by
           vertue
           of
           being
           in
           covenant
           ,
           without
           any
           particular
           command
           of
           baptizing
           them
           ,
           or
           any
           other
           description
           that
           comprehends
           them
           ,
           as
           Mr.
           Marshalls
           first
           argument
           in
           his
           Sermon
           ,
           Mr.
           Bls.
           second
           argument
           ,
           
             Vindic.
             foed
          
           .
           chap.
           43.
           sect
           .
           1.
           s●●w
           .
        
         
           Mr.
           Geree
           calls
           denying
           infant-baptism
           ,
           A
           defalking
           the
           Covenant
           ,
           and
           Mr.
           Bl.
           himself
           maintains
           the
           third
           speech
           ,
           that
           the
           command
           to
           baptize
           disciples
           is
           all
           one
           as
           to
           command
           to
           baptize
           persons
           in
           covenant
           ,
           when
           he
           saith
           ,
           p.
           335.
           every
           disciple
           is
           in
           covenant
           ,
           and
           everyone
           in
           covenant
           is
           a
           disciple
           And
           for
           his
           Arguments
           asserting
           that
           infants
           are
           of
           Christs
           disciples
           what
           I
           have
           met
           with
           either
           are
           answered
           already
           in
           the
           second
           part
           of
           this
           Review
           ,
           or
           will
           be
           answered
           in
           this
           part
           (
           i●
           God
           permit
           )
           my
           conceit
           being
           still
           more
           confirmed
           by
           fuller
           examination
           of
           them
           ,
           that
           they
           are
           very
           frivolous
           .
        
      
       
         
         
           SECT
           .
           XX.
           The
           exceptions
           which
           in
           the
           first
           part
           of
           my
           Review
           ,
           sect
           .
           5.
           are
           made
           against
           the
           proof
           of
           connexion
           between
           the
           covenant
           and
           initial
           seal
           ,
           are
           confirmed
           against
           Mr.
           Blake
           ,
           vindic
           .
           foed
           .
           
             42.
             ch
             .
             sect
             .
             3.
             
          
        
         
           Mr.
           Bl.
           proceeds
           to
           vindicate
           the
           proofs
           for
           the
           reality
           of
           connexion
           between
           the
           Covenant
           and
           initial
           seal
           from
           Gen.
           17.
           and
           Acts
           2.38
           ,
           39.
           from
           my
           Answers
           .
        
         
           And
           to
           my
           answer
           that
           the
           particle
           rendered
           [
           therefore
           Gen.
           17.9
           .
           ]
           may
           be
           rendered
           [
           and
           ,
           or
           ,
           but
           thou
           ]
           he
           saith
           ,
           1.
           we
           have
           no
           reason
           but
           that
           it
           may
           be
           an
           illative
           as
           well
           as
           a
           copulative
           ;
           and
           being
           an
           illative
           particle
           ,
           he
           hath
           no
           exception
           against
           the
           strength
           of
           it
           .
        
         
           Whereto
           I
           reply
           :
           There
           need
           be
           no
           reason
           given
           ,
           why
           it
           should
           be
           read
           [
           and
           or
           but
           ]
           and
           not
           [
           therefore
           ]
           but
           this
           ,
           that
           either
           of
           those
           are
           the
           usual
           acceptions
           of
           the
           particle
           ,
           that
           [
           and
           ]
           is
           the
           most
           frequent
           use
           of
           it
           ,
           that
           it
           may
           well
           be
           so
           in
           that
           place
           ,
           and
           that
           learned
           interpreters
           do
           so
           render
           it
           .
           Which
           being
           not
           denyed
           ,
           there
           is
           no
           strength
           in
           that
           proof
           which
           is
           made
           barely
           from
           the
           term
           [
           therefore
           Gen.
           17.9
           .
           ]
           to
           infer
           that
           to
           them
           belongeth
           the
           initial
           seal
           ,
           whether
           of
           the
           Jewish
           or
           the
           Christian
           Church
           ,
           who
           have
           interest
           or
           title
           to
           the
           Covenant
           of
           grace
           .
           For
           he
           that
           will
           prove
           from
           it
           ,
           must
           assert
           that
           it
           must
           be
           rendered
           [
           therefore
           ]
           for
           a
           certain
           conclusion
           cannot
           be
           inferred
           from
           an
           uncertain
           medium
           .
        
         
           Whereas
           Mr
           :
           Bl.
           only
           asserts
           ,
           it
           may
           be
           an
           illative
           as
           well
           as
           a
           copulative
           particle
           ,
           and
           not
           that
           it
           must
           be
           ,
           he
           intimates
           a
           grant
           of
           what
           I
           answer
           ,
           that
           it
           may
           be
           a
           copulative
           as
           well
           as
           an
           illative
           particle
           ,
        
         
           What
           he
           adds
           ,
           that
           it
           being
           an
           illative
           particle
           ,
           I
           have
           no
           exception
           against
           the
           strength
           of
           it
           ,
           is
           manifestly
           untrue
           ,
           sith
           I
           added
           three
           more
           exceptions
           against
           the
           proof
           of
           that
           proposition
           from
           thence
           .
        
         
           But
           Master
           Blake
           proves
           the
           same
           from
           verse
           10.
           taking
           in
           Acts
           7.8
           .
           and
           would
           have
           me
           at
           more
           leisure
           find
           answer
           to
           this
           argument
           .
           That
           which
           God
           himself
           calls
           by
           the
           name
           of
           a
           covenant
           ought
           not
           to
           be
           separated
           from
           it
           :
           but
           God
           calls
           circumcision
           by
           the
           name
           of
           a
           covenant
           ;
           Ergo
           they
           ought
           not
           to
           be
           separated
           .
        
         
           To
           which
           I
           answer
           ,
           First
           ,
           if
           the
           Conclusion
           be
           good
           ,
           then
           circumcision
           and
           the
           Covenant
           ought
           not
           to
           be
           separated
           ;
           but
           the
           covenant
           according
           to
           Master
           Marshall
           ,
           Master
           Blake
           ,
           &c.
           remains
           the
           same
           ;
           therfore
           according
           to
           Master
           Blake
           circumcision
           ought
           to
           remain
           still
           to
           our
           children
           ,
           they
           being
           in
           covenant
           .
        
         
           Secondly
           ,
           If
           the
           Conclusion
           were
           good
           ,
           then
           the
           females
           and
           males
           afore
           the
           eight
           day
           being
           in
           covenant
           must
           be
           circumcised
           :
        
         
           Thirdly
           ,
           The
           conclusion
           is
           neither
           of
           those
           propositions
           ,
           which
           were
           to
           be
           proved
           ,
           to
           wit
           ,
           1.
           
           That
           the
           reason
           why
           Abrahams
           infants
           were
           to
           be
           circumcised
           ,
           was
           their
           interest
           in
           the
           Covenant
           ▪
           For
           though
           it
           were
           granted
           that
           circumcision
           and
           the
           covenant
           ought
           not
           to
           be
           separated
           ,
           yet
           it
           proves
           not
           the
           reason
           of
           this
           conjunction
           to
           be
           from
           interest
           in
           the
           covenant
           ,
           sith
           it
           may
           be
           ,
           
           yea
           ,
           is
           indeed
           to
           be
           deduced
           from
           the
           command
           .
        
         
           2.
           
           To
           them
           belongeth
           the
           initial
           seal
           ,
           whether
           of
           the
           Jewish
           or
           Christian
           Church
           ,
           who
           have
           interest
           or
           title
           to
           the
           Covenant
           of
           grace
           .
           For
           the
           Conclusion
           of
           Mr.
           Bl.
           doth
           not
           say
           any
           thing
           at
           all
           concerning
           the
           initial
           seal
           of
           the
           Christian
           Church
           ,
           but
           only
           of
           circumcision
           .
        
         
           Fourthly
           ,
           To
           his
           Syllogism
           I
           answer
           ,
           1.
           
           That
           God
           calls
           circumcision
           the
           Covenant
           only
           by
           a
           metonymia
           of
           the
           thing
           signified
           for
           the
           sign
           .
        
         
           2.
           
           That
           [
           ought
           not
           to
           be
           separated
           from
           it
           ]
           may
           be
           understood
           of
           every
           person
           that
           hath
           interest
           in
           the
           covenant
           ,
           or
           of
           every
           person
           to
           whom
           it
           is
           commanded
           ,
           and
           when
           it
           is
           not
           dispensed
           with
           :
           in
           the
           former
           sense
           I
           deny
           the
           major
           ,
           it
           is
           not
           true
           ,
           that
           what
           God
           himself
           calls
           by
           the
           name
           of
           a
           covenant
           ought
           not
           to
           be
           separated
           from
           it
           ,
           or
           that
           Gods
           calling
           any
           sign
           the
           Covenant
           ,
           proves
           that
           all
           in
           covenant
           are
           to
           have
           that
           sign
           on
           them
           .
           For
           neither
           was
           it
           true
           of
           circumcision
           ,
           sith
           neither
           were
           males
           afore
           the
           eight
           day
           or
           females
           in
           covenant
           ,
           nor
           any
           in
           the
           wilderness
           to
           be
           circumcised
           ,
           God
           either
           not
           commanding
           it
           ,
           or
           dispensing
           with
           the
           observation
           of
           it
           ;
           nor
           is
           it
           true
           of
           any
           other
           sign
           called
           the
           Covenant
           (
           if
           there
           be
           any
           )
           without
           Gods
           command
           undispensed
           with
           .
        
         
           Mr.
           Blake
           saith
           further
           ,
           2.
           
           Let
           him
           consider
           the
           relation
           in
           which
           the
           Apostle
           puts
           this
           Sacrament
           of
           circumcision
           to
           the
           covenant
           Rom.
           4.11
           .
           an
           instituted
           appointed
           sign
           and
           seal
           is
           not
           to
           be
           divided
           from
           that
           which
           it
           signifies
           ,
           and
           seal
           is
           not
           to
           be
           divided
           from
           that
           which
           it
           signifies
           and
           seals
           ;
           circumcision
           was
           an
           instituted
           appointed
           sign
           and
           seal
           of
           the
           covenant
           ;
           therefore
           it
           is
           not
           to
           be
           divided
           from
           it
           .
        
         
           Answ.
           1.
           
           Neither
           doth
           the
           Apostle
           ,
           Rom.
           4.11
           .
           make
           circumcision
           the
           sign
           and
           seal
           of
           the
           Covenant
           mentioned
           Gen.
           17.
           nor
           of
           any
           covenant
           to
           be
           kept
           for
           the
           time
           to
           come
           ,
           but
           of
           a
           benefit
           Abraham
           had
           before
           obtained
           Gen.
           15.6
           .
           to
           wit
           ,
           righteousness
           by
           faith
           ,
           being
           yet
           uncircumcised
           ,
           nor
           is
           any
           ones
           circumcision
           besides
           Abrahams
           ,
           on
           his
           own
           person
           ,
           called
           ,
           the
           seal
           of
           the
           righteousness
           of
           faith
           .
        
         
           2.
           
           The
           Conclusion
           is
           ,
           neither
           of
           the
           Propositions
           to
           be
           proved
           ,
           that
           the
           reason
           why
           Abrahams
           infants
           were
           to
           be
           circumcised
           ,
           was
           their
           interest
           in
           the
           covenant
           ,
           that
           to
           them
           belongeth
           the
           initial
           seal
           ,
           whether
           of
           the
           Jewish
           ,
           or
           the
           Christian
           Church
           ,
           who
           have
           interest
           or
           title
           to
           the
           Covenant
           of
           grace
           .
        
         
           3.
           
           The
           Major
           proposition
           is
           true
           in
           this
           sense
           ,
           an
           instituted
           appointed
           sign
           and
           seal
           ,
           is
           not
           to
           be
           divided
           in
           our
           conceit
           of
           it
           ,
           from
           that
           object
           or
           thing
           which
           it
           signifies
           or
           seals
           .
           But
           in
           this
           sense
           the
           Conclusion
           would
           be
           true
           only
           of
           an
           intellectual
           division
           from
           the
           object
           ,
           which
           is
           nothing
           to
           the
           purpose
           .
           That
           sense
           in
           which
           it
           would
           be
           to
           his
           purpose
           is
           this
           ,
           An
           instituted
           appointed
           sign
           and
           seal
           ,
           is
           not
           to
           be
           divided
           ,
           that
           is
           ,
           not
           to
           be
           withheld
           or
           denied
           to
           any
           person
           or
           subject
           ,
           who
           hath
           by
           promise
           or
           possession
           interest
           in
           the
           thing
           signifyed
           and
           sealed
           by
           that
           sign
           .
           But
           in
           this
           sense
           it
           is
           false
           ,
           for
           circumcision
           was
           not
           to
           be
           to
           any
           female
           ,
           to
           whom
           yet
           the
           promise
           of
           Canaan
           signified
           by
           it
           ,
           belonged
           ;
           Nor
           indeed
           doth
           any
           such
           sign
           belong
           to
           any
           person
           meerly
           from
           interest
           in
           the
           thing
           signified
           ,
           but
           from
           the
           command
           and
           will
           of
           the
           Appointer
           .
        
         
           I
           said
           if
           [
           therefore
           Gen.
           17.9
           .
           ]
           were
           allowed
           to
           be
           the
           best
           reading
           ,
           yet
           that
           the
           inference
           ,
           v.
           9.
           should
           be
           made
           from
           the
           promise
           only
           ,
           v.
           7.
           and
           not
           as
           well
           ,
           
           if
           not
           rather
           from
           the
           promise
           ,
           verse
           8.
           
           I
           find
           no
           sufficient
           reason
           given
           .
        
         
           To
           this
           Master
           Blake
           replies
           ,
           This
           reference
           engageth
           me
           ,
           1.
           in
           a
           contradiction
           to
           my self
           ,
           
             Exercit.
             page
          
           3.
           the
           promise
           of
           the
           Gospel
           was
           confirmed
           to
           Abraham
           by
           the
           sign
           of
           Circumcision
           ,
           and
           that
           the
           covenant
           made
           with
           
             Abraham
             Gen.
          
           17.
           was
           a
           mixt
           covenant
           .
           2.
           
           In
           a
           contradiction
           to
           the
           Apostle
           ,
           who
           makes
           circumcision
           a
           sign
           and
           seal
           ,
           not
           alone
           of
           the
           land
           of
           Canaan
           ,
           but
           of
           the
           righteousness
           of
           faith
           .
        
         
           Answ.
           Either
           I
           have
           lost
           all
           my
           skill
           in
           Logick
           ,
           or
           else
           there
           is
           not
           the
           least
           colour
           of
           this
           charge
           ,
           but
           Mr.
           Blake
           writes
           as
           one
           that
           scribles
           any
           thing
           that
           comes
           first
           into
           his
           fancy
           .
           A
           contradiction
           is
           of
           two
           propositions
           opposite
           in
           quantity
           and
           quality
           ,
           the
           one
           universal
           ,
           the
           other
           particular
           ;
           the
           one
           affirmative
           ,
           the
           other
           negative
           ,
           my
           propositions
           are
           .
           If
           it
           were
           granted
           that
           [
           therfore
           Gen.
           17.9
           .
           ]
           is
           the
           best
           reading
           ;
           yet
           that
           the
           inference
           verse
           9.
           should
           be
           made
           from
           the
           promise
           onely
           ,
           verse
           7.
           and
           not
           as
           well
           ,
           if
           not
           rather
           from
           the
           promise
           verse
           8.
           
           I
           find
           no
           sufficient
           reason
           given
           ;
           the
           promise
           of
           the
           Gospel
           was
           confirmed
           to
           Abraham
           by
           the
           sign
           of
           Circumcision
           ,
           the
           Covenant
           Gen.
           17.
           was
           a
           mixt
           covenant
           made
           up
           of
           spiritual
           and
           temporal
           mercies
           :
           The
           Apostle
           Rom.
           4.11
           .
           saith
           Abraham
           received
           the
           sign
           of
           Circumcision
           a
           seal
           of
           the
           righteousness
           of
           the
           faith
           which
           he
           had
           yet
           being
           uncircumcised
           .
           If
           Master
           Blake
           shew
           in
           these
           propositions
           I
           will
           not
           say
           contradiction
           onely
           the
           greatest
           of
           oppositions
           ,
           but
           any
           contrariety
           at
           all
           ,
           let
           me
           be
           taken
           for
           a
           heedless
           Scribler
           ;
           if
           not
           ,
           let
           Master
           Blake
           bear
           the
           blame
           .
        
         
           His
           other
           words
           [
           all
           that
           know
           the
           nature
           of
           Covenants
           ,
           and
           use
           of
           seals
           know
           that
           the
           seal
           ratifies
           all
           that
           the
           Covenant
           contains
           .
           But
           the
           Covenant
           (
           Master
           Tombs
           being
           judge
           )
           contained
           not
           barely
           the
           promise
           of
           the
           land
           of
           Canaan
           ,
           and
           therefore
           the
           reference
           must
           carry
           it
           further
           than
           the
           Land
           of
           Canaan
           ]
           what
           are
           they
           but
           a
           grant
           of
           my
           exception
           ,
           that
           the
           reference
           Gen.
           17.9
           .
           must
           be
           not
           onely
           to
           the
           promise
           verse
           7.
           as
           if
           infants
           were
           circumcised
           meerly
           because
           of
           the
           promise
           ,
           I
           will
           be
           a
           God
           to
           thee
           ,
           and
           to
           thy
           seed
           ,
           but
           also
           to
           the
           promise
           verse
           8.
           and
           that
           they
           were
           circumcised
           also
           because
           of
           that
           promise
           of
           the
           Land
           of
           Canaan
           ,
           which
           belongs
           not
           to
           us
           ,
           and
           therefore
           the
           reason
           of
           circumcision
           of
           infants
           from
           the
           Covenant
           Gen.
           17.
           can
           be
           no
           rule
           to
           us
           to
           whom
           some
           of
           those
           promises
           belong
           not
           .
           If
           the
           seal
           ratifies
           all
           that
           the
           covenant
           contains
           ,
           then
           it
           ratifies
           the
           promise
           of
           the
           Land
           of
           Canaan
           ,
           and
           in
           respect
           of
           that
           it
           was
           to
           Abrahams
           infants
           ,
           which
           not
           belonging
           to
           our
           infants
           the
           reason
           of
           circumcising
           infants
           ,
           if
           it
           be
           taken
           from
           the
           covenant
           ,
           it
           will
           not
           pertain
           to
           our
           infants
           to
           whom
           that
           promise
           belongs
           not
           .
        
         
           I
           said
           ,
           if
           it
           were
           yielded
           that
           the
           inference
           were
           made
           peculiarly
           from
           the
           promise
           ,
           verse
           7.
           to
           be
           a
           God
           to
           Abraham
           and
           his
           seed
           ;
           it
           must
           be
           proved
           ,
           that
           every
           believers
           infant-child
           is
           Abrahams
           seed
           ,
           afore
           it
           be
           proved
           the
           promise
           belongs
           to
           them
           .
        
         
           To
           this
           Master
           Blake
           saith
           ,
           It
           must
           either
           be
           proved
           that
           they
           are
           Abrahams
           children
           ,
           or
           ●ave
           the
           privilege
           of
           the
           children
           of
           Abraham
           ,
           which
           from
           Genesis
           9.27
           .
           Rom.
           11.17
           .
           is
           sufficiently
           proved
           ,
           especially
           being
           confirmed
           by
           those
           texts
           that
           carry
           the
           covenant
           in
           Gospel
           times
           to
           the
           issue
           .
        
         
           Answ.
           What
           privilege
           of
           the
           children
           of
           Abraham
           he
           should
           mean
           ,
           except
           the
           promise
           ,
           I
           will
           be
           a
           God
           to
           them
           ,
           which
           should
           belong
           to
           every
           believers
           infant
           child
           ,
           I
           understand
           not
           .
           The
           privilege
           of
           circumcision
           ,
           or
           visible
           
           Church-membership
           in
           the
           Christian
           Church
           is
           neither
           inferred
           from
           the
           promise
           Gen.
           17.7
           .
           nor
           from
           Genesis
           9.27
           .
           Rom.
           11.17
           .
           nor
           is
           there
           one
           text
           that
           carries
           the
           Covenant
           in
           Gospel
           times
           ,
           I
           mean
           that
           covenant
           of
           which
           Christ
           is
           Mediator
           ,
           mentioned
           Heb.
           8.10
           .
           Heb.
           10.16
           .
           (
           besides
           which
           I
           know
           no
           covenant
           in
           Gospel
           times
           )
           to
           the
           issue
           ,
           that
           is
           ,
           all
           the
           natural
           infant-issue
           of
           every
           believer
           ,
           and
           that
           neither
           those
           texts
           mentioned
           ,
           nor
           any
           other
           produced
           by
           Mr.
           Bl.
           Mr.
           M.
           Mr.
           Cobbet
           ,
           or
           any
           other
           prove
           it
           ,
           will
           be
           shewed
           in
           that
           which
           follows
           .
           For
           present
           my
           speech
           is
           right
           ,
           the
           promise
           is
           not
           ,
           I
           will
           be
           a
           God
           to
           thee
           ,
           and
           to
           thy
           seed
           ,
           and
           to
           him
           that
           hath
           the
           privilege
           of
           thy
           children
           .
           This
           is
           Master
           Blakes
           addition
           to
           the
           Text.
           And
           therefore
           no
           man
           can
           prove
           the
           promise
           belongs
           to
           the
           infant-child
           of
           a
           believer
           ,
           till
           he
           be
           proved
           to
           be
           Abrahams
           seed
           :
           Whatsoever
           privilege
           of
           Abrahams
           children
           ,
           any
           child
           may
           have
           ,
           yet
           from
           that
           promise
           none
           can
           claim
           privilege
           ,
           but
           Abraham
           and
           his
           seed
           ,
           sith
           the
           promise
           is
           made
           to
           no
           other
           ,
           and
           therefore
           no
           child
           of
           ours
           can
           claim
           an
           interest
           in
           that
           promise
           till
           he
           be
           Abrahams
           seed
           ,
           which
           Master
           Blakes
           shift
           doth
           no
           whit
           avoid
           .
        
         
           To
           my
           exception
           ,
           that
           the
           Covenant
           was
           not
           made
           to
           every
           child
           of
           Abraham
           ,
           he
           saith
           ,
           Though
           it
           were
           true
           ,
           yet
           it
           would
           nor
           serve
           my
           purpose
           ,
           provided
           ,
           that
           we
           in
           Gospel
           times
           are
           under
           the
           same
           covenant
           as
           was
           Isaac
           ;
           if
           some
           of
           Abrahams
           children
           were
           left
           out
           ,
           that
           concerns
           not
           us
           ,
           so
           that
           we
           are
           taken
           in
           .
        
         
           But
           I
           reply
           ,
           sure
           if
           it
           were
           true
           ,
           it
           were
           much
           to
           my
           purpose
           to
           shew
           the
           insufficiency
           of
           the
           Paedobaptists
           inference
           ,
           from
           Gen.
           17.7
           .
           that
           every
           child
           of
           a
           Gentile
           believer
           is
           not
           in
           covenant
           by
           vertue
           of
           that
           promise
           ,
           if
           it
           be
           true
           that
           the
           Covenant
           was
           not
           made
           to
           every
           child
           of
           Abraham
           .
           No
           Paedobaptist
           hitherto
           that
           I
           know
           hath
           had
           the
           face
           to
           avouch
           that
           our
           children
           by
           vertue
           of
           that
           promise
           are
           more
           in
           covenant
           than
           Abraham
           children
           ;
           Master
           Bl.
           himself
           saith
           ,
           To
           make
           the
           inference
           good
           from
           Gen.
           17.7
           .
           that
           believers
           children
           by
           virtue
           of
           that
           promise
           have
           title
           to
           the
           initial
           seal
           ,
           it
           must
           either
           be
           proved
           that
           they
           are
           Abrahams
           children
           ,
           or
           have
           the
           privilege
           of
           Abrahams
           children
           ;
           If
           then
           the
           covenant
           was
           not
           made
           to
           every
           child
           of
           Abraham
           ,
           then
           every
           child
           of
           Abraham
           had
           not
           the
           privilege
           by
           the
           covenant
           ,
           and
           then
           if
           it
           were
           granted
           that
           our
           children
           by
           that
           covenant
           had
           the
           privilege
           of
           Abrahams
           child
           ,
           yet
           it
           could
           not
           be
           proved
           thence
           ,
           that
           every
           child
           of
           ours
           hath
           the
           privilege
           of
           the
           Covenant
           ,
           sith
           every
           child
           of
           Abraham
           had
           it
           not
           .
           Nor
           doth
           Mr.
           Bls.
           proviso
           at
           all
           help
           him
           .
        
         
           For
           1.
           it
           being
           granted
           ,
           that
           we
           in
           Gospel-times
           are
           under
           the
           same
           covenant
           as
           was
           Isaac
           ,
           and
           that
           we
           are
           taken
           in
           ,
           (
           though
           without
           the
           limitations
           ,
           first
           of
           the
           covenant
           onely
           ,
           as
           it
           contains
           promises
           of
           saving
           grace
           ;
           secondly
           ,
           onely
           of
           true
           believers
           before
           God
           ,
           I
           deny
           it
           )
           yet
           it
           follows
           not
           that
           our
           children
           are
           taken
           in
           .
        
         
           2.
           
           Nor
           if
           it
           were
           true
           ,
           that
           our
           children
           are
           taken
           in
           ,
           doth
           it
           follow
           that
           all
           our
           children
           are
           taken
           in
           ,
           by
           vertue
           of
           that
           promise
           Gen.
           17.7
           .
           sith
           neither
           all
           Abrahams
           children
           ,
           nor
           all
           Isaacs
           children
           were
           taken
           in
           by
           it
           ,
           Esau
           being
           expressly
           excluded
           ,
           Rom.
           9
           10
           ,
           11
           ,
           12
           ,
           13.
           and
           elsewhere
           ,
           nor
           doth
           God
           stile
           himself
           the
           God
           of
           Esau
           as
           he
           did
           of
           Jacob.
           
        
         
           But
           Mr.
           Blake
           saith
           ,
           my
           instance
           from
           Gen.
           17.19
           .
           Heb.
           11.9
           .
           is
           very
           weak
           to
           prove
           ,
           that
           the
           Covenant
           was
           not
           made
           to
           every
           child
           of
           Abraham
           ,
           
           Ishmael
           himself
           was
           in
           Covenant
           ,
           though
           not
           established
           in
           covenant
           (
           as
           God
           there
           ,
           and
           verse
           21.
           promised
           concerning
           Isaac
           )
           nor
           his
           seed
           never
           received
           ,
           appears
           not
           alone
           by
           the
           sign
           and
           seal
           which
           he
           received
           vers
           .
           23.
           which
           yet
           is
           sufficient
           (
           for
           God
           to
           seal
           to
           a
           blank
           is
           very
           strange
           ;
           to
           sign
           a
           covenant
           to
           a
           man
           never
           in
           Covenant
           )
           but
           also
           from
           Gal.
           4.30
           .
           what
           saith
           the
           Scripture
           ?
           cast
           out
           the
           bond-woman
           ,
           and
           her
           son
           ,
           for
           the
           son
           of
           the
           bond
           woman
           shall
           not
           be
           heir
           with
           the
           son
           of
           the
           freewoman
           A
           man
           cast
           out
           of
           Covenant
           ,
           was
           before
           casting
           out
           in
           Covenant
           ;
           ejection
           supposes
           admission
           ,
           unless
           we
           will
           give
           way
           to
           Mr
           Tombs
           his
           dream
           of
           ejection
           by
           non-admission
           .
           He
           was
           cast
           out
           after
           the
           time
           of
           the
           solemnity
           of
           his
           admission
           by
           circumcision
           ,
           as
           may
           be
           seen
           ,
           Gen.
           22.
           
        
         
           Answ.
           The
           Apostle
           Rom.
           9.
           answering
           the
           objection
           ,
           that
           if
           the
           Jews
           were
           rejected
           from
           being
           the
           children
           of
           God
           then
           the
           promise
           falls
           ,
           or
           takes
           not
           effect
           ,
           which
           God
           made
           to
           Abraham
           and
           his
           seed
           to
           be
           a
           God
           to
           them
           ,
           answers
           verse
           7
           ,
           8
           ,
           9
           ,
           in
           these
           express
           words
           ,
           neither
           because
           they
           are
           the
           seed
           of
           Abraham
           are
           they
           all
           children
           ,
           but
           in
           Isaac
           shall
           thy
           seed
           be
           called
           ,
           That
           is
           ,
           they
           which
           are
           children
           of
           the
           flesh
           ,
           these
           are
           not
           the
           children
           of
           God
           :
           but
           the
           children
           of
           the
           promise
           ,
           are
           counted
           for
           the
           seed
           :
           For
           this
           ●is
           the
           word
           of
           promise
           ,
           at
           this
           time
           will
           I
           come
           ,
           and
           Sarah
           shall
           have
           a
           Son.
           Which
           words
           if
           they
           do
           not
           affirm
           ,
           that
           the
           promise
           or
           covenant
           ,
           Gen.
           17.7
           .
           was
           not
           made
           to
           all
           Abrahams
           seed
           ,
           and
           particularly
           that
           it
           was
           not
           made
           to
           Ishmael
           ,
           I
           cannot
           perceive
           any
           pertinency
           in
           the
           Apostles
           speech
           to
           the
           answering
           the
           objection
           made
           ,
           nor
           know
           how
           to
           understand
           his
           words
           ,
           nor
           do
           I
           remember
           that
           I
           ever
           met
           with
           an
           interpreter
           ,
           which
           did
           not
           thence
           conceive
           ,
           that
           the
           Apostle
           in
           those
           words
           did
           assert
           ,
           that
           the
           promise
           or
           covenant
           was
           not
           made
           to
           Ishmael
           .
           Some
           I
           have
           produced
           Exam.
           part
           3.
           
           S.
           4.
           so
           conceiving
           ,
           and
           many
           more
           might
           be
           alleged
           if
           it
           were
           necessary
           .
           But
           the
           words
           of
           God
           to
           
             Abraham
             ,
             Gen.
          
           17.19
           ,
           20
           ,
           21.
           do
           sufficiently
           prove
           ,
           that
           the
           Covenant
           Gen.
           17.7
           .
           was
           not
           made
           to
           Ishmael
           ,
           and
           therefore
           he
           was
           not
           in
           Covenant
           by
           Gods
           act
           of
           promise
           .
           For
           when
           Abraham
           upon
           Gods
           promise
           concerning
           Sarah
           and
           her
           son
           ,
           ver
           .
           15
           ,
           16.
           had
           laughed
           verse
           17.
           and
           petitioned
           for
           Ishmael
           ,
           verse
           18.
           
           God
           answers
           verse
           19.
           by
           repeating
           his
           promise
           concerning
           Isaac
           ,
           and
           saith
           ,
           he
           would
           establish
           his
           Covenant
           with
           him
           for
           an
           everlasting
           Covenant
           ,
           and
           with
           his
           seed
           after
           him
           ,
           verse
           20.
           
           Then
           tells
           him
           he
           heard
           him
           concerning
           Ishmael
           ,
           and
           recites
           what
           he
           would
           do
           for
           him
           ;
           which
           expresseth
           how
           far
           he
           had
           heard
           his
           petition
           .
           And
           then
           follows
           verse
           21.
           
           But
           my
           Covenant
           will
           I
           establish
           with
           Isaac
           ,
           which
           b●ing
           adversative
           hath
           this
           plain
           sense
           ,
           that
           he
           would
           do
           that
           for
           Ishmael
           which
           he
           had
           expressed
           ,
           verse
           20.
           
           But
           he
           would
           establish
           his
           Covenant
           ,
           that
           is
           ,
           confirm
           and
           perform
           what
           he
           had
           promised
           before
           verse
           7
           ,
           8.
           in
           Isaac
           not
           in
           Ishmael
           ;
           he
           promised
           not
           to
           be
           a
           God
           to
           Abraham
           and
           his
           seed
           ,
           by
           Ishmael
           in
           their
           generations
           ,
           nor
           to
           give
           them
           the
           Land
           of
           Canaan
           .
        
         
           As
           for
           what
           Master
           Blake
           saith
           ,
           that
           Ishmael
           himself
           was
           in
           Covenant
           ,
           though
           not
           established
           in
           Covenant
           ;
           it
           seems
           to
           intimate
           that
           he
           conceives
           ,
           that
           God
           made
           the
           Covenant
           to
           him
           ,
           but
           did
           not
           establish
           it
           .
           But
           sure
           God
           makes
           no
           Covenant
           with
           any
           which
           he
           doth
           not
           establish
           ;
           if
           he
           did
           ,
           he
           should
           not
           be
           true
           .
           Nor
           is
           there
           any
           such
           emphasis
           in
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           I
           will
           establish
           ,
           which
           doth
           intimate
           ,
           that
           the
           Covenant
           was
           made
           to
           Ishmael
           ,
           but
           established
           ,
           that
           is
           ,
           confirmed
           ,
           and
           to
           be
           certainly
           performed
           onely
           to
           Isaac
           ,
           
           for
           the
           phrase
           used
           elsewhere
           ,
           Gen.
           9.9
           ,
           11.
           doth
           express
           no
           more
           than
           is
           meant
           v.
           12.
           this
           is
           the
           token
           of
           the
           Covenant
           I
           make
           between
           ,
           me
           and
           you
           .
        
         
           As
           for
           Master
           Blakes
           proof
           that
           Ishmael
           was
           in
           Covenant
           ,
           because
           he
           was
           circumcised
           ,
           Gen.
           17.23
           .
           it
           rests
           upon
           these
           unproved
           false
           suppositions
           .
        
         
           1.
           
           That
           circumcision
           was
           appointed
           to
           men
           because
           they
           were
           in
           covenant
           with
           God.
           
        
         
           2.
           
           That
           God
           did
           by
           circumcision
           sign
           the
           covenant
           to
           him
           that
           was
           circumcised·
        
         
           3.
           
           That
           every
           one
           that
           was
           appointed
           by
           God
           to
           be
           circumcised
           was
           in
           covenant
           .
           As
           for
           the
           speech
           that
           God
           doth
           not
           seal
           to
           a
           blank
           ,
           it
           is
           a
           speech
           the
           Scripture
           useth
           not
           ,
           and
           it
           having
           various
           senses
           may
           be
           true
           in
           some
           sense
           ,
           in
           other
           false
           .
           A
           blank
           is
           such
           a
           paper
           as
           hath
           no
           writing
           in
           it
           ,
           or
           wherein
           there
           is
           some
           empty
           space
           left
           to
           write
           more
           in
           ,
           whether
           persons
           names
           ,
           or
           promises
           ,
           or
           other
           matter
           .
           By
           Gods
           sealing
           Mr.
           Bl.
           means
           the
           using
           of
           Circumcision
           ,
           baptism
           ,
           the
           Passeover
           ,
           the
           Lords
           Supper
           ,
           according
           to
           Gods
           appointment
           .
           That
           which
           he
           conceives
           to
           be
           sealed
           thereby
           is
           the
           Covenant
           ,
           Gen.
           17.7
           .
           which
           he
           makes
           all
           one
           with
           the
           Covenant
           of
           grace
           ,
           and
           by
           proving
           every
           Sacrament
           to
           be
           a
           Seal
           of
           the
           Covenant
           of
           grace
           ,
           from
           Rom.
           4.11
           .
           his
           meaning
           should
           be
           ,
           that
           God
           seals
           in
           the
           administrators
           right
           use
           of
           every
           Sacrament
           to
           every
           person
           ,
           that
           he
           is
           in
           Covenant
           ,
           that
           he
           hath
           the
           righteousness
           of
           faith
           ,
           else
           God
           should
           seal
           to
           a
           blank
           .
           But
           in
           that
           sense
           I
           do
           aver
           it
           to
           be
           most
           true
           ,
           that
           God
           doth
           seal
           to
           a
           blank
           ,
           that
           is
           ,
           that
           many
           thousands
           had
           circumcision
           ,
           the
           Passeover
           ,
           baptism
           ,
           and
           the
           Lords
           supper
           ,
           according
           to
           Gods
           institution
           and
           appointment
           ,
           who
           were
           never
           in
           Covenant
           with
           God
           ,
           nor
           did
           God
           seal
           ,
           that
           is
           ,
           assure
           to
           them
           their
           interest
           in
           the
           Covenant
           ,
           Genesis
           17.
           or
           the
           Covenant
           of
           Grace
           in
           Gospel
           times
           ,
           or
           the
           righteousness
           of
           faith
           .
           But
           in
           this
           sense
           I
           grant
           it
           to
           be
           true
           that
           God
           doth
           not
           seal
           to
           a
           blank
           ,
           that
           is
           ,
           when
           he
           appoints
           any
           sign
           or
           seal
           of
           a
           Covenant
           ,
           he
           doth
           not
           appoint
           it
           a
           sign
           and
           seal
           of
           a
           Covenant
           that
           hath
           no
           promises
           ,
           or
           wherein
           the
           persons
           to
           whom
           ,
           and
           the
           promises
           are
           not
           sufficiently
           exprest
           ,
           yet
           he
           doth
           command
           that
           sign
           to
           be
           used
           upon
           persons
           to
           whom
           is
           no
           promise
           in
           that
           covenant
           ,
           as
           well
           as
           those
           to
           whom
           it
           is
           made
           ,
           yea
           the
           using
           it
           on
           one
           person
           may
           seal
           to
           thousands
           ,
           who
           are
           not
           to
           have
           it
           on
           their
           own
           persons
           ,
           as
           the
           circumcising
           of
           Abraham
           himself
           was
           a
           seal
           of
           the
           righteousness
           of
           faith
           to
           all
           believers
           of
           the
           Gentiles
           ,
           who
           were
           not
           to
           be
           circumcised
           .
           And
           if
           every
           ones
           Circumcision
           should
           seal
           to
           him
           ,
           the
           righteousness
           of
           faith
           ,
           then
           circumcision
           should
           by
           Gods
           appointment
           seal
           that
           which
           is
           not
           true
           ,
           which
           is
           not
           to
           be
           said
           of
           God.
           
        
         
           Nor
           doth
           Mr.
           Blake
           prove
           from
           Galatians
           4.30
           .
           that
           Ishmael
           was
           first
           in
           Covenant
           ,
           because
           he
           was
           after
           cast
           out
           ;
           for
           the
           casting
           out
           is
           not
           appointed
           to
           be
           out
           of
           the
           Covenant
           ,
           for
           that
           Abraham
           could
           not
           do
           ,
           to
           whom
           this
           speech
           is
           directed
           ,
           it
           is
           God
           that
           puts
           in
           and
           out
           of
           his
           Covenant
           ,
           but
           the
           casting
           out
           is
           out
           of
           Abrahams
           family
           ,
           which
           was
           to
           be
           done
           by
           Abraham
           .
           If
           it
           be
           replyed
           ,
           that
           this
           was
           a
           sign
           of
           casting
           out
           of
           Covenant
           ,
           and
           therefore
           supposed
           he
           was
           in
           Covenant
           ,
           I
           answer
           so
           it
           was
           a
           sign
           of
           casting
           out
           of
           the
           inheritance
           ,
           out
           of
           the
           righteousness
           of
           faith
           ,
           out
           of
           the
           Kingdom
           of
           heaven
           ,
           which
           yet
           neither
           he
           ,
           nor
           those
           whom
           he
           typified
           ,
           and
           so
           were
           cast
           out
           with
           him
           ,
           ever
           had
           .
        
         
           What
           he
           calls
           my
           dream
           of
           ejection
           by
           non-admission
           ,
           doth
           but
           shew
           Mr.
           Blakes
           own
           oscitancy
           .
        
         
         
           For
           Matthew
           8.12
           .
           it
           is
           said
           ,
           the
           children
           of
           the
           Kingdome
           ,
           that
           is
           ,
           the
           Jews
           shall
           be
           cast
           out
           ,
           to
           wit
           ,
           of
           the
           Kingdom
           of
           heaven
           ,
           where
           Abraham
           ,
           and
           Isaac
           ,
           and
           Jacob
           sit
           down
           ,
           into
           outer
           darknesse
           ;
           and
           yet
           those
           children
           of
           the
           Kingdom
           ,
           were
           never
           in
           the
           Kingdom
           of
           heaven
           ,
           nor
           ever
           should
           be
           .
        
         
           Ishmaels
           casting
           out
           after
           the
           time
           of
           the
           Solemnity
           of
           his
           admission
           by
           circumcision
           ,
           doth
           not
           prove
           he
           was
           in
           covenant
           before
           .
           Neither
           circumcision
           ,
           nor
           baptism
           ,
           doth
           admit
           men
           into
           covenant
           with
           God.
           If
           they
           did
           ,
           then
           administrators
           could
           put
           men
           in
           and
           out
           of
           Covenant
           with
           God
           ;
           but
           that
           is
           Gods
           prerogative
           ,
           not
           in
           mans
           power
           .
           Even
           according
           to
           Paedobaptists
           suppositions
           ,
           persons
           are
           first
           to
           be
           in
           Covenant
           afore
           they
           are
           to
           be
           baptized
           ,
           therfore
           baptism
           doth
           not
           admit
           them
           into
           Covenant
           .
        
         
           Master
           Blake
           addes
           ;
           For
           that
           of
           Hebrews
           11.9
           .
           it
           is
           a
           mystery
           ,
           what
           he
           will
           make
           of
           it
           ,
           unlesse
           he
           will
           conclude
           ,
           that
           because
           Abraham
           sojourned
           in
           the
           Land
           of
           promise
           ,
           that
           therefore
           none
           were
           in
           Covenant
           ,
           that
           were
           not
           taken
           into
           that
           Land
           ,
           so
           Moses
           and
           Aaron
           will
           be
           found
           out
           of
           Covenant
           .
        
         
           To
           which
           I
           reply
           .
           The
           mystery
           might
           have
           been
           unveiled
           ,
           if
           Mr.
           Blake
           had
           heeded
           that
           the
           Author
           of
           that
           Epistle
           calls
           onely
           Isaac
           and
           Jacob
           of
           those
           that
           dwelt
           with
           Abraham
           in
           tents
           ,
           heirs
           with
           him
           of
           the
           same
           promise
           ,
           therefore
           Ishmael
           and
           Esau
           were
           not
           heirs
           with
           him
           of
           the
           same
           promise
           ,
           though
           he
           dwelt
           in
           tents
           with
           them
           ,
           and
           consequently
           were
           not
           in
           the
           Covenant
           ,
           or
           had
           not
           the
           Covenant
           or
           promise
           of
           Abraham
           made
           to
           them
           .
        
         
           Upon
           those
           words
           of
           mine
           ;
           As
           for
           a
           visible
           Church-seed
           of
           Abraham
           ,
           that
           is
           neither
           his
           seed
           by
           nature
           ,
           nor
           by
           saving
           faith
           ,
           nor
           by
           excellency
           ,
           in
           whom
           the
           nations
           of
           the
           Earth
           should
           be
           blessed
           ,
           to
           wit
           ,
           Christ
           ,
           I
           know
           none
           such
           in
           Scripture
           ,
           though
           some
           men
           have
           fancied
           such
           a
           kind
           of
           Church-seed
           ,
           as
           it
           is
           called
           .
        
         
           Master
           Blake
           thus
           animadverts
           .
           I
           know
           not
           how
           saving
           faith
           comes
           in
           ,
           when
           a
           faith
           of
           profession
           will
           serve
           the
           turn
           .
           Abrahams
           seed
           had
           circumcision
           as
           a
           seal
           of
           the
           righteousness
           of
           faith
           ,
           when
           their
           parents
           had
           no
           more
           than
           a
           faith
           of
           profession
           .
        
         
           To
           which
           I
           reply
           ,
           a
           meer
           faith
           of
           profession
           will
           not
           serve
           turn
           to
           make
           any
           Gentile
           to
           be
           rightly
           according
           to
           the
           Scripture
           termed
           Abrahams
           seed
           .
           None
           of
           them
           in
           Scripture
           are
           counted
           Abrahams
           seed
           ,
           but
           either
           true
           believers
           before
           God
           ,
           or
           elect
           persons
           .
           No
           where
           doth
           the
           Scripture
           say
           ,
           that
           the
           Circumcision
           which
           any
           of
           Abrahams
           seed
           had
           was
           as
           a
           seal
           of
           the
           righteousness
           of
           faith
           to
           them
           ,
           when
           their
           parents
           were
           true
           believers
           ,
           much
           less
           when
           their
           parents
           had
           no
           more
           than
           a
           faith
           of
           profession
           .
           Mr.
           Blakes
           talk
           ,
           that
           all
           that
           which
           my
           three
           former
           exceptions
           gainsaid
           is
           made
           good
           ,
           is
           but
           vain
           ,
           as
           the
           rest
           of
           his
           arguing
           .
           Let
           us
           here
           see
           what
           he
           addes
           further
           .
        
         
           I
           had
           said
           ,
           Lastly
           ,
           were
           all
           these
           things
           yielded
           ,
           yet
           the
           proposition
           could
           not
           be
           made
           good
           from
           hence
           ,
           sith
           the
           inference
           is
           not
           concerning
           title
           or
           right
           of
           infants
           to
           the
           initial
           seal
           ,
           as
           if
           the
           Covenant
           or
           promise
           of
           it self
           ,
           did
           give
           that
           ,
           but
           the
           inference
           is
           concerning
           Abrahams
           duty
           ,
           that
           therefore
           he
           should
           be
           the
           more
           ingaged
           to
           circumcise
           his
           posterity
           .
        
         
           Hereupon
           Mr.
           Blake
           tells
           me
           ,
           I
           should
           rather
           have
           left
           this
           to
           my
           adversaries
           for
           the
           strengthening
           of
           their
           proposition
           ,
           than
           have
           made
           use
           of
           it
           my self
           for
           refutation
           of
           it
           .
           It
           was
           Abrahams
           duty
           to
           give
           them
           according
           to
           Gods
           
           command
           the
           initial
           seal
           ▪
           in
           this
           Master
           Tombs
           and
           we
           are
           agreed
           ;
           whether
           it
           will
           thence
           follow
           that
           they
           had
           right
           and
           title
           to
           it
           ,
           or
           without
           right
           ,
           let
           the
           Reader
           determine
           .
        
         
           Answ.
           The
           Adversaries
           propositions
           to
           be
           refuted
           were
           ,
           first
           ,
           That
           the
           reason
           why
           Abrahams
           infants
           were
           to
           be
           circumcised
           ,
           was
           their
           interest
           in
           the
           Covenant
           ,
           which
           they
           would
           gather
           from
           Gen.
           17.7
           ,
           and
           9.
           put
           together
           ;
           secondly
           ,
           That
           to
           them
           belongeth
           the
           initial
           seal
           ,
           whether
           of
           the
           Jewish
           or
           Christian
           Church
           ,
           who
           have
           interest
           or
           title
           to
           the
           Covenant
           of
           grace
           .
           But
           if
           the
           inference
           be
           not
           of
           title
           or
           right
           in
           the
           persons
           to
           be
           circumcised
           ,
           but
           of
           duty
           in
           the
           administrator
           ,
           and
           the
           propositions
           be
           of
           title
           or
           right
           from
           the
           Covenant
           ,
           and
           not
           of
           duty
           ,
           the
           adversaries
           propositions
           are
           not
           rightly
           gathered
           from
           that
           inference
           ,
           which
           is
           not
           concerning
           right
           or
           title
           but
           duty
           .
           As
           for
           Master
           Blakes
           jeer
           rather
           than
           answer
           ,
           it
           is
           unworthy
           a
           serious
           sober
           man.
           For
           my
           speech
           did
           not
           intimate
           that
           the
           infants
           were
           circumcised
           without
           right
           or
           title
           ,
           but
           that
           the
           inference
           ,
           Gen.
           17.9
           .
           was
           of
           duty
           ,
           not
           of
           title
           or
           right
           ,
           and
           that
           what
           title
           the
           infants
           had
           to
           circumcision
           it
           was
           not
           ,
           as
           Paedobaptists
           suppose
           ,
           from
           the
           interest
           in
           the
           Covenant
           which
           the
           circumcised
           had
           ,
           but
           the
           command
           of
           God
           to
           the
           circumciser
           ,
           and
           therefore
           there
           is
           not
           any
           connexion
           between
           interest
           in
           the
           Covenant
           and
           title
           or
           right
           to
           the
           initial
           seal
           without
           the
           command
           ,
           nor
           this
           proposition
           true
           .
           All
           they
           who
           are
           in
           Covenant
           are
           to
           be
           sealed
           with
           the
           initial
           seal
           ,
           unless
           this
           limitation
           be
           added
           ,
           when
           it
           is
           commanded
           .
           Now
           if
           this
           limitation
           be
           put
           ,
           then
           ,
           though
           the
           infants
           of
           believers
           were
           granted
           to
           be
           in
           Covenant
           ,
           yet
           they
           are
           not
           to
           be
           baptized
           ,
           till
           over
           and
           besides
           their
           being
           in
           Covenant
           a
           command
           for
           their
           baptism
           be
           shewed
           ,
           which
           hath
           not
           been
           yet
           ,
           nor
           I
           think
           ever
           will
           be
           .
        
         
           There
           are
           some
           more
           of
           
             Mr.
             Blakes
          
           jeers
           or
           flirts
           rather
           than
           sober
           and
           serlous
           answers
           yet
           remaining
           .
           To
           what
           I
           said
           ,
           that
           Abraham
           was
           engaged
           to
           circumcise
           only
           those
           that
           are
           males
           ,
           and
           not
           afore
           eight
           daies
           ,
           and
           not
           onely
           those
           that
           were
           from
           himself
           ,
           but
           also
           all
           in
           his
           house
           ,
           whose
           children
           soever
           they
           were
           ,
           which
           apparently
           shews
           that
           the
           giving
           circumcision
           was
           not
           commensurate
           to
           the
           persons
           interest
           in
           the
           Covenant
           ,
           but
           it
           was
           to
           be
           given
           to
           persons
           as
           well
           out
           of
           Covenant
           as
           in
           ,
           if
           of
           Abrahams
           house
           ,
           and
           not
           to
           all
           that
           were
           in
           the
           Covenant
           ,
           to
           wit
           ,
           females
           :
           which
           doth
           cleerly
           prove
           that
           right
           to
           the
           initial
           seal
           ,
           as
           it
           is
           called
           ,
           of
           circumcision
           did
           not
           belong
           to
           persons
           by
           vertue
           of
           the
           Covenant
           ,
           but
           by
           force
           of
           the
           command
           ,
           Mr.
           Blake
           in
           his
           flirting
           fashion
           thus
           speaks
           .
           If
           he
           can
           prove
           that
           Abraham
           kept
           Idolaters
           in
           his
           house
           ,
           professedly
           worshipping
           a
           false
           God
           ,
           and
           gave
           Circumcision
           to
           them
           in
           that
           faith
           and
           way
           of
           worship
           ;
           it
           would
           prove
           that
           a
           man
           might
           have
           the
           seal
           ,
           and
           not
           be
           in
           Covenant
           .
           And
           it
           will
           prove
           a
           man
           might
           have
           the
           seal
           ,
           and
           not
           be
           in
           covenant
           ,
           though
           I
           cannot
           prove
           any
           Idolater
           in
           Abrahams
           house
           ,
           if
           I
           can
           prove
           there
           were
           or
           might
           be
           infants
           or
           young
           persons
           who
           were
           children
           of
           Idolaters
           ,
           for
           such
           were
           not
           in
           covenant
           as
           the
           seed
           of
           believers
           ,
           or
           by
           their
           own
           profession
           .
        
         
           But
           ,
           saith
           he
           ,
           it
           would
           not
           prove
           that
           he
           might
           be
           in
           covenant
           ,
           and
           be
           denied
           the
           seal
           .
           True
           ,
           but
           this
           that
           infant-males
           under
           eight
           daies
           old
           ,
           and
           females
           in
           covenant
           might
           be
           denyed
           the
           seal
           ,
           would
           prove
           it
           .
        
         
           And
           then
           ,
           saith
           Mr.
           Bl.
           infant-baptism
           might
           be
           of
           easier
           proof
           .
           Though
           they
           were
           not
           in
           Covenant
           ,
           though
           they
           were
           not
           holy
           ,
           yet
           they
           might
           be
           
           baptized
           .
           I
           reply
           ,
           I
           grant
           that
           persons
           in
           Covenant
           might
           be
           denyed
           Circumcision
           ,
           but
           think
           infant-baptism
           never
           a
           whit
           the
           easier
           proved
           .
           I
           ft-circumcision
           is
           commanded
           of
           all
           in
           Abrahams
           house
           ,
           whether
           in
           covenant
           or
           no
           ,
           but
           baptism
           to
           none
           because
           he
           is
           in
           covenant
           ,
           or
           holy
           ,
           but
           because
           a
           disciple
           ,
           which
           is
           not
           true
           of
           any
           infant
           ordinarily
           .
        
         
           But
           ,
           saith
           Master
           Blake
           ,
           I
           will
           not
           yield
           so
           much
           ;
           I
           do
           not
           believe
           that
           Abraham
           carried
           circumcision
           beyond
           the
           line
           of
           the
           Covenant
           ,
           and
           that
           he
           had
           those
           in
           his
           house
           which
           were
           aliens
           from
           God
           ;
           seeing
           I
           find
           that
           testimony
           of
           the
           Lord
           concerning
           him
           ,
           Genesis
           chap.
           18.
           verse
           19.
           and
           find
           that
           resolution
           of
           Joshua
           ,
           Joshua
           chap.
           24.
           verse
           14
           ,
           15.
           
           I
           believe
           Abraham
           catechized
           all
           he
           took
           in
           as
           Heathens
           ,
           and
           did
           not
           circumcise
           them
           as
           Heathens
           .
        
         
           Answ.
           I
           believe
           he
           did
           not
           circumcise
           them
           as
           Heathens
           ,
           but
           as
           his
           own
           bought
           with
           his
           money
           ,
           and
           of
           his
           house
           ,
           and
           if
           he
           bought
           any
           infants
           ,
           or
           young
           children
           (
           which
           was
           then
           ,
           and
           hath
           been
           since
           usual
           ,
           where
           men
           and
           women
           are
           sold
           as
           slaves
           )
           he
           did
           circumcise
           infant
           or
           young
           males
           of
           heathen
           Idolaters
           .
           For
           the
           command
           of
           God
           was
           he
           should
           ,
           and
           yet
           those
           infant
           or
           young
           males
           of
           heathen
           Idolaters
           could
           not
           be
           catechized
           ,
           nor
           were
           in
           Covenant
           ,
           either
           by
           their
           own
           profession
           ,
           or
           their
           parents
           right
           ,
           or
           any
           promise
           of
           God
           to
           them
           ;
           and
           therefore
           circumcision
           in
           that
           case
           must
           be
           carried
           beyond
           the
           line
           of
           the
           Covenant
           .
        
         
           To
           what
           I
           added
           of
           Master
           Marshalls
           Confession
           ,
           That
           he
           granted
           the
           formal
           reason
           of
           the
           Jews
           ,
           being
           circumcised
           ,
           was
           the
           command
           ,
           and
           the
           covenant
           he
           makes
           only
           a
           motive
           ,
           Defence
           page
           182.
           
           Master
           Blake
           speaks
           thus
           .
           I
           wonder
           what
           need
           there
           is
           of
           an
           argument
           to
           force
           such
           a
           Confession
           .
           The
           reason
           I
           say
           ,
           why
           Jews
           were
           circumcised
           ,
           and
           Christians
           baptized
           ,
           is
           the
           command
           ;
           were
           there
           a
           thousand
           Covenants
           and
           no
           institution
           of
           a
           sign
           or
           seal
           ,
           such
           a
           sign
           or
           seal
           ,
           there
           could
           have
           been
           no
           circumcision
           ,
           no
           baptism
           .
           The
           command
           is
           the
           ground
           ,
           and
           the
           Covenant
           is
           the
           Directory
           to
           whom
           application
           is
           to
           be
           made
           :
           we
           say
           ,
           all
           in
           Covenant
           are
           entituled
           to
           the
           seal
           for
           admission
           ;
           but
           we
           presuppose
           an
           institution
           .
        
         
           I
           reply
           ,
           If
           the
           formal
           reason
           why
           the
           Jews
           were
           circumcised
           were
           the
           Command
           ,
           and
           the
           Covenant
           onely
           the
           motive
           ,
           then
           the
           command
           was
           the
           differencing
           reason
           ;
           for
           the
           form
           distinguisheth
           ,
           and
           the
           formal
           reason
           is
           the
           reason
           which
           differenceth
           .
           Motives
           are
           not
           directions
           what
           to
           do
           ,
           but
           commands
           ,
           the
           same
           motive
           may
           be
           to
           contrary
           commands
           .
           The
           Command
           is
           the
           Directory
           to
           whom
           application
           is
           to
           be
           made
           both
           of
           circumcision
           and
           baptism
           .
           The
           command
           doth
           express
           not
           only
           the
           act
           to
           be
           done
           ,
           but
           also
           the
           persons
           to
           whom
           .
           The
           Covenant
           is
           no
           Directory
           to
           whom
           circumcision
           ,
           or
           baptism
           is
           to
           be
           applyed
           .
           The
           whole
           Covenant
           of
           Circumcision
           is
           expressed
           ,
           Genesis
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           
           But
           there
           is
           not
           a
           word
           who
           are
           to
           be
           circumcised
           ,
           but
           after
           .
           There
           is
           not
           the
           least
           hint
           in
           the
           institution
           of
           baptism
           ,
           Matthew
           chap.
           28.
           verse
           19.
           
           Mark
           chap.
           16.
           verse
           15.
           of
           any
           Covenant
           God
           makes
           to
           man.
           To
           imagine
           God
           commanded
           circumcision
           and
           baptism
           ,
           and
           yet
           not
           to
           tell
           who
           are
           to
           be
           baptized
           or
           circumcised
           but
           from
           the
           Covenant
           ,
           which
           no
           man
           knoweth
           to
           whom
           it
           belongs
           ,
           is
           to
           imagine
           God
           gives
           a
           blind
           command
           ,
           which
           no
           wise
           Master
           would
           do
           .
           It
           is
           not
           true
           ,
           all
           in
           covenant
           are
           entitled
           to
           the
           seal
           for
           admission
           ,
           for
           then
           females
           ,
           males
           under
           eight
           
           daies
           old
           ,
           believers
           out
           of
           Abrahams
           house
           ,
           Proselytes
           of
           the
           gate
           had
           been
           entitled
           to
           Circumcision
           ,
           for
           they
           were
           in
           Covenant
           as
           well
           as
           those
           who
           were
           to
           be
           circumcised
           .
        
         
           And
           it
           is
           as
           certain
           on
           the
           other
           side
           that
           
             Ishmael
             ,
             Esau
          
           ,
           the
           infants
           of
           strangers
           bought
           by
           Abraham
           ,
           with
           his
           money
           ,
           were
           to
           be
           circumcised
           ,
           though
           they
           were
           not
           in
           Covenant
           ,
           and
           therefore
           I
           inferre
           it
           as
           certain
           ,
           that
           being
           in
           covenant
           or
           interest
           in
           the
           covenant
           ,
           or
           having
           the
           promises
           of
           the
           Covenant
           ,
           Genesis
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           or
           the
           new
           Covenant
           in
           Christs
           blood
           Heb.
           8.10
           ,
           11
           ,
           12.
           and
           10.16
           ,
           17.
           or
           any
           other
           Evangelical
           Covenant
           ,
           all
           ,
           or
           some
           of
           them
           made
           to
           a
           person
           did
           not
           intitle
           a
           person
           to
           circumcision
           ,
           nor
           doth
           now
           to
           baptism
           ,
           nor
           can
           be
           without
           the
           command
           or
           institution
           of
           Christ
           ,
           or
           primitive
           example
           ,
           a
           rule
           ,
           Directory
           or
           sufficient
           warrant
           for
           any
           to
           baptize
           a
           person
           ,
           nor
           acquit
           him
           from
           profaning
           and
           abusing
           baptism
           ,
           and
           therefore
           there
           is
           no
           such
           reality
           of
           connexion
           between
           the
           Covenant
           and
           seal
           ,
           that
           this
           proposition
           is
           thereby
           proved
           true
           ,
           All
           in
           Covenant
           are
           intitled
           to
           the
           seal
           for
           admission
           :
           or
           this
           false
           ,
           some
           of
           those
           who
           are
           not
           in
           covenant
           are
           intitled
           to
           the
           seal
           (
           as
           they
           call
           it
           )
           for
           admission
           :
           and
           Master
           Blakes
           censure
           of
           my
           exceptions
           as
           frivolous
           trifles
           shews
           his
           weaknesse
           in
           disputes
           ,
           there
           being
           very
           little
           in
           his
           arguings
           or
           answers
           but
           flirts
           ,
           quips
           ,
           dictates
           and
           impertinencies
           .
        
         
           What
           he
           addes
           of
           my
           grants
           discovers
           the
           like
           vanity
           ;
           For
           though
           I
           say
           that
           believers
           ,
           and
           disciples
           are
           to
           be
           baptized
           ,
           not
           barely
           on
           their
           faith
           and
           knowledge
           ,
           but
           upon
           the
           Command
           to
           baptize
           such
           ,
           yet
           how
           it
           follows
           which
           Mr.
           Blake
           saith
           ,
           so
           that
           the
           command
           is
           with
           reference
           to
           the
           Covenant
           ,
           with
           reference
           to
           the
           interest
           in
           the
           Covenant
           ,
           is
           to
           me
           a
           meer
           inconsequence
           ,
           unless
           he
           imagine
           the
           command
           and
           Covenant
           all
           one
           ,
           which
           to
           assert
           were
           ridiculous
           .
           And
           who
           will
           believe
           that
           I
           attribute
           as
           much
           to
           the
           Covenant
           respective
           to
           this
           seal
           ,
           when
           I
           say
           Examen
           page
           the
           seventieth
           eight
           ,
           That
           the
           common
           privilege
           of
           Circumcision
           belonging
           to
           the
           Jews
           ,
           did
           not
           arise
           from
           the
           Covenant
           of
           grace
           ,
           according
           to
           the
           substance
           of
           it
           ,
           but
           according
           to
           the
           administration
           that
           then
           was
           ,
           as
           Master
           Marshall
           to
           the
           Command
           ,
           when
           he
           said
           ,
           The
           Command
           was
           the
           formal
           reason
           of
           the
           Jews
           being
           circumcised
           .
        
         
           When
           I
           do
           not
           at
           all
           make
           circumcision
           to
           arise
           from
           the
           Covenant
           as
           any
           reason
           of
           the
           duty
           ,
           much
           less
           the
           formal
           reason
           of
           it
           ,
           but
           as
           from
           the
           occasion
           of
           it
           ,
           whereas
           Master
           M.
           makes
           the
           command
           ,
           the
           very
           formal
           reason
           of
           the
           existence
           of
           the
           duty
           .
        
      
       
         
         
           SECT
           .
           XXI
           .
           The
           ten
           Exceptions
           of
           the
           first
           part
           of
           my
           Review
           against
           Paedobaptists
           exposition
           and
           allegation
           of
           
             Acts
             2.38
             ,
             39.
          
           for
           the
           connexion
           between
           Covenant
           and
           seal
           are
           vindicated
           from
           Master
           Blakes
           answer
           ,
           
             Vindic.
             Foederis
             ,
             ch
          
           .
           37
           ,
           43.
           
        
         
           MR.
           Blake
           addes
           some
           snatches
           against
           my
           ten
           exceptions
           to
           Paedobaptists
           exposition
           of
           Acts
           2.38
           ,
           39.
           
           To
           the
           first
           which
           was
           ,
           that
           the
           promise
           is
           not
           proved
           to
           be
           that
           Genesis
           17.7
           .
           and
           Acts
           3.25
           .
           Acts
           2.30
           .
           lead
           us
           to
           some
           other
           ,
           he
           saith
           ,
           when
           a
           promise
           is
           mentioned
           and
           a
           seal
           ,
           any
           man
           but
           he
           will
           presently
           understand
           that
           promise
           ,
           which
           is
           ratified
           by
           such
           a
           Seal
           .
        
         
           To
           which
           I
           reply
           .
           Where
           is
           there
           mention
           of
           a
           seal
           ?
           or
           of
           a
           promise
           sealed
           or
           to
           be
           sealed
           as
           he
           speaks
           ?
           If
           there
           were
           ,
           is
           there
           no
           other
           promise
           to
           be
           ratified
           by
           such
           a
           Seal
           but
           that
           ?
           Did
           circumcision
           seal
           no
           other
           promise
           but
           that
           ?
           Doth
           the
           Scripture
           give
           the
           least
           hint
           of
           sealing
           that
           promise
           ,
           Gen.
           17.7
           .
           understood
           as
           Paedobaptists
           expound
           it
           ,
           that
           God
           would
           be
           a
           God
           to
           every
           believer
           ,
           and
           to
           his
           seed
           ,
           in
           respect
           at
           least
           of
           visible
           Church-membership
           ,
           yea
           though
           he
           be
           a
           believer
           onely
           by
           profession
           ?
           They
           use
           to
           tell
           us
           that
           Circumcision
           seals
           the
           righteousness
           of
           faith
           ,
           from
           Rom.
           4.11
           .
           But
           to
           seal
           this
           and
           to
           seal
           the
           promise
           ,
           Gen.
           17.7
           .
           (
           as
           Paedobaptists
           do
           rack
           rather
           than
           expound
           the
           words
           )
           are
           as
           much
           different
           as
           are
           the
           payment
           of
           Gold
           ,
           and
           lead
           .
           Have
           not
           learned
           men
           expounded
           the
           promise
           ,
           some
           of
           that
           mentioned
           ,
           ver
           .
           38.
           of
           the
           gift
           of
           the
           holy
           Ghost
           ,
           some
           of
           other
           promises
           ?
           why
           then
           doth
           Master
           Blake
           so
           ineptly
           intimate
           me
           to
           be
           singular
           in
           my
           conceit
           ?
           why
           doth
           he
           so
           falsely
           insinuate
           that
           no
           more
           than
           bare
           words
           can
           be
           found
           for
           my
           exposition
           ;
           when
           I
           bring
           two
           texts
           to
           confirm
           it
           ,
           and
           Mr.
           Bl.
           saith
           not
           a
           word
           to
           infirm
           my
           alleging
           them
           ?
           what
           he
           refers
           me
           to
           in
           his
           37.
           ch
           .
           and
           Mr.
           Cobbet
           shall
           be
           examined
           in
           its
           place
           .
        
         
           To
           the
           second
           ,
           which
           was
           that
           [
           the
           promise
           is
           Acts
           2.39
           ]
           is
           expounded
           ,
        
         
           1.
           of
           a
           promise
           of
           a
           thing
           to
           come
           ,
           whereas
           it
           may
           seem
           rather
           from
           Acts
           13.32
           ,
           33.
           to
           be
           meant
           of
           a
           promise
           already
           fulfilled
           .
        
         
           2.
           
           That
           the
           thing
           to
           come
           promised
           was
           some
           outward
           privilege
           to
           be
           conferred
           on
           them
           and
           their
           children
           .
        
         
           Mr.
           Blake
           saith
           ,
           yet
           he
           quotes
           no
           man
           for
           this
           exposition
           of
           a
           thing
           to
           come
           ,
           but
           on
           the
           contrary
           quotes
           Mr.
           Cobbet
           in
           the
           margin
           against
           it
           .
           It
           is
           meant
           of
           a
           present
           right
           ;
           for
           as
           yet
           they
           were
           not
           broken
           off
           from
           the
           olive
           ,
           nor
           Gentiles
           graffed
           in
           .
        
         
           Answ.
           1.
           
           That
           Paedobaptists
           do
           understand
           the
           words
           Acts
           2.39
           .
           of
           a
           promise
           of
           some
           thing
           to
           come
           appears
           ,
           1.
           in
           that
           many
           of
           them
           make
           it
           the
           same
           with
           this
           ,
           I
           will
           be
           a
           God
           to
           a
           believer
           ,
           and
           his
           seed
           .
        
         
           So
           Master
           
             Marshall
             Defence
          
           page
           126.
           
           Mr.
           
             Drew
             ubi
             supra
          
           ,
           Mr.
           Blake
           out
           of
           
             Calvin
             ,
             Vindic.
             foederis
          
           page
           270.
           and
           others
           .
           Now
           a
           promise
           that
           he
           will
           be
           a
           God
           to
           them
           is
           a
           promise
           of
           a
           thing
           to
           come
           .
           2.
           
           In
           that
           they
           disclaim
           the
           
           supplement
           [
           is
           fulfilled
           ]
           as
           Mr.
           
             Cobbet
             Just.
             Vindic.
          
           part
           1.
           ch
           .
           2.
           sect
           .
           3.
           and
           usually
           ,
           as
           Beza
           ,
           the
           
             English
             Directory
          
           ,
           Mr.
           Blake
           and
           others
           expound
           it
           ,
           the
           promise
           is
           made
           ,
           which
           proves
           it
           is
           ,
           according
           to
           them
           ,
           meant
           of
           something
           to
           come
           ,
           not
           of
           a
           thing
           past
           ,
           for
           if
           it
           were
           it
           should
           be
           a
           promise
           fulfilled
           .
           Mr.
           Cobbet
           ,
           it
           is
           true
           ,
           saith
           ,
           the
           promise
           
             in
             praesenti
          
           is
           to
           you
           in
           respect
           of
           external
           right
           ;
           but
           then
           he
           must
           needs
           mean
           it
           ,
           that
           the
           promise
           was
           
             in
             praesenti
          
           made
           of
           external
           right
           to
           come
           ,
           or
           else
           he
           must
           mean
           it
           of
           a
           promise
           fulfilled
           ,
           which
           he
           denies
           .
        
         
           And
           for
           the
           other
           ,
           that
           Paedobaptists
           do
           expound
           it
           of
           outward
           privilege
           to
           be
           conferred
           on
           them
           ,
           and
           their
           children
           ,
           besides
           Mr.
           Cobbets
           words
           cited
           ,
           and
           other
           in
           the
           same
           section
           ;
           Mr.
           
             Hudson
             Vindic.
          
           page
           223.
           saith
           ,
           This
           promise
           Acts
           2.39
           .
           is
           that
           external
           covenant
           to
           which
           baptism
           doth
           belong
           ,
           and
           the
           Ashford
           Disputants
           for
           Infants-baptism
           ,
           grant
           ,
           That
           the
           promise
           of
           the
           eternal
           inheritance
           ,
           life
           and
           salvation
           is
           not
           made
           ,
           much
           less
           made
           good
           to
           any
           upon
           terms
           of
           the
           parents
           faith
           ,
           but
           upon
           our
           own
           personal
           belief
           ,
           and
           obedience
           ,
           but
           the
           promise
           of
           outward
           privileges
           ,
           and
           of
           right
           to
           participation
           of
           Ordinances
           as
           to
           be
           baptized
           ,
           and
           inchurcht
           ,
           this
           belongs
           to
           children
           upon
           their
           parents
           faith
           ,
           and
           in
           this
           last
           sense
           it
           is
           ,
           that
           Peter
           saies
           the
           promise
           is
           to
           you
           and
           your
           children
           ,
           &c.
           i.
           e.
           you
           and
           yours
           have
           the
           privilege
           of
           right
           to
           baptism
           .
        
         
           To
           my
           third
           exception
           ,
           that
           [
           to
           you
           ]
           is
           taken
           ,
           as
           if
           it
           were
           meant
           of
           those
           persons
           to
           whom
           he
           spake
           ,
           as
           then
           believers
           ,
           and
           under
           that
           formal
           consideration
           ,
           Mr.
           Blake
           saith
           ,
           I
           do
           not
           interprete
           it
           of
           any
           present
           explicit
           faith
           in
           Christ
           as
           the
           Messiah
           ;
           but
           now
           this
           conviction
           ,
           that
           so
           evidently
           appeared
           ,
           did
           evidence
           them
           to
           be
           in
           an
           hopeful
           way
           ,
           and
           with
           that
           Scribe
           not
           to
           be
           far
           from
           the
           Kingdom
           of
           God
           ,
           and
           therefore
           he
           takes
           his
           opportunity
           ,
           and
           presseth
           it
           on
           to
           come
           into
           the
           way
           of
           believers
           in
           Christ
           Jesus
           .
        
         
           Answ.
           This
           grant
           is
           sufficient
           ,
           first
           ,
           to
           justify
           my
           exception
           ,
           secondly
           ,
           to
           overthrow
           Mr.
           Blakes
           ,
           and
           other
           Paedobaptists
           inference
           from
           this
           text
           ,
        
         
           1.
           
           That
           in
           this
           text
           the
           Covenant
           in
           New
           Testament
           times
           is
           held
           out
           in
           this
           latitude
           to
           believers
           and
           their
           seed
           ,
           
             Vindic.
             foed
          
           .
           chap.
           37.
           
           For
           if
           they
           had
           not
           any
           present
           ,
           explicit
           faith
           in
           Christ
           as
           the
           Messiah
           ,
           then
           they
           were
           not
           believers
           .
        
         
           2.
           
           That
           this
           speech
           [
           the
           promise
           is
           to
           you
           ,
           and
           to
           your
           children
           ]
           is
           equipollent
           to
           this
           promise
           [
           I
           will
           be
           a
           God
           to
           believers
           and
           their
           seed
           ]
           for
           if
           they
           were
           not
           then
           believers
           ,
           it
           had
           been
           false
           if
           the
           Apostle
           had
           said
           as
           they
           would
           have
           him
           ,
           the
           promise
           that
           God
           will
           be
           a
           God
           to
           believers
           and
           their
           seed
           ,
           is
           
             in
             praesenti
          
           to
           you
           and
           your
           children
           ,
           when
           they
           were
           not
           believers
           .
        
         
           To
           my
           fourth
           Exception
           ,
           that
           [
           your
           children
           ]
           is
           expounded
           of
           their
           infant-children
           ;
           yea
           it
           is
           carried
           as
           if
           of
           them
           onely
           ,
           he
           saith
           ,
           to
           this
           is
           sufficient
           spoken
           ,
           ch
           .
           37.
           
           I
           shall
           therefore
           look
           back
           to
           that
           chapter
           ,
           page
           270.
           he
           saith
           ,
           Acts
           2.39
           .
           an
           effectual
           call
           cannot
           be
           mean●
           (
           which
           the
           Apostle
           calls
           a
           call
           according
           to
           purpose
           )
           proper
           onely
           to
           the
           elect
           ,
           so
           the
           visible
           seal
           would
           be
           limitted
           to
           invisible
           members
           .
           But
           this
           is
           not
           true
           ,
           for
           then
           the
           being
           of
           the
           promise
           would
           be
           limitted
           to
           them
           ,
           not
           baptism
           .
        
         
           It
           is
           false
           which
           Master
           Blake
           supposeth
           ,
           that
           baptism
           is
           limitted
           to
           them
           to
           whom
           the
           promise
           is
           ,
           and
           that
           the
           being
           of
           the
           promise
           to
           a
           person
           intitles
           to
           his
           baptism
           .
           He
           saith
           ;
           it
           is
           a
           call
           unto
           such
           a
           Church-state
           as
           the
           whole
           ●●tion
           
           of
           the
           Jews
           did
           then
           enjoy
           as
           the
           first-born
           in
           the
           family
           .
           To
           which
           I
           reply
           ,
           The
           whole
           Nation
           of
           the
           Jews
           enjoyed
           a
           Church-state
           ,
           by
           which
           they
           were
           joyned
           in
           one
           national
           society
           under
           an
           high
           Priest
           ,
           and
           other
           Priest
           offering
           sacrifice
           ;
           at
           the
           Temple
           ,
           whither
           the
           Church-members
           were
           to
           bring
           their
           gifts
           ,
           and
           to
           observe
           the
           Levitical
           rites
           .
           It
           is
           a
           dotage
           with
           a
           witness
           to
           conceive
           that
           Peter
           meant
           Acts
           2.39
           .
           that
           the
           promise
           was
           to
           them
           or
           those
           afar
           off
           ,
           whom
           God
           should
           call
           to
           this
           Church-state
           .
           It
           is
           certain
           that
           the
           calling
           of
           the
           Jewes
           and
           Gentiles
           ,
           by
           the
           Gospel
           was
           to
           remove
           them
           out
           of
           that
           society
           ,
           and
           Church-state
           ,
           as
           appears
           by
           v.
           40.
           nor
           did
           the
           Apostles
           ever
           associate
           the
           Christians
           to
           the
           Jews
           as
           Proselytes
           to
           them
           ,
           nor
           did
           they
           ever
           draw
           them
           into
           any
           such
           Church-state
           ,
           as
           the
           Jews
           had
           to
           take
           in
           a
           whole
           Nation
           ,
           City
           ,
           or
           Family
           ,
           comprehending
           Infants
           into
           the
           Christian
           church
           ,
           but
           onely
           so
           many
           as
           believed
           as
           v.
           41.42
           ,
           &c.
           shew
           :
           yea
           to
           call
           them
           to
           such
           a
           Church-state
           as
           the
           Jewes
           had
           ,
           had
           been
           to
           call
           them
           not
           to
           baptism
           ,
           but
           to
           circumcision
           and
           the
           observation
           of
           Moses
           Law.
           The
           call
           of
           God
           ,
           Acts
           2.39
           .
           is
           no
           other
           then
           what
           is
           mentioned
           in
           the
           new
           Testament
           to
           be
           Saints
           ,
           to
           his
           Kingdom
           and
           Glory
           ,
           to
           the
           fellowship
           of
           his
           sonne
           by
           his
           word
           and
           spirit
           ,
           or
           one
           of
           them
           at
           least
           ,
           yea
           the
           promise
           being
           meant
           of
           Christ
           ,
           which
           Master
           Blake
           doth
           not
           deny
           ,
           as
           will
           appear
           in
           that
           which
           followes
           ,
           it
           can
           be
           expounded
           onely
           of
           those
           that
           are
           effectually
           called
           ,
           sith
           to
           them
           onely
           Christ
           belongs
           :
           on
           the
           other
           side
           to
           understand
           it
           of
           a
           call
           unto
           such
           a
           Church-state
           as
           the
           whole
           nation
           of
           the
           Jewes
           did
           then
           enjoy
           ,
           is
           to
           limit
           the
           promise
           to
           Jewish
           proselytes
           ,
           or
           to
           national
           Christian
           Churches
           ,
           which
           is
           a
           wild
           conceit
           ,
           unfit
           for
           a
           serious
           and
           sober
           Divine
           .
           But
           Master
           Blake
           goeth
           on
           from
           whence
           this
           Argument
           may
           be
           drawn
           ,
           those
           to
           whom
           the
           Covenant
           of
           Promise
           appertains
           have
           a
           right
           to
           baptism
           ,
           But
           the
           Covenant
           of
           Promise
           appertains
           to
           men
           in
           a
           Church-state
           and
           Condition
           and
           to
           their
           Children
           .
           The
           Major
           cannot
           be
           denied
           by
           any
           that
           will
           not
           make
           themselves
           the
           Apostles
           opposites
           .
           The
           Minor
           proposition
           is
           now
           onely
           to
           be
           considered
           ,
           that
           the
           Covenant
           of
           promise
           to
           men
           in
           a
           Church-state
           and
           Condition
           is
           in
           that
           latitude
           as
           to
           comprize
           their
           Children
           ,
           For
           which
           the
           words
           of
           the
           Apostle
           are
           full
           and
           clear
           .
           To
           you
           is
           the
           promise
           made
           ,
           and
           to
           your
           Children
           ,
           on
           which
           Calvin
           rightly
           comments
           .
           Peter
           observes
           (
           saith
           he
           )
           a
           due
           order
           when
           he
           assignes
           the
           first
           place
           of
           honour
           to
           the
           Jewes
           ,
           that
           it
           takes
           in
           Children
           ,
           it
           depends
           on
           the
           word
           of
           promise
           Gen.
           17.7
           .
           I
           will
           be
           thy
           God
           and
           the
           God
           of
           thy
           seed
           ,
           where
           God
           joynes
           children
           with
           their
           parents
           in
           the
           priviledge
           of
           Adoption
           ,
           where
           Adoption
           is
           taken
           in
           the
           Apostles
           sense
           ,
           Rom.
           9.5
           .
           to
           the
           inheritance
           of
           privileges
           belonging
           to
           all
           Church-members
           ,
           as
           he
           after
           explains
           himself
           .
        
         
           Ans.
           The
           Major
           is
           ambiguous
           ,
           and
           in
           some
           sense
           it
           is
           true
           ,
           and
           in
           some
           sense
           false
           .
           It
           is
           true
           in
           this
           sense
           ,
           Those
           to
           whom
           the
           Covenant
           of
           Promise
           by
           their
           beleiving
           ,
           and
           Covenanting
           to
           be
           Christs
           Disciples
           ,
           appertains
           ,
           have
           a
           right
           to
           baptism
           .
           But
           in
           this
           sense
           (
           in
           which
           Master
           Blake
           seems
           to
           understand
           it
           ,
           for
           he
           comprehends
           Infants
           in
           the
           Covenant
           )
           Those
           to
           whom
           the
           Covenant
           of
           Promise
           by
           Gods
           Acts
           of
           Promise
           ,
           whether
           of
           saving
           Grace
           or
           Church-privileges
           ,
           appertains
           without
           their
           personal
           believing
           or
           covenanting
           ,
           have
           a
           right
           to
           baptism
           ,
           it
           is
           false
           .
           Nor
           is
           the
           Contradictory
           thereto
           opposit
           to
           any
           thing
           the
           Apostle
           saith
           ,
           who
           doth
           indeed
           exhort
           to
           repentance
           and
           baptism
           ,
           but
           doth
           not
           from
           the
           promise
           without
           each
           persons
           repentance
           ascribe
           a
           right
           to
           
           baptism
           to
           any
           parent
           or
           child
           ,
           the
           promise
           is
           not
           urged
           by
           him
           to
           declare
           a
           right
           to
           baptism
           of
           it self
           without
           repentance
           ,
           but
           to
           encourage
           to
           repentance
           and
           baptism
           into
           the
           Name
           of
           Christ
           as
           their
           duty
           .
           The
           Minor
           also
           is
           ambiguous
           ,
           it
           being
           uncertain
           what
           he
           means
           by
           the
           Covenant
           of
           Promise
           ,
           whether
           the
           Covenant
           whereby
           the
           persons
           promise
           to
           God
           ,
           or
           God
           to
           them
           ;
           and
           if
           of
           this
           latter
           ,
           whether
           the
           Covenant
           wherein
           God
           promiseth
           to
           them
           ,
           be
           of
           saving-graces
           ,
           or
           of
           Church-priviledges
           ;
           if
           he
           mean
           it
           of
           the
           former
           ,
           &
           understand
           it
           universally
           ,
           it
           is
           manifestly
           false
           ,
           contrary
           to
           Scripture
           and
           experience
           ;
           whether
           the
           Church-state
           be
           in
           respect
           of
           the
           visible
           or
           invisible
           Church
           ,
           there
           is
           no
           such
           promise
           of
           God
           ,
           that
           if
           the
           Parent
           be
           in
           a
           Church-state
           or
           condition
           ,
           so
           as
           to
           be
           elect
           ,
           or
           true
           beleiver
           ,
           much
           less
           if
           he
           be
           onely
           in
           the
           visible
           Church
           ,
           that
           his
           child
           ,
           as
           his
           child
           ,
           shall
           be
           in
           the
           Covenant
           of
           saving
           grace
           ,
           have
           Christ
           ,
           his
           Spirit
           ,
           remission
           of
           sins
           ,
           and
           life
           everlasting
           by
           him
           .
           Nor
           is
           it
           true
           of
           the
           promise
           of
           Church-priviledges
           ,
           that
           God
           will
           take
           the
           child
           of
           him
           who
           is
           in
           a
           Church-state
           and
           condition
           for
           a
           visible
           Church-member
           ,
           capable
           of
           the
           initial
           seat
           ,
           (
           because
           he
           is
           his
           child
           )
           without
           the
           childs
           personal
           faith
           and
           repentance
           .
           Nor
           do
           I
           know
           of
           any
           Covenant
           of
           Promise
           now
           under
           the
           Gospel
           of
           such
           outward
           Church-priviledges
           ,
           but
           take
           it
           to
           be
           a
           faction
           of
           Paedobaptists
           ;
           nor
           is
           there
           in
           the
           Apostles
           words
           any
           thing
           to
           prove
           the
           Minor.
           For
           neither
           doth
           the
           text
           say
           ,
           the
           promise
           is
           that
           ,
           Gen.
           17.7
           .
           nor
           that
           it
           is
           made
           ,
           but
           onely
           [
           is
           ]
           nor
           doth
           say
           ,
           it
           is
           to
           you
           as
           in
           a
           Church-state
           and
           condition
           ,
           and
           to
           your
           children
           as
           the
           children
           of
           men
           in
           a
           Church-state
           and
           condition
           .
           And
           for
           Calvins
           words
           neither
           are
           they
           plain
           for
           Mr.
           Bls.
           purpose
           ,
           nor
           if
           they
           were
           ,
           should
           I
           take
           them
           for
           an
           oracle
           ,
           but
           should
           expect
           better
           proof
           then
           his
           or
           Master
           Bls.
           sayings
           .
           As
           for
           the
           Adoption
           ,
           Rom.
           9.5
           .
           it
           is
           clear
           from
           the
           text
           ,
           and
           confessed
           by
           Master
           Rutherford
           ,
           Due
           right
           of
           Presbytery
           ch
           .
           4.
           
           Sect.
           4.
           pag.
           192.
           to
           have
           been
           a
           prerogative
           of
           the
           Jewes
           ,
           as
           was
           the
           giving
           of
           the
           Law
           ,
           the
           descent
           of
           Christ
           ,
           &c.
           and
           therefore
           it
           is
           untruly
           suggested
           by
           Master
           Blake
           to
           be
           an
           inheritance
           of
           priviledges
           belonging
           to
           all
           Church-members
           ,
           or
           that
           the
           Apostle
           doth
           after
           so
           explain
           himself
           ;
           and
           Master
           Blake
           continues
           his
           want
           of
           dictating
           without
           proofe
           .
           He
           next
           takes
           on
           him
           to
           answer
           objections
           .
           One
           is
           ,
           that
           the
           children
           are
           the
           same
           with
           sons
           and
           daughters
           mentioned
           ,
           v.
           17.
           from
           Joel
           2.28
           .
           and
           consequently
           the
           promise
           is
           of
           the
           spirit
           of
           prophecy
           ,
           and
           appertaining
           to
           none
           but
           those
           of
           age
           and
           capacity
           for
           prophecy
           .
           To
           which
           he
           answers
           ,
           1.
           
           That
           the
           promise
           cannot
           be
           that
           extraordinary
           gift
           of
           the
           Holy
           Ghost
           in
           that
           visibie
           way
           ,
           because
           it
           is
           enlarged
           to
           all
           the
           Lord
           shall
           call
           :
           but
           all
           these
           have
           not
           the
           Holy
           Ghost
           in
           that
           extraordinary
           way
           ,
           nor
           any
           promise
           of
           it
           .
           I
           confess
           ,
           this
           answer
           is
           good
           against
           those
           that
           expound
           the
           words
           thus
           ,
           the
           promise
           of
           the
           gift
           of
           prophecy
           ,
           Joel
           2.28
           .
           is
           to
           you
           and
           your
           children
           ,
           and
           to
           all
           afar
           off
           ,
           as
           the
           subjects
           to
           whom
           this
           gift
           is
           promised
           ;
           for
           then
           it
           would
           not
           be
           true
           ,
           sith
           all
           had
           not
           that
           gift
           ,
           1
           Cor.
           12.28
           .
           yet
           it
           may
           be
           true
           in
           this
           sense
           .
           The
           promise
           of
           the
           gift
           of
           the
           Spirit
           in
           that
           visible
           way
           ,
           is
           fulfilled
           to
           you
           and
           your
           children
           ,
           and
           all
           afar
           off
           called
           by
           God
           ,
           as
           the
           persons
           who
           had
           benefit
           by
           it
           ,
           and
           so
           were
           the
           
             Finis
             cui
          
           of
           those
           gifts
           promised
           as
           having
           the
           benefit
           of
           them
           ,
           though
           not
           the
           subjects
           in
           whom
           they
           were
           .
           2.
           
           Saith
           Master
           Blake
           ,
           however
           the
           promise
           be
           extended
           ,
           yet
           that
           promise
           is
           on
           condition
           of
           their
           baptism
           ,
           and
           is
           an
           encouragement
           to
           baptism
           ,
           and
           in
           that
           latitude
           as
           they
           had
           formerly
           known
           the
           command
           of
           circumcision
           .
           To
           which
           I
           say
           ,
           1.
           
           If
           the
           promise
           be
           interpreted
           so
           as
           to
           belong
           to
           all
           that
           are
           
           believers
           ,
           and
           call
           on
           the
           Name
           of
           the
           Lord
           ,
           as
           here
           followes
           ,
           then
           the
           promise
           is
           to
           the
           elect
           onely
           ,
           and
           the
           call
           into
           the
           visible
           Church
           ,
           which
           Master
           Blake
           before
           denied
           .
           2.
           
           Though
           extraordinary
           gifts
           were
           given
           after
           baptism
           often
           ,
           yet
           they
           were
           given
           also
           before
           ,
           Acts
           10.44
           ,
           &c.
           and
           therefore
           I
           doubt
           it
           is
           not
           true
           which
           Master
           Blake
           saith
           ,
           that
           promise
           of
           extraordinary
           gifts
           is
           on
           condition
           of
           their
           baptism
           ,
           nor
           doth
           the
           text
           assert
           it
           .
           3
           ,
           As
           the
           promise
           is
           an
           encouragement
           to
           baptism
           ,
           so
           it
           is
           to
           repentance
           ,
           which
           is
           first
           required
           afore
           baptism
           by
           the
           Apostle
           .
           4.
           
           There
           is
           not
           a
           word
           in
           the
           text
           ,
           Acts
           2.38
           ,
           39.
           which
           yields
           a
           proofe
           of
           any
           of
           those
           positions
           which
           Master
           Bl.
           so
           importunely
           obtrudes
           ,
           1.
           
           That
           baptism
           is
           there
           urged
           as
           a
           sign
           and
           seal
           of
           the
           promise
           .
           2.
           
           That
           they
           were
           encouraged
           to
           baptism
           in
           that
           latitude
           as
           they
           had
           formerly
           known
           the
           command
           of
           Circumcision
           .
           3
           ,
           That
           the
           Scripture
           delivereth
           ,
           and
           the
           Apostle
           urgeth
           the
           promise
           as
           to
           men
           and
           their
           posterity
           ,
           to
           them
           and
           theirs
           ,
           so
           as
           that
           God
           promiseth
           to
           be
           a
           God
           in
           Covenant
           to
           his
           and
           their
           seed
           .
           4.
           
           That
           the
           Apostle
           holds
           this
           out
           to
           draw
           them
           on
           to
           this
           seal
           of
           the
           Covenant
           ,
           to
           accept
           baptism
           on
           the
           same
           terms
           that
           Abraham
           did
           circumcision
           .
        
         
           But
           Master
           Blake
           his
           chiefest
           opposition
           about
           this
           text
           is
           against
           me
           ,
           and
           therefore
           he
           bends
           himself
           against
           the
           fourth
           Section
           of
           my
           Exercit.
           And
           first
           .
           he
           excepts
           against
           my
           words
           ,
           that
           the
           promise
           made
           (
           which
           reading
           I
           then
           followed
           ,
           but
           since
           like
           rather
           the
           supplement
           [
           fulfilled
           ]
           is
           the
           sending
           of
           Jesus
           Christ
           and
           blessing
           by
           him
           ,
           as
           is
           expounded
           ,
           Acts
           3.25
           ,
           26.
           
           Acts
           13.32
           .
           Rom.
           15.8
           ,
           9.
           
           Thus
           I
           answer
           ,
           it
           is
           true
           that
           Jesus
           Christ
           is
           the
           most
           eminent
           mercy
           promised
           ,
           and
           may
           be
           called
           the
           promise
           virtualiter
           ,
           being
           the
           ground
           of
           all
           promises
           ,
           and
           therefore
           some
           Interpreters
           have
           mentioned
           the
           gift
           of
           Christ
           on
           this
           occasion
           .
           But
           it
           is
           plain
           that
           Gods
           Covenant
           and
           this
           gift
           are
           to
           be
           distinguished
           ;
           Christ
           is
           promised
           in
           priority
           to
           the
           Jew
           ,
           before
           the
           Gentile
           ;
           The
           Jew
           then
           is
           taken
           into
           Covenant
           before
           this
           gift
           of
           Christ
           can
           be
           of
           them
           expected
           :
           It
           is
           therefore
           the
           covenant
           it self
           (
           entred
           with
           parent
           and
           child
           ,
           root
           and
           branch
           )
           that
           is
           here
           meant
           ,
           as
           Calvin
           in
           the
           words
           before
           observes
           ,
           from
           which
           the
           giving
           of
           Christ
           in
           the
           flesh
           followes
           .
           And
           therefore
           Diodati
           fully
           pitches
           upon
           the
           true
           sense
           of
           it
           ,
           seeing
           as
           you
           are
           Abrahams
           children
           ,
           you
           are
           within
           the
           Covenant
           ,
           you
           ought
           to
           acknowledge
           Christ
           to
           be
           the
           head
           and
           foundation
           of
           the
           covenant
           .
           The
           covenant
           I
           will
           be
           thy
           God
           and
           the
           God
           of
           thy
           seed
           is
           here
           meant
           ,
           which
           from
           Abraham
           had
           been
           the
           Jewes
           priviledge
           ,
           Rom.
           9.
           
        
         
           To
           which
           I
           reply
           ,
           If
           Christ
           may
           be
           called
           the
           promise
           virtually
           ,
           then
           it
           is
           no
           obscuring
           the
           text
           ,
           to
           interpret
           the
           being
           of
           the
           promise
           to
           them
           of
           the
           sending
           of
           Jesus
           Christ
           and
           blessing
           by
           him
           ,
           nor
           doth
           this
           hinder
           the
           distinguishing
           of
           Gods
           covenant
           and
           this
           gift
           ,
           or
           the
           promising
           of
           Christ
           to
           the
           Jew
           before
           the
           Gentile
           ,
           or
           the
           Jewes
           taking
           into
           covenant
           before
           this
           gift
           of
           Christ
           can
           be
           expected
           of
           them
           ,
           or
           that
           the
           giving
           of
           Christ
           in
           the
           flesh
           followed
           the
           covenant
           it self
           entered
           with
           parent
           and
           child
           ,
           root
           and
           branch
           ,
           meaning
           Abraham
           and
           his
           seed
           ,
           as
           the
           Apostle
           ,
           Gal.
           3.16
           .
           understands
           it
           ;
           and
           therefore
           in
           all
           this
           there
           is
           nothing
           brought
           by
           Master
           Blake
           ,
           which
           makes
           void
           my
           interpretation
           ,
           but
           confirms
           it
           rather
           .
           But
           for
           such
           a
           covenant
           as
           Master
           Blake
           imagines
           of
           Gods
           being
           God
           to
           every
           believer
           and
           his
           infant
           child
           ,
           in
           respect
           of
           Church-membership
           in
           the
           Church
           visible
           of
           Christians
           ,
           and
           other
           outward
           
           Church-priviledges
           ,
           I
           find
           no
           word
           in
           all
           the
           Scripture
           .
           And
           for
           Diodati
           his
           words
           ,
           if
           he
           so
           meant
           what
           he
           speaks
           of
           their
           being
           in
           covenant
           ,
           because
           they
           were
           Abrahams
           children
           by
           natural
           descent
           ,
           he
           answered
           from
           the
           sense
           of
           the
           place
           ;
           but
           Master
           Blake
           hath
           more
           to
           say
           to
           me
           .
        
         
           I
           had
           said
           ,
           the
           limitation
           ,
           as
           many
           as
           the
           Lord
           our
           God
           shall
           call
           ,
           shewes
           that
           the
           promise
           belongs
           to
           them
           ,
           not
           simply
           as
           Jewes
           ,
           but
           as
           called
           of
           God
           ,
           which
           is
           more
           expresly
           affirmed
           ,
           Acts
           3.26
           .
           To
           this
           Master
           Blake
           answers
           ,
           I
           wonder
           how
           it
           came
           into
           Master
           T.
           his
           head
           to
           call
           this
           application
           a
           limitation
           ;
           it
           plainly
           enough
           speaks
           his
           boldness
           in
           dealing
           with
           the
           Scriptures
           ;
           had
           the
           Apostle
           said
           ,
           to
           you
           is
           the
           promise
           made
           ,
           and
           to
           your
           seed
           ,
           in
           case
           God
           shall
           give
           you
           a
           call
           ,
           he
           had
           spoke
           to
           Master
           T.
           his
           purpose
           :
           but
           saying
           ,
           to
           you
           and
           to
           as
           many
           as
           the
           Lord
           your
           God
           shall
           call
           ,
           it
           plainly
           shewes
           that
           he
           does
           not
           limit
           ,
           but
           amplifie
           the
           mercy
           ,
           extending
           it
           not
           barely
           to
           the
           Jewes
           (
           who
           in
           present
           by
           reason
           of
           fruition
           of
           ordinances
           were
           a
           people
           near
           to
           the
           Lord
           ,
           Psal.
           148.14
           .
           but
           also
           to
           the
           Gentiles
           ,
           who
           ,
           Ephes.
           2.17
           .
           were
           afarre
           off
           .
        
         
           To
           which
           I
           reply
           ,
           A
           limitation
           of
           a
           proposition
           is
           the
           determining
           of
           it
           according
           to
           what
           the
           predicate
           agrees
           to
           the
           subject
           ,
           or
           doth
           not
           agree
           ,
           as
           
             Keckerm
             .
             syst
             .
             Log.
          
           l.
           2.
           sect
           .
           1.
           c.
           4.
           
           And
           thus
           do
           the
           words
           [
           as
           many
           as
           the
           Lord
           (
           not
           as
           Master
           Blake
           ,
           your
           ,
           but
           )
           our
           God
           shall
           call
           ]
           limit
           the
           copulative
           proposition
           [
           the
           promise
           is
           to
           you
           and
           to
           your
           children
           ,
           and
           to
           all
           that
           are
           afar
           off
           ]
           determining
           to
           which
           of
           each
           of
           these
           ,
           and
           in
           what
           respect
           the
           promise
           is
           to
           them
           .
           And
           to
           take
           away
           Master
           Blakes
           wonderment
           (
           the
           fruit
           of
           ignorance
           ,
           and
           often
           of
           folly
           )
           which
           he
           and
           his
           brother
           Baxter
           do
           often
           express
           about
           me
           ,
           that
           they
           may
           describe
           me
           as
           some
           strange
           example
           of
           Gods
           judgment
           in
           blasting
           my
           intellectuals
           ,
           I
           will
           tell
           him
           how
           it
           came
           into
           my
           head
           to
           call
           those
           words
           a
           limitation
           of
           the
           proposition
           .
           First
           ,
           the
           placing
           of
           the
           words
           at
           the
           end
           of
           the
           proposition
           ,
           did
           give
           me
           occasion
           to
           take
           them
           for
           a
           limitation
           .
           Secondly
           ,
           the
           term
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           as
           many
           as
           ]
           is
           a
           limitting
           term
           ,
           appropriating
           the
           thing
           said
           to
           those
           subjects
           forenamed
           ,
           who
           were
           so
           qualified
           as
           to
           be
           called
           by
           the
           Lord.
           Thirdly
           ,
           (
           which
           was
           the
           prime
           inducement
           )
           I
           conceived
           the
           speech
           of
           Peter
           had
           not
           been
           true
           without
           that
           limitation
           ,
           And
           this
           I
           long
           since
           told
           Master
           M.
           in
           my
           Exam.
           part
           .
           3.
           
           Sect.
           6.
           pag.
           60.
           
           If
           the
           promise
           be
           of
           saving
           graces
           ,
           if
           of
           Christ
           sent
           ,
           if
           of
           the
           outward
           ordinances
           of
           baptism
           ,
           &c.
           if
           of
           the
           Holy
           Ghost
           in
           extraordinary
           gifts
           ,
           it
           is
           none
           of
           these
           wayes
           true
           without
           that
           limitation
           .
           For
           neither
           God
           promised
           saving
           graces
           ,
           nor
           outward
           ordinances
           ,
           nor
           extraordinary
           gifts
           ,
           nor
           sent
           Christ
           to
           them
           ,
           their
           children
           ,
           or
           all
           that
           are
           afar
           off
           without
           calling
           them
           ,
           and
           every
           of
           them
           .
           And
           but
           that
           Master
           Bls.
           Master
           Bs.
           and
           such
           like
           wonderers
           heedlesness
           and
           peevishness
           are
           no
           strange
           thing
           to
           me
           ,
           I
           should
           wonder
           that
           Master
           Blake
           should
           no
           better
           heed
           my
           words
           in
           my
           Examen
           ,
           nor
           Diodati
           his
           words
           (
           who
           ,
           he
           saith
           ,
           fully
           pitches
           upon
           the
           true
           sense
           of
           it
           )
           which
           in
           his
           Annot.
           on
           Acts.
           2.39
           .
           are
           these
           ,
           shall
           call
           ,
           namely
           by
           his
           Gospel
           .
           So
           he
           doth
           restrain
           the
           Israelites
           to
           whom
           the
           promises
           are
           directed
           onely
           to
           those
           ,
           who
           by
           Gods
           gift
           believe
           in
           Christ
           ;
           see
           Rom.
           9.8
           .
           Gal.
           4.28
           .
           which
           had
           Master
           Blake
           faithfully
           set
           down
           in
           stead
           of
           some
           other
           words
           I
           find
           in
           him
           ,
           his
           Reader
           might
           have
           discerned
           how
           false
           it
           is
           ,
           that
           the
           promise
           is
           to
           an
           infant
           child
           of
           a
           believer
           ,
           
           as
           his
           child
           ,
           without
           calling
           ;
           and
           have
           discerned
           that
           it
           is
           not
           my
           device
           onely
           ,
           but
           that
           which
           others
           before
           me
           apprehended
           ,
           and
           so
           no
           more
           boldness
           in
           my
           dealing
           with
           the
           Scriptures
           then
           was
           meet
           ,
           and
           the
           Apostles
           words
           to
           have
           this
           plain
           sense
           ,
           the
           promise
           is
           to
           you
           ,
           being
           called
           of
           God
           ;
           and
           to
           your
           children
           ,
           being
           called
           of
           God
           ;
           and
           to
           all
           afar
           off
           ,
           being
           called
           of
           God
           ;
           and
           to
           no
           other
           ,
           And
           to
           requite
           Master
           Blake
           ,
           I
           may
           more
           truly
           say
           ,
           It
           's
           a
           wonder
           how
           it
           came
           into
           Master
           Blakes
           head
           to
           call
           this
           limitation
           an
           amplification
           .
           For
           though
           the
           words
           [
           to
           all
           that
           are
           afar
           off
           ]
           contain
           an
           amplification
           of
           the
           mercy
           either
           to
           the
           posterity
           of
           the
           Jewes
           ,
           or
           to
           those
           in
           the
           dispersion
           ,
           or
           to
           the
           Gentiles
           (
           of
           which
           I
           will
           not
           now
           dispute
           )
           yet
           the
           words
           [
           as
           many
           as
           the
           Lord
           our
           God
           shall
           call
           ]
           are
           a
           plain
           limitation
           of
           his
           speech
           ,
           as
           I
           have
           proved
           .
           But
           Master
           Blake
           addes
           of
           me
           ,
           2.
           
           In
           that
           he
           saith
           ,
           this
           promise
           belongs
           to
           them
           not
           simply
           as
           Jewes
           ,
           but
           as
           called
           ,
           is
           a
           full
           contradiction
           ;
           A
           Jew
           uncalled
           (
           at
           this
           time
           before
           the
           Kingdome
           was
           taken
           from
           them
           )
           is
           as
           much
           as
           a
           convert
           unconverted
           ,
           or
           a
           Gentile
           disciple
           undiscipled
           :
           In
           case
           he
           think
           to
           come
           off
           by
           limiting
           it
           to
           an
           effectuall
           call
           ,
           the
           Scripture
           by
           himself
           quoted
           doth
           evidently
           contradict
           it
           ;
           Christ
           came
           to
           give
           them
           that
           effectuall
           calling
           ,
           and
           not
           onely
           to
           those
           that
           were
           thus
           called
           .
        
         
           Ans.
           Master
           Blakes
           charge
           of
           contradictions
           is
           as
           frivolous
           as
           his
           wonderment
           .
           Master
           Blakes
           conceit
           of
           a
           calling
           into
           such
           a
           Church-state
           ,
           as
           the
           whole
           nation
           of
           the
           Jewes
           did
           then
           enjoy
           ,
           is
           but
           a
           dream
           of
           his
           own
           ,
           for
           which
           he
           hath
           not
           one
           Scripture
           nor
           other
           proofe
           .
           The
           calling
           is
           to
           communion
           with
           Christ
           ,
           and
           an
           effectuall
           calling
           ,
           else
           the
           proposition
           were
           not
           true
           ;
           nor
           is
           there
           any
           contradiction
           in
           any
           of
           the
           places
           by
           me
           quoted
           ,
           to
           this
           exposition
           ,
           the
           promise
           of
           Christ
           is
           fulfilled
           for
           the
           remission
           of
           your
           sins
           ,
           and
           your
           childrens
           ,
           and
           all
           that
           are
           afar
           off
           ,
           as
           many
           as
           the
           Lord
           our
           God
           shall
           effectually
           call
           ,
           and
           no
           other
           ;
           nor
           hath
           Master
           Blake
           shewed
           any
           .
           For
           though
           Christ
           came
           to
           give
           effectual
           calling
           ,
           yet
           it
           is
           true
           also
           ,
           he
           came
           to
           give
           remission
           onely
           to
           those
           that
           were
           thus
           called
           ;
           nor
           is
           there
           any
           opposition
           ,
           much
           less
           contradiction
           in
           those
           speeches
           .
        
         
           Master
           Blake
           goes
           on
           .
           He
           yet
           said
           ,
           Peter
           doth
           exhort
           to
           repentance
           and
           baptism
           together
           ,
           and
           in
           the
           first
           place
           perswades
           to
           repentance
           ,
           then
           to
           baptism
           ,
           which
           shewes
           repentance
           to
           be
           in
           order
           before
           baptism
           .
           To
           which
           he
           answers
           ,
           not
           by
           denying
           it
           ,
           but
           by
           giving
           a
           reason
           of
           it
           ,
           because
           they
           had
           crucified
           Christ
           ,
           &c.
           
           To
           which
           I
           reply
           ,
           this
           grant
           shewes
           that
           they
           had
           not
           right
           to
           baptism
           without
           repentance
           ,
           though
           the
           promise
           were
           to
           them
           ,
           they
           were
           in
           the
           Church-state
           of
           the
           Jewes
           ,
           &c.
           and
           consequently
           Master
           Blakes
           proposition
           false
           .
           Those
           to
           whom
           the
           Covenant
           of
           promise
           appertains
           (
           in
           his
           sense
           )
           have
           a
           right
           to
           baptism
           .
           What
           he
           addes
           ,
           And
           yet
           he
           shewes
           that
           they
           and
           their
           seed
           are
           under
           the
           promise
           of
           God
           ,
           and
           puts
           them
           into
           a
           way
           in
           acceptation
           of
           Christ
           in
           the
           Gospel-tender
           ,
           in
           his
           present
           way
           of
           administration
           ,
           to
           be
           continued
           his
           people
           still
           in
           Covenant
           ,
           and
           that
           (
           as
           is
           plainly
           enough
           signified
           )
           that
           they
           might
           enjoy
           it
           in
           their
           former
           latitude
           to
           them
           and
           to
           their
           children
           ;
           that
           the
           Jewes
           (
           even
           those
           that
           had
           not
           yet
           embraced
           Christ
           )
           were
           not
           yet
           dispossest
           of
           the
           promise
           ,
           but
           stood
           as
           a
           people
           of
           God
           in
           visible
           covenant
           ,
           and
           their
           children
           ,
           in
           the
           sense
           in
           which
           Master
           Blake
           means
           is
           false
           ;
           and
           yet
           were
           it
           true
           ,
           it
           is
           against
           Master
           Blakes
           proposition
           ,
           sith
           notwithstanding
           this
           being
           in
           covenant
           ,
           yet
           were
           they
           not
           admitted
           or
           to
           be
           admitted
           to
           baptism
           without
           
           repentance
           .
           He
           addes
           ,
           Master
           T.
           hath
           yet
           this
           evasion
           ,
           and
           saith
           ,
           the
           text
           speak●
           not
           expresly
           of
           infants
           ,
           but
           of
           children
           indefinitely
           ;
           and
           if
           infants
           be
           not
           children
           ,
           we
           will
           be
           content
           that
           they
           be
           cast
           out
           of
           covenant
           ,
           and
           will
           hold
           no
           plea
           for
           their
           Church-membership
           and
           baptism
           .
        
         
           Ans.
           As
           infants
           are
           children
           ,
           so
           are
           men
           and
           women
           of
           twenty
           ,
           or
           more
           years
           old
           ,
           and
           therefore
           the
           term
           (
           children
           )
           unless
           it
           be
           proved
           to
           be
           taken
           universally
           or
           particularly
           of
           infants
           ,
           the
           Covenant-state
           (
           as
           they
           call
           it
           )
           though
           we
           should
           grant
           such
           an
           estate
           there
           meant
           ,
           would
           not
           be
           thence
           concluded
           .
           And
           yet
           infants
           were
           to
           be
           circumcised
           not
           simply
           because
           they
           were
           Abrahams
           seed
           ,
           nor
           because
           in
           Covenant
           ,
           but
           by
           reason
           of
           Gods
           command
           .
           And
           though
           a
           woman
           and
           disciple
           be
           not
           Synonyma
           ,
           yet
           women
           being
           numbred
           among
           disciples
           ,
           it
           is
           an
           express
           example
           of
           womens
           coming
           together
           to
           break
           bread
           ,
           which
           mentions
           the
           disciples
           breaking
           bread
           ;
           nor
           was
           I
           at
           all
           put
           to
           it
           ,
           much
           less
           hard
           put
           to
           it
           ,
           when
           this
           came
           in
           for
           an
           answer
           .
           For
           without
           this
           an
           answer
           was
           given
           before
           to
           the
           Argument
           ,
           and
           this
           was
           added
           as
           an
           over-plus
           ,
           and
           so
           was
           that
           which
           Master
           Blake
           nibbles
           at
           in
           that
           which
           followes
           .
        
         
           I
           had
           said
           the
           text
           speaks
           not
           of
           the
           children
           of
           the
           Gentiles
           at
           all
           ,
           (
           of
           whom
           we
           are
           )
           but
           of
           the
           children
           of
           the
           Jews
           ;
           and
           therefore
           if
           that
           promise
           be
           extended
           to
           infants
           ,
           which
           doth
           not
           appear
           ,
           the
           promise
           is
           to
           be
           expounded
           so
           as
           to
           note
           something
           peculiar
           to
           the
           Jewes
           infants
           .
           To
           this
           Master
           Blake
           thus
           saith
           ,
           If
           the
           Gospel
           held
           out
           any
           such
           transcending
           priviledges
           appertaining
           to
           the
           seed
           of
           the
           Jewes
           above
           the
           Gentiles
           ,
           Master
           T.
           may
           do
           well
           to
           produce
           a
           text
           for
           it
           ,
           otherwise
           we
           shall
           take
           it
           for
           granted
           from
           Saint
           Paul
           ,
           that
           there
           is
           none
           at
           all
           ,
           that
           there
           is
           neither
           Greek
           ,
           nor
           Jew
           ,
           circumcision
           nor
           uncircumcision
           ,
           Barbarian
           nor
           Scythian
           ,
           bond
           nor
           free
           .
        
         
           To
           which
           I
           reply
           ,
           there
           is
           no
           need
           I
           should
           shew
           any
           such
           priviledge
           held
           out
           in
           the
           Gospel
           to
           the
           Jewes
           seed
           above
           the
           Gentiles
           ,
           but
           that
           Master
           Blake
           should
           shew
           such
           priviledge
           as
           he
           speaks
           of
           ,
           to
           the
           Jewes
           seed
           held
           out
           in
           the
           Gospel
           .
           But
           this
           I
           say
           ,
           if
           he
           will
           have
           the
           text
           ,
           Acts.
           2.39
           .
           to
           be
           for
           his
           purpose
           ,
           he
           must
           shew
           that
           the
           children
           of
           the
           Gentiles
           (
           of
           whom
           there
           is
           not
           a
           word
           )
           are
           mentioned
           as
           those
           to
           whom
           the
           promise
           is
           as
           well
           as
           the
           children
           of
           the
           Jewes
           ,
           which
           he
           thus
           attempts
           .
        
         
           And
           when
           the
           Apostle
           addes
           ,
           to
           those
           that
           are
           afar
           off
           ,
           even
           as
           many
           as
           the
           Lord
           shall
           call
           ,
           he
           plainly
           means
           the
           Gentiles
           ,
           as
           appears
           ,
           comparing
           Ephes.
           2.
           
           And
           though
           I
           take
           not
           the
           boldness
           to
           adde
           to
           the
           words
           ,
           and
           to
           their
           children
           ,
           as
           Master
           T.
           challenges
           Doctor
           H.
           yet
           it
           is
           clear
           ,
           that
           the
           same
           is
           understood
           there
           in
           reference
           to
           the
           children
           of
           the
           Gentiles
           ,
           that
           is
           exprest
           before
           to
           the
           children
           of
           the
           Jewes
           .
           If
           any
           shall
           grant
           an
           inheritance
           to
           Titius
           and
           his
           heirs
           for
           ever
           ,
           and
           to
           Caius
           ,
           every
           one
           will
           understand
           that
           the
           heirs
           of
           Caius
           are
           meant
           as
           well
           as
           the
           heirs
           of
           Titius
           ,
           especially
           if
           it
           can
           be
           proved
           out
           of
           the
           grant
           it self
           ,
           that
           the
           priviledge
           conveyed
           to
           Caius
           ,
           is
           as
           ample
           as
           that
           to
           Titius
           .
           We
           can
           prove
           the
           priviledges
           granted
           to
           the
           Gentiles
           in
           the
           Gospel
           to
           be
           equal
           to
           those
           granted
           to
           the
           Jewes
           ;
           when
           the
           Jewes
           children
           are
           under
           the
           promise
           with
           their
           Parents
           ,
           the
           children
           of
           believing
           Gentiles
           cannot
           be
           excluded
           .
        
         
           To
           which
           I
           reply
           ,
           that
           it
           appeared
           not
           plainly
           to
           
             Beza
             ,
             Annot.
             in
             locum
          
           ,
           that
           by
           
             those
             afar
             off
          
           ,
           Acts
           2.39
           .
           are
           meant
           the
           Gentiles
           ,
           but
           rather
           the
           posterity
           of
           the
           Jewes
           ,
           which
           should
           be
           in
           after
           Generations
           ,
           or
           those
           in
           the
           dispersion
           ,
           
           among
           the
           Gentiles
           .
           For
           it
           seemes
           unlikely
           that
           Peter
           did
           then
           consider
           or
           declare
           the
           calling
           of
           the
           Gentiles
           ,
           who
           was
           so
           averse
           from
           preaching
           to
           
             Cornelius
             ,
             Asts
          
           10.
           or
           that
           it
           would
           have
           been
           born
           with
           them
           ,
           when
           even
           the
           brethren
           expostulated
           with
           him
           for
           that
           fact
           ,
           Acts.
           11.3
           .
           nor
           do
           I
           think
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Acts.
           2.39
           .
           the
           same
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Ephes.
           2.13
           .
           this
           latter
           noting
           manifestly
           remoteness
           from
           God
           in
           respect
           of
           knowledge
           and
           communion
           ,
           the
           former
           remoteness
           from
           them
           to
           whom
           he
           spake
           ,
           either
           in
           descent
           or
           distance
           of
           place
           .
           However
           were
           it
           resolved
           that
           the
           Gentiles
           are
           meant
           ,
           Acts.
           2.39
           .
           as
           many
           Interpreters
           conceive
           ,
           yet
           it
           is
           too
           much
           boldness
           to
           adde
           to
           the
           text
           [
           and
           to
           their
           children
           ]
           and
           not
           much
           less
           in
           Master
           Bl.
           that
           it
           is
           understood
           ,
           when
           there
           is
           neither
           word
           in
           the
           text
           ,
           nor
           defect
           of
           sense
           without
           it
           ,
           nor
           any
           ancient
           copy
           ,
           which
           necessitate
           that
           addition
           or
           supplement
           .
           And
           for
           Master
           Blakes
           case
           in
           law
           ,
           it
           is
           not
           opposite
           .
           For
           ,
           Acts
           2.39
           .
           there
           is
           no
           mention
           of
           a
           grant
           to
           them
           and
           their
           heirs
           for
           ever
           ,
           but
           only
           a
           promise
           to
           them
           and
           their
           children
           ,
           which
           there
           is
           no
           necessity
           ,
           nor
           I
           think
           intention
           in
           Peter
           in
           those
           words
           to
           extend
           to
           any
           other
           then
           were
           then
           existent
           .
           But
           if
           it
           were
           opposite
           ,
           yet
           so
           far
           as
           I
           know
           their
           mindes
           ,
           either
           by
           such
           experience
           in
           law-cases
           ,
           o●
           converse
           with
           Lawyers
           ,
           (
           with
           whom
           I
           sometimes
           lived
           )
           I
           presume
           they
           would
           say
           otherwise
           then
           Master
           Blake
           ,
           that
           a
           grant
           of
           an
           inheritance
           to
           Titius
           and
           his
           heirs
           for
           ever
           ,
           and
           to
           Caius
           ,
           without
           mentioning
           his
           heirs
           ,
           is
           not
           a
           grant
           to
           the
           heirs
           of
           Caius
           ,
           no
           not
           though
           it
           could
           be
           proved
           the
           priviledge
           conveyed
           to
           Caius
           is
           as
           ample
           as
           that
           to
           Titius
           .
           As
           for
           what
           Master
           Blake
           tells
           us
           ,
           he
           and
           others
           can
           prove
           of
           the
           priviledges
           of
           the
           Gentiles
           granted
           in
           the
           Gospel
           equal
           to
           the
           Jewes
           ,
           I
           yield
           it
           ,
           if
           meant
           of
           believing
           Jewes
           and
           Gentiles
           ,
           and
           saving
           spititual
           blessings
           in
           Christ
           ,
           according
           to
           that
           ,
           Ephes.
           3.6
           .
           But
           meant
           (
           as
           Master
           Blake
           would
           have
           it
           )
           of
           visible
           Church-membership
           ,
           and
           the
           initial
           seal
           ,
           I
           take
           it
           to
           be
           a
           vain
           brag
           ,
           neither
           he
           nor
           any
           other
           having
           yet
           proved
           it
           ,
           or
           that
           the
           Jewes
           or
           Gentiles
           children
           are
           or
           were
           universally
           under
           the
           pronise
           of
           the
           Covenant
           of
           Grace
           ,
           which
           is
           Evangelical
           ,
           with
           their
           believing
           Parents
           ,
           and
           by
           reason
           of
           their
           faith
           ,
           I
           know
           no
           more
           about
           Acts
           2.38
           ,
           39.
           in
           that
           ch
           .
           to
           be
           answered
           .
           I
           return
           to
           his
           answer
           to
           my
           exceptions
           ch
           .
           43.
           pag.
           393.
           he
           thus
           dictates
           after
           his
           fashion
           ,
           Children
           as
           theirs
           whether
           they
           be
           called
           or
           no
           ,
           is
           (
           he
           knowes
           with
           us
           )
           a
           contradiction
           ;
           children
           are
           called
           in
           their
           Parents
           call
           ,
           and
           we
           say
           they
           are
           in
           covenant
           ,
           the
           promise
           is
           made
           to
           them
           ,
           they
           are
           visible
           Church-members
           till
           they
           reject
           the
           covenant
           ,
           and
           deny
           their
           membership
           .
        
         
           To
           which
           I
           say
           ,
           I
           know
           many
           things
           to
           be
           taken
           for
           truths
           and
           contradictions
           with
           Paedobaptists
           ,
           which
           were
           neither
           truths
           ,
           nor
           contradictions
           :
           but
           this
           conceit
           that
           [
           Jewes
           children
           uncalled
           ,
           as
           calling
           is
           meant
           ,
           Acts
           2.39
           .
           ]
           is
           a
           contradiction
           .
           I
           had
           not
           so
           mean
           an
           opinion
           of
           Master
           Blakes
           and
           other
           Paedobaptists
           intellectuals
           ,
           as
           to
           imagine
           they
           would
           own
           it
           ,
           till
           Master
           Blake
           vented
           this
           foppery
           ,
           which
           how
           vain
           it
           is
           was
           shewed
           above
           .
           In
           like
           manner
           I
           was
           secure
           of
           ever
           meeting
           with
           such
           a
           foolery
           as
           this
           of
           Master
           Blake
           ,
           children
           are
           called
           in
           their
           Parents
           call
           ,
           till
           I
           read
           the
           like
           in
           his
           brother
           Baxters
           vain-mocktitled-book
           plain
           Script
           .
           proof
           ,
           &c.
           ch
           .
           3.
           that
           he
           that
           converteth
           the
           Parent
           ,
           maketh
           both
           him
           and
           his
           infants
           disciples
           :
           to
           which
           I
           have
           said
           somewhat
           in
           my
           Review
           ,
           part
           .
           2.
           sect
           .
           12.
           
           And
           for
           the
           other
           speech
           that
           they
           are
           in
           covenant
           ,
           the
           promise
           is
           made
           to
           them
           ,
           they
           are
           visible
           Church-members
           
           till
           they
           reject
           the
           Covenant
           ,
           and
           deny
           their
           membership
           ,
           it
           contains
           sundry
           inconsistencies
           with
           Paedobaptists
           hypotheses
           .
           For
           first
           ,
           they
           say
           ,
           the
           children
           of
           believers
           are
           in
           covenant
           ,
           and
           visible
           Church-members
           as
           theirs
           ▪
           children
           as
           theirs
           ,
           whether
           they
           be
           called
           or
           no
           is
           (
           he
           knowes
           with
           us
           )
           a
           contradiction
           ,
           saith
           Master
           Blake
           here
           .
           If
           so
           ,
           then
           they
           are
           in
           ●ovenant
           ,
           and
           visible
           Church-members
           while
           theirs
           ,
           
             Quatenus
             ipsum
          
           includes
           
             de
             omni
             &
             semper
          
           .
           But
           they
           are
           so
           when
           they
           reject
           the
           covenant
           ,
           the
           relation
           to
           their
           parents
           ceaseth
           not
           then
           ;
           therefore
           neither
           their
           Church-membership
           ,
           if
           the
           hypothesis
           be
           true
           .
           Secondly
           ,
           they
           suppose
           the
           visible
           Church-membership
           of
           believers
           children
           ,
           is
           by
           vertue
           of
           Gods
           promise
           to
           be
           their
           God
           ,
           Gen.
           17.7
           .
           and
           this
           promise
           requires
           no
           other
           condition
           but
           the
           parents
           faith
           ,
           no
           condition
           from
           the
           〈◊〉
           for
           then
           it
           could
           not
           agree
           to
           infants
           ;
           therefore
           if
           the
           parent
           be
           a
           believer
           〈◊〉
           the
           Child
           be
           not
           a
           visible
           Church-member
           ,
           God
           keeps
           not
           his
           promise
           which
           he
           hath
           made
           ,
           according
           to
           their
           hypotheses
           ,
           and
           so
           they
           do
           make
           God
           a
           lyar
           ,
           which
           is
           blasphemy
           .
           Thirdly
           ,
           they
           magnifie
           the
           priviledge
           of
           infants
           visible
           Churchmembership
           ,
           they
           enveigh
           against
           anti-Paedobaptists
           ,
           as
           robbing
           them
           thereof
           ,
           and
           parents
           of
           their
           comforts
           ,
           though
           they
           grant
           the
           Parents
           as
           much
           ground
           of
           hope
           for
           them
           ,
           as
           the
           Paedobaptists
           grounds
           can
           truly
           give
           them
           ;
           and
           for
           reality
           of
           priviledge
           ,
           setting
           aside
           an
           empty
           title
           and
           rite
           as
           to
           them
           in
           infancy
           ,
           they
           grant
           them
           visible
           Church-membership
           ,
           when
           they
           profess
           the
           faith
           ,
           which
           in
           respect
           of
           Church-communion
           Paedobaptists
           themselves
           grant
           them
           ,
           not
           before
           ;
           but
           mock
           both
           Parents
           and
           children
           ,
           telling
           them
           they
           are
           in
           covenant
           ,
           and
           visible
           Church-members
           by
           their
           parents
           faith
           without
           their
           own
           ,
           yet
           denying
           them
           Church-communion
           ,
           which
           is
           due
           to
           every
           visible
           Church-member
           ,
           without
           their
           own
           personal
           avouching
           the
           faith
           ;
           besides
           ,
           their
           injurious
           dealing
           with
           them
           in
           their
           mock-baptism
           of
           them
           ,
           when
           it
           is
           not
           due
           ,
           nor
           does
           them
           any
           good
           ,
           and
           denying
           baptism
           to
           them
           ,
           yea
           ,
           persecuting
           them
           for
           seeking
           it
           after
           when
           it
           is
           due
           ,
           and
           might
           do
           them
           much
           good
           by
           engaging
           them
           to
           Christ
           ,
           and
           thereupon
           assure
           Christ
           to
           be
           theirs
           .
        
         
           My
           fifth
           exception
           Master
           Blake
           passeth
           over
           as
           fore-spoken
           to
           ,
           ch
           .
           37.
           which
           hath
           answer
           before
           ,
           and
           my
           sixth
           as
           falling
           in
           with
           my
           tenth
           ,
           where
           I
           shall
           overtake
           him
           .
           To
           my
           seventh
           ,
           wherein
           I
           excepted
           against
           Master
           Stephens
           for
           holding
           the
           command
           [
           Be
           baptized
           every
           one
           of
           you
           ]
           in
           a
           covenant-sense
           as
           he
           calls
           it
           to
           be
           ,
           as
           if
           he
           had
           said
           ,
           Be
           baptized
           you
           and
           your
           children
           ,
           which
           I
           said
           to
           be
           a
           new
           devised
           non-sense
           ,
           such
           as
           we
           have
           no
           Dictionary
           yet
           to
           interpret
           words
           by
           .
           To
           this
           saith
           Master
           Blake
           ,
           I
           am
           sure
           here
           is
           a
           non-sense
           device
           ,
           to
           talk
           of
           Dictionaries
           ;
           does
           Calepin
           or
           
             Scapula
             ,
             Rider
          
           or
           Thomasius
           help
           us
           to
           compare
           covenant
           and
           seal
           ,
           promises
           and
           Sacraments
           ?
        
         
           I
           reply
           ,
           that
           speech
           is
           non-sense
           ,
           in
           which
           the
           words
           used
           to
           signifie
           that
           which
           the
           speaker
           would
           signifie
           by
           them
           ,
           do
           not
           in
           the
           use
           of
           them
           so
           signifie
           .
           But
           this
           speech
           [
           Be
           baptized
           every
           one
           of
           you
           ]
           doth
           not
           in
           the
           use
           of
           the
           words
           signifie
           [
           be
           baptized
           you
           and
           your
           children
           ]
           therefore
           that
           speech
           so
           used
           in
           that
           which
           Master
           Stephens
           calls
           Covenant-sense
           is
           non-sense
           .
           This
           appears
           by
           Dictionaries
           ,
           in
           none
           of
           which
           [
           every
           one
           of
           you
           ]
           is
           as
           much
           as
           [
           you
           and
           your
           children
           ]
           Therefore
           that
           speech
           in
           that
           sense
           is
           a
           new
           devised
           non-sense
           .
           As
           for
           Master
           Blakes
           words
           ,
           either
           they
           are
           non-sense
           ,
           or
           as
           bad
           .
           For
           first
           ,
           to
           talk
           of
           Dictionaries
           is
           not
           a
           device
           ,
           an
           action
           of
           the
           mind
           ;
           but
           a
           speech
           ,
           an
           action
           of
           the
           tongue
           or
           hand
           ;
           and
           therefore
           it
           is
           non-sense
           to
           call
           it
           so
           .
           Secondly
           ,
           
           to
           talk
           of
           Dictionaries
           is
           not
           non-sense
           ;
           for
           then
           all
           speech
           of
           Dictionaries
           should
           be
           non-sense
           ,
           and
           so
           all
           the
           verses
           before
           .
           R●ders
           and
           others
           Dictionaries
           should
           be
           non-sense
           .
           But
           to
           speak
           of
           Dictonaries
           otherwise
           then
           the
           words
           signifie
           ,
           so
           as
           the
           meaning
           cannot
           be
           perceived
           by
           them
           ,
           which
           he
           cannot
           say
           of
           my
           speech
           of
           Dictionaries
           .
           As
           for
           Master
           Blakes
           question
           ,
           it
           is
           frivolous
           ,
           as
           much
           of
           the
           rest
           of
           his
           writing
           here
           is
           .
           For
           though
           Dictionaries
           do
           not
           help
           us
           to
           compare
           covenant
           and
           seal
           ,
           promises
           and
           Sacraments
           ,
           yet
           they
           do
           help
           us
           to
           know
           the
           sense
           of
           words
           ,
           and
           discover
           to
           us
           the
           non-sense
           of
           words
           used
           otherwise
           then
           their
           signification
           is
           .
           Master
           Blake
           himself
           in
           the
           43.
           ch
           .
           sect
           .
           2.
           refers
           me
           to
           the
           Dictionary
           about
           the
           word
           Pax.
           To
           my
           eighth
           exception
           that
           there
           is
           not
           a
           word
           of
           any
           scruple
           in
           the
           text
           ,
           as
           some
           have
           imagined
           ,
           if
           we
           be
           baptized
           our selves
           ,
           and
           not
           our
           children
           ,
           they
           will
           be
           in
           worse
           case
           then
           in
           the
           former
           dispensation
           ,
           in
           which
           they
           had
           the
           seal
           of
           the
           covenant
           ;
           nor
           is
           it
           likely
           that
           they
           were
           sollicitous
           about
           such
           an
           imaginary
           poor
           priviledge
           of
           their
           children
           .
           He
           saith
           ,
           I
           am
           of
           his
           minde
           ,
           that
           there
           was
           no
           such
           scruple
           in
           their
           heads
           .
           Master
           T.
           his
           unhappy
           conceit
           of
           casting
           the
           seed
           out
           of
           the
           Covenant
           was
           not
           then
           in
           being
           ,
           though
           I
           think
           the
           reason
           he
           gives
           is
           little
           to
           purpose
           ,
           yet
           I
           say
           ,
           this
           scruple
           raised
           by
           Anti-paedobaptists
           ,
           and
           heightened
           by
           Master
           T.
           as
           in
           many
           other
           ,
           so
           in
           this
           text
           is
           removed
           .
        
         
           Ans.
           My
           exception
           then
           stands
           good
           against
           those
           who
           make
           that
           scruple
           the
           occasion
           of
           Peters
           mentioning
           their
           children
           .
           And
           for
           my
           reason
           ,
           Master
           Blake
           had
           done
           better
           to
           give
           a
           reason
           of
           his
           censure
           ,
           then
           barely
           to
           say
           he
           thinks
           it
           to
           little
           purpose
           .
           It
           is
           his
           calumny
           that
           I
           have
           any
           conceit
           of
           casting
           the
           seed
           out
           of
           the
           covenant
           ,
           and
           his
           conceit
           that
           the
           scruple
           mentioned
           is
           in
           this
           text
           removed
           ,
           hath
           been
           shewed
           to
           be
           but
           his
           dream
           .
        
         
           My
           ninth
           exception
           was
           that
           Paedobaptists
           make
           [
           for
           v.
           39.
           ]
           to
           infer
           a
           right
           to
           baptism
           ,
           whereas
           it
           infers
           onely
           a
           duty
           ,
           which
           is
           proved
           in
           that
           [
           v.
           38.
           baptized
           ]
           is
           in
           the
           
             Imperative
             Mood
          
           .
           To
           this
           saith
           Master
           Blake
           ,
           Master
           T.
           does
           grossely
           abuse
           his
           judgment
           in
           this
           way
           of
           refutation
           ,
           as
           though
           the
           right
           in
           which
           they
           stood
           ,
           could
           be
           no
           Topick
           ,
           from
           which
           in
           a
           moral
           way
           the
           Apostle
           might
           perswade
           them
           to
           baptism
           ;
           when
           Shecaniah
           perswaded
           Ezra
           to
           the
           reformation
           of
           the
           marriage
           of
           strange
           wives
           in
           these
           words
           :
           Arise
           ,
           for
           the
           matter
           belongeth
           to
           thee
           ,
           Ezra
           10.4
           .
           here
           was
           a
           motive
           in
           the
           moral
           way
           to
           call
           upon
           him
           to
           do
           it
           ,
           and
           an
           argument
           inferred
           ,
           that
           it
           lay
           upon
           Ezra
           as
           a
           duty
           by
           command
           from
           God
           to
           set
           upon
           it
           .
           And
           to
           my
           reason
           he
           saith
           ,
           he
           hath
           quite
           forgotten
           ,
           that
           the
           words
           holding
           out
           their
           right
           are
           in
           the
           
             Indicative
             Mood
          
           .
           For
           the
           promise
           is
           to
           you
           and
           your
           children
           .
           And
           here
           is
           a
           notable
           correction
           of
           the
           Apostle
           ,
           he
           should
           have
           said
           ,
           if
           this
           had
           been
           his
           meaning
           ,
           you
           must
           be
           baptized
           ;
           and
           he
           sai●s
           ,
           Arise
           ,
           and
           be
           baptized
           .
        
         
           Ans.
           Sure
           I
           am
           Master
           Blake
           doth
           most
           grossely
           abuse
           me
           ,
           in
           insinuating
           as
           if
           by
           my
           refutation
           ,
           the
           right
           in
           which
           they
           stood
           could
           be
           no
           Topick
           ,
           from
           which
           in
           a
           moral
           way
           the
           Apostle
           might
           perswade
           them
           to
           baptism
           ,
           when
           I
           proved
           that
           the
           Apostle
           did
           not
           from
           v.
           39.
           infer
           a
           right
           to
           baptism
           ,
           which
           in
           a
           legal
           way
           they
           might
           claim
           ,
           but
           a
           duty
           ,
           to
           which
           in
           a
           moral
           way
           he
           perswades
           .
           And
           therefore
           he
           shootes
           wide
           from
           the
           mark
           ,
           when
           he
           goes
           about
           to
           prove
           that
           a
           right
           may
           be
           a
           motive
           in
           a
           moral
           way
           to
           a
           duty
           .
           And
           yet
           as
           if
           he
           could
           write
           nothing
           to
           the
           point
           ,
           his
           own
           allegation
           ,
           Ezra
           10.4
           .
           is
           not
           to
           his
           own
           purpose
           ,
           the
           motive
           as
           himself
           alledgeth
           ,
           it
           being
           not
           a
           right
           to
           a
           privilege
           ;
           
           but
           a
           command
           from
           God.
           The
           like
           roving
           talk
           is
           in
           his
           answer
           to
           my
           reason
           .
           For
           whereas
           I
           alleged
           that
           verse
           38.
           a
           right
           is
           not
           inferred
           from
           verse
           39.
           but
           a
           duty
           ,
           because
           [
           be
           baptized
           ,
           v.
           38.
           ]
           is
           not
           in
           the
           Indicative
           ,
           but
           the
           
             Imperative
             Mood
          
           ,
           tels
           me
           the
           term
           [
           is
           v.
           39.
           ]
           is
           in
           the
           
             Indicative
             Mood
          
           ,
           which
           is
           nothing
           to
           my
           objection
           ,
           but
           like
           as
           in
           the
           contention
           between
           two
           deaf
           men
           in
           Sir
           
             Thomas
             Mores
          
           epigram
           ,
           he
           that
           was
           charged
           with
           theft
           answered
           ,
           his
           mother
           was
           at
           home
           .
           The
           like
           random
           talk
           is
           in
           his
           insinuation
           of
           my
           notable
           correction
           of
           the
           Apostle
           ,
           who
           corrected
           not
           the
           Apostle
           ,
           but
           shewed
           the
           Paedobaptists
           conceit
           incongruous
           to
           the
           Apostles
           words
           ;
           He
           himself
           seems
           (
           I
           think
           out
           of
           heedlesness
           )
           to
           correct
           the
           Apostle
           ,
           when
           he
           speaks
           thus
           ,
           And
           he
           ●aies
           ,
           Arise
           and
           be
           baptized
           ,
           which
           are
           not
           Peters
           words
           ,
           Acts.
           2.38
           .
           but
           the
           words
           of
           Ananias
           to
           
             Saul
             ,
             Acts.
          
           22.16
           .
        
         
           My
           tenth
           exception
           was
           ,
           usually
           Paedobaptists
           in
           their
           paraphrases
           put
           not
           in
           any
           thing
           to
           answer
           [
           repent
           ,
           v.
           38.
           ]
           which
           is
           true
           ,
           though
           Master
           Stephens
           be
           alleged
           in
           my
           sixth
           exception
           ,
           as
           paraphrasing
           it
           by
           covenant
           ,
           for
           your selves
           and
           your
           children
           ,
           Master
           Blake
           grants
           the
           Apostle
           presseth
           to
           a
           duty
           ,
           and
           such
           as
           was
           to
           have
           repentance
           precedent
           in
           his
           then
           hearers
           :
           If
           so
           ,
           then
           he
           doth
           not
           infer
           a
           right
           to
           bap●ism
           barely
           from
           their
           interest
           in
           the
           promise
           .
           What
           he
           saith
           ,
           right
           and
           duty
           very
           well
           stand
           together
           ,
           and
           that
           the
           Apostle
           fitly
           makes
           use
           of
           their
           interest
           as
           a
           motive
           ,
           I
           deny
           not
           .
           It
           is
           true
           ,
           the
           Apostle
           mentioned
           more
           to
           whom
           the
           promise
           was
           then
           ,
           he
           then
           perswaded
           to
           repent
           ,
           for
           he
           mentions
           the
           promise
           as
           pertaining
           to
           the
           absent
           ,
           or
           unborn
           ;
           but
           he
           perswades
           none
           to
           be
           baptized
           but
           the
           penitent
           ,
           nor
           mentions
           any
           to
           whom
           the
           promise
           was
           ,
           but
           the
           called
           of
           God.
           
        
         
           To
           my
           Argument
           from
           the
           precedency
           of
           repentance
           to
           baptism
           ,
           Acts.
           2.38
           .
           against
           infant-baptism
           ,
           he
           answers
           as
           before
           ,
           ch
           .
           37.
           to
           which
           I
           have
           replyed
           before
           .
           As
           for
           Master
           Stephens
           his
           paraphrase
           avowed
           by
           Master
           Blake
           as
           the
           Apostles
           meaning
           ,
           that
           if
           the
           Jewes
           who
           had
           crucified
           Christ
           ,
           would
           receive
           him
           as
           the
           particular
           Messiah
           ,
           the
           same
           promise
           should
           still
           continue
           to
           them
           and
           their
           children
           in
           the
           new
           dispensation
           ,
           it
           is
           far
           from
           the
           Apostles
           minde
           .
           For
           the
           Apostle
           doth
           not
           make
           the
           eontinuance
           of
           the
           promise
           as
           the
           benefit
           consequent
           on
           their
           receiving
           Christ
           ,
           and
           the
           receiving
           of
           Christ
           the
           condition
           of
           continuance
           of
           the
           promise
           :
           but
           the
           being
           of
           the
           promise
           is
           alleged
           as
           a
           thing
           already
           existent
           ,
           nor
           is
           there
           any
           likelyhood
           that
           the
           Apostle
           Peter
           would
           urge
           them
           to
           so
           hard
           duties
           as
           repentance
           ,
           receiving
           Christ
           by
           so
           slender
           a
           reason
           as
           the
           continuance
           of
           the
           promise
           of
           visible
           Church-membership
           and
           baptism
           to
           them
           and
           their
           infant
           children
           ,
           yea
           ,
           the
           text
           it self
           shewes
           that
           the
           things
           by
           which
           he
           would
           perswade
           them
           to
           receive
           Christ
           ,
           were
           the
           assurance
           of
           remission
           of
           sins
           ,
           and
           receiving
           the
           Gift
           of
           the
           Holy
           Ghost
           ,
           and
           the
           alleging
           the
           promise
           ,
           v
           39
           is
           to
           take
           away
           the
           great
           objection
           against
           these
           great
           benefits
           from
           their
           crucifying
           of
           Christ
           ▪
           and
           their
           imprecation
           on
           them
           and
           their
           children
           ,
           Matth.
           27.25
           .
           If
           then
           Master
           Stephens
           build
           his
           word
           of
           command
           to
           baptize
           father
           and
           child
           ,
           on
           that
           paraphrase
           ,
           he
           builds
           on
           a
           foundation
           which
           will
           not
           hold
           .
           Master
           Blake
           addes
           ;
           To
           this
           the
           word
           repent
           refers
           ,
           as
           may
           be
           made
           plain
           .
           But
           what
           he
           means
           by
           this
           assertion
           I
           do
           not
           well
           understand
           ,
           it
           being
           ambiguous
           ,
           what
           he
           means
           by
           [
           this
           ]
           whether
           the
           paraphrase
           of
           Master
           Stephens
           ,
           that
           the
           same
           promise
           should
           still
           continue
           to
           them
           and
           their
           children
           in
           the
           new
           dispensation
           ,
           if
           they
           would
           receive
           Jesus
           as
           
           the
           particular
           Messiah
           ,
           or
           the
           word
           of
           command
           to
           baptize
           father
           and
           child
           ,
           and
           in
           like
           manner
           what
           kind
           of
           reference
           he
           means
           ,
           whether
           as
           a
           medium
           to
           prove
           it
           ,
           or
           as
           a
           motive
           to
           it
           .
           If
           he
           mean
           the
           same
           with
           that
           which
           his
           allegations
           seem
           to
           tend
           to
           ,
           his
           meaning
           is
           ,
           that
           the
           promise
           of
           visible
           Church-state
           ,
           was
           to
           the
           Jewes
           as
           they
           had
           been
           formerly
           ,
           if
           they
           did
           receive
           Christ
           ,
           and
           the
           term
           [
           repent
           ]
           refers
           to
           it
           as
           the
           motive
           .
           Now
           though
           I
           grant
           that
           the
           promise
           ,
           Acts.
           2.39
           .
           is
           alleged
           as
           a
           motive
           in
           a
           moral
           way
           to
           repentance
           v
           ▪
           38.
           yet
           I
           deny
           such
           a
           promise
           to
           be
           meant
           ,
           v.
           39.
           as
           Mr.
           Bl.
           and
           Mr.
           Stephens
           fancy
           .
           Nor
           do
           any
           of
           Mr.
           Blakes
           allegatione
           prove
           it
           .
           For
           Acts
           3.25
           .
           doth
           not
           speak
           of
           such
           a
           covenant
           as
           Master
           Blake
           means
           ,
           but
           of
           that
           Evangelical
           covenant
           wherein
           God
           promised
           Christ
           and
           saving
           blessings
           by
           him
           .
           Nor
           are
           the
           Jews
           there
           termed
           children
           of
           the
           Covenant
           onely
           ,
           but
           also
           of
           the
           Prophets
           .
           Now
           the
           Prophets
           there
           are
           the
           same
           with
           all
           the
           Prophets
           ,
           v.
           24.
           and
           those
           Jewes
           to
           whom
           ,
           Peter
           spake
           ,
           were
           no
           otherwise
           their
           children
           ,
           then
           in
           that
           they
           had
           been
           raised
           up
           of
           ,
           and
           sent
           to
           that
           nation
           in
           their
           predecessors
           times
           ,
           and
           they
           are
           in
           like
           manner
           called
           children
           of
           the
           Covenant
           ,
           because
           they
           were
           the
           posterity
           of
           those
           ancestors
           ,
           specially
           Abraham
           ,
           to
           whom
           that
           Covenant
           was
           made
           .
           But
           this
           doth
           not
           prove
           that
           they
           were
           then
           Gods
           visible
           people
           ,
           that
           the
           Covenant
           of
           visible
           Church-state
           did
           belong
           to
           them
           and
           their
           children
           ,
           or
           that
           such
           a
           covenant
           is
           meant
           ,
           Acts
           2.39
           .
           What
           Master
           Blake
           allegeth
           from
           Matth.
           8.12
           .
           Matth.
           21.43
           .
           that
           they
           were
           in
           danger
           to
           be
           cast
           off
           ,
           doth
           prove
           rather
           the
           contrary
           ,
           thet
           the
           nation
           or
           body
           of
           the
           Jewish
           people
           who
           had
           rejected
           Christ
           ,
           were
           not
           in
           covenant
           with
           God
           ;
           and
           although
           those
           particular
           persons
           ,
           Acts
           2.37
           .
           to
           whom
           Peter
           spake
           ,
           v.
           38
           ,
           39.
           were
           more
           awakened
           then
           others
           ,
           yet
           they
           could
           not
           be
           then
           said
           to
           be
           in
           the
           covenant
           of
           visible
           Church-state
           ,
           being
           not
           then
           believers
           in
           Christ.
           What
           Master
           Blake
           allegeth
           and
           infers
           from
           Matth.
           21.31
           ,
           32.
           
           Luke
           7.29
           ,
           30.
           
           I
           assent
           to
           ,
           but
           know
           not
           what
           it
           make●
           for
           his
           purpose
           .
           Yea
           ,
           me
           thinks
           his
           calling
           baptism
           to
           which
           Peter
           exhorted
           ,
           entrance
           into
           a
           new
           covenant-way
           ,
           crosseth
           Master
           Stephens
           paraphrase
           of
           continuing
           the
           same
           promise
           to
           them
           and
           their
           children
           .
           In
           his
           third
           allegation
           he
           misreports
           me
           ,
           as
           if
           I
           excluded
           all
           consideration
           of
           right
           in
           the
           Jewes
           and
           their
           children
           from
           those
           words
           which
           are
           ,
           Acts
           2.39
           .
           Whereas
           that
           which
           I
           said
           was
           this
           ,
           that
           from
           the
           promise
           ,
           Acts
           2.39
           .
           (
           what
           ever
           right
           be
           imported
           by
           it
           )
           Peter
           doth
           not
           infer
           their
           being
           baptized
           as
           a
           right
           or
           privilege
           ,
           accruing
           to
           them
           in
           manner
           of
           a
           legal
           title
           and
           claim
           ,
           but
           as
           a
           duty
           to
           which
           he
           perswades
           in
           a
           moral
           way
           .
           What
           good
           interpretation
           I
           give
           of
           those
           words
           ,
           v.
           39.
           suitable
           to
           Peters
           exhortation
           ;
           I
           have
           set
           down
           ,
           Exam.
           pag.
           61.
           
           Review
           part
           .
           1.
           pag.
           41.
           and
           elsewhere
           Master
           Blake
           ,
           if
           he
           could
           ,
           should
           have
           overthrown
           it
           .
           Master
           Cobbets
           exception
           is
           answered
           in
           the
           next
           section
           .
           Mr.
           Bl.
           hath
           been
           oft
           told
           that
           the
           children
           are
           mentioned
           Acts
           2.39
           .
           because
           of
           the
           imprecation
           ,
           Matth.
           27.25
           .
           That
           the
           words
           ,
           Acts
           2.38
           ,
           39.
           are
           carried
           in
           that
           way
           ,
           that
           interest
           in
           Covenant
           and
           Covenant-Seals
           in
           Mr.
           Bls
           sense
           formerly
           ran
           ,
           is
           supposed
           ,
           but
           not
           proved
           by
           him
           .
           That
           the
           Jews
           yet
           persisting
           in
           their
           adherence
           to
           Moses
           ,
           not
           embracing
           Christ
           ,
           should
           be
           in
           covenant
           and
           have
           thereby
           a
           right
           to
           baptism
           ,
           is
           such
           a
           dotage
           as
           me
           thinks
           Master
           Blake
           should
           disclaim
           .
           That
           the
           words
           of
           the
           text
           ,
           Acts
           2.39
           .
           hold
           out
           such
           a
           covenant-right
           ,
           as
           Master
           Blake
           imagins
           ,
           in
           Scripture-language
           ,
           according
           to
           the
           grand
           charter
           of
           heaven
           ,
           I
           will
           be
           thy
           God
           and
           the
           God
           of
           thy
           seed
           ,
           is
           said
           ,
           but
           not
           proved
           by
           Master
           Blake
           .
           Whether
           my
           exceptions
           against
           
           the
           Paedobaptists
           exposition
           of
           Acts
           2.38
           ,
           39.
           or
           Master
           Blakes
           answers
           are
           frivolous
           shifts
           the
           intelligent
           Reader
           will
           perceive
           .
           My
           Antipaedobaptism
           is
           enough
           to
           refute
           Master
           
             John
             Goodwins
          
           charge
           ,
           and
           my
           censure
           of
           his
           interpretations
           others
           have
           made
           good
           .
           As
           for
           the
           text
           Master
           Blake
           mindes
           me
           of
           ,
           Job
           38.2
           .
           it
           may
           appear
           from
           my
           writings
           to
           be
           more
           pertinently
           applyable
           to
           himself
           ,
           then
           me
           .
           Had
           ever
           any
           man
           shewed
           me
           so
           much
           confused
           scribling
           ,
           so
           many
           irrational
           unproved
           dictates
           ,
           so
           many
           impertinent
           allegations
           in
           my
           w●itings
           as
           I
           and
           Master
           Blake
           have
           shewed
           in
           his
           ,
           I
           would
           have
           silenced
           my self
           from
           writing
           any
           more
           ,
           except
           a
           retractation
           of
           my
           former
           bookes
           .
        
      
       
         
           SECT
           .
           XXII
           .
           Animadversions
           on
           
             ch
             .
             2.
             part
             .
             1.
          
           of
           Master
           
             Thomas
             Cobbet
          
           his
           just
           vindication
           touching
           the
           explication
           of
           
             Acts
             2.38
             ,
             39.
          
           in
           which
           his
           exposition
           is
           shewed
           to
           be
           vain
           and
           mine
           justified
           .
        
         
           TWo
           points
           the
           Paedobaptists
           do
           endeavour
           to
           confirm
           from
           Acts
           2.38
           ,
           39.
           1.
           
           That
           the
           children
           of
           believers
           are
           in
           the
           Covenant
           .
           2.
           
           That
           this
           being
           in
           covenant
           gives
           them
           right
           to
           baptism
           .
           This
           latter
           point
           is
           that
           which
           I
           am
           yet
           upon
           ,
           for
           which
           how
           insufficient
           that
           text
           is
           hath
           been
           shewed
           in
           answer
           to
           Master
           Blake
           .
           My
           intent
           was
           in
           this
           place
           to
           have
           said
           no
           more
           of
           this
           text
           till
           I
           came
           to
           examine
           Master
           Ms.
           2.
           
           Concl.
           But
           sith
           Master
           Blake
           tels
           me
           Master
           Cobbet
           hath
           ,
           p.
           23.
           said
           that
           which
           utterly
           overthrowes
           my
           exposition
           ,
           I
           shall
           examine
           what
           he
           saith
           ,
           
             Just
             vindic
          
           .
           ch
           .
           2.
           ,
           part
           .
           1.
           
        
         
           Sect.
           3.
           
           He
           argues
           thus
           against
           my
           exposition
           .
           First
           ,
           the
           promise
           is
           to
           you
           ,
           that
           is
           ,
           fulfilled
           to
           you
           accordingly
           as
           made
           to
           Abraham
           ,
           for
           sending
           of
           Christ
           ,
           &c.
           there
           wants
           Scripture-proof
           ,
           to
           make
           this
           sense
           of
           the
           promise
           ,
           is
           to
           you
           ,
           (
           
             i.
             e.
          
           )
           is
           fulfilled
           to
           you
           ,
           nor
           yet
           doth
           that
           in
           Acts
           3.25
           ,
           26.
           ye
           are
           the
           children
           of
           the
           promise
           ,
           &c.
           prove
           this
           sense
           .
        
         
           Ans
           ▪
           My
           sense
           of
           the
           words
           is
           this
           .
           The
           promise
           of
           raising
           up
           of
           Christ
           is
           now
           fulfilled
           to
           you
           ,
           that
           is
           ,
           for
           your
           benefit
           in
           the
           remission
           of
           your
           sins
           and
           blessing
           you
           ,
           being
           called
           of
           God
           ,
           and
           in
           like
           manner
           to
           your
           childeen
           ,
           and
           to
           all
           that
           are
           afar
           off
           This
           to
           be
           the
           sense
           I
           gather
           ,
           1.
           
           From
           Scriptures
           which
           seem
           to
           me
           to
           speak
           suitably
           thereto
           .
           The
           first
           is
           Peters
           speech
           in
           the
           same
           ch
           .
           v.
           30.
           of
           David
           .
           Therefore
           being
           a
           Prophet
           ,
           and
           knowing
           that
           God
           had
           sworn
           with
           an
           oath
           to
           him
           ,
           that
           of
           the
           fruit
           of
           his
           loynes
           he
           would
           raise
           up
           Christ
           to
           sit
           on
           his
           throne
           ,
           &c.
           
           Hence
           I
           argue
           .
           It
           is
           most
           likely
           that
           Peter
           ;
           v.
           39.
           meant
           a
           promise
           mentioned
           before
           ,
           and
           known
           to
           them
           to
           whom
           he
           spake
           .
           Not
           the
           promise
           of
           the
           miraculous
           gift
           of
           the
           Holy
           Ghost
           ,
           for
           reasons
           to
           be
           presently
           expressed
           ;
           therefore
           the
           promise
           mentioned
           ,
           v.
           30
           ,
           31
           ,
           32.
           
           The
           second
           is
           Acts
           3.18
           ,
           19
           ,
           22
           ,
           23
           ,
           24
           ,
           25
           ,
           26.
           whence
           I
           argue
           .
           It
           is
           most
           likely
           that
           sense
           is
           best
           which
           hath
           most
           consonancy
           with
           the
           speech
           of
           the
           same
           Author
           to
           the
           same
           persons
           ,
           to
           the
           same
           purpose
           ,
           on
           the
           like
           occasion
           .
           But
           the
           words
           ,
           Acts
           3.18
           ,
           19
           ,
           22
           ,
           23
           ,
           24
           ,
           25
           ,
           26.
           are
           such
           ,
           and
           my
           sense
           of
           Acts
           2.38
           ,
           39.
           hath
           most
           consonancy
           with
           those
           words
           .
           For
           in
           that
           speech
           he
           exhorts
           to
           repentance
           ,
           v.
           19.
           because
           that
           was
           fulfilled
           which
           was
           foretold
           by
           
           the
           Prophets
           ,
           to
           wit
           ,
           Christs
           resurrection
           ;
           and
           v.
           25.
           the
           covenant
           mentioned
           is
           that
           of
           blessing
           all
           the
           kinreds
           of
           the
           earth
           in
           Abrahams
           seed
           ,
           that
           is
           ,
           Christ.
           And
           that
           this
           was
           fulfilled
           ,
           v.
           26.
           in
           raising
           up
           Christ
           ,
           and
           this
           was
           first
           to
           them
           ,
           to
           wit
           ,
           for
           their
           benefit
           ,
           by
           blessing
           and
           converting
           them
           :
           which
           hath
           much
           consonancy
           with
           my
           sense
           of
           Acts
           2.38
           ,
           39.
           therefore
           my
           sense
           is
           most
           likely
           .
           A
           third
           is
           Acts
           13.32
           ,
           33
           ,
           &c.
           which
           though
           it
           were
           spoken
           by
           another
           ,
           to
           wit
           ,
           Paul
           ,
           and
           to
           other
           company
           ,
           yet
           by
           one
           endued
           by
           the
           same
           Spirit
           ,
           to
           persons
           in
           respect
           of
           their
           nation
           ,
           and
           estate
           like
           ,
           alleging
           v.
           35.36
           ,
           37.
           the
           same
           text
           and
           almost
           in
           the
           same
           words
           which
           Peter
           used
           ,
           Acts
           2.27
           ,
           31
           ,
           32.
           
           Now
           in
           that
           place
           Paul
           makes
           the
           promise
           to
           the
           Fathers
           to
           be
           the
           raising
           up
           of
           Christ
           ,
           and
           speaks
           of
           it
           as
           to
           them
           ,
           in
           that
           it
           was
           fulfilled
           ,
           and
           that
           for
           their
           benefit
           ,
           the
           forgiveness
           of
           sins
           ,
           v.
           38.
           and
           thereupon
           exhorteth
           to
           repentance
           and
           embracing
           of
           Christ
           v.
           40.
           
           Somewhat
           to
           like
           purpose
           might
           be
           alleged
           from
           Rom.
           15.8
           ,
           &c.
           
           But
           this
           is
           enough
           to
           shew
           that
           my
           exposition
           doth
           not
           want
           Scripture-proof
           .
           2.
           
           I
           gather
           my
           sense
           thus
           .
           The
           term
           [
           is
           ]
           is
           in
           the
           present
           tense
           .
           This
           Master
           Cobbet
           takes
           notice
           of
           when
           he
           saith
           ,
           that
           the
           Apostle
           doth
           not
           say
           ,
           the
           promise
           was
           to
           you
           .
           The
           proposition
           must
           be
           understood
           either
           as
           a
           proposition
           
             secundi
             adjecti
          
           ,
           as
           Logicians
           speak
           ,
           the
           promise
           is
           to
           you
           ,
           that
           is
           ,
           the
           promise
           exists
           to
           you
           ,
           so
           as
           that
           the
           Verb
           substantive
           should
           note
           meer
           existence
           :
           But
           this
           construction
           [
           the
           promise
           existes
           or
           hath
           existence
           to
           you
           ]
           seems
           to
           me
           to
           be
           defective
           in
           sense
           or
           truth
           .
           For
           the
           promise
           being
           a
           trans●unt
           act
           ,
           was
           not
           then
           existent
           .
           Nor
           were
           it
           true
           ,
           do
           I
           conceive
           to
           what
           purpose
           he
           should
           mention
           the
           bare
           existence
           of
           the
           promise
           ,
           which
           could
           be
           neither
           comfort
           to
           them
           ,
           nor
           motive
           to
           the
           duty
           he
           pressed
           .
           Or
           else
           the
           proposition
           must
           be
           
             tertii
             adjecti
          
           ;
           and
           if
           so
           ,
           there
           must
           be
           a
           supplement
           either
           of
           the
           term
           [
           made
           ]
           or
           the
           term
           [
           fulfilled
           ]
           For
           I
           know
           no
           third
           .
           But
           not
           the
           term
           [
           made
           ]
           For
           then
           the
           sense
           should
           be
           [
           the
           promise
           is
           now
           made
           to
           you
           ,
           &c.
           ]
           but
           this
           is
           not
           true
           ,
           the
           promise
           was
           not
           then
           made
           to
           them
           ,
           but
           to
           their
           fathers
           ,
           Acts
           13.32
           .
           therefore
           the
           supplement
           [
           fulf●illed
           ]
           is
           most
           probable
           ,
           it
           being
           the
           term
           used
           ,
           Acts
           3.18
           .
           and
           13.33
           .
           3.
           
           This
           exposition
           of
           mine
           seems
           to
           me
           to
           be
           right
           ,
           because
           it
           is
           opposite
           to
           the
           Apostles
           scope
           ,
           which
           was
           to
           direct
           ane
           erect
           those
           affrighted
           Jewes
           to
           whom
           he
           spake
           .
           Now
           the
           sense
           that
           I
           give
           is
           very
           proper
           to
           comfort
           them
           against
           the
           horrour
           of
           their
           fact
           in
           crucifying
           Christ
           ,
           and
           wishing
           his
           blood
           to
           be
           on
           them
           and
           their
           children
           ,
           Matth.
           27.25
           .
           by
           telling
           them
           as
           Peter
           did
           ,
           Acts
           3.13
           ,
           14
           ,
           15
           ,
           16
           ,
           17
           ,
           18.
           that
           though
           they
           did
           unwittingly
           kill
           Christ
           ,
           yet
           God
           had
           thereby
           fulfilled
           his
           promise
           ,
           even
           for
           their
           good
           and
           their
           children
           ,
           even
           as
           Joseph
           when
           he
           told
           his
           brethren
           ,
           Gen.
           45.5
           .
           Gen.
           50.19
           ,
           20
           ,
           that
           though
           they
           thought
           evil
           against
           him
           ▪
           yet
           God
           meant
           it
           unto
           good
           ,
           to
           bring
           to
           pass
           ;
           as
           it
           is
           this
           day
           to
           save
           much
           people
           alive
           .
           And
           this
           sense
           is
           a
           very
           fit
           motive
           to
           move
           them
           to
           repent
           and
           be
           baptized
           in
           the
           Name
           of
           Christ
           for
           remission
           of
           sins
           ,
           by
           testifying
           that
           the
           promise
           of
           sending
           Christ
           was
           fulfilled
           in
           the
           raising
           of
           Christ
           from
           the
           dead
           ▪
           4.
           
           My
           exposition
           is
           confirmed
           ,
           because
           all
           other
           expositions
           have
           less
           evidence
           ,
           and
           are
           more
           liable
           to
           exceptions
           .
           The
           most
           likely
           exposition
           after
           that
           which
           I
           give
           ,
           seems
           to
           be
           that
           which
           expounds
           the
           promise
           to
           be
           that
           of
           giving
           the
           holy
           Ghost
           in
           the
           miraculous
           gifts
           ,
           which
           is
           called
           ,
           v.
           33.
           the
           promise
           ,
           Luke
           24.49
           .
           and
           was
           mentioned
           in
           the
           next
           words
           before
           ,
           Acts
           2.38
           .
           And
           of
           this
           I
           confess
           the
           sense
           may
           be
           good
           thus
           understood
           .
           The
           promise
           of
           giving
           the
           holy
           
           Ghost
           ,
           Joel
           2.28
           .
           is
           fulfilled
           in
           that
           which
           ye
           see
           and
           heare
           ,
           Acts
           2.33
           .
           to
           you
           ,
           and
           your
           children
           ,
           and
           all
           that
           are
           afar
           off
           ,
           that
           is
           ,
           for
           their
           benefit
           ,
           by
           moving
           them
           to
           own
           Christ.
           But
           me
           thinks
           if
           the
           promise
           were
           meant
           of
           that
           gift
           ,
           it
           should
           be
           meant
           thus
           ,
           The
           promise
           is
           to
           you
           ,
           that
           is
           ,
           God
           hath
           promised
           to
           give
           to
           each
           of
           you
           ,
           &c.
           this
           gift
           of
           the
           holy
           Ghost
           ,
           because
           the
           words
           immediately
           before
           ,
           v.
           38.
           are
           ,
           and
           ye
           shall
           receive
           the
           gift
           of
           the
           holy
           Ghost
           .
           But
           thus
           the
           proposition
           should
           not
           be
           true
           ;
           For
           all
           afar
           off
           who
           were
           called
           of
           God
           ,
           had
           not
           that
           gift
           ,
           and
           therefore
           it
           was
           not
           promised
           them
           .
           Nor
           had
           this
           sense
           been
           so
           fit
           as
           to
           comfort
           them
           sith
           that
           gift
           might
           be
           given
           ▪
           and
           was
           to
           persons
           whom
           God
           rejected
           .
           As
           for
           the
           other
           exposition
           ,
           that
           the
           promise
           is
           ,
           that
           God
           will
           be
           a
           God
           to
           them
           and
           their
           children
           ,
           as
           to
           Abraham
           and
           his
           seed
           ,
           Gen.
           17.7
           .
           it
           cannot
           be
           the
           promise
           meant
           ,
           Acts
           2.39
           .
           For
           ,
           1.
           there
           is
           not
           the
           least
           intimation
           in
           the
           text
           of
           that
           promise
           .
           2.
           
           There
           was
           no
           such
           promise
           in
           all
           the
           Scripture
           ,
           that
           God
           would
           be
           a
           God
           to
           those
           to
           whom
           Peter
           then
           spake
           ,
           and
           to
           their
           children
           as
           their
           children
           ,
           no
           nor
           such
           a
           promise
           as
           this
           ,
           I
           will
           be
           a
           God
           to
           a
           believer
           and
           his
           seed
           .
           For
           if
           this
           promise
           were
           made
           to
           the
           seed
           of
           every
           believer
           ,
           then
           either
           God
           keepes
           it
           ,
           or
           not
           .
           If
           not
           ,
           then
           he
           breaks
           his
           word
           ;
           if
           he
           do
           ,
           then
           he
           is
           a
           God
           to
           them
           .
           But
           that
           is
           not
           true
           :
           For
           neither
           in
           saving
           graces
           ,
           nor
           in
           Ecclesiastical
           priviledges
           ,
           v.g.
           Church-membership
           and
           baptism
           ,
           is
           God
           a
           God
           to
           every
           one
           that
           is
           the
           seed
           or
           natural
           child
           of
           a
           believer
           .
           Yet
           if
           it
           were
           true
           ,
           it
           had
           been
           false
           ,
           being
           spoken
           to
           those
           Jewes
           ,
           who
           were
           not
           then
           believers
           ,
           nor
           perhaps
           many
           of
           them
           evet
           believers
           in
           Christ.
           And
           it
           is
           most
           false
           ,
           that
           the
           Christian
           Church-membership
           and
           baptism
           did
           belong
           to
           the
           Jews
           as
           Jews
           ,
           by
           vertue
           of
           any
           covenant
           made
           with
           that
           nation
           .
           For
           then
           John
           Baptist
           did
           ill
           to
           expostulate
           with
           them
           for
           coming
           to
           his
           baptism
           ,
           Matth.
           3.7
           .
           and
           to
           disswade
           them
           from
           alleging
           they
           had
           Abraham
           to
           their
           father
           ,
           v.
           9.
           and
           to
           tell
           them
           of
           another
           sort
           of
           children
           of
           Abraham
           that
           had
           more
           right
           to
           it
           then
           they
           .
           Yea
           ,
           John
           the
           Baptist
           and
           the
           Apostles
           did
           ill
           to
           require
           personal
           repentance
           and
           believing
           ,
           if
           they
           had
           right
           to
           such
           priviledges
           by
           a
           promise
           without
           them
           .
           Nor
           is
           the
           promise
           said
           to
           be
           to
           any
           children
           ,
           but
           those
           that
           are
           called
           of
           God
           ,
           and
           therefore
           not
           to
           infants
           uncalled
           ,
           and
           consequently
           this
           Scripture
           is
           very
           ill
           applyed
           to
           prove
           federall
           holyness
           of
           believers
           infants
           .
           Master
           Cobbet
           addes
           ,
           Secondly
           ,
           it
           is
           sending
           of
           Christ
           or
           of
           Christ
           sent
           .
           But
           let
           it
           be
           considered
           ,
           1.
           
           That
           the
           Apostle
           doth
           not
           say
           ,
           the
           promise
           was
           to
           you
           ,
           as
           in
           reference
           to
           the
           time
           of
           making
           it
           to
           the
           Fathers
           ,
           with
           respect
           unto
           them
           ,
           or
           in
           reference
           to
           Christ
           ,
           who
           was
           not
           now
           to
           come
           ,
           but
           already
           come
           ,
           as
           the
           Apostle
           proveth
           from
           v.
           3
           ,
           to
           37.
           
           Nor
           is
           it
           the
           use
           of
           the
           Scripture
           ,
           when
           mentioning
           promises
           as
           fulfilled
           ,
           to
           express
           it
           thus
           in
           the
           present
           tense
           :
           the
           promise
           is
           to
           you
           ,
           or
           to
           such
           and
           such
           ,
           but
           rather
           to
           annex
           some
           expression
           that
           way
           ,
           which
           evinceth
           the
           same
           ,
           for
           which
           let
           Rom.
           15.8
           .
           1
           John
           2.25
           .
           Ephes.
           3.6
           .
           Nehe.
           9.8
           ,
           23.
           2
           
           Chron.
           6.15
           .
           1
           Kings
           8.56
           .
           Acts
           2.16
           ,
           17
           ,
           33.
           and
           13.32
           ,
           33.
           
           Josh.
           21.45
           .
           and
           23.14
           .
           Matth.
           1.22
           ,
           23.
           and
           21.4
           .
           Luke
           1.54
           ,
           55
           ,
           68
           ,
           69.
           and
           Psal.
           111.9
           .
           Rom.
           11.26
           ,
           27.
           be
           considered
           .
        
         
           Ans.
           1.
           
           How
           the
           verb
           substantive
           [
           is
           ]
           in
           the
           present
           tense
           ,
           and
           the
           promise
           referred
           to
           Christ
           ,
           who
           was
           now
           come
           ,
           agrees
           with
           the
           words
           and
           scope
           of
           the
           Apostle
           ,
           is
           already
           shewed
           .
           And
           my
           sense
           is
           like
           or
           the
           same
           with
           Master
           Ms.
           when
           he
           said
           in
           his
           Sermon
           ,
           pa.
           17.
           
           The
           plain
           strength
           of
           the
           argument
           ,
           is
           
           God
           hath
           now
           remembred
           his
           covenant
           to
           Abraham
           in
           sending
           that
           blessed
           seed
           ,
           and
           the
           new
           Annot.
           
             in
             Locum
          
           ;
           The
           promise
           is
           to
           you
           ,
           Christ
           is
           promised
           both
           to
           Jewes
           and
           Gentiles
           :
           But
           the
           Jewes
           had
           the
           first
           place
           .
           Which
           is
           agreeable
           to
           the
           speeches
           of
           ,
           
             Mary
             ,
             Luke
          
           1.54
           ,
           55.
           and
           of
           Zacharias
           ,
           v.
           68
           ,
           69
           ,
           71
           ▪
           72
           ,
           73
           ,
           74
           ,
           75.
           2.
           
           It
           is
           true
           ,
           that
           the
           expression
           in
           that
           manner
           is
           not
           usual
           ,
           and
           it
           is
           confessed
           that
           in
           the
           places
           cited
           and
           many
           more
           the
           fulfilling
           of
           a
           promise
           is
           otherwise
           expressed
           .
           But
           what
           then
           ?
           doth
           it
           follow
           that
           is
           not
           the
           meaning
           which
           I
           give
           ?
           If
           it
           did
           ,
           by
           the
           same
           reason
           ,
           neither
           Master
           Cobbets
           is
           right
           .
           For
           it
           is
           usual
           to
           express
           a
           promise
           belonging
           to
           some
           of
           a
           thing
           yet
           to
           be
           done
           in
           some
           other
           expressions
           ,
           as
           1
           John
           2.25
           .
           2
           Pet.
           1.4
           .
           yea
           ,
           in
           the
           place
           Rom.
           9.4
           .
           of
           which
           Master
           Cobbet
           pa.
           31.
           saith
           ,
           for
           the
           promise
           i●
           to
           you
           or
           belongs
           to
           you
           ,
           as
           Rom.
           9.4
           .
           hath
           it
           ,
           the
           expression
           is
           not
           in
           the
           Dative
           case
           ,
           as
           Acts
           2.39
           .
           but
           in
           the
           Genitive
           .
           But
           it
           is
           needfull
           to
           consider
           how
           Master
           Cobbet
           himself
           expounds
           the
           words
           ,
           Sect.
           1.
           
           He
           saith
           thus
           ,
           The
           promise
           is
           to
           your
           children
           :
           not
           ,
           was
           to
           you
           ,
           &c.
           as
           intending
           any
           legal
           blessing
           ,
           but
           ,
           a
           promise
           then
           in
           force
           after
           Christs
           ascension
           ,
           to
           effect
           some
           promised
           blessing
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           used
           to
           signify
           the
           free
           promise
           ,
           or
           covenant
           of
           grace
           ,
           to
           which
           they
           had
           visible
           right
           .
           Sect.
           3.
           remission
           of
           sins
           may
           not
           be
           excluded
           ,
           but
           must
           be
           one
           principal
           thing
           intended
           .
           It
           is
           that
           promise
           to
           which
           baptism
           the
           seal
           is
           annexed
           .
           Sect.
           4.
           
           Nor
           was
           Abrahams
           charter
           less
           then
           what
           here
           avowed
           by
           the
           Apostle
           ,
           Scil.
           that
           the
           promise
           even
           of
           sins
           ,
           did
           belong
           to
           the
           Jewes
           ,
           and
           to
           their
           children
           in
           respect
           of
           external
           right
           and
           administration
           ,
           and
           no
           more
           is
           pleaded
           for
           .
           But
           repent
           and
           be
           baptized
           
             de
             futuro
          
           ;
           for
           the
           promise
           
             in
             praesenti
          
           is
           to
           you
           ,
           Scil.
           in
           respect
           of
           external
           right
           .
           Sect.
           7.
           
           And
           this
           promise
           here
           mentioned
           ,
           Acts
           2.38
           ,
           39.
           containing
           in
           it
           remission
           of
           sins
           ,
           and
           so
           the
           righteousness
           of
           faith
           .
           The
           promise
           of
           remission
           of
           sins
           is
           or
           belongeth
           to
           you
           ;
           Scil.
           in
           the
           external
           right
           and
           administration
           of
           it
           .
           So
           then
           according
           to
           Master
           Cobbets
           exposition
           the
           promise
           meant
           is
           remission
           of
           sins
           ,
           and
           of
           this
           it
           is
           said
           that
           it
           is
           ,
           not
           ,
           it
           was
           to
           them
           ,
           and
           the
           manner
           how
           is
           ,
           that
           it
           is
           to
           them
           ,
           or
           it
           belongs
           to
           them
           in
           ●he
           external
           right
           and
           administration
           of
           it
           .
           The
           promise
           or
           covenant
           he
           means
           here
           belonging
           to
           them
           to
           be
           Abrahams
           charter
           ,
           Gen.
           17.7
           .
           Jerem.
           31.33
           ▪
           34.
           holding
           out
           at
           least
           an
           external
           interest
           therein
           to
           them
           being
           Jewes
           ,
           not
           yet
           believing
           Fathers
           ,
           or
           repenting
           :
           for
           that
           is
           rather
           mentioned
           as
           exerted
           after
           many
           words
           besides
           ,
           v.
           40
           ,
           41.
           yea
           ,
           rather
           they
           were
           offensive
           members
           of
           the
           Jewish
           Church
           (
           which
           was
           then
           a
           true
           visible
           Gospel-Church
           )
           they
           were
           as
           persons
           under
           censure
           ,
           though
           they
           had
           
             jus
             ad
             baptismum
          
           ,
           yet
           not
           
             jus
             in
             baptismo
          
           without
           repentance
           ,
           yet
           they
           were
           covenant-Fathers
           ,
           and
           dispensers
           of
           the
           external
           right
           of
           it
           to
           their
           children
           ,
           though
           their
           children
           were
           not
           called
           .
           And
           herein
           is
           the
           difference
           between
           them
           and
           those
           afar
           off
           ;
           the
           Gentiles
           ;
           it
           is
           to
           the
           Jews
           actually
           ,
           to
           the
           Gentiles
           
             de
             praesenti
          
           ,
           onely
           intentionally
           ,
           till
           they
           be
           called
           of
           God
           ,
           which
           he
           understands
           not
           of
           an
           effectual
           saving
           call
           ,
           but
           calling
           into
           visible
           covenant
           and
           church-estate
           ,
           and
           then
           it
           belongs
           to
           their
           children
           as
           to
           the
           Jewes
           .
           This
           I
           gather
           to
           be
           his
           meaning
           out
           of
           scattered
           passages
           ,
           Sect.
           4
           ,
           5
           ,
           7.
           
           I
           shall
           ,
           1.
           observe
           some
           things
           concerning
           the
           exposition
           in
           general
           .
           2.
           
           Clear
           my
           own
           exposition
           from
           objections
           .
           3.
           
           Make
           some
           animadversions
           on
           several
           passages
           in
           the
           latter
           Sections
           of
           this
           ch
           .
           of
           Master
           Cobbet
           .
        
         
           I
           observe
           that
           he
           brings
           no
           proof
           but
           his
           own
           saying
           ,
           that
           the
           promise
           is
           
           that
           ,
           Gen.
           17.7
           .
           or
           that
           it
           belongs
           to
           any
           in
           external
           right
           or
           administration
           ,
           or
           that
           the
           Apostle
           meant
           the
           belonging
           of
           the
           promise
           to
           them
           in
           respect
           of
           external
           right
           and
           administration
           .
           For
           to
           say
           ,
           it
           is
           the
           promise
           to
           which
           baptism
           seals
           ,
           is
           to
           prove
           an
           unknown
           thing
           by
           a
           more
           unknown
           ,
           sith
           baptism
           neither
           there
           nor
           elsewhere
           is
           termed
           the
           seal
           of
           the
           promise
           or
           covenant
           ,
           nor
           doth
           the
           Apostle
           mention
           baptism
           as
           sealing
           or
           administring
           the
           promise
           ,
           nor
           do
           I
           understand
           that
           there
           is
           any
           such
           thing
           as
           an
           external
           right
           and
           administration
           of
           the
           promise
           ,
           or
           by
           vertue
           of
           the
           promise
           ,
           but
           by
           vertue
           of
           the
           command
           .
           And
           therefore
           I
           judge
           all
           this
           talk
           to
           be
           a
           parcel
           of
           gibberish
           ,
           which
           the
           Scripture
           yields
           no
           hint
           of
           ,
           but
           Paedobaptists
           have
           formed
           it
           from
           those
           leading
           errors
           ,
           that
           the
           nature
           of
           Sacraments
           is
           to
           be
           Seals
           of
           the
           covenant
           ,
           that
           the
           reason
           of
           a
           person
           being
           circumcised
           ,
           was
           interest
           in
           the
           covenant
           ,
           Gen.
           17.7
           .
           that
           there
           is
           the
           same
           reason
           of
           baptism
           as
           of
           circumcision
           Besides
           ,
           I
           would
           know
           to
           what
           the
           right
           is
           ,
           and
           of
           what
           the
           administration
           is
           which
           he
           cals
           external
           ,
           and
           in
           what
           sense
           it
           is
           called
           external
           .
           External
           he
           seems
           to
           make
           all
           one
           with
           
             quoad
             homines
             ,
             &
             in
             foro
             Ecclesiae
             ,
          
           and
           the
           promise
           is
           of
           remission
           of
           sins
           ;
           the
           sense
           then
           is
           ,
           you
           have
           a
           right
           and
           administration
           of
           remission
           of
           sins
           in
           respect
           of
           men
           ,
           and
           in
           the
           Court
           of
           the
           Church
           .
           A
           right
           is
           a
           title
           to
           a
           thing
           which
           a
           man
           may
           claim
           ,
           an
           administration
           is
           a
           serving
           or
           bringing
           in
           ,
           as
           when
           a
           Deacon
           gives
           money
           to
           the
           poor
           ,
           G●hazi
           reacheth
           water
           to
           Elishah
           .
           If
           there
           be
           sense
           in
           Master
           Cobbets
           exposition
           ,
           this
           should
           be
           the
           meaning
           .
           You
           Jewes
           who
           crucified
           Christ
           ,
           and
           your
           children
           ,
           though
           neither
           yet
           believers
           ,
           nor
           repenting
           persons
           ,
           have
           a
           right
           and
           administration
           of
           the
           promise
           of
           remission
           of
           sins
           ,
           Gen.
           17.7
           .
           though
           not
           in
           respect
           of
           God
           or
           the
           Court
           of
           heaven
           or
           your
           own
           consciences
           ,
           yet
           before
           or
           by
           men
           or
           in
           the
           Court
           of
           the
           Church
           ,
           so
           that
           you
           may
           claim
           absolu●ion
           from
           them
           ,
           and
           they
           do
           or
           ought
           to
           administer
           it
           to
           you
           by
           a
           sentence
           or
           baptism
           or
           some
           other
           way
           .
           Which
           were
           to
           make
           the
           Apostles
           speak
           non-sense
           ,
           and
           impious
           falshood
           :
           Non-sense
           ,
           the
           words
           bearing
           no
           such
           meaning
           according
           to
           the
           Scripture-use
           or
           other
           approved
           authors
           :
           Falshood
           ,
           in
           that
           he
           should
           tell
           them
           they
           had
           such
           a
           right
           and
           administration
           as
           they
           had
           not
           ,
           and
           this
           impious
           ,
           sith
           it
           tends
           to
           harden
           them
           in
           impenitency
           and
           unbelief
           ,
           and
           to
           justify
           Preachers
           or
           Churches
           in
           an
           unrighteous
           sentence
           ,
           wherein
           remission
           of
           sins
           is
           pronounced
           to
           belong
           to
           persons
           impenitent
           and
           unbelieving
           
             in
             sensu
             composito
          
           while
           such
           .
           The
           like
           may
           be
           said
           if
           the
           right
           be
           meant
           to
           visible
           Church-membership
           ,
           and
           baptism
           and
           administration
           of
           them
           ,
           the
           speech
           would
           be
           non-sense
           ;
           neither
           Scripture
           ,
           nor
           any
           Author
           at
           that
           time
           expressing
           these
           things
           by
           that
           which
           Peter
           spake
           ,
           Acts
           2.39
           .
           and
           the
           speech
           were
           false
           ,
           they
           then
           having
           no
           right
           or
           administration
           of
           either
           ,
           and
           it
           had
           been
           impious
           to
           say
           so
           to
           them
           ;
           for
           it
           had
           tended
           to
           move
           them
           to
           assume
           that
           to
           them
           ,
           and
           to
           justify
           the
           yielding
           it
           to
           them
           ,
           which
           had
           been
           injuriously
           and
           profanely
           both
           arrogated
           and
           yielded
           to
           them
           .
           Yet
           further
           ,
           what
           a
           ridiculous
           salve
           had
           this
           been
           to
           consciences
           so
           tortured
           with
           the
           sense
           of
           that
           most
           horrid
           act
           of
           killing
           Christ
           ,
           to
           tell
           them
           ,
           the
           promise
           of
           remission
           of
           sins
           was
           to
           them
           in
           respect
           of
           external
           right
           and
           administration
           before
           men
           or
           in
           the
           face
           of
           the
           Church
           ,
           though
           not
           before
           God
           or
           in
           their
           own
           consciences
           ,
           or
           that
           they
           had
           outward
           right
           and
           administration
           of
           visible
           Church-membership
           and
           baptism
           ,
           I
           may
           use
           his
           own
           words
           ,
           
             mutatis
             mutandis
          
           ?
           Sect.
           6.
           
           They
           were
           not
           troubled
           for
           want
           of
           externall
           right
           and
           administration
           ,
           and
           to
           tell
           
           them
           of
           such
           right
           and
           administration
           was
           both
           impertinent
           and
           unsatisfactory
           ,
           and
           it
           could
           minister
           but
           little
           comfort
           to
           sin-sick
           soules
           to
           promise
           them
           such
           things
           ,
           which
           they
           might
           have
           ,
           and
           yet
           die
           in
           their
           sins
           ,
           Matth.
           7.23
           .
           Besides
           ,
           it
           seems
           to
           be
           a
           contradiction
           to
           say
           ,
           the
           promise
           is
           to
           you
           
             de
             praesenti
          
           ,
           in
           respect
           of
           external
           right
           and
           administration
           ,
           and
           yet
           you
           have
           not
           
             jus
             in
             re
          
           ,
           and
           in
           like
           manner
           to
           say
           that
           the
           promise
           is
           to
           all
           afar
           off
           
             de
             praesenti
          
           ,
           in
           respect
           of
           external
           right
           and
           administration
           ,
           and
           yet
           it
           belongs
           not
           to
           them
           actually
           ,
           but
           intentionaly
           .
           And
           whence
           hath
           Master
           Cobbet
           warrant
           to
           say
           that
           the
           promise
           belongs
           one
           way
           to
           the
           Jewes
           ,
           and
           another
           way
           to
           the
           Gentiles
           ?
           or
           that
           the
           promise
           belonged
           to
           the
           Jew
           and
           his
           child
           in
           respect
           of
           external
           right
           and
           administ●ation
           ,
           though
           uncalled
           ?
           Lastly
           ,
           that
           I
           not
           grate
           any
           further
           on
           this
           soare
           ,
           where
           doth
           Master
           Cobbet
           find
           in
           Scripture
           any
           mention
           of
           Gods
           calling
           into
           visible
           covenant
           ,
           and
           Church-estate
           ?
           or
           how
           can
           it
           be
           true
           that
           the
           Church
           to
           which
           those
           Jewes
           who
           crucifyed
           Christ
           joyned
           ,
           containing
           the
           unbelieving
           Scribes
           and
           Pharisees
           and
           High
           Priests
           ,
           and
           the
           people
           of
           the
           Jewes
           consenting
           with
           them
           ,
           was
           a
           Gospel-Church
           ,
           visibly
           interested
           in
           the
           covenant
           o●
           grace
           ,
           the
           Subject
           of
           the
           Gospel
           ,
           and
           the
           same
           essentially
           with
           that
           Gospel
           or
           Christian
           Church
           ,
           and
           that
           there
           was
           no
           other
           visible
           Church
           ,
           then
           that
           of
           the
           Jewes
           ▪
           
             Credat
             Judaeus
             apella
             ,
             non
             ego
             .
          
           But
           of
           these
           somewhat
           in
           the
           animadversions
           following
           .
        
         
           Master
           Cobbet
           against
           my
           exposition
           writes
           further
           thus
           .
           2.
           
           They
           knew
           already
           to
           their
           cost
           ,
           that
           Christ
           indeed
           was
           sent
           amongst
           them
           ,
           and
           to
           be
           that
           Jesus
           or
           Saviour
           of
           his
           people
           from
           their
           sins
           ,
           Acts
           2.36
           ,
           37.
           compared
           with
           Matth
           1.21
           .
           And
           this
           was
           cold
           comfort
           to
           them
           ,
           to
           tell
           them
           of
           that
           which
           wounded
           them
           ,
           unless
           there
           be
           withall
           some
           promise
           annexed
           and
           supposed
           in
           his
           being
           come
           .
           The
           promise
           meerly
           of
           Christs
           coming
           could
           not
           comfort
           them
           ,
           unless
           also
           in
           and
           by
           Christ
           come
           in
           the
           flesh
           ,
           there
           be
           some
           promise
           made
           to
           them
           touching
           the
           removall
           of
           those
           burdens
           of
           guilt
           which
           lay
           upon
           them
           3.
           
           The
           blessing
           principally
           propounded
           to
           them
           ,
           for
           their
           reviving
           ,
           healing
           ,
           succour
           ,
           and
           support
           ,
           it
           was
           not
           Christs
           sending
           ,
           nor
           his
           being
           sent
           ,
           but
           emission
           of
           sins
           ,
           v.
           38.
           wherefore
           unless
           the
           Apostle
           argue
           impertinently
           ,
           this
           may
           not
           be
           excluded
           ,
           but
           must
           be
           one
           principall
           thing
           intended
           .
           4.
           
           It
           is
           that
           promise
           to
           which
           baptism
           the
           seal
           is
           annexed
           ,
           now
           the
           seal
           is
           ever
           to
           the
           covenant
           ,
           which
           is
           not
           barely
           to
           Christs
           being
           sent
           in
           the
           flesh
           ,
           but
           to
           benefits
           contained
           in
           promises
           by
           his
           coming
           .
        
         
           Ans.
           Had
           Master
           Cobbet
           heeded
           my
           words
           in
           my
           Exam.
           pag.
           60.
           
           And
           was
           it
           not
           a
           comfortable
           Argument
           for
           men
           in
           that
           case
           to
           be
           told
           ,
           that
           notwithstanding
           all
           this
           the
           promise
           of
           Christ
           and
           remission
           of
           sins
           by
           him
           ,
           was
           yet
           to
           them
           and
           their
           children
           ,
           &c.
           And
           pag.
           61.
           
           The
           promise
           which
           is
           made
           to
           Abraham
           is
           now
           fulfilled
           in
           sending
           Christ
           to
           you
           and
           your
           children
           ,
           and
           to
           all
           that
           are
           afar
           off
           as
           many
           as
           the
           Lord
           our
           God
           shall
           call
           ,
           that
           they
           might
           be
           turned
           from
           their
           iniquity
           ,
           and
           baptized
           in
           his
           Name
           for
           the
           remission
           of
           their
           sins
           ,
           these
           objections
           had
           been
           spared
           ,
           they
           proceeding
           all
           against
           me
           upon
           this
           mistake
           (
           which
           my
           words
           heeded
           might
           have
           rectifyed
           )
           as
           if
           I
           had
           expounded
           the
           promise
           ,
           Acts
           2.39
           .
           of
           Christs
           being
           sent
           and
           coming
           without
           some
           promise
           annexed
           ,
           and
           particularly
           that
           of
           remission
           of
           sins
           by
           Christ
           ▪
           Whereas
           I
           did
           expresly
           include
           it
           in
           my
           paraphrase
           (
           as
           my
           words
           recited
           shew
           )
           gathering
           it
           from
           the
           mention
           of
           it
           ,
           v.
           38.
           and
           conceiving
           it
           to
           be
           
           implyed
           in
           the
           expression
           [
           to
           you
           ,
           v.
           39.
           ]
           that
           is
           ,
           for
           your
           benefit
           by
           remission
           of
           your
           sins
           .
           And
           therefore
           these
           three
           objections
           are
           answered
           by
           shewing
           how
           according
           to
           my
           exposition
           the
           promise
           of
           Christ
           sent
           includes
           also
           the
           benefit
           of
           remission
           of
           sins
           .
           But
           on
           the
           contrary
           all
           these
           objections
           are
           against
           Master
           Cobbets
           own
           exposition
           .
           For
           ,
           1.
           
           It
           had
           been
           but
           cold
           comfort
           to
           tell
           them
           of
           a
           promise
           of
           remission
           of
           sins
           onely
           in
           external
           right
           and
           administration
           .
           2.
           
           It
           had
           not
           been
           available
           for
           their
           reviving
           ,
           healing
           ,
           succour
           ,
           and
           support
           .
           3.
           
           According
           to
           Paedobaptists
           suppositions
           ,
           baptism
           is
           not
           a
           seal
           of
           that
           covenant
           in
           which
           remission
           of
           sins
           in
           external
           right
           and
           administration
           onely
           is
           promised
           ,
           but
           ,
           as
           it
           is
           in
           the
           Directory
           ,
           it
           is
           a
           Seal
           of
           the
           covenant
           of
           grace
           ,
           of
           our
           ingrafting
           into
           Christ
           ,
           and
           of
           our
           union
           with
           him
           ,
           of
           remission
           of
           sins
           ,
           regeneration
           ;
           adoption
           ,
           and
           life
           eternal
           .
           Therefore
           the
           promise
           ,
           Acts
           2.39
           .
           according
           to
           Master
           Cobbets
           own
           arguments
           ,
           and
           Paedobaptists
           hypotheses
           is
           not
           of
           remission
           of
           sins
           onely
           in
           ex●●rnal
           right
           and
           administration
           .
           Master
           Cobbets
           third
           exception
           ,
           Sect.
           3.
           about
           those
           afar
           off
           ,
           whether
           Israelites
           in
           the
           disp●rsion
           ,
           or
           in
           after
           ages
           ,
           or
           the
           Gentiles
           be
           meant
           ,
           hath
           been
           considered
           before
           .
           But
           whereas
           he
           saith
           ,
           The
           Apostles
           afore
           Peter
           ▪
           Sermon
           ,
           Acts
           10.
           knew
           by
           Christs
           declaration
           of
           his
           minde
           to
           all
           his
           Apostles
           touching
           the
           discipling
           and
           inchu●ching
           of
           the
           Gentiles
           the
           conversion
           of
           them
           ,
           onely
           they
           knew
           not
           whether
           it
           might
           be
           by
           joyning
           them
           first
           by
           way
           of
           addition
           ,
           as
           proselytes
           to
           the
           Jewes
           ,
           rather
           then
           by
           gathering
           them
           into
           other
           distinct
           Churches
           ;
           his
           speech
           is
           not
           right
           .
           For
           ,
           1.
           
           Though
           it
           is
           true
           ,
           Christ
           had
           declared
           his
           minde
           ,
           Matth.
           28.19
           .
           Mark
           16.15
           .
           about
           conversion
           of
           the
           Gentiles
           ,
           yet
           either
           Peter
           understood
           not
           Christs
           minde
           ,
           or
           did
           not
           remember
           it
           afore
           the
           vision
           ,
           Acts
           10.2
           .
           It
           is
           apparent
           from
           Acts
           11.3
           .
           that
           the
           exception
           against
           Peter
           was
           not
           for
           that
           he
           had
           gathered
           Cornelius
           and
           his
           company
           into
           a
           distinct
           Church
           ,
           and
           not
           joyned
           them
           as
           Proselytes
           to
           the
           Jewes
           ,
           but
           that
           he
           went
           in
           to
           men
           uncircumcised
           ,
           and
           did
           eat
           with
           them
           ,
           which
           sh●wes
           they
           held
           it
           unlawfull
           so
           much
           as
           to
           preach
           and
           converse
           with
           any
           uncircumcised
           ,
           though
           he
           were
           a
           proselyte
           of
           the
           gate
           ,
           as
           Cornelius
           appears
           to
           have
           been
           .
           As
           for
           not
           joyning
           the
           Gentiles
           as
           proselytes
           to
           the
           Jewes
           ,
           they
           knew
           that
           well
           enough
           ,
           that
           they
           were
           not
           to
           be
           so
           joyned
           ,
           sith
           neither
           John
           the
           Baptist
           ,
           nor
           Christ
           or
           his
           Disciples
           did
           ever
           by
           baptism
           joyn
           any
           as
           proselytes
           to
           the
           Jewes
           ,
           but
           did
           take
           even
           the
           Jewes
           themselves
           (
           who
           embraced
           their
           Doctrine
           )
           into
           distinct
           Churches
           or
           Schooles
           ,
           though
           they
           did
           not
           erect
           any
           new
           political
           States
           or
           Common-wealths
           ,
           as
           the
           nation
           of
           the
           Jewes
           was
           .
        
         
           Master
           Cobbet
           further
           excepts
           against
           me
           in
           these
           words
           .
           4.
           
           It
           's
           affirmed
           ,
           that
           this
           promised
           of
           sending
           Christ
           was
           to
           them
           ,
           their
           children
           ,
           and
           those
           afar
           off
           ,
           as
           many
           as
           our
           God
           should
           call
           ,
           that
           they
           may
           be
           turned
           from
           their
           iniquity
           ,
           and
           be
           baptized
           for
           remission
           of
           sins
           ,
           and
           yet
           also
           that
           the
           promise
           ,
           what
           ever
           it
           be
           supposed
           to
           be
           ,
           was
           to
           them
           all
           ,
           with
           that
           limitation
           ,
           that
           they
           repent
           ,
           or
           that
           they
           be
           called
           .
           What
           ?
           is
           it
           to
           as
           many
           as
           the
           Lord
           shall
           call
           ,
           or
           convert
           ,
           or
           cause
           to
           repent
           ?
           and
           yet
           is
           it
           ,
           that
           they
           may
           be
           turned
           from
           their
           iniquity
           ?
           is
           it
           to
           persons
           called
           ,
           and
           yet
           also
           to
           uncalled
           persons
           ?
           is
           it
           to
           them
           that
           they
           may
           be
           called
           ,
           yet
           the
           persons
           to
           whom
           the
           promise
           is
           ,
           are
           as
           many
           as
           are
           supposed
           to
           be
           called
           ?
           how
           can
           these
           two
           be
           right
           ?
           yea
           ,
           it
           is
           to
           them
           all
           ,
           upon
           condition
           that
           they
           be
           called
           ,
           and
           yet
           also
           ,
           that
           it
           is
           to
           them
           ,
           that
           they
           may
           be
           called
           .
           Why
           ,
           if
           it
           be
           to
           them
           ,
           that
           by
           Christ
           they
           may
           be
           called
           ,
           then
           
           is
           that
           promise
           to
           persons
           as
           yet
           uncalled
           ,
           and
           their
           calling
           is
           an
           effect
           following
           their
           interest
           in
           that
           promise
           as
           a
           cause
           ,
           and
           not
           preceding
           their
           interest
           in
           the
           promise
           as
           a
           condition
           .
        
         
           Ans.
           the
           promise
           is
           of
           sending
           of
           Christ
           for
           remission
           of
           sins
           ,
           their
           calling
           is
           a
           consequent
           of
           Christs
           being
           sent
           ,
           who
           was
           sent
           to
           turn
           them
           from
           iniquity
           ,
           that
           is
           ,
           to
           call
           them
           ;
           and
           this
           calling
           was
           for
           a
           further
           benefit
           ,
           remission
           of
           sins
           through
           Christ
           sent
           ,
           and
           so
           their
           calling
           is
           a
           condition
           of
           the
           remission
           of
           sins
           by
           Christ
           sent
           ,
           nor
           is
           the
           promise
           of
           remission
           of
           sins
           by
           Christ
           sent
           to
           any
           but
           those
           who
           are
           called
           .
           The
           calling
           is
           a
           consequent
           to
           Christs
           sending
           as
           a
           prior
           benefit
           ,
           and
           an
           antecedent
           to
           remission
           of
           sins
           as
           a
           subsequent
           .
           And
           thus
           the
           knot
           Master
           Cobbet
           conceives
           is
           easily
           loosed
           .
        
      
       
         
           SECT
           .
           XXIII
           .
           The
           arguments
           drawn
           from
           
             Acts
             2.38
             ,
             39.
          
           against
           the
           connexion
           between
           covenant-interest
           and
           baptism-right
           ,
           and
           infant-baptism
           are
           vindicated
           from
           Master
           Cobbets
           answers
           .
        
         
           THere
           are
           other
           passages
           in
           the
           following
           Sections
           ,
           on
           which
           I
           animadvert
           ,
           Sect.
           4.
           he
           saith
           ,
           Acts
           2.
           he
           doth
           not
           intend
           it
           thus
           ,
           your
           children
           
             (
             i.
             e.
             )
             Abrahams
             children
          
           ;
           for
           Abraham
           is
           considered
           rather
           by
           him
           as
           a
           patern
           ,
           having
           the
           precedential
           Copy
           of
           the
           Covenant
           mentioned
           .
           And
           it
           had
           been
           incongruous
           to
           have
           said
           ;
           It
           is
           to
           your
           children
           ,
           that
           is
           ,
           to
           Abrahams
           children
           .
           Concerning
           which
           passage
           I
           say
           ,
           that
           though
           I
           conceive
           it
           a
           mistake
           to
           understand
           by
           [
           your
           children
           ]
           Abrahams
           children
           ,
           yet
           Master
           Cobbets
           words
           intimate
           sundry
           things
           which
           are
           liable
           to
           animadversions
           .
           1.
           
           The
           promise
           ,
           Acts
           2.39
           .
           is
           supposed
           by
           others
           ,
           and
           by
           Master
           Cobbet
           ,
           Sect.
           7.
           to
           be
           that
           ,
           Gen
           17.7
           .
           I
           will
           be
           a
           God
           to
           thee
           and
           thy
           seed
           after
           thee
           ,
           but
           this
           was
           the
           covenant
           it self
           ,
           and
           not
           a
           precedential
           Copy
           of
           the
           covenant
           mentioned
           .
           I
           think
           Master
           Cobbet
           cannot
           shew
           any
           other
           after
           Copy
           ,
           in
           which
           God
           promised
           to
           be
           the
           God
           of
           a
           believer
           and
           his
           seed
           ,
           which
           it
           is
           confessed
           he
           did
           to
           Abraham
           .
           2.
           
           That
           Abraham
           should
           be
           considered
           rather
           as
           a
           pattern
           to
           fathers
           ,
           then
           as
           a
           particular
           person
           is
           said
           without
           any
           proof
           ;
           nor
           is
           it
           true
           ,
           1.
           
           Because
           it
           is
           understood
           in
           Scripture
           as
           meant
           of
           Abraham
           as
           a
           particular
           person
           ,
           Gal.
           3.16
           ,
           &c.
           2.
           
           Because
           if
           he
           were
           considered
           as
           a
           pattern
           ,
           the
           promise
           should
           be
           to
           others
           as
           to
           him
           ,
           Gen.
           17
           ,
           7.
           but
           that
           is
           not
           true
           ,
           the
           promise
           is
           made
           to
           none
           besides
           as
           to
           
             Abraham
             ,
             Gen.
          
           17.7
           .
           And
           whereas
           Master
           Cobbet
           observes
           that
           the
           promise
           to
           them
           and
           their
           children
           cannot
           be
           meant
           of
           the
           children
           as
           their
           children
           after
           the
           Spirit
           ,
           because
           they
           could
           not
           be
           such
           spiritual
           fathers
           to
           any
           children
           of
           theirs
           ,
           themselves
           being
           not
           yet
           such
           relates
           ,
           as
           believing
           fathers
           ,
           nor
           having
           such
           correlates
           as
           children
           after
           the
           Spirit
           ;
           this
           doth
           plainly
           shew
           that
           the
           promise
           to
           them
           and
           their
           children
           is
           not
           all
           one
           with
           a
           promise
           to
           believers
           and
           their
           children
           ,
           and
           the
           mention
           of
           the
           children
           ,
           Acts
           2.39
           .
           is
           not
           to
           intimate
           any
           priviledge
           arising
           to
           the
           child
           from
           the
           faith
           of
           the
           parent
           .
           For
           ,
           as
           Master
           Cobbet
           saith
           truly
           ,
           as
           yet
           they
           acted
           not
           faith
           and
           repentance
           ,
           nor
           doth
           Peter
           say
           ,
           The
           promise
           is
           or
           belongs
           to
           you
           ,
           for
           you
           have
           repented
           ,
           
           and
           consequently
           believed
           .
           As
           for
           Master
           Cobbets
           inference
           that
           if
           th●
           imprecation
           of
           the
           Jewes
           ,
           Matth.
           27.25
           .
           were
           the
           occasion
           of
           Peters
           words
           Acts
           2.39
           .
           then
           the
           promise
           must
           be
           also
           to
           their
           babes
           ,
           on
           whom
           they
           wished
           Christs
           blood
           ,
           else
           the
           plaister
           were
           too
           narrow
           for
           their
           wounds
           rising
           from
           the
           guilt
           of
           bloud
           wished
           upon
           their
           children
           ,
           including
           ,
           and
           not
           excluding
           their
           babes
           ;
           it
           followes
           not
           .
           For
           ,
           1.
           
           Though
           babes
           be
           children
           ,
           yet
           children
           indefinitely
           put
           without
           any
           universal
           sign
           may
           be
           meant
           of
           others
           then
           babes
           or
           infants
           .
           2.
           
           The
           wish
           may
           be
           meant
           of
           infants
           ,
           and
           the
           promise
           also
           ,
           yet
           not
           to
           take
           place
           or
           to
           be
           accomplished
           on
           them
           or
           to
           them
           in
           their
           infancy
           .
           That
           curse
           and
           that
           promise
           which
           is
           made
           to
           a
           mans
           children
           being
           for
           present
           infant●
           is
           verifyed
           if
           it
           happen
           to
           them
           at
           twenty
           years
           old
           ,
           they
           being
           then
           th●●●me
           persons
           ,
           which
           they
           were
           when
           they
           were
           but
           a
           day
           old
           .
           3.
           
           Will
           Master
           Cobbet
           assert
           ,
           the
           promise
           must
           be
           as
           large
           as
           the
           curse
           ?
           If
           so
           ,
           then
           the
           promise
           must
           belong
           to
           their
           children
           ,
           elder
           or
           younger
           ,
           whether
           believing
           or
           unbelieving
           ▪
           p●nitent
           or
           impenitent
           ,
           for
           the
           wish
           was
           on
           all
           absolutely
           .
           But
           Master
           Cobbet
           (
           I
           presume
           )
           will
           not
           assert
           the
           promise
           of
           remission
           of
           sins
           was
           
             in
             praesenti
          
           to
           all
           the
           children
           of
           the
           Jewes
           to
           whom
           Peter
           spake
           ,
           elder
           and
           younger
           ,
           believing
           and
           unbelieving
           ,
           penitent
           and
           impenitent
           in
           respect
           of
           external
           right
           and
           administration
           .
           Therefore
           he
           must
           limit
           the
           term
           [
           your
           children
           ]
           if
           he
           will
           have
           his
           own
           exposition
           to
           hold
           good
           ,
           and
           consequently
           the
           children
           ,
           Acts
           2.39
           .
           must
           be
           fewer
           then
           those
           the
           imprecation
           lighted
           on
           ,
           Mat.
           27.25
           .
        
         
           Sect.
           5.
           
           That
           which
           Master
           Cobbet
           saith
           ,
           that
           those
           who
           say
           the
           promise
           made
           to
           Abraham
           of
           sending
           Christ
           and
           now
           fulfilled
           ,
           is
           to
           them
           ,
           in
           effect
           say
           as
           those
           that
           expound
           [
           the
           promise
           is
           to
           you
           ]
           that
           is
           ,
           is
           offered
           to
           you
           ,
           is
           not
           right
           .
           For
           the
           fulfilling
           notes
           something
           past
           ,
           the
           offer
           is
           of
           something
           to
           be
           yet
           done
           or
           attained
           ,
           yet
           it
           is
           true
           that
           the
           speech
           of
           Peter
           did
           contain
           not
           onely
           an
           offer
           ,
           but
           also
           an
           assurance
           of
           remission
           of
           sins
           to
           the
           called
           by
           vertue
           of
           the
           promise
           fulfilled
           in
           Christs
           coming
           .
        
         
           Of
           the
           sense
           of
           the
           words
           ,
           Acts
           3.25
           .
           I
           have
           spoken
           somewhat
           before
           .
           The
           terms
           [
           children
           of
           the
           prophets
           and
           of
           the
           covenant
           ]
           are
           appropriated
           to
           the
           Jewes
           ,
           as
           Rom.
           9
           ,
           4.
           they
           being
           the
           onely
           people
           to
           whom
           the
           prophets
           were
           sent
           ,
           as
           
             Beza
             annot
             ▪
             in
             locum
             ,
             id
             est
             ,
             ●i
             ●stis
             quibus
             peculiariter
             destinati
             fuerunt
             prophetae
             ,
             &
             quibuscum
             foedus
             est
             sancitum
             ,
             ex
             Hebraeorum
             idiotismo
             ,
             qu●m
             supra
             aliquoties
             annotavimus
             .
             Huc
             pertinet
             quod
             ait
             Paulus
             ,
          
           Rom.
           9.4
           .
           And
           when
           he
           saith
           ,
           they
           were
           children
           of
           the
           covenant
           made
           with
           the
           fathers
           ,
           and
           not
           of
           the
           fathers
           with
           whom
           the
           covenant
           is
           made
           ,
           the
           intent
           is
           not
           to
           shew
           that
           it
           's
           meant
           of
           Church
           and
           federal
           interest
           in
           them
           ,
           as
           covenant-fathers
           and
           dispensers
           ,
           or
           to
           shew
           that
           the
           covenant
           was
           as
           seed
           ,
           by
           vertue
           whereof
           they
           considered
           as
           foederally
           and
           ecclesiastically
           priviledged
           ,
           did
           spring
           in
           Master
           Cobbets
           sense
           of
           outward
           Church-membership
           and
           initiating
           ordinance
           :
           but
           the
           plain
           meaning
           is
           ,
           that
           they
           were
           the
           people
           to
           whom
           the
           first
           exhibition
           and
           tender
           of
           the
           Gospel
           did
           belong
           ,
           in
           that
           they
           were
           the
           posterity
           of
           the
           Fathers
           with
           whom
           the
           covenant
           was
           made
           :
           and
           so
           the
           Jewes
           had
           a
           priority
           of
           not
           onely
           external
           interest
           in
           the
           covenant
           ,
           but
           also
           internal
           ,
           though
           when
           the
           Gentiles
           were
           called
           ,
           the
           priviledges
           of
           the
           covenant
           were
           equal
           to
           the
           Gentiles
           with
           the
           Jewes
           ,
           and
           the
           condition
           of
           the
           promise
           ,
           that
           is
           ,
           the
           obtaining
           remission
           of
           sins
           by
           the
           fulfilling
           of
           the
           promise
           ,
           is
           equally
           to
           Jew
           and
           Gentile
           savingly
           believing
           ,
        
         
         
           Sect.
           7.
           
           Master
           Cobbets
           conceit
           of
           the
           term
           [
           afar
           off
           ,
           Acts
           2.39
           .
           ]
           that
           it
           is
           ,
           meant
           of
           their
           being
           strangers
           from
           actual
           interests
           in
           the
           covenants
           of
           promise
           ,
           and
           Common-wealth
           of
           Israel
           ,
           or
           the
           visible
           political
           Church
           ,
           Ephes.
           2.11
           ,
           12
           ,
           13.
           supposeth
           ,
           1.
           
           The
           terms
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           those
           afar
           off
           ,
           Acts
           2.39
           .
           to
           be
           the
           same
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           who
           were
           sometimes
           afar
           off
           ,
           Ephes.
           2.13
           .
           But
           the
           phrases
           are
           not
           the
           same
           ,
           and
           it
           is
           for
           reasons
           formerly
           given
           more
           likely
           that
           the
           remoteness
           ,
           Acts
           2.39
           .
           is
           meant
           of
           place
           or
           descent
           .
           2.
           that
           the
           remoteness
           ,
           Ephes.
           2.13
           .
           was
           in
           respect
           of
           external
           Church
           interest
           ,
           and
           so
           in
           like
           manner
           ,
           Acts
           2.39
           .
           But
           Ephes.
           2.13
           .
           the
           remoteness
           was
           such
           as
           was
           taken
           away
           by
           the
           blood
           of
           Christ
           ,
           which
           is
           more
           then
           external
           Church-interest
           ,
           and
           the
           nearness
           such
           as
           [
           you
           and
           your
           children
           ,
           Acts
           2.39
           .
           ]
           had
           not
           then
           attained
           to
           ,
           but
           were
           then
           afar
           off
           from
           God
           ,
           or
           as
           it
           is
           ,
           v.
           18.
           had
           not
           access
           by
           one
           Spirit
           unto
           the
           Father
           .
           And
           therefore
           Master
           Cobbets
           sayings
           that
           the
           Jewes
           and
           their
           children
           ,
           Acts
           2.39
           .
           were
           not
           then
           when
           Peter
           spake
           afar
           off
           ,
           as
           the
           t●rm
           is
           meant
           ,
           Ephes.
           2
           ,
           13.
           but
           rather
           nigh
           in
           that
           sense
           ,
           and
           that
           the
           promise
           is
           to
           them
           actually
           ,
           
             &
             quoad
             hominem
          
           ,
           and
           to
           the
           other
           ,
           that
           is
           ,
           the
           Genteles
           ,
           afar
           off
           intentionally
           ,
           
             &
             quoad
             Deum
          
           ,
           even
           whilest
           afar
           off
           ,
           and
           uncalled
           ,
           are
           but
           conceits
           arising
           from
           the
           mistakes
           of
           Peters
           speech
           ,
           Acts
           2.39
           .
           and
           
             Pauls
             ,
             Ephes.
          
           2.13
           .
           It
           is
           true
           ,
           to
           the
           Jewes
           indefinitely
           ,
           that
           is
           ,
           to
           that
           nation
           or
           people
           did
           the
           Adoption
           and
           promises
           belong
           ,
           yet
           not
           to
           every
           particular
           person
           of
           that
           nation
           ;
           For
           as
           it
           is
           said
           ,
           Rom.
           9.4
           .
           To
           whom
           pertaineth
           the
           adoption
           ,
           and
           the
           promises
           ;
           so
           it
           is
           said
           .
           v.
           4
           ,
           5.
           
           To
           whom
           pertain
           the
           service
           of
           God
           ,
           of
           whom
           as
           concerning
           the
           flesh
           Christ
           came
           :
           and
           yet
           these
           things
           not
           true
           of
           every
           Israelite
           .
        
         
           It
           is
           true
           ,
           Moses
           made
           a
           covenant
           ,
           Deut.
           29.15
           .
           with
           the
           unborn
           which
           were
           not
           actually
           existent
           in
           Church-estate
           and
           humane
           being
           ,
           but
           that
           this
           was
           a
           covenant
           wherein
           Covenant-grace
           is
           expressed
           ,
           and
           that
           it
           is
           verified
           intentionally
           ,
           
             &
             quoad
             Deum
          
           ,
           is
           besides
           the
           text
           ,
           which
           speaks
           not
           of
           Gods
           making
           a
           covenant
           ,
           but
           of
           Moses
           ,
           v.
           14.
           and
           this
           covenant
           was
           obliging
           to
           duty
           ,
           not
           expressing
           covenant-grace
           .
           That
           which
           Master
           Cobbet
           saith
           ,
           that
           the
           righteousness
           of
           faith
           according
           to
           the
           covenant
           ,
           Gen.
           17.7
           .
           which
           containeth
           the
           promise
           of
           justification
           ,
           was
           by
           circumcision
           visibly
           sealed
           unto
           the
           Jewes
           &
           their
           children
           by
           Gods
           own
           appointment
           ,
           circumcision
           being
           in
           the
           Sacramental
           nature
           of
           it
           ,
           a
           visible
           seal
           of
           the
           righteousness
           of
           faith
           it self
           ,
           and
           not
           meerly
           in
           a
           personal
           respect
           to
           Abraham
           ,
           as
           applyed
           by
           his
           faith
           to
           justification
           ,
           hath
           either
           none
           or
           very
           little
           truth
           .
           For
           though
           it
           be
           true
           that
           the
           promise
           ,
           Gen.
           17.7
           .
           was
           of
           the
           righteousness
           of
           faith
           according
           to
           the
           more
           hidden
           sense
           of
           the
           words
           ,
           yet
           it
           was
           so
           onely
           to
           the
           spiritual
           seed
           of
           Abraham
           by
           faith
           ,
           Rom.
           4.12
           ,
           16.
           
           Gal.
           3.7
           ,
           9
           ,
           29.
           
           Nor
           was
           circumcision
           appointed
           by
           God
           to
           seal
           it
           to
           Jewes
           and
           their
           children
           ,
           nor
           circumcision
           in
           the
           Sacramental
           nature
           of
           it
           ,
           a
           visible
           seal
           of
           the
           righteousness
           of
           faith
           ,
           nor
           is
           any
           mans
           circumcision
           termed
           in
           the
           Scripture
           a
           seal
           of
           the
           righteousness
           of
           faith
           ,
           but
           Abrahams
           ,
           which
           was
           not
           a
           seal
           as
           applyed
           by
           his
           faith
           to
           his
           justification
           ,
           but
           as
           a
           seal
           to
           him
           that
           he
           had
           the
           righteousness
           of
           faith
           before
           he
           was
           circumcised
           ,
           and
           that
           all
           that
           believe
           as
           he
           did
           shall
           be
           justified
           ,
           as
           he
           was
           ,
           Rom.
           4.11
           ,
           12.
           
           Master
           Cobbet
           addes
           ,
           Nor
           will
           it
           suffice
           to
           say
           ,
           that
           covenant
           was
           a
           mixt
           covenant
           .
           It
           held
           forth
           temporal
           things
           indeed
           ,
           but
           by
           vertue
           of
           a
           covenant
           of
           grace
           ,
           Psal.
           111.5
           .
           as
           doth
           the
           promise
           now
           ,
           1
           Tim.
           4.8
           .
           But
           it
           holds
           forth
           
           also
           spiritual
           things
           in
           the
           external
           right
           and
           administration
           thereof
           to
           all
           ,
           albeit
           in
           the
           internal
           operation
           ,
           as
           to
           some
           .
           The
           promises
           are
           to
           them
           all
           ,
           Rom.
           9.4
           .
           Scil.
           in
           the
           former
           sense
           ;
           and
           yet
           ,
           ver
           .
           8.
           some
           onely
           are
           the
           children
           of
           the
           promise
           ,
           and
           the
           choice
           seed
           in
           that
           general
           covenant
           ,
           Scil.
           in
           respect
           of
           the
           saving
           efficacy
           of
           the
           covenant
           upon
           them
           ,
           v.
           6.
           
           And
           the
           same
           distinction
           is
           now
           held
           out
           in
           such
           sort
           ,
           amongst
           persons
           in
           Church-estate
           .
        
         
           Ans.
           It
           sufficeth
           against
           those
           that
           make
           the
           covenant
           ,
           Gen.
           17.
           to
           be
           a
           covenant
           of
           Evangelical
           grace
           onely
           ,
           and
           make
           other
           promises
           of
           temporal
           things
           to
           be
           onely
           administrations
           of
           it
           ,
           and
           make
           circumcision
           a
           seal
           of
           the
           covenant
           of
           grace
           ,
           because
           it
           was
           the
           t●ken
           of
           that
           covenant
           ,
           to
           say
           ,
           that
           〈◊〉
           covenant
           ,
           Gen.
           17.7
           .
           was
           a
           mixt
           covenant
           containing
           promises
           proper
           to
           Abrahams
           natural
           posterity
           as
           well
           as
           Evangelical
           to
           his
           Spiritual
           ,
           and
           〈◊〉
           the
           covenant
           is
           rather
           to
           be
           denominated
           from
           the
           former
           ,
           which
           are
           more
           manifestly
           held
           forth
           in
           it
           then
           the
           latter
           ,
           and
           that
           the
           reason
           why
           circumcision
           was
           appointed
           ,
           was
           the
           signifying
           and
           assuring
           the
           former
           rather
           then
           the
           latter
           ,
           and
           so
           the
           circumcising
           of
           infants
           was
           not
           from
           interest
           Evangelical
           ,
           but
           national
           or
           proper
           to
           the
           people
           of
           Abraham
           .
           Nor
           is
           Master
           Cobbets
           exception
           of
           any
           validity
           ,
           that
           because
           there
           is
           a
           promise
           of
           the
           life
           that
           now
           is
           ,
           1
           Tim.
           4.8
           .
           therefore
           the
           covenant
           now
           is
           mixt
           .
           For
           the
           promise
           of
           the
           life
           that
           now
           is
           ,
           is
           not
           of
           any
           outward
           inheritance
           peculiar
           to
           the
           godly
           and
           their
           children
           ,
           as
           Abraham
           had
           of
           the
           Land
           of
           Canaan
           for
           him
           and
           his
           ,
           but
           of
           fatherly
           care
           ,
           and
           sanctified
           use
           of
           outward
           things
           .
           Nor
           doth
           Psal.
           111.5
           .
           prove
           that
           the
           inheriting
           Canaan
           ,
           being
           great
           and
           prosperous
           ,
           Gen.
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           were
           by
           vertue
           of
           a
           covenant
           of
           grace
           ,
           but
           it
           rather
           appears
           from
           many
           places
           ,
           Deut.
           28.
           &c.
           Heb.
           8.6
           .
           that
           they
           were
           by
           the
           covenant
           of
           works
           in
           keeping
           the
           law
           of
           Moses
           ,
           unto
           which
           circumcision
           did
           oblige
           ,
           Gal.
           5.3
           .
           The
           promises
           Gen.
           17.
           so
           far
           as
           they
           were
           Evangelical
           did
           belong
           to
           Abrahams
           seed
           by
           faith
           onely
           ,
           nor
           doth
           the
           Apostle
           any
           where
           interpret
           that
           promise
           ,
           Gen.
           17.7
           .
           as
           holding
           forth
           spiritual
           things
           in
           the
           external
           ▪
           right
           and
           administration
           of
           it
           ,
           and
           the
           spiritual
           things
           assured
           therein
           are
           by
           the
           Apostle
           determined
           ,
           Rom.
           9.8
           .
           to
           belong
           onely
           to
           the
           elect
           ,
           not
           to
           all
           .
           Nor
           doth
           Rom.
           9.4
           .
           say
           ,
           the
           promises
           pertained
           to
           all
           the
           Jewes
           ,
           nor
           to
           any
           in
           respect
           of
           external
           right
           and
           administration
           .
           And
           though
           I
           deny
           ▪
           not
           but
           that
           persons
           may
           be
           said
           to
           be
           outwardly
           in
           the
           covenant
           of
           grace
           in
           appearance
           to
           m●n
           ,
           when
           they
           make
           a
           profession
           of
           faith
           ,
           though
           not
           in
           reality
           ,
           yet
           I
           deny
           that
           God
           hath
           made
           the
           covenant
           or
           promise
           of
           grace
           to
           any
           other
           then
           the
           elect
           &
           true
           believers
           ,
           nor
           appointed
           any
           way
           of
           sealing
           it
           to
           any
           other
           .
           Nor
           is
           it
           true
           that
           baptism
           as
           a
           covenant-seal
           presupposeth
           a
           covenant-right
           ,
           or
           that
           the
           Jewes
           ,
           Acts
           2.38
           ,
           39.
           had
           any
           covenant
           or
           Church-right
           to
           baptism
           ,
           
             jus
             ad
             r●m
          
           ,
           though
           not
           
             jus
             in
             re
          
           ,
           afore
           they
           were
           believers
           on
           Christ
           ,
           nor
           had
           they
           any
           right
           to
           baptism
           in
           that
           they
           were
           members
           of
           the
           Church
           of
           the
           Jewes
           ,
           nor
           was
           the
           commission
           of
           baptism
           first
           given
           by
           God
           to
           John
           Baptist
           in
           reference
           to
           that
           Church
           of
           the
           Jewes
           ,
           as
           a
           seal
           of
           their
           membership
           therein
           ,
           but
           of
           their
           owning
           Johns
           doctrine
           ,
           becoming
           his
           disciples
           ,
           and
           joyned
           into
           a
           School
           or
           Church
           distinct
           from
           the
           Pharasees
           ,
           and
           other
           Jewish
           Church-rulers
           ,
           though
           they
           adhered
           till
           after
           Christs
           death
           to
           the
           law
           of
           Moses
           and
           temple-service
           .
           Nor
           is
           there
           any
           truth
           in
           it
           that
           Peter
           required
           of
           the
           Jewes
           repentance
           afore
           baptism
           ,
           Acts
           2.38
           .
           because
           though
           they
           had
           covenant
           or
           Church-right
           thereto
           ,
           yet
           being
           adult
           members
           under
           offence
           ,
           and
           admonished
           thereof
           by
           Peter
           :
           they
           might
           for
           
           their
           obstinacy
           against
           such
           an
           admonition
           notwithstanding
           Church
           or
           Covenant-right
           have
           been
           debarred
           that
           seal
           .
           For
           ,
           1.
           
           The
           Christian
           Church
           and
           the
           Jewish
           Church
           of
           which
           those
           Jewes
           were
           members
           were
           in
           their
           profession
           not
           onely
           distinct
           ,
           but
           also
           opposite
           ;
           therefore
           there
           was
           no
           Church-right
           from
           being
           members
           in
           the
           one
           to
           be
           members
           of
           the
           other
           .
           2.
           
           For
           their
           fact
           of
           which
           they
           were
           admonishde
           by
           Peter
           ,
           they
           were
           so
           far
           from
           being
           in
           danger
           of
           being
           cast
           out
           of
           the
           Jewish
           Church
           in
           which
           they
           were
           members
           ,
           that
           they
           were
           more
           sure
           of
           being
           cast
           out
           for
           repenting
           of
           their
           sin
           ,
           and
           being
           baptized
           into
           the
           Name
           of
           Christ
           ,
           John
           9.22
           .
           3.
           
           Peter
           doth
           not
           act
           in
           his
           speech
           ,
           Acts
           2.
           38
           ,
           ●9
           .
           as
           an
           Elder
           in
           the
           Jewish
           Church
           ,
           for
           he
           was
           none
           ,
           but
           as
           an
           Apostle
           of
           Christ
           :
           nor
           was
           their
           fact
           objected
           to
           them
           as
           an
           offence
           to
           the
           Church
           of
           which
           ●●ey
           were
           ,
           but
           confessed
           by
           themselves
           as
           an
           heavy
           burden
           that
           lay
           on
           their
           conscience
           :
           nor
           was
           Peters
           advice
           given
           to
           remove
           a
           Church-censure
           for
           re-admission
           to
           a
           seal
           ,
           but
           to
           ease
           their
           consciences
           ,
           and
           to
           bring
           them
           to
           the
           faith
           of
           Christ
           and
           communion
           of
           that
           Church
           into
           which
           they
           had
           never
           been
           admitted
           .
        
         
           But
           Master
           Cobbet
           against
           my
           first
           exception
           saith
           ,
           those
           Jewes
           were
           offensive
           members
           of
           that
           Jewish
           Church
           ,
           which
           was
           a
           true
           visible
           Church
           ,
           and
           not
           yet
           dischurched
           and
           divorced
           by
           the
           Lord
           ;
           they
           were
           then
           in
           the
           Church
           of
           the
           Gospel
           ,
           and
           so
           externally
           in
           covenant
           and
           Church-estate
           also
           ,
           as
           being
           yet
           in
           the
           Olive
           and
           Kingdom
           of
           God
           ,
           and
           not
           cast
           out
           ,
           untill
           their
           unbelief
           ,
           or
           total
           and
           final
           rejection
           of
           the
           covenant
           as
           ratified
           in
           Jesus
           as
           that
           promised
           Messiah
           ,
           Rom.
           11.20
           .
           to
           which
           the
           Jewes
           had
           not
           as
           yet
           come
           .
        
         
           Ans.
           A
           Church
           of
           the
           Gospel
           is
           such
           a
           company
           as
           avoucheth
           the
           Gospel
           ,
           the
           Gospel
           was
           that
           Jesus
           was
           the
           Christ
           ;
           to
           the
           being
           in
           the
           Church
           of
           the
           Gospel
           ,
           it
           is
           not
           sufficient
           that
           there
           hath
           not
           been
           a
           total
           or
           final
           rejection
           of
           the
           covenant
           ,
           but
           it
           is
           necessary
           there
           be
           an
           explicit
           believing
           and
           owning
           of
           Christ
           ,
           John
           8.24
           .
           To
           be
           a
           people
           so
           cast
           off
           as
           to
           have
           the
           offer
           of
           grace
           taken
           from
           them
           ,
           presupposeth
           such
           a
           rejection
           ,
           Acts
           13.46
           .
           Mat.
           21.43
           .
           But
           to
           be
           a
           Gospel-Church
           or
           member
           of
           a
           Gospel-Church
           ,
           requires
           more
           then
           a
           non-rejection
           ,
           to
           wit
           ,
           an
           express
           avouching
           of
           the
           Gospel
           .
           Non-rejection
           doth
           not
           make
           a
           Gospel-Church
           or
           Church-member
           ;
           if
           it
           did
           ,
           the
           salvage
           Americans
           that
           never
           heard
           of
           the
           Gospel
           ,
           and
           so
           have
           not
           rejected
           it
           ,
           should
           be
           a
           Gospel-Church
           and
           Church-members
           .
           Yet
           that
           Jewish
           Church
           of
           which
           the
           Jewes
           ,
           Acts
           2.37
           .
           were
           of
           ,
           and
           those
           Jewes
           themselves
           had
           rejected
           Christ
           with
           much
           violence
           ,
           John
           9.22
           .
           Acts
           3.13
           ,
           14
           ,
           15.
           and
           therefore
           they
           could
           have
           no
           covenant
           or
           Church-right
           ,
           no
           not
           externally
           
             quoad
             homines
          
           from
           their
           standing
           in
           that
           Church
           ,
           by
           which
           they
           might
           have
           claimed
           admission
           into
           the
           Christian
           Church
           by
           baptism
           without
           repentance
           ,
           and
           faith
           in
           Christ
           ,
           no
           not
           though
           they
           were
           supposed
           to
           have
           been
           without
           any
           scandalous
           sin
           deserving
           excommunication
           or
           suspense
           from
           the
           seal
           .
        
         
           But
           Master
           Cobbet
           is
           bold
           to
           avouch
           ,
           that
           this
           Church
           was
           a
           Gospel-Church
           visibly
           interessed
           in
           the
           covenant
           of
           grace
           ,
           the
           subject
           of
           the
           Gospel
           ,
           and
           the
           same
           essentially
           with
           that
           Gospel
           ,
           or
           Christian
           Church
           :
           which
           to
           me
           is
           such
           a
           paradox
           ,
           as
           is
           by
           no
           means
           to
           be
           received
           .
           For
           then
           that
           Church
           should
           be
           a
           Gospel-Church
           ,
           which
           did
           obstinately
           adhere
           to
           the
           law
           ,
           and
           they
           interessed
           in
           the
           Covenant
           of
           grace
           ,
           who
           sought
           righteousness
           by
           the
           works
           of
           the
           law
           ,
           and
           they
           a
           Christian
           Church
           who
           denyed
           ,
           persecuted
           ,
           killed
           Christ
           ,
           and
           avouched
           
           themselves
           Moses
           his
           disciples
           ,
           John
           9.27
           .
           not
           Christs
           .
           And
           if
           that
           Church
           and
           the
           Christian
           be
           the
           same
           essentially
           ▪
           he
           that
           was
           admitted
           to
           the
           Jewish
           Church
           was
           admitted
           to
           the
           Christian
           ,
           then
           baptism
           was
           needless
           ,
           yea
           ,
           irrigular
           for
           the
           entering
           and
           admission
           of
           a
           believing
           Jew
           into
           the
           Christian
           Church
           ,
           contrary
           to
           that
           ,
           1
           Cor.
           12.13
           .
           for
           they
           were
           in
           the
           Christian
           Church
           before
           ,
           in
           that
           they
           were
           in
           the
           Jewish
           Church
           essentially
           the
           same
           ,
           then
           did
           Peter
           ill
           to
           exhort
           them
           to
           save
           themselves
           from
           them
           ,
           Acts
           2.40
           .
           then
           was
           Luke
           mistaken
           in
           saying
           v.
           47.
           
           The
           Lord
           added
           them
           daily
           to
           the
           Church
           after
           they
           were
           converted
           and
           baptized
           ,
           for
           they
           were
           in
           the
           same
           Church
           before
           ;
           all
           which
           are
           in
           my
           apprehension
           palpable
           absurdities
           .
        
         
           But
           Master
           Cobbet
           thus
           backs
           his
           assertion
           ;
           Unless
           ,
           whilst
           the
           Jewish
           church
           stood
           ,
           any
           will
           say
           ,
           there
           was
           no
           Evangelical
           visible
           Church
           in
           the
           world
           ,
           but
           a
           legal
           Church
           ;
           for
           there
           was
           no
           other
           visible
           Church
           ,
           then
           that
           of
           the
           Jewes
           .
        
         
           Ans.
           the
           perpetual
           visibility
           of
           the
           true
           Church
           is
           a
           point
           in
           which
           Papists
           and
           Protestants
           differ
           .
           The
           Papists
           assert
           a
           perpetual
           visibility
           of
           the
           Church
           in
           Pastors
           and
           people
           ,
           as
           sensible
           as
           any
           other
           society
           of
           men
           ;
           so
           that
           at
           any
           time
           one
           may
           point
           with
           his
           finger
           and
           say
           ,
           this
           is
           the
           Church
           ,
           the
           Protestants
           ,
           that
           though
           it
           abide
           always
           upon
           the
           earth
           ,
           holding
           the
           whole
           faith
           without
           change
           ,
           and
           containing
           a
           certain
           number
           that
           constantly
           profess
           it
           ,
           yet
           this
           number
           may
           be
           very
           small
           ,
           and
           their
           profession
           so
           secret
           among
           themselves
           ,
           that
           the
           world
           and
           such
           as
           love
           not
           the
           truth
           ,
           shall
           not
           see
           them
           ,
           they
           remaining
           so
           hidden
           as
           if
           they
           were
           not
           at
           all
           .
           Thus
           Doctor
           
             John
             White
          
           in
           his
           Way
           to
           the
           true
           Church
           ,
           sect
           .
           17.
           digress
           .
           17.
           sets
           down
           the
           difference
           .
           If
           Master
           Cobbet
           mean
           (
           as
           he
           seems
           to
           do
           )
           a
           visible
           political
           Church
           in
           the
           former
           sense
           ,
           then
           it
           is
           no
           absurdity
           to
           say
           ,
           at
           some
           time
           while
           the
           Jewish
           Church
           stood
           there
           was
           no
           Evangelical
           visible
           Church
           in
           the
           world
           .
           For
           at
           the
           time
           of
           Christs
           passion
           when
           the
           Disciples
           were
           scattered
           ,
           the
           shepherd
           being
           smitten
           ,
           Matth.
           26.31
           .
           there
           was
           no
           such
           visible
           Evangelical
           Church
           ;
           yea
           ,
           some
           of
           the
           Papists
           themselves
           quoted
           by
           Doctor
           White
           in
           the
           same
           place
           ,
           hold
           that
           about
           the
           time
           of
           Christs
           passion
           ,
           the
           true
           faith
           remained
           in
           none
           but
           onely
           the
           Virgin
           
             Mary
             .
             Alsted
             .
             suppl
             .
             panstr
             .
             cath
             .
             Chami
             .
             de
             eccl
             .
          
           l.
           2.
           c.
           16.
           s.
           10.
           
           
             D●in●e
             tempore
             passionis
             Christi
             ecclesia
             non
             erat
             visibilis
             ,
             talis
             scilicet
             ,
             in
             qua
             erant
             praela●i
             &
             subditi
             ,
             pastores
             &
             oves
             .
             Nam
             ecclesia
             visibilis
             non
             erat
             apud
             pharisaeos
             &
             scribas
             ▪
             Illi
             enim
             impudenter
             ,
             &
             sceleratè
             errarunt
             .
          
           But
           in
           the
           latter
           sense
           which
           the
           Protestants
           follow
           ,
           we
           can
           assign
           an
           Evangelical
           visible
           Church
           in
           the
           world
           ,
           distinct
           from
           the
           Jewish
           ,
           while
           the
           Jewish
           Church
           stood
           .
           
             Alsted
             .
             ubi
             supra
             .
             Ergo
             ecclesia
             externa
             etiam
             tota
             deficere
             potest
             ,
             remanentibus
             occultis
             fidelibus
             ;
             quales
             tum
             temporis
             erant
             Simeon
             ,
             Anna
             ,
             Nicodemus
             ,
             &c.
             
          
           At
           the
           time
           of
           Christs
           incarnation
           and
           before
           there
           was
           in
           the
           Protestant
           sense
           a
           true
           visible
           Evangelical
           Church
           in
           
             Simeon
             ,
             Anna
          
           ,
           and
           those
           to
           whom
           she
           spake
           ,
           who
           looked
           for
           redemption
           in
           
             Jerusalem
             ,
             Luke
          
           2.38
           .
           In
           the
           time
           of
           John
           Baptists
           and
           Christs
           Ministery
           ,
           many
           baptized
           by
           John
           and
           Christs
           Disciples
           ,
           John
           4.1
           ,
           2.
           
           In
           the
           time
           of
           Christs
           passion
           ,
           besides
           the
           Apostles
           ,
           and
           those
           women
           who
           professed
           ,
           Joseph
           of
           Ari●●th●a
           and
           Nicodemus
           are
           expressed
           ,
           John
           19.38
           ,
           39.
           to
           have
           owned
           Christ.
           And
           these
           were
           a
           distinct
           Church
           from
           the
           J●wish
           ,
           I
           mean
           the
           Priests
           ,
           Scribes
           ,
           Pharisees
           and
           people
           who
           denyed
           Christ
           ,
           though
           not
           in
           their
           political
           government
           ,
           yet
           in
           their
           profession
           of
           faith
           ,
           which
           is
           necessary
           
           according
           to
           Protestants
           to
           make
           a
           company
           to
           be
           a
           visible
           Evangelical
           Church
           ,
           and
           essentially
           the
           same
           with
           the
           Church
           Christian
           ,
           
             Ames
             .
             medul
             .
             Th.
             l.
          
           1.
           c.
           32.
           
           
             Ecalesia
             est
             societus
             fidelium
             ;
             quia
             idem
             illud
             in
             professione
             constituit
             ecclesiam
             visibilem
             ,
             quod
             interna
             &
             reali
             sua
             natura
             constituit
             ecclesiam
             mystica●●
             ,
             id
             est
             ,
             fides
             .
          
        
         
           But
           Master
           Cobbet
           from
           his
           erroneous
           dictates
           would
           frame
           an
           answer
           to
           the
           argument
           brought
           from
           Peters
           words
           ,
           Acts
           2.38
           ,
           39.
           to
           prove
           that
           the
           imagined
           covenant-right
           is
           not
           sufficient
           to
           intitle
           to
           baptism
           ,
           without
           repentance
           and
           faith
           ,
           sith
           even
           of
           those
           Jewes
           to
           whom
           he
           said
           the
           promise
           is
           ,
           he
           pre-required
           repentance
           to
           baptism
           ,
           and
           thus
           he
           writes
           .
           That
           then
           something
           further
           was
           required
           by
           Peter
           ,
           of
           the
           adult
           Jewes
           ,
           to
           actual
           participation
           of
           baptism
           ,
           and
           it
           was
           not
           because
           their
           Church
           of
           which
           they
           were
           members
           was
           no
           true
           visible
           Evangelical
           Church
           ,
           since
           it
           was
           Gods
           onely
           visible
           Church
           ,
           in
           the
           time
           of
           Christs
           incarnation
           ,
           of
           which
           he
           lived
           and
           died
           a
           member
           ;
           and
           none
           will
           say
           ,
           he
           was
           no
           member
           of
           any
           Evangelical
           Church
           ,
           but
           of
           a
           legal
           ;
           nor
           was
           it
           because
           the
           seal
           of
           baptism
           was
           not
           administrable
           ,
           in
           ,
           or
           by
           ,
           or
           to
           that
           Church
           of
           the
           Jewes
           .
        
         
           Ans.
           The
           true
           reason
           ,
           why
           we
           conceive
           Peter
           required
           repentance
           of
           the
           adult
           Jewes
           to
           baptism
           ,
           is
           because
           Christ
           appointed
           none
           to
           be
           baptized
           ,
           but
           his
           disciples
           ▪
           such
           as
           did
           repent
           &
           believe
           in
           him
           as
           the
           Messiah
           ,
           Matth.
           28.19
           .
           Mark
           16.16
           .
           and
           so
           Peter
           here
           ,
           and
           
             Philip
             ,
             Acts
          
           8.36
           ,
           37.
           understood
           Christs
           minde
           .
           The
           other
           reasons
           that
           the
           Jewish
           Church
           was
           no
           true
           visible
           Evangelical
           Church
           ,
           and
           that
           the
           seal
           of
           baptism
           was
           not
           administrable
           ,
           in
           ,
           or
           by
           ,
           o●
           to
           that
           Church
           of
           the
           Jewes
           ,
           I
           know
           not
           who
           assignes
           them
           as
           the
           cause
           why
           Peter
           required
           of
           adult
           Jewes
           repentance
           to
           baptism
           ,
           so
           that
           if
           Master
           Cobbet
           did
           make
           void
           these
           reasons
           ,
           and
           not
           the
           genuine
           reason
           assigned
           by
           us
           ,
           his
           answer
           is
           insufficient
           to
           the
           argument
           .
           However
           I
           shall
           examine
           what
           he
           saith
           ,
           sith
           his
           writing
           hath
           been
           crackt
           of
           as
           unanswerable
           .
           1.
           
           By
           removing
           the
           first
           reason
           ,
           he
           intimates
           that
           the
           objectour
           conceived
           it
           necessary
           that
           a
           person
           to
           be
           baptized
           be
           a
           member
           of
           a
           true
           visible
           Evangelical
           Church
           and
           this
           he
           denies
           not
           ,
           yea
           he
           seems
           to
           conceive
           that
           it
           is
           needfull
           he
           be
           a
           member
           of
           such
           a
           particular
           Church
           visible
           in
           respect
           of
           outward
           order
           ,
           and
           government
           by
           Elders
           and
           People
           united
           in
           covenant
           .
           But
           this
           I
           conceive
           not
           true
           .
           1.
           
           Because
           no
           more
           is
           needfull
           then
           is
           required
           in
           the
           institution
           .
           But
           in
           the
           institution
           to
           be
           a
           disciple
           of
           Christ
           ,
           a
           penitent
           believer
           on
           him
           is
           required
           and
           no
           more
           ,
           Matth.
           28.19
           .
           Mark
           16.16
           .
           Acts
           2.38
           .
           not
           to
           be
           a
           member
           of
           a
           particular
           visible
           Evangelical
           Church
           .
           Ergo.
           2.
           
           No
           more
           is
           needfull
           to
           baptism
           then
           what
           Philip
           required
           of
           the
           Eunuch
           ,
           Acts
           8.36
           ,
           37.
           
           Peter
           of
           
             Cornelius
             ,
             Acts
          
           10.46
           ,
           47.
           
           Acts
           11.17
           ,
           18.
           
           Paul
           of
           the
           Jaylour
           and
           others
           ,
           Acts
           16.32
           .
           But
           they
           required
           no
           more
           but
           to
           be
           a
           Disciple
           of
           Christ
           ,
           or
           a
           penitent
           believer
           .
           Ergo.
           3.
           
           If
           it
           were
           requisite
           to
           be
           a
           member
           of
           a
           particular
           Church
           ,
           Cornelius
           was
           not
           rightly
           baptized
           :
           but
           this
           is
           not
           true
           :
           Ergo.
           The
           consequence
           of
           the
           major
           is
           proved
           ,
           because
           Cornelius
           afore
           his
           baptism
           was
           not
           a
           member
           of
           any
           particular
           Church
           ▪
           not
           of
           the
           Jewish
           ,
           for
           he
           was
           uncircumcised
           ;
           and
           counted
           unclean
           by
           them
           ,
           Acts
           11.3
           .
           not
           of
           the
           Christian
           ;
           For
           they
           excepted
           against
           Peter
           for
           going
           in
           to
           him
           ,
           Acts
           11.2
           ,
           4.
           
           Regularly
           a
           man
           is
           not
           a
           member
           of
           a
           particular
           Church
           till
           he
           is
           baptized
           ,
           baptism
           going
           before
           joyning
           to
           the
           Church
           ,
           Acts
           2.41
           ,
           47.
           therefore
           it
           is
           not
           necessary
           a
           person
           be
           a
           member
           
           of
           a
           particular
           visible
           Church
           afore
           baptism
           .
           2.
           
           Master
           Cobbet
           takes
           on
           him
           to
           prove
           that
           the
           Church
           of
           which
           the
           adult
           Jewes
           ,
           Acts
           2.37
           .
           were
           members
           was
           a
           true
           Evangelical
           Church
           .
           1.
           
           Because
           so
           in
           the
           time
           of
           Christs
           incornation
           .
           But
           this
           followeth
           not
           ,
           it
           might
           be
           so
           at
           Christs
           incarnation
           ,
           and
           yet
           not
           be
           so
           at
           the
           time
           of
           Peters
           speech
           ,
           Acts
           2.38
           ,
           39.
           they
           having
           expresly
           denyed
           Christ.
           2.
           
           Because
           he
           lived
           and
           dyed
           a
           member
           of
           that
           Church
           ,
           and
           none
           will
           say
           ,
           he
           was
           no
           member
           of
           any
           Evangelical
           Church
           ,
           but
           of
           a
           legal
           .
           To
           which
           I
           say
           ,
           1.
           
           Christ
           lived
           &
           dyed
           the
           head
           of
           the
           Evangelical
           church
           of
           Jewes
           and
           Gentiles
           ,
           but
           not
           as
           a
           subordinate
           member
           in
           it
           ,
           though
           he
           were
           subject
           to
           the
           law
           of
           Moses
           ,
           and
           did
           yield
           obedience
           to
           it
           while
           it
           was
           his
           Fathers
           will
           it
           should
           stand
           in
           force
           .
           2.
           
           But
           that
           he
           died
           as
           a
           member
           of
           the
           Jewish
           church
           ,
           to
           wit
           ,
           that
           party
           of
           which
           the
           Jewes
           ,
           Acts
           2.37
           .
           were
           a
           part
           ,
           is
           not
           true
           ,
           he
           being
           an
           out-cast
           from
           them
           ,
           and
           made
           a
           curse
           for
           us
           .
           3.
           
           If
           it
           should
           be
           granted
           he
           were
           a
           member
           of
           that
           church
           ,
           he
           had
           been
           a
           member
           not
           of
           an
           Evangelical
           church
           ,
           but
           legal
           ,
           or
           rather
           manifestly
           Antichristian
           .
           2.
           by
           removing
           the
           second
           reason
           of
           Peters
           requiring
           repentance
           afore
           baptism
           of
           the
           adult
           Jewes
           ,
           he
           intimates
           that
           this
           objectour
           conceived
           it
           necessary
           that
           baptism
           be
           administred
           in
           or
           by
           or
           to
           a
           church
           ,
           such
           as
           the
           Jewes
           was
           not
           ,
           and
           he
           grants
           the
           former
           ,
           and
           denies
           the
           latter
           .
           But
           how
           or
           whence
           it
           is
           deduced
           that
           baptism
           must
           be
           administrable
           in
           or
           by
           or
           to
           a
           church
           I
           understand
           not
           .
           Baptism
           hath
           been
           and
           may
           be
           lawfully
           administred
           without
           the
           presence
           of
           any
           church
           ,
           as
           in
           the
           baptism
           of
           the
           Eunuch
           by
           
             Philip
             ,
             Acts
          
           8.38
           .
           to
           a
           person
           who
           is
           member
           of
           no
           particular
           church
           ,
           as
           in
           Cornelius
           his
           baptism
           ,
           and
           by
           a
           Minister
           without
           consent
           of
           any
           Church
           ,
           as
           in
           the
           same
           cases
           ,
           and
           to
           a
           single
           person
           ,
           though
           no
           church
           were
           baptized
           ,
           as
           in
           the
           Eunuchs
           case
           .
           Then
           he
           asserts
           the
           seal
           of
           baptism
           administrable
           in
           ,
           or
           by
           ,
           or
           to
           the
           church
           of
           the
           Jewes
           ,
           that
           he
           may
           maintain
           a
           title
           to
           baptism
           ,
           though
           suspended
           by
           reason
           of
           their
           sin
           in
           the
           Jewes
           from
           an
           imagined
           covenant-right
           ,
           and
           Church-membership
           antecedent
           to
           their
           repentance
           ,
           which
           are
           wild
           fancies
           .
           But
           let
           us
           view
           what
           he
           writes
           .
        
         
           For
           it
           's
           evident
           (
           saith
           Master
           Cobbet
           )
           that
           the
           commission
           of
           baptism
           was
           first
           given
           by
           God
           ,
           to
           John
           Baptist
           ,
           in
           reference
           to
           that
           church
           of
           the
           Jewes
           as
           a
           seal
           of
           their
           membership
           therein
           ;
           the
           same
           God
           that
           told
           him
           ,
           who
           should
           ,
           baptize
           with
           the
           Holy
           Ghost
           ,
           he
           sent
           him
           to
           baptize
           ,
           John
           1.33
           .
           the
           Pharisees
           themselves
           could
           not
           deny
           Johns
           baptism
           to
           be
           from
           heavens
           authority
           ,
           Mat.
           21.25
           ,
           26.
           and
           baptism
           being
           a
           Church-ordinance
           ,
           to
           be
           in
           ordinary
           dispensation
           or
           administred
           onely
           in
           and
           by
           a
           church
           of
           Christ
           ,
           that
           baptism
           was
           at
           that
           time
           the
           Jewish
           Church-ordinance
           ,
           so
           far
           forth
           ,
           there
           was
           no
           other
           floor
           ,
           wherein
           all
           sorts
           which
           John
           baptized
           ,
           whether
           they
           proved
           chaffy
           hypocrites
           ,
           or
           solid
           grain
           upright
           ones
           ,
           were
           in
           his
           and
           Christs
           time
           interessed
           ,
           Matth.
           3.11
           ,
           12.
           this
           was
           then
           the
           onely
           floor
           ,
           or
           visible
           church
           of
           Christ
           (
           for
           in
           the
           invisible
           church
           is
           no
           chaffe
           )
           [
           his
           ]
           floor
           ;
           he
           shall
           purge
           [
           his
           ]
           floor
           .
        
         
           Ans.
           It
           is
           granted
           ,
           John
           was
           sent
           by
           God
           to
           baptize
           ,
           and
           that
           the
           people
           or
           church
           of
           the
           Jewes
           were
           Christs
           floor
           ,
           and
           that
           in
           that
           floor
           or
           people
           were
           chaffe
           and
           wheat
           ,
           bad
           and
           good
           ,
           reprobate
           and
           elect
           ones
           .
           But
           this
           proves
           not
           the
           commission
           of
           baptism
           first
           given
           by
           God
           to
           John
           Baptist
           in
           reference
           to
           that
           church
           of
           the
           Jewes
           ,
           as
           a
           seal
           of
           their
           membership
           therein
           .
           For
           what
           consequence
           
           is
           there
           in
           this
           ,
           God
           sent
           John
           to
           the
           Jewes
           ,
           he
           had
           his
           authority
           to
           baptize
           those
           of
           the
           Jewes
           ,
           who
           repented
           ,
           therefore
           he
           sealed
           their
           membership
           in
           the
           church
           of
           the
           Jewes
           ,
           and
           baptism
           was
           administrable
           in
           ,
           or
           by
           ,
           or
           to
           that
           church
           of
           the
           Jewes
           ?
           It
           seems
           to
           me
           that
           the
           contrary
           followes
           ,
           John
           was
           sent
           ●o
           baptize
           ,
           he
           preacheth
           repentance
           ,
           tells
           them
           that
           it
           availed
           not
           them
           to
           say
           Abraham
           was
           their
           father
           gathers
           them
           into
           a
           distinct
           School
           or
           society
           from
           the
           Pharisees
           and
           Lawyers
           ,
           Luke
           7.29
           ,
           30.
           directs
           them
           to
           Christ
           ,
           who
           should
           sever
           chaffe
           and
           wheat
           ;
           therefore
           he
           was
           not
           given
           by
           God
           in
           reference
           to
           that
           church
           of
           the
           Jewes
           as
           a
           seal
           of
           their
           membership
           therein
           ,
           but
           severed
           a
           people
           from
           them
           by
           repentance
           and
           baptism
           ,
           and
           that
           baptism
           was
           not
           administrable
           in
           ,
           or
           by
           ,
           or
           to
           that
           church
           of
           the
           Jewes
           ,
           but
           in
           a
           distinct
           company
           ,
           by
           a
           select
           officer
           ,
           to
           a
           severed
           people
           from
           that
           church
           .
           Nor
           do
           I
           know
           it
           to
           be
           true
           that
           baptism
           is
           a
           church-ordinance
           ,
           to
           be
           in
           ordinary
           dispensation
           administred
           onely
           in
           and
           by
           a
           church
           of
           Christ
           ,
           but
           conceive
           it
           a
           ministerial
           ordinance
           to
           be
           administred
           by
           one
           single
           Minister
           without
           the
           presence
           or
           consent
           of
           a
           church
           of
           Christ
           :
           nor
           do
           I
           think
           baptism
           was
           at
           that
           time
           the
           Jewish
           ordinance
           being
           neither
           appointed
           in
           their
           law
           ,
           nor
           by
           Ministers
           chosen
           by
           them
           ,
           nor
           by
           their
           authority
           ,
           nor
           according
           to
           their
           direction
           ▪
           nor
           for
           the
           setling
           of
           their
           church-discipline
           ,
           or
           authority
           ,
           but
           in
           these
           and
           all
           other
           respects
           opposite
           or
           distinct
           from
           the
           Jewish
           church
           .
           And
           although
           I
           grant
           the
           Jewish
           people
           or
           church
           (
           though
           
             Pareus
             com
             in
             locum
          
           saith
           ,
           
             Dominus
             areae
             suae
             ,
             h.
             e.
             ecclesiae
             .
             imo
             totius
             mundi
          
           )
           Christs
           floor
           ,
           yet
           from
           hence
           it
           followes
           not
           they
           were
           Christs
           visible
           Church
           ,
           there
           being
           other
           reason
           why
           they
           are
           called
           Christs
           floor
           ,
           because
           Christ
           imployed
           his
           fanne
           ,
           to
           wit
           ,
           his
           preaching
           among
           them
           ,
           being
           Minister
           of
           the
           circumcision
           ,
           Rom.
           15.8
           .
           though
           they
           were
           not
           Christs
           visible
           church
           ,
           that
           is
           ,
           a
           company
           or
           people
           professing
           themselves
           to
           be
           his
           Disciples
           .
           Nor
           is
           it
           true
           that
           in
           John
           Baptists
           and
           Christs
           time
           ,
           all
           sorts
           which
           John
           baptized
           ,
           hypocrites
           ,
           or
           upright
           ones
           ,
           were
           interessed
           in
           the
           Jewish
           church
           as
           Christs
           floor
           ,
           nor
           any
           such
           thing
           proved
           from
           Matth.
           3.11
           ,
           12.
           the
           being
           in
           the
           floor
           importing
           onely
           their
           position
           ,
           no
           benefit
           or
           interest
           accruing
           to
           them
           thereby
           .
           But
           Master
           Cobbet
           goes
           on
           .
        
         
           Into
           this
           Church-fellowship
           also
           did
           Christs
           own
           Disciples
           by
           that
           new
           way
           of
           initiation
           ,
           visibly
           seal
           persons
           ,
           which
           were
           the
           reformed
           part
           of
           that
           Jewish
           church
           ,
           continuing
           still
           their
           relation
           to
           those
           officers
           of
           the
           Jewish
           church
           ,
           and
           their
           fellowship
           in
           the
           Church-ordinances
           ,
           then
           dispensed
           ,
           and
           not
           separating
           from
           the
           same
           ,
           either
           gathering
           into
           distinct
           churches
           ,
           or
           calling
           to
           them
           other
           ordinary
           church-officers
           ,
           which
           yet
           were
           not
           actually
           given
           by
           Christ
           ,
           untill
           upon
           his
           ascension
           ,
           Ephes.
           4.8
           ,
           11
           ,
           12.
           
        
         
           Ans.
           The
           Disciples
           of
           Christ
           did
           not
           visibly
           seal
           persons
           by
           that
           new
           way
           of
           initiation
           into
           the
           Jewish
           Church-fellowship
           ;
           the
           fellowship
           they
           had
           in
           the
           Jewish
           church
           ,
           was
           by
           their
           birth
           and
           circumcision
           and
           the
           law
           they
           were
           under
           ,
           which
           they
           submitted
           to
           ,
           while
           it
           was
           in
           force
           ,
           and
           observed
           such
           legal
           ordinances
           as
           were
           appointed
           them
           ,
           acknowledging
           the
           Priests
           and
           other
           Officers
           of
           the
           Jewes
           according
           to
           their
           place
           :
           yet
           in
           respect
           of
           profession
           of
           Doctrine
           they
           were
           by
           baptism
           separated
           from
           the
           Jewes
           ,
           and
           were
           gathered
           into
           a
           distinct
           church
           ,
           had
           Christ
           and
           his
           Apostles
           and
           the
           70.
           as
           their
           Officers
           in
           ordinary
           afore
           the
           ascension
           of
           Christ
           :
           nor
           is
           there
           one
           jot
           of
           Scripture
           that
           doth
           in
           the
           least
           countenance
           this
           fond
           conceit
           of
           Master
           Cobbet
           ,
           that
           Jewish
           Church-membership
           
           gave
           title
           to
           baptism
           ,
           or
           baptism
           visibly
           sealed
           persons
           into
           Jewish
           Church-fellowship
           .
        
         
           Master
           Cobbet
           having
           cashiered
           the
           spurious
           reasons
           (
           as
           he
           imagins
           )
           why
           Peter
           required
           of
           the
           Jews
           ,
           to
           whom
           he
           said
           ,
           The
           promise
           is
           repentance
           afore
           baptism
           ,
           he
           takes
           on
           him
           to
           assigne
           the
           genuine
           reasons
           thus
           .
        
         
           But
           the
           reason
           rather
           was
           ,
           partly
           because
           (
           as
           was
           said
           )
           they
           were
           under
           such
           offence
           .
           Ans.
           He
           required
           repentance
           ,
           because
           they
           had
           sinned
           in
           crucifying
           Christ
           ,
           but
           repentance
           was
           not
           required
           to
           take
           away
           the
           offence
           of
           the
           church
           the
           Jewes
           were
           of
           ,
           nor
           for
           the
           removing
           of
           a
           suspension
           from
           the
           seal
           .
           For
           Peter
           was
           no
           Jewish
           Church-officer
           ,
           neither
           did
           any
           of
           the
           Jewish
           church
           in
           way
           of
           Discipline
           deal
           with
           those
           Jewes
           by
           any
           church-act
           ,
           tending
           to
           their
           correction
           for
           that
           sin
           ,
           yea
           ,
           the
           rulers
           of
           the
           Jewes
           with
           the
           people
           did
           generally
           avow
           that
           act
           as
           well
           done
           :
           nor
           was
           any
           thing
           more
           offensive
           to
           them
           then
           the
           profession
           of
           Christ
           ,
           and
           repentance
           for
           the
           killing
           of
           him
           .
           But
           Peter
           requires
           repentance
           as
           a
           necessary
           prerequisite
           universally
           to
           baptism
           ,
           and
           as
           the
           way
           to
           remission
           of
           sins
           ,
           which
           their
           perplexed
           soules
           needed
           .
           Master
           Cobbet
           addes
           :
           And
           partly
           because
           ,
           albeit
           their
           church
           were
           a
           true
           Evangelical
           church
           ,
           yet
           it
           was
           not
           so
           pure
           and
           perfect
           ,
           but
           had
           many
           gross
           mixtures
           both
           of
           ceremonial
           administrations
           ,
           which
           were
           now
           to
           be
           laid
           aside
           ,
           and
           of
           most
           palpably
           and
           openly
           corrupt
           ,
           and
           rotten
           members
           .
        
         
           Ans.
           Neither
           doth
           Master
           Cobbet
           offer
           any
           proof
           for
           this
           his
           speech
           ,
           neither
           is
           there
           any
           likelyhood
           that
           Peter
           ever
           intended
           to
           urge
           repentance
           by
           reason
           of
           these
           things
           ,
           sith
           in
           none
           of
           his
           speeches
           he
           doth
           take
           exceptions
           at
           their
           church
           by
           reason
           of
           them
           ,
           nor
           had
           this
           been
           a
           sufficient
           reason
           to
           urge
           them
           to
           repentance
           afore
           baptism
           ,
           because
           though
           they
           had
           covenant
           and
           Church-right
           to
           baptism
           ,
           yet
           their
           right
           was
           to
           be
           suspended
           to
           the
           seal
           without
           repentance
           ,
           because
           they
           had
           gross
           ceremonial
           mixtures
           ,
           and
           openly
           corrupt
           members
           ,
           the
           Jewish
           church
           of
           which
           they
           were
           members
           being
           a
           gospel-church
           &
           essentially
           the
           same
           with
           the
           christian
           ,
           if
           Master
           Cobbet
           say
           true
           ;
           for
           if
           this
           were
           a
           reason
           ,
           the
           New-Engl●●●
           Elders
           do
           ill
           to
           admit
           godly
           persons
           to
           the
           seal
           with
           them
           ,
           which
           came
           from
           ●
           Pa●ish-church
           in
           England
           ,
           in
           which
           were
           the
           like
           mixtures
           ,
           and
           corrupt
           members
           without
           like
           repentance
           ▪
           nor
           doth
           it
           appear
           that
           those
           Jewes
           had
           any
           hand
           in
           those
           ceremonial
           administrations
           ;
           and
           though
           they
           sinned
           a
           great
           sin
           in
           crucifying
           Christ
           ,
           yet
           it
           wa●
           through
           ignorance
           ,
           Acts
           3.17
           .
           In
           a
           word
           ,
           were
           it
           granted
           Master
           Cobbet
           that
           Peter
           did
           require
           repentance
           for
           any
           of
           these
           reasons
           ,
           yet
           the
           argument
           is
           no
           whit
           infringed
           thereby
           ,
           that
           bare
           interest
           in
           the
           covenant
           doth
           not
           give
           title
           to
           baptism
           without
           repentance
           ,
           sith
           it
           did
           not
           give
           title
           to
           these
           Jewes
           ,
           even
           then
           when
           notwithstanding
           their
           offence
           ,
           and
           the
           corruptions
           in
           their
           church
           ,
           yet
           the
           promise
           was
           asserted
           to
           belong
           to
           them
           
             de
             praesenti
          
           in
           respect
           of
           external
           right
           and
           administration
           ,
           if
           Master
           Cobbets
           exposition
           hold
           good
           ,
           which
           is
           directly
           opposite
           to
           the
           requiring
           of
           repentance
           to
           baptism
           by
           reason
           of
           a
           suspension
           of
           their
           right
           to
           the
           seal
           by
           reason
           of
           offence
           and
           corrupt
           mixtures
           .
           But
           let
           's
           hear
           Master
           Cobbet
           a
           little
           further
           .
        
         
           And
           partly
           ,
           saith
           he
           ,
           because
           it
           was
           now
           requisite
           ,
           not
           onely
           to
           acknowledg
           the
           promised
           M●ssiah
           of
           Abrahams
           loynes
           ,
           to
           be
           he
           alone
           ,
           which
           by
           his
           bloud
           should
           come
           actually
           ,
           as
           well
           as
           virtually
           ,
           to
           ratifie
           the
           covenant
           of
           grace
           ,
           visibly
           made
           with
           them
           ,
           as
           they
           did
           in
           receiving
           the
           seal
           of
           circumcision
           ,
           but
           
           that
           they
           own
           the
           Lord
           Jesus
           ,
           who
           was
           crucified
           by
           ,
           and
           among
           them
           ,
           as
           he
           which
           alone
           did
           thus
           :
           which
           amongst
           other
           testimonies
           baptism
           witnesseth
           ,
           therefore
           more
           was
           now
           required
           of
           the
           adult
           Jews
           than
           formerly
           ,
           which
           yet
           was
           not
           required
           of
           their
           unripe
           children
           .
        
         
           Ans.
           I
           deny
           not
           circumcision
           to
           have
           had
           this
           use
           ,
           that
           it
           might
           signify
           ,
           that
           the
           promised
           Messiah
           should
           come
           out
           of
           Abrahams
           loynes
           ,
           and
           I
           take
           it
           as
           certain
           that
           baptism
           was
           appointed
           ,
           that
           thereby
           the
           baptized
           should
           own
           the
           Lord
           Jesus
           ,
           and
           witness
           that
           he
           was
           the
           Messiah
           ,
           and
           that
           this
           was
           the
           reason
           why
           even
           the
           Jewes
           circumcised
           ,
           what
           ever
           their
           interest
           in
           the
           promise
           should
           be
           ,
           were
           bound
           to
           witness
           by
           baptism
           Christ
           to
           be
           come
           :
           But
           this
           though
           true
           ,
           and
           such
           as
           shewes
           a
           manif●st
           difference
           between
           ci●cumcision
           and
           baptism
           in
           their
           use
           ;
           and
           confirmes
           the
           necessity
           of
           faith
           or
           owning
           of
           Christ
           by
           the
           baptized
           at
           his
           baptism
           ,
           yet
           is
           not
           pertinent
           to
           the
           intent
           of
           Master
           Cobbet
           ▪
           sith
           thereby
           neither
           is
           the
           argument
           from
           Peters
           requiring
           repentance
           to
           baptism
           infringed
           ,
           which
           argues
           that
           therefore
           covenant-interest
           is
           not
           sufficient
           title
           to
           baptism
           without
           repentance
           ,
           nor
           is
           thereby
           any
           reason
           given
           of
           r●pentance
           being
           required
           by
           Peter
           afore
           baptism
           :
           Nor
           is
           there
           any
           proof
           in
           Master
           Cobbet
           why
           more
           should
           be
           required
           to
           baptism
           of
           the
           adult
           Jewes
           ,
           then
           of
           their
           unripe
           children
           ,
           onely
           he
           tels
           of
           their
           practice
           in
           
             New
             England
          
           ,
           that
           when
           any
           are
           received
           to
           fellowship
           with
           them
           ,
           though
           they
           being
           as
           transient
           members
           by
           vertue
           of
           communion
           of
           churches
           ,
           are
           admitted
           upon
           their
           former
           church-ingagement
           ,
           yet
           desirous
           to
           be
           fixed
           Members
           ,
           they
           require
           testimony
           of
           their
           repentance
           of
           their
           former
           church-sins
           and
           personal
           scandals
           therein
           committed
           ,
           not
           so
           of
           their
           children
           not
           
             sui
             juris
          
           ,
           nor
           capable
           of
           personal
           satisfaction
           ,
           so
           it
           was
           with
           them
           ,
           Acts
           2.
           being
           to
           be
           incorporated
           into
           a
           purer
           company
           ,
           exhibiting
           the
           ordinances
           of
           Christ
           in
           a
           more
           perfect
           Evangelical
           way
           .
           But
           setting
           aside
           the
           question
           ,
           whether
           this
           course
           in
           
             New
             England
          
           be
           justifiable
           and
           by
           what
           rule
           they
           require
           more
           of
           the
           fixed
           member
           then
           of
           the
           transient
           ,
           the
           defilement
           being
           alike
           in
           both
           .
           1.
           
           It
           is
           not
           true
           that
           it
           was
           so
           with
           the
           Jewes
           and
           their
           children
           as
           with
           fixed
           and
           transient
           members
           in
           
             N.
             E.
          
           For
           neither
           was
           the
           church
           of
           the
           Jewes
           then
           an
           Evangelical
           church
           less
           perfect
           then
           that
           of
           the
           Apostles
           ,
           but
           openly
           opposite
           to
           Christ
           and
           the
           christian
           church
           :
           Nor
           was
           that
           which
           those
           Jewes
           perplexed
           did
           propound
           ,
           that
           they
           might
           be
           of
           their
           church
           as
           a
           purer
           church
           ,
           but
           what
           Peter
           and
           the
           Apostles
           would
           advise
           them
           to
           do
           to
           free
           them
           from
           the
           guilt
           of
           crucifying
           Christ.
           Nor
           doth
           Peter
           at
           all
           as
           an
           Elder
           assign
           repentance
           to
           them
           for
           admission
           to
           outward
           Church-priviledges
           ,
           but
           as
           an
           Apostle
           preacheth
           to
           them
           repentance
           for
           remission
           of
           sins
           and
           easing
           their
           consciences
           ,
           which
           was
           an
           act
           of
           doctrine
           ,
           not
           of
           jurisdiction
           .
           2.
           
           If
           it
           had
           been
           so
           ,
           yet
           neither
           doth
           this
           prove
           that
           the
           Apostle
           required
           more
           of
           the
           aged
           Jewes
           to
           baptism
           then
           formerly
           ,
           nor
           that
           he
           did
           it
           because
           they
           were
           to
           be
           inco●porated
           into
           a
           purer
           company
           exhibiting
           the
           ordinances
           of
           Christ
           in
           a
           more
           perfect
           Evangelical
           way
           ,
           nor
           that
           he
           did
           require
           more
           of
           the
           Fathers
           then
           the
           children
           to
           baptism
           ;
           nor
           is
           the
           argument
           infringed
           ,
           that
           if
           covenant-interest
           intitle
           to
           baptism
           of
           it self
           without
           repentance
           the
           Father
           to
           whom
           the
           promise
           is
           as
           well
           as
           the
           child
           ,
           yea
           ,
           in
           priority
           to
           the
           child
           ,
           who
           derives
           his
           title
           from
           the
           Fathers
           covenant-interest
           ,
           then
           it
           should
           much
           more
           intitle
           the
           Father
           to
           baptism
           without
           repentance
           :
           
             Idem
             qua
             idem
             semper
             facit
             idem
             ,
          
           so
           that
           after
           so
           many
           shifts
           ,
           absurdities
           ,
           unproved
           dictates
           ,
           vain
           dreames
           of
           making
           the
           case
           of
           
           the
           Jewes
           like
           persons
           received
           into
           fellowship
           in
           
             N.
             E.
          
           and
           the
           overweening
           conceit
           of
           the
           purity
           of
           their
           church
           ,
           and
           exhibition
           of
           the
           ordinances
           of
           Christ
           in
           a
           more
           perfect
           Evangelical
           way
           ,
           there
           is
           nothing
           yet
           produced
           to
           invalidate
           the
           argument
           from
           Peters
           requiring
           repentance
           of
           the
           Jewes
           afore
           baptism
           ,
           against
           the
           connexion
           between
           covenant-interest
           and
           right
           to
           baptism
           .
        
         
           Master
           Cobbet
           goes
           on
           thus
           :
           nor
           must
           that
           needs
           follow
           ,
           that
           because
           it
           's
           said
           ,
           they
           were
           added
           to
           the
           church
           ,
           that
           therefore
           they
           were
           not
           of
           the
           church
           before
           ,
           but
           after
           Peter
           spake
           those
           words
           ,
           v.
           39.
           the
           promise
           is
           to
           you
           ,
           &c.
           for
           this
           is
           as
           well
           spoken
           after
           that
           expression
           that
           they
           were
           baptized
           ,
           as
           after
           that
           mentioned
           ,
           of
           their
           receiving
           the
           Word
           gladly
           ,
           and
           yet
           will
           our
           opposites
           conclude
           ,
           that
           therefore
           they
           were
           not
           of
           the
           church
           ,
           nor
           in
           the
           covenant
           before
           they
           were
           baptized
           ,
           but
           came
           into
           that
           estate
           by
           baptism
           .
           If
           baptism
           were
           the
           form
           of
           the
           church
           ,
           or
           that
           which
           they
           so
           much
           urge
           wholly
           failed
           ,
           that
           a
           person
           must
           be
           first
           discipled
           ,
           and
           so
           in
           covenant
           and
           Church-estate
           before
           he
           be
           baptized
           .
        
         
           Ans.
           Either
           I
           understand
           not
           the
           force
           of
           words
           .
           or
           else
           it
           is
           a
           cleer
           argument
           ,
           Acts
           2.41
           .
           And
           there
           were
           added
           in
           that
           day
           souls
           about
           three
           thousand
           ,
           v.
           47.
           
           And
           the
           Lord
           added
           the
           saved
           daily
           to
           the
           church
           ,
           and
           these
           were
           of
           the
           Jewes
           ,
           therefore
           Jewes
           were
           not
           of
           the
           church
           before
           that
           day
           ,
           and
           that
           addition
           .
           For
           what
           is
           addition
           to
           a
           company
           but
           a
           joyning
           or
           bringing
           one
           more
           to
           them
           then
           was
           before
           ?
           even
           as
           in
           arithmetick
           addition
           is
           putting
           to
           another
           member
           then
           was
           before
           reckoned
           .
           And
           this
           argument
           seems
           so
           plain
           to
           me
           ,
           that
           I
           count
           the
           denial
           of
           it
           as
           the
           denial
           of
           a
           common
           notion
           .
           That
           which
           Master
           Cobbet
           answers
           is
           to
           the
           argument
           framed
           thus
           ,
           they
           are
           not
           said
           to
           be
           added
           till
           after
           Peters
           speech
           ,
           v.
           39.
           therefore
           they
           were
           not
           of
           the
           church
           before
           ;
           and
           I
           confess
           the
           argument
           so
           framed
           is
           not
           so
           cogent
           ,
           sith
           historians
           do
           not
           alwaies
           relate
           things
           in
           order
           as
           they
           were
           done
           .
           Yet
           supposing
           Lukes
           relation
           orderly
           (
           of
           which
           there
           is
           no
           cause
           to
           doubt
           ,
           sith
           the
           particles
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           then
           v.
           41.
           shew
           it
           )
           the
           argument
           is
           good
           ,
           after
           Peters
           words
           it
           is
           said
           ,
           then
           ,
           and
           that
           day
           were
           added
           ,
           therefore
           they
           were
           not
           before
           of
           the
           church
           .
           Nor
           do
           I
           know
           any
           absurdity
           in
           it
           to
           say
           they
           were
           added
           by
           baptism
           to
           the
           church
           ,
           it
           being
           one
           means
           of
           addition
           to
           the
           church
           ,
           and
           though
           I
           say
           not
           that
           baptism
           is
           the
           form
           of
           the
           church
           ,
           but
           that
           there
           may
           be
           a
           church
           without
           baptism
           ,
           nor
           the
           onely
           way
           of
           adding
           to
           the
           church
           ,
           for
           the
           preaching
           of
           the
           Word
           is
           also
           a
           means
           of
           adding
           to
           it
           ,
           yet
           this
           I
           say
           ,
           that
           neither
           is
           a
           church
           regular
           ,
           nor
           the
           addition
           as
           it
           should
           be
           without
           baptism
           .
           And
           though
           I
           say
           a
           person
           is
           to
           be
           discipled
           afore
           he
           be
           baptized
           ,
           yet
           he
           may
           be
           baptized
           afore
           he
           is
           in
           some
           sense
           in
           covenant
           and
           church-estate
           ,
           meaning
           in
           covenant
           by
           Gods
           promise
           to
           him
           ,
           and
           in
           church-estate
           ,
           that
           is
           ,
           so
           as
           to
           be
           reckoned
           a
           member
           of
           a
           visible
           church
           in
           compleat
           fellowship
           of
           other
           ordinances
           with
           it
           .
        
         
           Master
           Cobbet
           proceeds
           thus
           .
           Nor
           is
           that
           cogent
           ,
           which
           is
           urged
           against
           the
           childrens
           right
           in
           the
           promise
           ,
           and
           unto
           baptism
           ,
           that
           they
           should
           be
           so
           priviledged
           ,
           when
           they
           came
           to
           be
           effectually
           called
           ,
           and
           to
           be
           turned
           from
           their
           sins
           ,
           as
           if
           this
           were
           
             quoad
             homines
          
           ,
           their
           onely
           rule
           of
           judging
           of
           persons
           visible
           interest
           in
           the
           covenant
           of
           grace
           ,
           or
           visible
           right
           to
           the
           initiatory
           seal
           thereof
           :
           or
           at
           least
           the
           onely
           way
           of
           having
           such
           a
           visible
           interest
           in
           the
           visible
           churches
           cour●
           .
           For
           besides
           that
           it
           was
           not
           so
           of
           old
           ,
           in
           applying
           of
           circumcision
           ,
           as
           Gods
           appointed
           seal
           of
           the
           parties
           visible
           covenant-estate
           and
           right
           :
           
           even
           with
           us
           also
           it
           is
           not
           the
           rule
           
             in
             foro
             Ecclesia
          
           ;
           for
           then
           none
           are
           by
           the
           church
           to
           be
           by
           rule
           admitted
           to
           baptism
           ,
           but
           such
           as
           are
           effectually
           called
           ,
           and
           then
           John
           which
           knew
           ,
           that
           the
           most
           of
           them
           ,
           which
           he
           baptized
           ,
           would
           be
           as
           chaffe
           in
           the
           floor
           ,
           he
           kept
           not
           rule
           in
           baptizing
           of
           them
           .
           Or
           if
           calling
           be
           taken
           for
           external
           inviting
           in
           the
           Word
           preached
           ;
           and
           offer
           of
           Christ
           ,
           that
           I
           suppose
           will
           not
           be
           pleaded
           ;
           for
           then
           every
           hearer
           should
           be
           forthwith
           baptized
           ,
           albeit
           an
           Indian
           or
           Black●more
           ;
           but
           calling
           as
           taken
           in
           reference
           to
           baptizing
           unto
           remission
           of
           sins
           ,
           seemeth
           to
           be
           rather
           calling
           into
           visible
           covenant
           ,
           and
           church-estate
           ;
           unto
           which
           some
           ,
           whose
           was
           the
           promise
           intentionally
           ,
           yet
           were
           afar
           off
           from
           that
           estate
           actually
           at
           present
           ,
           but
           when
           called
           to
           it
           ,
           they
           were
           then
           to
           be
           baptized
           .
        
         
           Ans.
           The
           objection
           answered
           here
           by
           Master
           Cobbet
           (
           if
           this
           passage
           here
           relate
           to
           my
           Examen
           ,
           as
           it
           's
           likely
           it
           doth
           )
           was
           thus
           formed
           ,
           Exam.
           pag.
           60
           ,
           61
           ,
           62.
           
           Exercit.
           sect
           .
           4.
           the
           promise
           ,
           Acts
           2.39
           .
           is
           neither
           to
           fathers
           ,
           nor
           their
           children
           ,
           nor
           those
           afar
           off
           without
           calling
           ,
           therefore
           nor
           to
           infants
           ,
           who
           are
           not
           called
           by
           the
           Lord
           ,
           and
           this
           calling
           I
           conceive
           an
           effectual
           calling
           to
           the
           fellowship
           of
           his
           Son
           Jesus
           Christ
           ,
           as
           the
           Apostle
           speaks
           ,
           1
           Cor.
           1.9
           .
           Master
           Cobbet
           doting
           on
           his
           own
           frivolous
           exposition
           of
           the
           being
           of
           the
           promise
           in
           respect
           of
           external
           right
           and
           administration
           ,
           propounds
           the
           objection
           as
           if
           the
           objectour
           agreed
           with
           him
           therein
           ,
           and
           then
           the
           absurdities
           I
           confess
           would
           follow
           ,
           which
           Master
           Cobbet
           drawes
           from
           the
           objection
           as
           thus
           interpreted
           [
           The
           promise
           is
           in
           respect
           of
           external
           right
           and
           administration
           ,
           to
           none
           but
           the
           effectually
           called
           ]
           that
           the
           onely
           rule
           to
           judg
           a
           persons
           visible
           right
           to
           baptism
           ,
           and
           the
           onely
           way
           of
           having
           such
           a
           right
           is
           effectual
           calling
           .
           But
           Master
           Cobbet
           might
           have
           understood
           that
           I
           still
           disclaimed
           this
           ,
           that
           right
           to
           baptism
           is
           from
           interest
           in
           Gods
           promise
           or
           covenant
           ,
           and
           have
           asserted
           ;
           that
           is
           onely
           from
           the
           persons
           own
           profession
           of
           Christ
           and
           covenanting
           to
           be
           his
           Disciple
           ,
           and
           for
           the
           promise
           ,
           Acts
           2.39
           .
           I
           understand
           it
           of
           Christ
           sent
           for
           remission
           of
           sins
           ,
           and
           thus
           it
           is
           most
           true
           ,
           that
           the
           promise
           is
           neither
           to
           father
           nor
           child
           uncalled
           ;
           what
           therefore
           Master
           Cobbet
           refutes
           is
           not
           owned
           by
           me
           ,
           yet
           his
           refutation
           I
           count
           not
           valid
           .
           For
           that
           which
           he
           allegeth
           ,
           it
           was
           not
           so
           in
           circumcision
           ,
           therefore
           it
           must
           not
           be
           so
           in
           baptism
           ,
           proceeds
           on
           this
           mistake
           that
           the
           rule
           of
           circumcision
           is
           a
           rule
           about
           baptism
           .
           And
           for
           that
           which
           he
           saith
           ,
           that
           John
           knew
           that
           the
           most
           of
           them
           which
           he
           baptized
           ,
           would
           be
           as
           chaffe
           in
           the
           floor
           ,
           I
           conceive
           not
           true
           ,
           nor
           doth
           it
           appear
           that
           John
           did
           admit
           to
           baptism
           those
           he
           knew
           were
           hypocrites
           and
           reprobates
           .
           
             Pareus
             ,
             Comm.
          
           in
           Matth.
           3.7
           .
           
             non
             ad
             baptismum
             indignos
             admisi●
          
           ,
           and
           of
           all
           others
           me
           thinks
           a
           
             New
             England
          
           teacher
           should
           not
           alledge
           that
           ,
           which
           ,
           if
           it
           were
           true
           ,
           would
           condemn
           their
           strictness
           in
           admission
           of
           members
           into
           their
           churches
           ,
           excluding
           them
           whom
           they
           are
           not
           satisfied
           to
           be
           truly
           regenerate
           ,
           so
           far
           as
           they
           can
           discern
           .
           For
           doubtless
           whom
           John
           baptized
           they
           may
           and
           ought
           admit
           to
           Church-membership
           .
           And
           this
           plea
           is
           made
           by
           Master
           
             Norton
             ,
             Resp.
             ad
             Apollon
             .
             c.
          
           1.
           propos
           .
           1.
           for
           the
           
             New
             England
          
           strictness
           that
           John
           Baptist
           repelled
           hypocrites
           from
           baptism
           .
           Now
           to
           the
           objection
           as
           I
           conceive
           it
           in
           the
           answer
           is
           insufficient
           ,
           Master
           Cobbet
           denies
           that
           the
           words
           [
           as
           many
           as
           the
           Lord
           our
           God
           shall
           call
           ]
           do
           circumscribe
           [
           to
           you
           and
           your
           children
           ]
           as
           well
           as
           [
           all
           that
           are
           afar
           off
           ,
           Acts
           2.39
           .
           ]
           But
           then
           he
           would
           have
           it
           to
           be
           meant
           of
           calling
           into
           visible
           covenant
           ,
           and
           
           Church-estate
           ,
           in
           which
           he
           would
           have
           infants
           included
           :
           But
           the
           Scripture
           speaks
           of
           no
           such
           calling
           ,
           and
           both
           that
           conceit
           ,
           and
           Master
           Cobbets
           exposition
           conformable
           to
           it
           ,
           have
           been
           so
           fully
           refuted
           before
           ,
           that
           I
           shall
           add
           no
           more
           .
           Onely
           whereas
           he
           saith
           ,
           that
           if
           calling
           were
           taken
           for
           external
           inviting
           in
           the
           Word
           preached
           ,
           and
           offer
           of
           Christ
           ,
           then
           every
           hearer
           should
           be
           baptized
           forthwith
           ,
           albeit
           an
           Indian
           or
           Blackamore
           .
           I
           conceive
           it
           will
           not
           follow
           ,
           sith
           they
           that
           would
           have
           all
           outwardly
           called
           by
           the
           offer
           of
           Christ
           baptized
           ,
           it
           's
           likely
           do
           mean
           it
           of
           such
           a
           calling
           as
           is
           with
           effect
           ,
           so
           as
           that
           the
           person
           called
           be
           brought
           to
           outward
           profession
           at
           least
           of
           the
           faith
           of
           Christ.
           
        
         
           Master
           Cobbet
           addes
           three
           considerations
           to
           prove
           ,
           that
           infants
           not
           capable
           of
           actual
           repentance
           .
           were
           not
           in
           defect
           of
           that
           repentance
           ,
           excluded
           from
           the
           promise
           mentioned
           ,
           Acts
           2.38
           ,
           39.
           which
           I
           might
           grant
           understanding
           it
           of
           the
           promise
           of
           remission
           of
           sins
           before
           God
           and
           of
           elect
           infants
           ,
           and
           yet
           no
           proof
           thence
           for
           infant-baptism
           .
           But
           because
           Master
           Cobbet
           takes
           the
           promise
           to
           be
           in
           respect
           of
           external
           right
           and
           administration
           ,
           and
           that
           from
           it
           there
           's
           a
           title
           derived
           for
           infant-baptism
           .
           I
           shall
           consider
           what
           he
           saies
           .
        
         
           1.
           
           Such
           a
           supposed
           exclusion
           of
           their
           babes
           had
           been
           ,
           to
           lay
           an
           occasion
           ,
           and
           addition
           of
           more
           cumbers
           and
           trouble
           to
           the
           darkened
           disquieted
           spirits
           of
           his
           hearers
           ,
           then
           to
           clear
           and
           ease
           them
           ,
           supposing
           ,
           as
           is
           undeniably
           evident
           that
           their
           wish
           against
           their
           poor
           children
           ,
           pressed
           them
           sore
           ,
           as
           well
           as
           other
           guilt
           .
           It
           was
           all
           along
           thitherto
           ,
           a
           received
           truth
           ,
           that
           God
           was
           a
           God
           to
           their
           seed
           externally
           ,
           by
           vertue
           of
           Abrahams
           covenant
           they
           were
           his
           adopted
           children
           ,
           Ezek.
           16.21
           .
           and
           the
           churches
           children
           ,
           which
           she
           ba●e
           to
           the
           Lord
           ,
           v.
           20.
           see
           Deut.
           29.29
           .
           and
           it
           was
           evident
           ,
           by
           Gods
           own
           appointment
           of
           circumcision
           ,
           to
           be
           the
           initiatory
           seal
           ,
           not
           to
           a
           blanck
           ,
           but
           to
           his
           covenant
           of
           being
           a
           God
           to
           them
           whilest
           babes
           ,
           and
           before
           circumcised
           in
           heart
           ,
           so
           as
           actually
           to
           repent
           ,
           Deut.
           30.6
           .
           this
           their
           babes
           had
           external
           right
           unto
           whilest
           these
           their
           parents
           were
           convinced
           or
           unwrought
           upon
           ,
           remaining
           uncut
           off
           by
           censures
           from
           the
           church
           ,
           as
           of
           old
           ,
           Ezek.
           16.20
           ,
           21.
           is
           mentioned
           of
           those
           Idolaters
           .
           Now
           if
           not
           so
           when
           their
           Parents
           are
           wrought
           upon
           by
           Peters
           Sermon
           ,
           as
           the
           parents
           were
           thus
           far
           losers
           ,
           by
           Christ
           and
           his
           Gospel
           ,
           and
           the
           efficacy
           thereof
           ,
           losing
           that
           precious
           parental
           priviledge
           which
           they
           had
           before
           this
           of
           their
           childrens
           federal
           in●erest
           ,
           and
           priviledge
           of
           Abrahams
           covenant
           ,
           so
           also
           their
           children
           are
           losers
           too
           ,
           by
           their
           Parents
           coming
           so
           far
           on
           to
           Christ
           ,
           coming
           now
           thus
           to
           be
           excluded
           their
           former
           Covenant-right
           and
           neither
           Parents
           nor
           children
           to
           have
           any
           Covenant-right
           and
           priviledge
           in
           lieu
           hereof
           .
           How
           such
           doctrine
           might
           well
           stumble
           ,
           and
           trouble
           such
           Parents
           ,
           let
           any
           sober
           and
           judicious
           mind
           judg
           ;
           to
           be
           sure
           they
           have
           a
           load
           of
           guilt
           ,
           and
           given
           a
           deadly
           wound
           unto
           their
           poor
           Babes
           ,
           by
           that
           curse
           of
           theirs
           :
           now
           if
           they
           are
           as
           Pagans
           ,
           strangers
           from
           the
           covenant
           ,
           then
           there
           is
           no
           hope
           ,
           in
           reference
           to
           ordinary
           and
           revealed
           grounds
           and
           wayes
           of
           hope
           and
           life
           ,
           Ephes.
           2.11
           ,
           12
           ,
           13.
           
        
         
           Ans
           ,
           This
           long
           tale
           hath
           more
           of
           childish
           affection
           then
           manly
           reason
           ,
           setting
           aside
           the
           new
           language
           of
           initiory
           seal
           set
           to
           a
           blanck
           ,
           childrens
           federal
           interest
           ,
           precious
           parental
           priviledge
           ,
           cavenant
           right
           ,
           and
           such
           like
           gibberish
           according
           to
           the
           Paedobaptists
           supositions
           about
           the
           imagined
           covenant
           to
           father
           and
           child
           ,
           right
           of
           infants
           to
           the
           first
           seal
           thereby
           ,
           and
           this
           a
           great
           priviledge
           without
           which
           no
           revealed
           grounds
           ordinary
           of
           hope
           and
           life
           ,
           this
           is
           the
           
           substance
           of
           the
           tale
           ,
           that
           if
           Peter
           had
           told
           them
           their
           infants
           were
           not
           to
           be
           baptized
           ,
           who
           before
           were
           circumcised
           he
           had
           added
           more
           grief
           to
           the
           spirits
           of
           the
           Jewes
           pressed
           with
           the
           sense
           of
           their
           wish
           against
           their
           children
           ,
           Matth.
           27.25
           .
           and
           therefore
           he
           is
           to
           be
           conceived
           ,
           Acts
           2.39
           .
           to
           have
           told
           them
           of
           their
           infants
           right
           to
           baptism
           .
           Now
           surely
           in
           my
           apprehension
           if
           Peter
           had
           told
           them
           such
           a
           tale
           ,
           as
           Master
           Cobbet
           imagins
           he
           did
           ;
           even
           then
           when
           so
           great
           perplexity
           of
           spirit
           was
           upon
           them
           by
           reason
           of
           the
           horrid
           sin
           of
           crucifying
           Christ
           ,
           and
           their
           imprecation
           on
           them
           and
           their
           children
           ,
           they
           being
           then
           indisposed
           to
           laughter
           ,
           must
           in
           all
           likelyhood
           have
           been
           much
           moved
           either
           with
           grief
           ,
           or
           anger
           against
           such
           a
           Doctor
           ,
           as
           would
           mock
           them
           with
           such
           a
           receipt
           ,
           as
           was
           no
           more
           to
           their
           disease
           then
           the
           promise
           of
           a
           feather
           to
           weare
           is
           to
           revive
           a
           man
           almost
           dead
           with
           the
           pain
           of
           the
           collick
           .
           For
           what
           comfort
           could
           this
           be
           to
           them
           concerning
           themselves
           ,
           who
           expected
           the
           heaviest
           wrath
           due
           to
           them
           for
           their
           sin
           ,
           or
           concerning
           their
           children
           on
           whom
           they
           wished
           a
           most
           heavy
           curse
           ,
           to
           be
           told
           of
           a
           priviledge
           for
           them
           and
           their
           children
           ,
           which
           as
           it
           was
           to
           them
           before
           ,
           was
           painfull
           in
           the
           use
           ,
           so
           was
           it
           a
           heavy
           yoke
           in
           the
           obligation
           ,
           to
           be
           continued
           in
           an
           other
           rite
           which
           of
           it self
           was
           but
           washing
           with
           cold
           water
           ,
           and
           in
           the
           fruit
           of
           it
           before
           God
           yielded
           no
           benefit
           without
           faith
           and
           repentance
           ,
           and
           in
           the
           church
           yielded
           at
           best
           but
           a
           title
           of
           church-membership
           ,
           by
           which
           they
           had
           no
           benefit
           ,
           but
           what
           they
           might
           have
           without
           it
           ,
           no●
           would
           stand
           them
           in
           any
           stead
           for
           church-communion
           without
           their
           actual
           believing
           ?
           It
           is
           clear
           ,
           Acts
           2.39
           .
           is
           an
           encouragement
           to
           the
           duties
           ,
           and
           expectation
           of
           the
           good
           mentioned
           ,
           v.
           38.
           
           Now
           what
           encouragement
           is
           it
           to
           repent
           ,
           to
           be
           told
           that
           the
           promise
           was
           already
           to
           them
           in
           external
           right
           and
           administration
           ,
           and
           to
           their
           infants
           ,
           though
           not
           as
           yet
           penitent
           or
           believers
           ?
           such
           a
           motive
           might
           rather
           have
           tended
           to
           keep
           them
           in
           impenitency
           being
           in
           so
           good
           case
           already
           in
           the
           estate
           they
           were
           in
           .
           And
           for
           baptism
           into
           the
           Name
           of
           Christ
           ,
           such
           a
           motive
           tended
           rather
           to
           disswade
           them
           from
           it
           ,
           as
           might
           fill
           their
           mindes
           with
           high
           conceits
           of
           their
           and
           their
           childrens
           covenant-right
           ,
           even
           by
           vertue
           of
           their
           being
           in
           the
           Jewish
           church
           without
           faith
           in
           Christ
           ,
           or
           joyning
           to
           the
           christian
           church
           .
           And
           for
           the
           good
           of
           remission
           of
           sins
           before
           God
           which
           they
           needed
           ,
           what
           assurance
           could
           they
           have
           of
           it
           by
           telling
           them
           of
           their
           and
           their
           childrens
           having
           the
           promise
           already
           as
           Jews
           ,
           without
           personal
           faith
           and
           repentance
           in
           external
           right
           and
           administration
           before
           men
           ?
           As
           for
           the
           falsity
           of
           the
           speech
           as
           expounded
           by
           Master
           Cobbet
           ,
           it
           is
           shewed
           before
           ,
           what
           he
           would
           burden
           his
           opposites
           with
           ,
           as
           if
           denyeng
           infant-baptism
           ,
           they
           counted
           them
           as
           Pagans
           ,
           strangers
           from
           the
           Covenant
           ,
           without
           hope
           ,
           in
           reference
           to
           ordinary
           and
           revealed
           grounds
           and
           ways
           of
           hope
           and
           life
           ,
           Ephes.
           2.11
           ,
           12.13
           .
           is
           a
           meer
           Calumny
           .
           For
           setting
           aside
           their
           talk
           of
           initiatory
           seal
           ,
           and
           external
           covenant
           (
           which
           they
           cannot
           say
           assure
           life
           to
           the
           infants
           of
           believers
           without
           election
           )
           we
           assure
           as
           much
           by
           the
           covenant
           of
           grace
           ,
           justification
           by
           Christs
           bloud
           ,
           and
           sanctification
           by
           his
           Spirit
           ,
           which
           is
           effectual
           calling
           ,
           and
           they
           can
           in
           trueth
           assure
           no
           more
           ,
           nor
           any
           other
           way
           ,
           though
           to
           uphold
           their
           credit
           ,
           and
           to
           win
           the
           affections
           of
           credulous
           parents
           ,
           they
           befool
           them
           with
           idle
           talk
           of
           a
           covenant
           which
           the
           Scripture
           never
           mentions
           ,
           and
           of
           sealing
           that
           covenant
           by
           baptism
           ,
           which
           the
           Scripture
           is
           silent
           of
           .
           The
           texts
           Ezek.
           16.21
           ,
           20.
           
           Deut
           :
           30.6
           .
           will
           be
           examined
           afterwards
           .
           Why
           he
           bids
           see
           Deut.
           29.29
           .
           I
           know
           not
           .
           unless
           it
           be
           that
           we
           may
           discern
           his
           weakness
           in
           alledging
           the
           Scriptures
           impertinently
           ,
           
           sith
           it
           cannot
           be
           meant
           of
           infants
           to
           whom
           the
           revealed
           things
           do
           not
           belong
           ,
           that
           they
           may
           heare
           them
           and
           do
           them
           in
           infancy
           .
        
         
           The
           second
           consideration
           is
           in
           brief
           this
           ,
           that
           the
           Apostles
           who
           as
           yet
           preached
           not
           for
           the
           abolishing
           of
           Mosaical
           rites
           ,
           but
           were
           indulgent
           to
           the
           Jewes
           ,
           Acts
           21.20
           ,
           22
           ,
           23
           ,
           24.
           would
           not
           give
           such
           manifest
           and
           just
           offence
           to
           them
           as
           to
           hold
           forth
           an
           exclusion
           of
           their
           babes
           from
           right
           in
           that
           covenant
           of
           Abraham
           it self
           ,
           whereof
           circumcision
           was
           a
           visible
           seal
           ,
           as
           the
           places
           quoted
           in
           Gen.
           17.11
           ,
           13.
           and
           Acts
           7.8
           .
           declare
           .
        
         
           To
           which
           I
           answer
           ,
           By
           my
           exposition
           there
           is
           no
           exclusion
           of
           babes
           from
           the
           promise
           ,
           Acts
           2.39
           .
           though
           it
           be
           restrained
           to
           those
           who
           are
           effectually
           called
           ,
           sith
           babes
           may
           be
           said
           to
           be
           effectually
           called
           by
           the
           Spirit
           of
           God
           according
           to
           election
           :
           nor
           doth
           my
           exposition
           exclude
           the
           Jewes
           infants
           from
           the
           Covenant
           ,
           Gen.
           17.7
           .
           or
           circumcision
           ,
           or
           in
           the
           least
           manner
           meddle
           with
           that
           point
           .
           Nor
           do
           I
           think
           the
           promise
           ,
           Gen.
           17.7
           .
           to
           be
           the
           same
           with
           that
           ,
           Acts
           2.39
           .
           If
           it
           were
           ,
           yet
           how
           it
           may
           be
           understood
           otherwise
           then
           Master
           Cobbet
           conceives
           is
           shewed
           above
           .
        
         
           The
           third
           consideration
           ,
           setting
           aside
           his
           phraseology
           is
           this
           ,
           that
           if
           Peter
           should
           intend
           to
           exclude
           infants
           from
           baptism
           ,
           it
           were
           to
           be
           cross
           to
           Pauls
           doctrine
           ,
           Rom.
           15.8
           .
           who
           makes
           it
           Christs
           end
           not
           to
           evacuate
           ,
           undermine
           ,
           or
           abolish
           by
           his
           coming
           ,
           [
           the
           promises
           ]
           indefinitely
           made
           to
           the
           fathers
           whether
           in
           ,
           Gen.
           17.7
           .
           or
           Deut.
           30.6
           .
           or
           the
           like
           ,
           or
           respecting
           parents
           or
           children
           ,
           but
           to
           confirm
           the
           same
           ,
           Ibid.
           But
           how
           this
           consequence
           is
           made
           good
           I
           cannot
           conceive
           ,
           but
           do
           deny
           it
           ,
           and
           expect
           a
           proof
           of
           it
           
             ad
             Graecas
             Calendas
          
           .
        
         
           Master
           Cobbet
           concludes
           the
           chapter
           with
           an
           answer
           to
           the
           objection
           ,
           that
           if
           this
           were
           granted
           of
           those
           Jewish
           children
           ,
           what
           is
           this
           to
           our
           childrens
           federal
           interest
           in
           the
           daies
           of
           the
           Gospel
           ?
           and
           he
           answers
           ,
           1.
           
           That
           it
           proveth
           that
           by
           the
           Apostles
           since
           Christs
           ascension
           ,
           this
           tenent
           of
           the
           children
           of
           visible
           members
           of
           the
           church
           are
           visibly
           interessed
           in
           the
           covenant
           of
           grace
           is
           of
           divine
           authority
           ,
           and
           i●
           no
           humane
           invention
           .
        
         
           Ans.
           1.
           
           In
           the
           objection
           ,
           the
           concession
           was
           that
           those
           Jewish
           children
           were
           never
           before
           denyed
           to
           be
           visibly
           in
           Abrahams
           covenant
           ,
           which
           Master
           Cobbet
           alters
           ,
           thus
           [
           are
           visibly
           interessed
           in
           the
           covenant
           of
           grace
           ]
           now
           it
           may
           be
           granted
           those
           Jewish
           children
           were
           visibly
           in
           Abrahams
           covenant
           ,
           and
           yet
           denyed
           ,
           that
           they
           are
           visibly
           interessed
           in
           the
           covenant
           of
           grace
           ,
           the
           covenants
           being
           not
           the
           same
           every
           way
           ,
           and
           it
           being
           certain
           ,
           as
           in
           the
           case
           of
           Saul
           and
           others
           ,
           a
           person
           may
           be
           visibly
           interessed
           in
           the
           covenant
           of
           Abraham
           ,
           and
           yet
           not
           in
           the
           covenant
           of
           grace
           .
           2.
           
           Infants
           visible
           interest
           in
           the
           covenant
           of
           Abraham
           I
           know
           no
           otherwise
           ,
           then
           by
           circumcision
           ,
           and
           this
           sure
           the
           Apostles
           taught
           of
           no
           other
           then
           the
           Jewish
           children
           .
           3.
           
           The
           text
           ,
           Acts
           2.39
           .
           speaks
           not
           of
           visible
           interest
           in
           the
           covenant
           of
           grace
           by
           external
           administration
           .
           4.
           
           If
           it
           did
           ,
           yet
           it
           speaks
           of
           none
           other
           children
           ,
           but
           Jewish
           ,
           and
           so
           not
           of
           ours
           ,
           and
           therefore
           the
           tenent
           may
           be
           an
           humane
           invention
           notwithstanding
           this
           text
           and
           the
           concession
           of
           the
           objectour
           .
        
         
           2.
           
           Saith
           Master
           Cobbet
           ,
           these
           Jewes
           are
           eyed
           by
           the
           Apostles
           ,
           as
           persons
           to
           partake
           of
           priviledges
           of
           a
           Church
           of
           Christians
           ,
           as
           was
           baptism
           ;
           and
           therefore
           what
           extent
           of
           federal
           right
           and
           priviledge
           is
           granted
           by
           the
           Apostles
           to
           them
           and
           theirs
           in
           that
           way
           is
           equally
           belonging
           to
           Gentiles
           in
           a
           like
           way
           .
           
           Ans.
           the
           Jewes
           were
           not
           tyed
           by
           the
           Apostles
           to
           partake
           of
           baptism
           without
           the
           repentance
           of
           each
           person
           to
           be
           baptized
           ,
           nor
           is
           it
           by
           the
           Apostle
           made
           a
           federal
           right
           and
           priviledge
           ,
           but
           a
           duty
           to
           which
           the
           promise
           did
           encourage
           ,
           nor
           is
           the
           promise
           said
           to
           be
           to
           them
           or
           any
           of
           their
           children
           ,
           but
           the
           effectually
           called
           ,
           so
           that
           were
           the
           conclusion
           granted
           Master
           Cobbet
           ,
           yet
           his
           purpose
           is
           not
           gained
           that
           the
           Gentiles
           infants
           are
           to
           be
           baptized
           .
        
         
           3.
           
           Saith
           he
           ,
           to
           suppose
           God
           by
           Apostolical
           ratification
           ,
           to
           allow
           to
           children
           of
           Jewish
           parents
           coming
           on
           to
           Christ
           ,
           &c.
           a
           larger
           priviledge
           then
           to
           Gentile
           parents
           ,
           as
           came
           on
           to
           Christ
           ,
           &c.
           is
           to
           make
           God
           a
           respector
           of
           persons
           .
        
         
           Ans.
           1.
           
           It
           is
           not
           yet
           proved
           that
           the
           Apostle
           allowes
           to
           children
           of
           Jewish
           parents
           the
           priviledge
           Master
           Cobbet
           means
           .
           2.
           the
           Jewes
           ,
           Acts
           2.39
           .
           were
           not
           considered
           as
           coming
           on
           to
           Christ
           ,
           but
           as
           guilty
           of
           crucifying
           him
           ,
           and
           under
           horrour
           of
           conscience
           for
           it
           .
           3.
           
           The
           priviledge
           of
           baptism
           or
           the
           promise
           in
           respect
           of
           external
           right
           and
           administration
           (
           as
           Master
           Cobbets
           phrase
           is
           )
           could
           not
           belong
           to
           the
           Jewes
           at
           that
           present
           ,
           &
           therefore
           the
           Apostles
           speech
           had
           been
           false
           in
           Master
           Cobbets
           sense
           .
           For
           he
           cannot
           assert
           they
           were
           then
           come
           to
           Christ
           ,
           but
           coming
           on
           to
           Christ
           ,
           nor
           is
           it
           certain
           that
           many
           of
           them
           ever
           came
           to
           Christ.
           But
           [
           the
           promise
           is
           
             de
             praesenti
          
           in
           respect
           of
           external
           right
           and
           administration
           ,
           which
           is
           Master
           Cobbets
           sense
           ]
           is
           false
           of
           persons
           which
           were
           not
           come
           to
           Christ
           ,
           except
           he
           will
           have
           the
           Apostle
           assert
           a
           right
           of
           baptism
           to
           them
           without
           faith
           .
           4.
           
           The
           Jewish
           parents
           children
           had
           then
           a
           larger
           priviledge
           then
           the
           Gentiles
           in
           the
           first
           offer
           of
           the
           Gospel
           ,
           as
           they
           had
           larger
           priviledges
           before
           ,
           Rom.
           9.3
           ,
           4
           ,
           5.
           and
           they
           shall
           have
           larger
           priviledges
           at
           their
           calling
           hereafter
           if
           I
           understand
           the
           Apostle
           ,
           Rom.
           11.24
           ,
           25
           ,
           26
           ,
           27
           ,
           28.
           
           And
           herein
           God
           is
           not
           such
           a
           respector
           of
           persons
           as
           
             Peter
             ,
             Acts
          
           10.34
           .
           denies
           him
           to
           be
           so
           ,
           as
           not
           to
           accept
           a
           Gentile
           who
           feareth
           him
           and
           worketh
           righteousness
           as
           well
           as
           a
           Jew
           .
           Acts
           of
           special
           grace
           undue
           to
           some
           persons
           ,
           not
           to
           others
           ,
           argue
           not
           unjust
           respect
           of
           persons
           in
           God
           ,
           but
           acts
           of
           judgment
           awarding
           good
           to
           one
           that
           fears
           him
           and
           works
           righteousness
           ,
           because
           of
           such
           a
           Nation
           ,
           and
           not
           to
           another
           ,
           who
           doeth
           the
           same
           ,
           because
           he
           is
           not
           of
           that
           nation
           ,
           contrary
           to
           his
           declarations
           ,
           promises
           ,
           lawes
           ,
           by
           which
           he
           hath
           bound
           himself
           ;
           would
           argue
           unjust
           prosopolepsy
           ,
           his
           declarations
           ,
           promises
           ,
           and
           lawes
           being
           general
           ,
           and
           so
           the
           being
           of
           that
           Nation
           extirnsecal
           to
           the
           cause
           .
        
         
           Saith
           he
           ,
           the
           force
           of
           the
           words
           seem
           to
           carry
           it
           ,
           that
           the
           same
           promise
           which
           was
           to
           those
           Jewes
           actually
           in
           Church
           and
           Covenant-estate
           ,
           was
           intentionally
           to
           these
           afar
           off
           ,
           which
           were
           strangers
           actually
           from
           a
           like
           estate
           ,
           whether
           those
           of
           the
           ten
           tribes
           ,
           or
           rather
           those
           of
           the
           Gentiles
           ,
           and
           should
           be
           actually
           to
           them
           ,
           when
           they
           came
           to
           be
           called
           actually
           into
           the
           fellowship
           of
           that
           covenant
           and
           Church-estate
           .
           Now
           what
           promise
           was
           that
           ?
           verily
           a
           promise
           which
           carried
           with
           it
           a
           partial
           reference
           unto
           their
           children
           :
           The
           promise
           is
           to
           you
           ,
           and
           to
           your
           children
           :
           And
           the
           same
           is
           unto
           them
           afar
           off
           ,
           whom
           God
           shall
           call
           ,
           Scil.
           in
           reference
           to
           their
           children
           also
           .
        
         
           Ans.
           There
           is
           no
           colour
           from
           the
           words
           that
           ,
           Acts
           2.39
           .
           the
           promise
           is
           meant
           to
           be
           actually
           to
           those
           Jewes
           ,
           and
           intentionally
           to
           those
           afar
           off
           ,
           nor
           doth
           this
           conceit
           agree
           with
           Master
           Cobbets
           exposition
           ,
           who
           will
           have
           it
           to
           be
           
             de
             praesenti
          
           to
           belong
           to
           the
           persons
           recited
           ,
           and
           consequently
           actually
           to
           all
           there
           named
           ;
           Nor
           do
           I
           know
           how
           to
           make
           true
           sense
           of
           this
           his
           speech
           .
           For
           the
           promise
           is
           either
           said
           to
           be
           in
           respect
           of
           the
           act
           of
           the
           promiser
           ,
           or
           of
           the
           
           thing
           promised
           .
           In
           the
           former
           sense
           the
           meaning
           of
           Master
           Cobbet
           should
           be
           this
           ,
           that
           God
           had
           made
           the
           promise
           to
           the
           Jewes
           already
           actually
           ,
           but
           he
           had
           not
           made
           the
           promise
           to
           those
           afar
           off
           ,
           but
           intended
           to
           do
           it
           afterwards
           .
           But
           this
           sense
           agrees
           not
           with
           Master
           Cobbets
           and
           other
           Paedobaptists
           conceit
           ,
           who
           would
           have
           the
           promise
           to
           be
           that
           to
           
             Abraham
             ,
             Gen.
          
           17.7
           .
           But
           that
           promise
           was
           made
           almost
           2000
           years
           before
           ,
           not
           made
           to
           those
           Jewes
           then
           ,
           nor
           to
           any
           afar
           off
           afterwards
           that
           can
           be
           shewed
           .
           In
           respect
           of
           the
           thing
           promised
           ,
           whether
           it
           be
           (
           as
           I
           say
           )
           Christ
           manifested
           in
           the
           flesh
           for
           the
           remission
           of
           sins
           before
           God
           ,
           it
           is
           not
           true
           that
           it
           was
           actually
           then
           to
           the
           Jewes
           mentioned
           ,
           Acts
           2.39
           .
           For
           they
           were
           not
           yet
           repenting
           believing
           persons
           ,
           or
           it
           be
           meant
           of
           remission
           of
           sins
           in
           respect
           of
           external
           right
           and
           administration
           ,
           it
           is
           not
           true
           that
           the
           promise
           was
           actually
           then
           to
           them
           ,
           in
           external
           right
           ,
           they
           had
           no
           right
           then
           to
           claim
           baptism
           ,
           being
           not
           then
           believers
           ,
           neither
           had
           they
           the
           promise
           in
           external
           administration
           
             de
             praesenti
          
           ,
           for
           they
           were
           not
           actually
           baptized
           (
           which
           I
           think
           is
           the
           external
           administration
           meant
           ,
           I
           cannot
           imagine
           Master
           Cobbet
           would
           be
           so
           vain
           as
           to
           conceive
           Peter
           told
           them
           ,
           they
           were
           circumcised
           )
           but
           Peter
           exhorts
           them
           to
           be
           baptized
           ,
           and
           therefore
           the
           promise
           was
           no
           more
           actually
           to
           the
           Jewes
           then
           present
           ,
           then
           to
           those
           afar
           off
           .
           Nor
           is
           it
           true
           that
           the
           Jewes
           present
           were
           then
           actually
           in
           Church
           and
           Covenant-estate
           ,
           if
           it
           be
           meant
           of
           the
           Christian
           Church
           ,
           and
           Covenant
           of
           grace
           in
           Christ
           ,
           for
           they
           were
           not
           repenting
           believers
           ;
           and
           if
           it
           be
           meant
           of
           the
           Jewish
           Church
           ,
           and
           Covenant-estate
           which
           they
           had
           as
           descended
           from
           Abraham
           by
           natural
           descent
           ,
           and
           by
           reason
           of
           circumcision
           ,
           so
           the
           Gentiles
           were
           never
           ealled
           or
           to
           be
           called
           actually
           into
           that
           fellowship
           of
           that
           Covenant
           ,
           and
           Church-estate
           ,
           but
           rather
           out
           of
           it
           :
           Nor
           if
           they
           had
           been
           called
           into
           it
           ,
           had
           that
           Church
           and
           Covenant-estate
           at
           all
           conduced
           to
           their
           interest
           into
           the
           Christian
           Church
           and
           Covenant
           of
           grace
           ,
           but
           rather
           to
           the
           contrary
           .
           And
           for
           the
           promise
           it
           is
           true
           ,
           there
           is
           a
           reference
           to
           their
           children
           ,
           but
           not
           because
           they
           were
           believers
           children
           or
           their
           children
           ,
           but
           by
           vertue
           of
           Gods
           call
           ,
           and
           it
           is
           true
           the
           promise
           is
           to
           Gentiles
           child●en
           and
           Jewes
           when
           called
           of
           God
           ,
           and
           no
           otherwise
           ,
           and
           consequently
           no
           Birth-priviledge
           to
           either
           intitling
           to
           baptism
           .
           And
           thus
           is
           that
           magnified
           chapter
           of
           Master
           Cobbet
           abundantly
           answered
           .
        
      
       
         
           SECT
           .
           XXIII
           .
           Master
           Sidenhams
           notes
           on
           Acts
           2.39
           .
           in
           his
           exercitation
           ch
           .
           5.
           are
           considered
           .
        
         
           I
           Shall
           adde
           a
           consideration
           of
           what
           Master
           Sidenham
           notes
           on
           Acts
           2.39
           .
           that
           I
           may
           at
           once
           shew
           the
           impertinency
           of
           its
           allegation
           for
           connexion
           between
           the
           covenant
           and
           baptism
           ,
           and
           infants
           of
           believe●s
           covenant-interest
           upon
           that
           consideration
           ▪
           I
           agree
           with
           him
           that
           the
           promise
           is
           of
           remission
           of
           sins
           and
           so
           of
           salvation
           .
           Nor
           do
           I
           deny
           it
           to
           be
           suitable
           to
           what
           is
           promised
           ,
           Gen.
           17.7
           .
           understanding
           it
           not
           ,
           as
           Paedobaptists
           and
           among
           them
           Master
           Sidenham
           conceives
           ,
           as
           a
           promise
           to
           each
           believer
           and
           his
           natural
           seed
           ,
           but
           as
           a
           promise
           
           to
           Abraham
           as
           the
           ●ather
           of
           believers
           ,
           and
           his
           spiritual
           seed
           by
           the
           following
           of
           his
           faith
           of
           righteousness
           before
           God
           repeated
           at
           large
           ,
           Jerem.
           31.34
           .
           Nor
           do
           I
           mistake
           his
           making
           it
           the
           same
           with
           the
           promise
           of
           Christ
           ,
           and
           the
           Spirit
           ,
           as
           ,
           Gal.
           3.14
           .
           is
           meant
           including
           justification
           ,
           sanctification
           ,
           and
           all
           graces
           .
           And
           his
           words
           I
           conceive
           very
           opposite
           to
           overthrow
           Master
           Cobbets
           and
           others
           conceit
           of
           external
           right
           and
           administration
           ,
           when
           he
           saith
           ,
           it
           would
           be
           but
           a
           poor
           comfort
           to
           a
           wounded
           soul
           for
           to
           tell
           him
           of
           a
           promise
           of
           gifts
           ,
           not
           of
           spiritual
           grace
           ,
           and
           the
           Holy
           Ghost
           is
           a
           better
           Physician
           then
           to
           imply
           such
           a
           raw
           improper
           plaister
           to
           a
           wounded
           heart
           ,
           which
           would
           hardly
           heal
           the
           skin
           ,
           this
           promise
           is
           brought
           in
           as
           a
           Cordial
           to
           keep
           them
           from
           fainting
           ,
           and
           to
           give
           them
           spirits
           to
           believe
           ,
           and
           lay
           hold
           on
           Jesus
           Christ.
           And
           truly
           no
           other
           promise
           but
           that
           of
           Free-grace
           ,
           in
           order
           to
           Salvation
           ,
           can
           be
           imagined
           to
           give
           them
           comfort
           in
           that
           condition
           .
           And
           after
           ,
           and
           it
           must
           needs
           have
           been
           a
           mighty
           low
           ,
           and
           disproportionable
           way
           of
           perswasion
           ,
           to
           put
           them
           upon
           such
           high
           things
           in
           the
           former
           verse
           ,
           and
           to
           encourage
           them
           onely
           by
           the
           narration
           of
           some
           temporary
           gifts
           in
           the
           following
           ,
           when
           their
           eye
           and
           heart
           was
           set
           on
           remission
           of
           sins
           ,
           and
           salvation
           by
           Jesus
           Christ
           ;
           and
           nothing
           but
           a
           promise
           holding
           forth
           these
           mercies
           could
           have
           been
           considerable
           to
           them
           .
           Nor
           do
           I
           deny
           that
           the
           children
           as
           well
           as
           the
           Parents
           are
           included
           in
           this
           promise
           ,
           nor
           do
           I
           deny
           but
           that
           the
           children
           are
           invited
           to
           baptism
           by
           the
           promise
           as
           well
           as
           the
           parents
           .
           But
           I
           deny
           ,
           1.
           
           That
           the
           mention
           of
           the
           promise
           to
           them
           and
           their
           children
           was
           allusive
           to
           the
           expressions
           in
           the
           Old
           Testament
           ,
           when
           God
           said
           to
           Abraham
           I
           will
           be
           the
           God
           of
           thee
           and
           thy
           seed
           ,
           Gen.
           17.7
           .
           or
           that
           ,
           Isai
           44.3
           .
           and
           such
           like
           ,
           nor
           hath
           Mr.
           Sidenham
           proved
           it
           ,
           and
           there
           is
           this
           reason
           against
           it
           .
           For
           in
           those
           expressions
           the
           Fathers
           are
           mentioned
           as
           righteous
           persons
           ,
           and
           believers
           ▪
           but
           here
           the
           parents
           could
           not
           be
           considered
           as
           righteous
           and
           believing
           persons
           ,
           for
           they
           were
           not
           such
           ,
           but
           then
           charged
           by
           Peter
           ,
           and
           at
           that
           time
           under
           the
           sense
           of
           the
           great
           sin
           of
           killing
           Christ
           ,
           and
           admonished
           to
           repent
           of
           it
           ,
           and
           therefore
           the
           words
           have
           clearly
           this
           sense
           ,
           The
           promise
           is
           to
           you
           ,
           and
           your
           children
           as
           bad
           as
           you
           have
           been
           ,
           and
           the
           mention
           of
           their
           children
           is
           not
           allusive
           to
           Gods
           expressions
           in
           the
           Old
           Testament
           ,
           but
           to
           their
           own
           curse
           on
           them
           and
           their
           children
           ,
           Matth.
           27.25
           .
           and
           so
           cannot
           note
           a
           priviledge
           to
           them
           and
           their
           children
           as
           persons
           better
           then
           others
           ,
           but
           an
           assurance
           to
           them
           of
           that
           good
           which
           they
           feared
           their
           sin
           debarred
           them
           of
           ,
           by
           telling
           them
           of
           Gods
           inrent
           for
           good
           according
           to
           his
           promise
           ,
           though
           they
           meant
           it
           for
           evil
           ,
           as
           the
           same
           Apostle
           doth
           ,
           Acts
           3.17
           ,
           18
           ,
           19.
           and
           Joseph
           did
           ,
           Gen.
           45.5
           .
           and
           50.20
           .
           2.
           
           I
           deny
           that
           the
           children
           are
           invited
           to
           baptism
           by
           the
           promise
           as
           giving
           title
           to
           baptism
           of
           it self
           ,
           for
           the
           promise
           is
           urged
           as
           a
           motive
           to
           a
           duty
           ,
           not
           as
           a
           plea
           whereby
           they
           might
           claim
           ,
           nor
           was
           their
           interest
           in
           the
           promise
           the
           antecedent
           to
           baptism
           ,
           but
           the
           consequent
           on
           it
           .
           For
           the
           promise
           whether
           it
           be
           of
           remission
           of
           sins
           ,
           or
           of
           the
           saving
           gift
           of
           the
           holy
           Ghost
           allowing
           Master
           .
           Sidenhams
           observation
           that
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           it
           is
           certain
           that
           Peter
           did
           assure
           them
           of
           it
           not
           as
           yet
           already
           attained
           ,
           but
           as
           attainable
           ,
           not
           before
           ,
           but
           upon
           their
           repentance
           and
           baptism
           ,
           neither
           to
           them
           ,
           nor
           to
           their
           children
           as
           their
           children
           ;
           but
           to
           them
           and
           their
           children
           ,
           and
           all
           afar
           off
           as
           many
           as
           the
           Lord
           should
           call
           .
           3.
           
           He
           doth
           not
           invite
           them
           to
           baptism
           ,
           but
           so
           as
           that
           he
           first
           puts
           them
           in
           minde
           of
           repentance
           .
           Now
           if
           the
           promise
           had
           been
           alledged
           as
           giving
           title
           
           of
           it self
           to
           baptism
           ,
           he
           had
           left
           out
           repentance
           :
           But
           putting
           it
           in
           first
           ,
           he
           plainly
           shewes
           ,
           that
           the
           alledging
           of
           the
           promise
           was
           as
           well
           to
           move
           them
           to
           repentance
           as
           to
           baptism
           ,
           and
           first
           to
           repentance
           ,
           then
           to
           baptism
           ;
           nor
           is
           any
           other
           course
           taken
           with
           the
           children
           then
           the
           parents
           ,
           the
           promise
           and
           duty
           are
           declared
           in
           like
           manner
           to
           both
           .
           And
           therefore
           Master
           Sidenhams
           talk
           of
           Peters
           speaking
           in
           the
           known
           dialect
           of
           the
           Old
           Testament
           ,
           that
           if
           he
           had
           not
           meant
           upon
           their
           believing
           and
           baptism
           without
           any
           other
           consideration
           of
           Gods
           calling
           or
           their
           repentance
           the
           children
           to
           be
           in
           the
           promise
           ,
           he
           had
           deceived
           them
           ,
           and
           that
           there
           was
           no
           other
           intent
           in
           mentioning
           the
           promise
           but
           to
           intimate
           that
           as
           the
           Jewes
           and
           their
           infant
           males
           were
           circumcised
           by
           vertue
           of
           the
           promise
           ,
           so
           it
           should
           be
           to
           them
           in
           baptism
           ,
           is
           but
           vai●
           without
           proof
           ,
           and
           without
           truth
           .
        
         
           But
           Master
           Sidenham
           asserts
           that
           the
           words
           [
           as
           many
           as
           the
           Lord
           shall
           call
           ]
           can
           in
           no
           sense
           be
           referred
           to
           the
           former
           part
           of
           the
           verse
           ,
           either
           to
           parents
           or
           children
           ;
           which
           if
           true
           ,
           then
           according
           to
           his
           own
           interpretation
           of
           the
           promise
           the
           Apostle
           asserts
           ,
           that
           the
           promise
           of
           remission
           of
           sins
           and
           of
           the
           Spirit
           including
           justification
           ,
           sanctification
           ,
           and
           all
           graces
           ,
           was
           to
           them
           and
           their
           children
           ,
           whether
           called
           or
           no.
           But
           let
           's
           view
           his
           reasons
           for
           this
           audacious
           assertion
           .
           For
           ,
           saith
           he
           ,
           1.
           
           He
           changes
           the
           sense
           in
           both
           parts
           of
           the
           verse
           ;
           in
           the
           first
           part
           unto
           the
           Jewes
           ,
           he
           speaks
           
             de
             praesenti
          
           ,
           of
           the
           present
           application
           of
           the
           promise
           ;
           repent
           you
           and
           be
           baptized
           —
           ;
           for
           the
           promise
           is
           to
           you
           and
           your
           children
           :
           even
           now
           the
           promise
           is
           offered
           to
           you
           ;
           and
           they
           were
           then
           under
           the
           call
           of
           God
           ;
           But
           when
           he
           speaks
           of
           the
           Gentiles
           ,
           because
           they
           were
           yet
           afar
           off
           ,
           and
           not
           at
           all
           called
           ,
           he
           speak
           
             de
             futuro
          
           ,
           as
           many
           as
           God
           shall
           call
           ,
           even
           of
           them
           also
           ;
           which
           is
           the
           first
           hint
           of
           the
           calling
           of
           the
           Gentiles
           in
           all
           the
           Acts
           of
           the
           Apostles
           .
        
         
           Ans.
           The
           Apostle
           changeth
           not
           the
           tense
           of
           the
           same
           ve●b
           in
           either
           part
           of
           ,
           v.
           39.
           
           For
           there
           are
           but
           two
           verbs
           in
           the
           verse
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           neither
           used
           above
           once
           ,
           so
           that
           he
           might
           have
           said
           ,
           he
           useth
           two
           verbs
           in
           two
           tenses
           ,
           but
           neither
           change●h
           in
           one
           or
           both
           parts
           of
           the
           verse
           the
           same
           verb
           or
           the
           same
           tense
           of
           the
           same
           verb.
           But
           what
           if
           he
           had
           changed
           the
           tense
           ,
           and
           had
           said
           ,
           the
           promise
           is
           to
           you
           and
           your
           children
           whom
           he
           now
           calls
           ,
           and
           the
           promise
           shall
           be
           to
           all
           that
           are
           afar
           off
           as
           many
           as
           God
           shall
           call
           even
           of
           them
           also
           ,
           did
           it
           follow
           that
           in
           no
           sense
           the
           words
           (
           as
           many
           as
           the
           Lord
           shall
           call
           )
           can
           be
           referred
           to
           the
           Former
           part
           of
           the
           verse
           ,
           either
           to
           parents
           or
           children
           ?
           Surely
           if
           I
           have
           any
           understanding
           ,
           the
           contrary
           followes
           ,
           that
           if
           the
           meaning
           were
           ▪
           the
           promise
           even
           now
           is
           offered
           to
           you
           ,
           and
           they
           were
           then
           under
           the
           call
           of
           God
           ,
           but
           not
           yet
           called
           ,
           the
           words
           may
           be
           referred
           to
           the
           former
           part
           of
           the
           verse
           to
           parents
           and
           children
           ,
           thus
           the
           promise
           of
           remission
           of
           sins
           is
           now
           offered
           to
           you
           and
           your
           children
           under
           the
           call
           of
           God
           to
           be
           attained
           by
           as
           many
           as
           the
           Lord
           our
           God
           shall
           effectually
           call
           at
           this
           time
           ,
           and
           hereafter
           .
           But
           how
           stands
           it
           with
           other
           Paedobaptists
           applications
           of
           this
           Seripture
           ,
           as
           if
           the
           promise
           did
           
             de
             praesenti
          
           belong
           to
           the
           children
           in
           external
           right
           and
           administration
           ,
           and
           a
           covenant-right
           in
           them
           ,
           and
           title
           to
           the
           initial
           seal
           ,
           and
           yet
           the
           promise
           onely
           offered
           to
           them
           ,
           and
           they
           not
           called
           ,
           but
           under
           the
           call
           of
           God.
           If
           the
           offer
           of
           the
           promise
           ,
           and
           a
           call
           
             in
             fieri
          
           which
           is
           not
           
             in
             facto
             esse
          
           be
           sufficient
           to
           intitle
           men
           to
           the
           promise
           in
           external
           right
           ,
           and
           to
           the
           initial
           ieal
           ,
           then
           had
           those
           Jewes
           which
           believed
           not
           ,
           Acts
           28.24
           .
           and
           the
           
             Athenians
             ,
             
             Acts
          
           17.32
           .
           such
           right
           and
           title
           .
           Master
           Sidenham
           will
           have
           infants
           by
           the
           words
           [
           your
           children
           ]
           will
           he
           say
           the
           promise
           was
           then
           offered
           to
           them
           ,
           and
           they
           then
           under
           the
           call
           of
           God
           ?
           If
           he
           did
           ,
           he
           should
           tell
           how
           that
           we
           might
           understand
           it
           .
           And
           there
           is
           need
           he
           should
           shew
           some
           reason
           and
           proof
           of
           that
           his
           paraphrase
           ,
           which
           is
           not
           yet
           done
           ,
           ere
           his
           Reader
           (
           if
           he
           be
           wise
           )
           will
           receive
           it
           .
           And
           for
           what
           he
           saith
           that
           in
           that
           verse
           there
           is
           an
           exact
           distribution
           of
           the
           world
           into
           Jew
           and
           Gentile
           ,
           the
           Gentiles
           being
           usually
           those
           afar
           off
           ,
           it
           requires
           better
           proof
           then
           this
           ,
           sith
           neither
           is
           the
           term
           Jew
           expressed
           ,
           nor
           the
           term
           [
           afar
           off
           ]
           used
           of
           the
           Gentiles
           that
           I
           know
           but
           ,
           Ephes.
           2.13
           .
           where
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           may
           be
           questioned
           whether
           it
           be
           the
           same
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           the
           text
           .
           But
           Master
           Sidenham
           addes
           .
        
         
           2.
           
           How
           unequal
           would
           the
           distribution
           ●e
           of
           this
           verse
           ,
           not
           suitable
           to
           the
           lawes
           of
           expression
           among
           rational
           men
           ?
           If
           as
           many
           as
           the
           Lord
           shall
           call
           ,
           should
           be
           a
           limitation
           to
           the
           former
           part
           of
           the
           verse
           ,
           the
           word
           children
           ,
           must
           needs
           be
           redundant
           and
           superfluous
           ;
           for
           Jewes
           and
           Gentiles
           comprehend
           all
           the
           world
           .
           Now
           children
           must
           either
           be
           one
           part
           of
           the
           world
           ,
           or
           comprehend
           under
           one
           or
           both
           names
           ,
           or
           be
           a
           distinct
           world
           by
           themselves
           ,
           neither
           Jewes
           nor
           Gentiles
           :
           And
           this
           must
           needs
           follow
           on
           such
           a
           reading
           of
           the
           words
           ;
           for
           the
           design
           of
           the
           Apostle
           is
           to
           hold
           forth
           the
           freeness
           of
           the
           promise
           to
           Jew
           and
           Gentile
           ,
           and
           their
           children
           ,
           to
           these
           Jewes
           at
           present
           ,
           to
           the
           Gentiles
           and
           their
           children
           when
           God
           shall
           call
           the
           parents
           ,
           as
           he
           did
           these
           Jewes
           .
        
         
           Ans.
           Master
           Sidenham
           hath
           printed
           here
           such
           a
           toy
           as
           might
           please
           himself
           ,
           but
           is
           fit
           for
           nothing
           but
           to
           be
           slighted
           .
           For
           ,
           1.
           
           He
           supposeth
           that
           [
           you
           and
           those
           afar
           off
           ]
           is
           as
           much
           as
           Jewes
           and
           Gentiles
           ,
           which
           is
           not
           proved
           .
           2.
           
           He
           supposeth
           consequently
           [
           you
           and
           those
           afar
           off
           ]
           to
           comprehend
           all
           the
           world
           ,
           because
           Jewes
           and
           Gantiles
           comprehend
           all
           the
           world
           .
           But
           this
           followes
           not
           ,
           though
           the
           term
           [
           you
           ]
           note
           Jewes
           ,
           if
           it
           note
           onely
           some
           Jewes
           ,
           to
           wit
           ,
           those
           to
           whom
           Peter
           then
           spake
           .
           3.
           
           That
           if
           [
           as
           the
           Lord
           shall
           call
           ]
           should
           be
           a
           limitation
           to
           the
           former
           part
           of
           the
           verse
           ,
           the
           word
           children
           ,
           must
           needs
           be
           redundant
           and
           superfluous
           ,
           for
           Jewes
           and
           Gentiles
           comprehend
           all
           the
           world
           .
           Which
           indeed
           followes
           on
           his
           conceit
           that
           here
           is
           an
           exact
           distribution
           of
           the
           world
           into
           Jew
           and
           Genrile
           .
           But
           this
           is
           manifestly
           false
           ,
           for
           though
           [
           they
           afar
           off
           ]
           should
           be
           the
           Gentiles
           ,
           yet
           all
           the
           Gentiles
           are
           not
           therein
           comprehended
           ,
           but
           those
           that
           are
           called
           ;
           and
           if
           the
           term
           [
           you
           ]
           note
           the
           Jewes
           ,
           yet
           in
           notes
           not
           all
           the
           Jewes
           ,
           but
           such
           as
           were
           parents
           ,
           and
           therefore
           the
           term
           [
           children
           ]
           is
           necessary
           being
           not
           comprehended
           under
           the
           term
           [
           you
           ]
           and
           it
           is
           alike
           necessary
           to
           express
           them
           distinctly
           ,
           whether
           the
           limitation
           [
           as
           many
           as
           the
           Lord
           shall
           call
           ]
           be
           applyed
           to
           the
           former
           part
           of
           the
           verse
           or
           to
           the
           latter
           onely
           ,
           so
           that
           I
           can
           yet
           see
           no
           reason
           of
           Master
           Sidenhams
           conceit
           ,
           that
           such
           a
           referring
           of
           the
           limitation
           [
           as
           many
           as
           the
           Lord
           our
           God
           shall
           call
           ]
           to
           the
           first
           part
           of
           the
           v.
           as
           I
           make
           ,
           would
           cause
           the
           distribution
           of
           this
           v.
           to
           be
           so
           unequal
           as
           not
           to
           be
           suitable
           to
           the
           lawes
           of
           expression
           among
           rational
           men
           .
           And
           to
           what
           he
           addes
           further
           I
           say
           [
           children
           ]
           were
           one
           part
           of
           the
           world
           ,
           and
           comprehended
           under
           Jewes
           ,
           but
           how
           this
           must
           needs
           follow
           on
           such
           a
           reading
           of
           the
           words
           as
           puts
           [
           as
           many
           as
           the
           Lord
           shall
           call
           ]
           to
           the
           first
           part
           of
           the
           verse
           any
           more
           then
           to
           the
           latter
           onely
           I
           see
           not
           ?
           nor
           if
           it
           did
           ,
           do
           I
           know
           any
           absurdity
           in
           it
           ,
           no
           nor
           any
           opposition
           to
           what
           he
           makes
           the
           Apostles
           designes
           .
           But
           let
           's
           see
           what
           
           he
           makes
           of
           all
           this
           to
           his
           purpose
           .
           He
           tels
           us
           ,
           now
           put
           children
           by
           themselves
           a
           third
           party
           ,
           and
           add
           ,
           whom
           the
           Lord
           shall
           call
           ,
           and
           you
           exclude
           them
           from
           being
           etiher
           Jewes
           or
           Gentiles
           ,
           and
           so
           excommunicate
           them
           from
           any
           hopes
           of
           calling
           ,
           or
           being
           saved
           .
           To
           which
           I
           say
           ,
           if
           I
           doated
           like
           Master
           Sidenham
           ,
           making
           [
           you
           and
           those
           afar
           off
           ]
           synonymous
           to
           Jewes
           ,
           and
           Gentiles
           in
           general
           ,
           when
           the
           terms
           note
           onely
           some
           in
           particular
           ,
           and
           put
           [
           children
           ]
           by
           themselves
           as
           a
           third
           party
           ,
           I
           should
           exclude
           them
           from
           being
           Jewes
           or
           Gentiles
           ,
           whether
           I
           added
           to
           the
           first
           part
           of
           the
           v.
           the
           words
           [
           as
           many
           as
           the
           Lord
           shall
           call
           ]
           or
           did
           otherwise
           .
           And
           if
           I
           made
           all
           that
           are
           called
           and
           saved
           to
           be
           comprehended
           under
           [
           you
           and
           those
           afar
           off
           ]
           as
           Synonymous
           to
           Jewes
           and
           Gentilas
           in
           General
           ,
           and
           excluded
           [
           children
           ]
           as
           neither
           I
           should
           excommunicate
           them
           a●
           he
           saith
           .
           But
           that
           either
           any
           such
           thing
           followes
           on
           the
           limiting
           of
           the
           former
           part
           of
           the
           v.
           by
           those
           words
           [
           as
           many
           as
           the
           Lord
           our
           God
           shall
           call
           ]
           or
           any
           other
           of
           my
           sayings
           ,
           is
           neither
           proved
           by
           Master
           Sidenham
           nor
           any
           other
           ,
           nor
           ever
           will.
           
        
         
           But
           Master
           Sidenham
           goes
           on
           :
           Now
           this
           is
           ,
           1.
           
           Contrary
           to
           that
           known
           rule
           in
           Logick
           ,
           That
           
             Omnis
             bona
             distributio
             debet
             esse
             bimembris
          
           ;
           onely
           of
           two
           members
           ,
           and
           those
           opposite
           one
           to
           another
           ;
           to
           bring
           in
           a
           third
           marres
           all
           .
           This
           then
           he
           imagines
           that
           if
           [
           your
           children
           ]
           be
           a
           third
           party
           ,
           and
           not
           either
           [
           you
           or
           those
           afar
           off
           ]
           a
           Logick
           rule
           would
           be
           broken
           .
           But
           whose
           Logick
           rule
           is
           that
           he
           mentions
           ?
           I
           confess
           there
           have
           been
           Logicians
           who
           have
           affected
           dichotonie
           ,
           but
           when
           they
           have
           tyed
           themselves
           to
           it
           ,
           they
           have
           been
           censured
           as
           guilty
           of
           accurate
           vanity
           by
           
             Burgersdicius
             Inst.
             log
             .
             l.
          
           2.
           c.
           5.
           
           
             Keck
             .
             Syst.
             Log.
             l.
          
           1.
           part
           .
           2.
           c.
           3.
           and
           others
           .
           
             Scheibler
             Top.
             c.
          
           29.
           n.
           36.
           bounds
           it
           with
           sundry
           cautions
           .
           And
           indeed
           we
           must
           cashier
           many
           received
           divisions
           if
           that
           rule
           hold
           as
           e.
           g.
           in
           morality
           of
           good
           into
           honest
           ,
           pleasant
           and
           profitable
           ,
           in
           divinity
           of
           the
           law
           into
           moral
           ,
           ceremonial
           and
           judicial
           ,
           of
           the
           divine
           persons
           into
           the
           Father
           ,
           Son
           and
           holy
           Ghost
           ,
           of
           the
           Bookes
           of
           the
           Old
           Testament
           into
           Moses
           ,
           the
           Prophets
           and
           the
           Psalmes
           and
           so
           blame
           Christ
           himself
           .
           What
           Master
           Sidenham
           infers
           ,
           so
           that
           it
           is
           most
           clear
           the
           words
           must
           be
           understood
           ,
           as
           they
           are
           translated
           ,
           is
           not
           denyed
           by
           me
           ,
           and
           yet
           the
           words
           ,
           [
           Acts
           2.39
           .
           as
           many
           as
           the
           Lord
           our
           God
           shall
           call
           ]
           limit
           the
           first
           part
           of
           the
           v.
           Nor
           do
           I
           deny
           the
           promise
           is
           to
           you
           Jewes
           ,
           and
           your
           children
           at
           present
           ,
           to
           express
           the
           Apostles
           meaning
           in
           the
           sense
           I
           have
           given
           ,
           nor
           do
           I
           gainsay
           what
           he
           addes
           ,
           and
           to
           those
           afar
           off
           also
           and
           their
           children
           ,
           when
           God
           shall
           call
           them
           ,
           if
           he
           mean
           it
           of
           the
           calling
           the
           chileren
           as
           well
           as
           the
           parents
           ;
           though
           withall
           it
           is
           to
           be
           noted
           ,
           that
           in
           the
           text
           there
           is
           no
           mention
           of
           the
           children
           of
           those
           afar
           off
           .
           But
           what
           he
           saith
           further
           ,
           else
           (
           that
           is
           ,
           if
           the
           promise
           be
           not
           to
           the
           children
           of
           those
           afar
           off
           when
           God
           shall
           call
           the
           parents
           )
           calling
           can
           with
           no
           sense
           be
           applyed
           to
           any
           tittle
           of
           the
           former
           part
           of
           the
           verse
           ,
           without
           you
           make
           it
           monstrous
           ,
           and
           unlike
           it self
           ,
           is
           either
           false
           or
           unintelligible
           by
           me
           .
           For
           though
           the
           promise
           should
           not
           be
           to
           the
           children
           of
           those
           afar
           off
           ,
           when
           God
           called
           the
           parents
           ,
           yet
           this
           is
           in
           my
           apprehension
           good
           sense
           ,
           The
           promise
           is
           to
           you
           being
           called
           ,
           and
           to
           your
           children
           being
           called
           ,
           nor
           is
           any
           monstrosity
           or
           unlikeness
           to
           it self
           more
           in
           this
           sense
           then
           if
           the
           term
           [
           called
           ]
           were
           applyed
           only
           to
           the
           latter
           part
           :
           But
           there
           would
           be
           non-sense
           ,
           if
           the
           distribution
           were
           reduced
           to
           dichotomie
           as
           Master
           Sidenham
           would
           have
           it
           ,
           and
           the
           proposition
           would
           be
           false
           ,
           that
           the
           promise
           (
           which
           Master
           Sidenham
           makes
           to
           be
           of
           remission
           
           of
           sins
           ,
           Christ
           and
           his
           Spirit
           ,
           justification
           ,
           sanctification
           ,
           and
           all
           graces
           )
           is
           to
           them
           or
           their
           children
           without
           calling
           ,
           or
           though
           God
           should
           not
           call
           them
           .
        
         
           There
           is
           some
           more
           of
           the
           like
           stuff
           in
           that
           which
           followes
           .
           2.
           
           It
           's
           against
           another
           rule
           about
           distribution
           which
           is
           ,
           that
           
             partes
             divisionis
             ambulent
             equali
             passu
          
           ,
           that
           the
           parts
           of
           a
           distribution
           should
           be
           equally
           set
           together
           .
           Now
           here
           will
           be
           a
           mighty
           inequality
           ,
           as
           to
           the
           communication
           of
           the
           promise
           ;
           if
           the
           words
           should
           be
           taken
           in
           their
           sense
           ,
           the
           Jewes
           will
           have
           a
           greater
           priviledge
           then
           the
           Gentiles
           ,
           if
           children
           be
           not
           equally
           added
           to
           both
           ,
           the
           Jewes
           had
           the
           promise
           made
           to
           them
           ,
           and
           their
           children
           at
           present
           ,
           these
           afar
           off
           shall
           onely
           have
           the
           promise
           to
           themselves
           ,
           but
           not
           their
           children
           .
        
         
           Ans.
           It
           is
           one
           of
           the
           vexations
           that
           befals
           men
           that
           write
           bookes
           that
           they
           are
           necessitated
           to
           answer
           such
           silly
           scriblings
           :
           But
           so
           we
           must
           do
           or
           else
           the
           world
           will
           be
           befooled
           with
           that
           which
           is
           most
           vain
           .
           The
           objection
           to
           which
           this
           Author
           answers
           is
           ,
           that
           the
           latter
           clause
           ,
           as
           many
           as
           the
           Lord
           shall
           call
           ,
           is
           a
           limitation
           of
           the
           verse
           ,
           and
           no
           more
           are
           under
           the
           promise
           ,
           and
           so
           children
           ,
           if
           God
           shall
           call
           them
           ,
           shall
           also
           enjoy
           the
           promise
           ;
           now
           that
           which
           he
           contends
           for
           is
           ,
           that
           [
           children
           ]
           is
           to
           be
           added
           equally
           to
           both
           parts
           of
           the
           v.
           (
           which
           was
           not
           in
           question
           )
           but
           shewes
           not
           the
           promise
           to
           be
           to
           the
           children
           if
           God
           call
           them
           not
           ,
           which
           is
           the
           thing
           in
           question
           .
           And
           as
           he
           shootes
           besides
           the
           mark
           ,
           proving
           what
           was
           not
           to
           be
           proved
           ,
           so
           his
           argument
           is
           nothing
           to
           that
           he
           takes
           on
           him
           to
           prove
           .
           He
           sets
           down
           a
           rule
           in
           Logick
           ,
           which
           I
           find
           in
           
             Scheibler
             ,
             ●op
             .
             c.
          
           29.
           n.
           39.
           with
           this
           explication
           ,
           
             hoc
             est
             ,
             sumantur
             ex
             eodem
             genere
             .
          
           But
           in
           this
           sense
           it
           seemes
           this
           Author
           meant
           it
           ,
           that
           the
           thing
           divided
           be
           communicated
           equally
           to
           the
           parts
           of
           the
           division
           ,
           it
           is
           not
           true
           .
           For
           then
           the
           division
           of
           being
           into
           substance
           and
           accident
           ,
           God
           and
           the
           Creature
           ,
           with
           many
           more
           ,
           were
           not
           right
           divisions
           .
           But
           were
           his
           rule
           right
           ,
           as
           he
           means
           it
           ,
           (
           as
           it
           is
           not
           )
           yet
           it
           is
           nothing
           to
           his
           purpose
           .
           He
           would
           prove
           ,
           if
           children
           be
           not
           equally
           added
           to
           both
           parts
           of
           the
           v.
           Acts
           2.39
           .
           then
           the
           Jewes
           will
           have
           a
           greater
           priviledge
           then
           the
           Gentiles
           (
           which
           might
           be
           granted
           without
           absurdity
           )
           for
           there
           would
           be
           a
           mighty
           inequality
           ,
           as
           to
           the
           communication
           of
           the
           promise
           ,
           which
           is
           against
           the
           rule
           of
           Logick
           he
           mentions
           ,
           as
           if
           the
           promise
           or
           the
           communication
           of
           the
           promise
           were
           a
           whole
           divided
           into
           parts
           ,
           and
           one
           part
           were
           the
           Jewes
           and
           their
           children
           ,
           and
           the
           other
           were
           the
           Gentiles
           and
           their
           children
           ,
           which
           were
           ridiculous
           ;
           nor
           do
           I
           know
           any
           other
           way
           he
           can
           understand
           his
           arguing
           from
           this
           Logick
           rule
           ,
           but
           that
           it
           will
           appear
           alike
           frivolous
           .
           But
           the
           Reader
           (
           I
           doubt
           )
           will
           think
           I
           insist
           too
           much
           in
           answering
           such
           trifles
           .
           I
           go
           on
           therefore
           .
        
         
           3.
           
           Saith
           he
           ,
           consider
           ,
           how
           comes
           this
           word
           (
           your
           children
           )
           to
           be
           kept
           in
           ,
           for
           what
           end
           and
           use
           ,
           if
           it
           were
           not
           to
           shew
           some
           spiritual
           priviledge
           they
           have
           with
           their
           parents
           ,
           when
           God
           calls
           or
           converts
           the
           parents
           ?
           what
           stands
           it
           for
           but
           a
           stone
           of
           offence
           to
           consciencious
           hearts
           ?
        
         
           Ans.
           1.
           he
           asserts
           in
           this
           passage
           that
           (
           your
           children
           )
           is
           kept
           in
           to
           shew
           some
           spiritual
           priviledge
           they
           have
           with
           their
           parents
           ,
           when
           God
           calls
           or
           converts
           the
           parent
           ?
           but
           a
           little
           before
           he
           observed
           a
           change
           in
           the
           tense
           in
           both
           parts
           of
           the
           verse
           ;
           in
           the
           first
           part
           unto
           the
           Jewes
           ,
           he
           speaks
           
             de
             praeseuti
          
           ,
           of
           the
           present
           application
           of
           the
           promise
           ,
           and
           supposeth
           under
           the
           call
           of
           God
           already
           ;
           here
           (
           your
           children
           )
           is
           to
           shew
           a
           speciall
           priviledge
           ,
           when
           God
           calls
           
           or
           converts
           the
           parent
           ,
           which
           intimates
           that
           he
           had
           not
           then
           called
           or
           converted
           the
           parent
           .
           and
           therefore
           the
           one
           passage
           crosseth
           the
           other
           .
        
         
           2.
           
           He
           had
           said
           before
           ,
           that
           
             (
             as
             many
             as
             the
             Lord
             shall
             call
             )
             can
             in
             no
             sense
             be
             referred
             to
             the
             former
             part
             of
             the
             verse
             either
             to
             parents
             or
             children
             ,
          
           and
           yet
           here
           he
           refers
           it
           in
           a
           necessary
           sense
           ,
           as
           he
           conceives
           ,
           to
           the
           parent
           .
        
         
           3.
           
           If
           the
           special
           priviledge
           to
           the
           children
           doth
           suppose
           the
           parents
           call
           ,
           why
           not
           also
           the
           childrens
           call
           ?
        
         
           4.
           
           Yea
           the
           special
           priviledge
           in
           the
           Text
           to
           the
           father
           and
           child
           is
           
             the
             promise
          
           ,
           and
           that
           Master
           Sidenham
           makes
           to
           be
           
             of
             justification
             ,
             sanctification
             ,
             and
             all
             graces
             ,
          
           and
           can
           he
           imagine
           this
           promise
           to
           be
           to
           a
           child
           barely
           on
           the
           parents
           call
           without
           his
           own
           personal
           calling
           by
           God
           ?
           I
           think
           he
           durst
           not
           assert
           it
           :
           If
           he
           did
           ,
           I
           am
           sure
           it
           is
           false
           as
           being
           contrary
           to
           Rom.
           8.30
           .
           and
           therefore
           of
           necessity
           to
           make
           his
           own
           exposition
           good
           ,
           we
           must
           limit
           the
           former
           part
           of
           the
           verse
           ,
           in
           what
           is
           said
           both
           of
           parent
           and
           child
           by
           the
           words
           [
           
             as
             many
             as
             the
             Lord
             our
             God
             shall
             call
          
           ]
           .
           As
           for
           his
           questions
           ,
           why
           [
           
             your
             children
          
           ]
           is
           in
           the
           verse
           ,
           it
           hath
           been
           answered
           ,
           because
           of
           their
           imprecation
           ,
           Matth.
           27.25
           .
           to
           which
           he
           replies
           thus
           :
        
         
           
             To
             see
             the
             sad
             shift
             of
             errour
             is
             wonderful
             :
             Can
             any
             man
             imagine
             ,
             that
             the
             parents
             could
             doubt
             more
             ,
             or
             so
             much
             of
             their
             childrens
             being
             accepted
             ,
             and
             saved
             ,
             when
             God
             should
             call
             them
             who
             were
             innocent
             ,
             and
             only
             under
             the
             sudden
             rash
             curse
             of
             their
             parents
             ,
             when
             they
             saw
             that
             the
             promise
             was
             to
             themselves
             ,
             who
             were
             the
             actual
             murtherers
             of
             the
             Lord
             Jesus
             .
          
        
         
           Answ.
           To
           me
           who
           am
           so
           well
           acquainted
           with
           the
           shifts
           of
           Paedobaptists
           ,
           it
           is
           not
           wonderful
           to
           see
           the
           shifts
           of
           errour
           .
           This
           very
           reply
           what
           is
           it
           but
           a
           vain
           shift
           ?
           For
           he
           supposeth
           
             the
             children
             were
             innocent
          
           ,
           which
           he
           cannot
           prove
           ,
           and
           that
           
             the
             curse
             was
             sudden
             and
             rash
             ,
          
           which
           seems
           rather
           to
           have
           been
           deliberate
           ,
           and
           that
           
             they
             saw
             the
             promise
             was
             to
             themselves
             ,
             and
             Christ
             offered
             pardon
             to
             themselves
             ,
          
           when
           there
           was
           nothing
           but
           horrour
           on
           their
           consciences
           for
           crucifying
           Christ
           till
           after
           Peters
           speech
           to
           them
           ,
           and
           that
           
             if
             the
             parents
             were
             not
             imagined
             to
             doubt
             more
             or
             so
             much
             of
             their
             childrens
             being
             accepted
             and
             saved
             as
             themselves
             ,
             then
             there
             was
             no
             reason
             to
             insert
             [
             your
             children
             ]
             by
             occasion
             of
             the
             imprecation
             ,
             Matth.
          
           27.25
           .
           whereas
           if
           they
           doubted
           any
           whit
           ,
           yea
           if
           for
           the
           present
           they
           did
           not
           think
           on
           that
           curse
           ,
           yet
           might
           afterwards
           as
           there
           was
           cause
           they
           should
           ,
           there
           was
           reason
           enough
           for
           Peter
           to
           insert
           those
           words
           whether
           they
           tended
           to
           take
           away
           a
           present
           ,
           or
           possible
           fear
           in
           them
           concerning
           their
           children
           .
           But
           there
           is
           more
           of
           his
           trifling
           yet
           behind
           .
        
         
           2.
           
           Saith
           he
           ,
           
             Such
             a
             consideration
             would
             rather
             sadden
             them
             then
             refresh
             them
             ,
             to
             mention
             the
             calling
             of
             their
             children
             :
             For
             they
             might
             more
             doubt
             of
             that
             ,
             then
             of
             any
             thing
             ,
             whether
             God
             would
             call
             them
             or
             no
             ,
             and
             be
             as
             far
             to
             seek
             as
             ever
             they
             were
             ,
             that
             they
             would
             have
             but
             cold
             comfort
             upon
             this
             account
             ;
             this
             was
             enough
             to
             break
             their
             hearts
             if
             that
             were
             in
             their
             eye
             .
          
        
         
           Answ.
           The
           phrase
           [
           
             and
             be
             as
             far
             to
             seek
             as
             ever
             they
             were
          
           ]
           intimates
           the
           Jews
           had
           attained
           some
           comfort
           before
           this
           speech
           of
           Peter
           (
           which
           is
           manifestly
           false
           from
           the
           Text
           )
           and
           that
           
             telling
             them
             that
             the
             promise
             was
             to
             their
             children
             if
             called
             by
             God
             would
             rather
             sadden
             them
             then
             refresh
             them
             ,
             
             it
             was
             cold
             comfort
             ,
             enough
             to
             break
             their
             hearts
             if
             that
             were
             in
             their
             eye
             :
          
           which
           is
           in
           effect
           all
           one
           as
           if
           a
           man
           should
           say
           ,
           when
           a
           man
           is
           in
           a
           swoon
           hot
           water
           will
           rather
           sadden
           him
           then
           refresh
           him
           ,
           or
           when
           a
           man
           is
           sad
           ,
           it
           is
           cold
           comfort
           enough
           to
           break
           his
           heart
           to
           give
           him
           a
           cup
           of
           Sack.
           But
           Mr.
           Sidenham
           will
           not
           be
           thought
           
             sine
             ratione
             delirare
             .
             For
          
           ,
           saith
           he
           ,
           
             they
             might
             doubt
             more
             of
             that
             ,
             then
             of
             any
             thing
             ,
             whether
             God
             would
             call
             them
             or
             no.
          
           What
           ?
           was
           it
           likely
           they
           should
           doubt
           more
           of
           their
           childrens
           calling
           and
           pardon
           ,
           if
           they
           were
           called
           ,
           then
           of
           their
           own
           pardon
           ,
           who
           were
           then
           under
           horrour
           of
           soul
           for
           their
           own
           grand
           crime
           of
           killing
           Christ
           ?
           or
           if
           they
           did
           thus
           doubt
           ,
           would
           it
           break
           their
           heart
           to
           be
           told
           that
           there
           was
           a
           possibility
           and
           hope
           that
           the
           promise
           was
           to
           their
           children
           ,
           who
           might
           be
           called
           ?
           I
           have
           heard
           that
           if
           it
           were
           not
           for
           hope
           the
           heart
           would
           break
           :
           but
           I
           never
           heard
           that
           the
           telling
           of
           a
           person
           of
           a
           thing
           of
           which
           there
           was
           hope
           ,
           though
           he
           might
           doubt
           of
           it
           ,
           would
           break
           his
           heart
           .
           But
           Master
           Sidenham
           addes
           .
        
         
           
             The
             old
             way
             of
             conveying
             the
             promise
             is
             cut
             off
             ,
             no
             promise
             but
             to
             called
             ones
             :
             our
             poor
             children
             are
             uncalled
             ,
             and
             God
             knows
             whether
             ever
             they
             may
             be
             called
             of
             God
             :
             thus
             might
             they
             reason
             .
          
        
         
           Ans.
           It
           s
           true
           ,
           they
           might
           thus
           reason
           :
           But
           that
           they
           did
           ,
           or
           by
           Peters
           words
           ,
           as
           expounded
           by
           me
           ,
           were
           likely
           to
           reason
           thus
           ,
           is
           against
           reason
           to
           imagine
           .
           The
           old
           way
           of
           conveying
           the
           promise
           I
           imagine
           he
           means
           the
           giving
           the
           initial
           seal
           to
           their
           infants
           ,
           that
           is
           ,
           Circumcision
           .
           Now
           will
           any
           sober
           man
           think
           that
           in
           that
           perplexity
           they
           were
           in
           through
           conscience
           of
           their
           guilt
           ,
           and
           danger
           of
           wrath
           impending
           on
           their
           children
           by
           reason
           of
           their
           impious
           curse
           ,
           when
           Peter
           tells
           them
           to
           stay
           them
           from
           despair
           ,
           that
           yet
           in
           Christ
           sent
           the
           promise
           was
           fulfilled
           for
           remission
           of
           sins
           to
           them
           and
           their
           children
           ,
           if
           each
           of
           them
           were
           called
           of
           God
           ,
           that
           is
           ,
           did
           repent
           and
           believe
           ,
           that
           they
           would
           repel
           this
           comfort
           by
           questioning
           the
           losse
           of
           Circumcision
           ,
           and
           bemoaning
           the
           want
           of
           it
           to
           their
           infants
           ?
           I
           know
           the
           Jews
           were
           zealous
           after
           for
           Circumcision
           and
           the
           Law
           ,
           even
           those
           who
           became
           Christians
           ,
           yet
           sure
           in
           that
           perplexity
           there
           was
           not
           the
           least
           thought
           of
           such
           a
           poor
           priviledg
           as
           an
           initial
           seal
           ,
           but
           of
           the
           freedome
           of
           themselves
           and
           children
           from
           their
           guilt
           and
           curse
           .
           But
           I
           would
           know
           where
           this
           doctrine
           is
           ,
           that
           
             Circumcision
             conveys
             the
             promises
             ,
             or
             is
             the
             old
             way
             of
             conveying
             them
             ,
          
           and
           what
           Scripture
           saith
           
             the
             promise
          
           (
           of
           remission
           of
           sins
           here
           meant
           ,
           as
           Master
           Sidenham
           himself
           expounds
           it
           )
           
             is
             to
             any
             but
             called
             ones
             .
             Paul
          
           saith
           ,
           Rom.
           8.30
           .
           
             whom
             he
             hath
             called
             ,
             them
             he
             hath
             justified
             .
             Hos
             &
             non
             alios
             ,
          
           saith
           Augustine
           ,
           and
           Orthodox
           Protestants
           ,
           as
           from
           the
           Text
           may
           be
           evinced
           ,
           sith
           all
           these
           agree
           to
           the
           same
           persons
           to
           be
           predestinate
           ,
           called
           ,
           justified
           ,
           glorified
           .
           Is
           this
           such
           doctrine
           as
           were
           enough
           to
           break
           their
           hearts
           ?
           But
           let
           's
           hear
           him
           out
           .
        
         
           
             But
             when
             he
             includes
             them
             in
             the
             same
             promise
             with
             parents
             ,
             and
             exhorts
             the
             parents
             to
             repent
             upon
             this
             ground
             ,
             that
             the
             promise
             is
             to
             them
             and
             their
             children
             ;
             this
             savours
             like
             a
             Gospel
             comforting-exhortation
             ,
             and
             could
             not
             be
             but
             of
             great
             efficacy
             upon
             their
             spirits
             .
          
        
         
           Answ.
           Me
           thinks
           it
           should
           be
           comfortable
           to
           them
           ,
           that
           the
           promise
           was
           to
           them
           and
           their
           children
           upon
           condition
           of
           calling
           ,
           that
           is
           ,
           sanctification
           ,
           
           repentance
           ,
           believing
           :
           It
           is
           Antinomian
           doctrine
           ,
           not
           Gospel
           ,
           to
           say
           ,
           justification
           is
           to
           a
           person
           uncalled
           ,
           that
           afore
           he
           believes
           he
           is
           justified
           actually
           before
           God
           ,
           even
           while
           he
           lives
           in
           the
           height
           of
           sin
           .
           It
           is
           true
           the
           promises
           of
           the
           land
           of
           Canaan
           and
           other
           benefits
           were
           to
           Abrahams
           natural
           seed
           :
           but
           the
           Gospel-promises
           of
           remission
           of
           sins
           and
           everlasting
           life
           in
           Christ
           ,
           were
           never
           to
           Abrahams
           or
           any
           believing
           parents
           natural
           seed
           as
           such
           ,
           but
           only
           to
           Abrahams
           spiritual
           seed
           elect
           and
           true
           believers
           .
           Master
           Sidenham
           addes
           .
        
         
           4.
           
           
             What
             strange
             mysterious
             tautologies
             would
             be
             in
             this
             one
             verse
             ?
             if
             that
             last
             sentence
             should
             refer
             to
             all
             the
             former
             expressions
             ,
             we
             must
             read
             it
             thus
             to
             make
             out
             their
             sense
             .
             The
             promise
             is
             to
             you
             parents
             of
             the
             Jews
             ,
             when
             God
             shall
             call
             you
             ,
             (
             and
             they
             were
             then
             under
             call
             )
             and
             to
             your
             grown
             children
             ,
             when
             God
             shall
             call
             them
             ;
             and
             to
             all
             which
             are
             afar
             off
             ,
             when
             God
             shall
             call
             them
             :
             Can
             any
             man
             with
             his
             understanding
             about
             him
             think
             the
             holy
             Ghost
             should
             faulter
             so
             much
             in
             common
             expression
             of
             his
             minde
             ,
             when
             there
             was
             no
             need
             of
             adding
             of
             calling
             to
             any
             part
             ,
             but
             to
             those
             that
             are
             afar
             off
             ,
             who
             never
             were
             yet
             under
             Gods
             Gospel
             call
             ?
          
        
         
           Answ.
           There
           's
           neither
           tautology
           ,
           nor
           mystery
           in
           limiting
           the
           promise
           to
           the
           called
           of
           the
           Jew
           parents
           and
           children
           ,
           nor
           doth
           any
           thing
           make
           it
           seem
           strange
           ,
           but
           ignorance
           .
           Tautology
           is
           not
           ,
           sith
           the
           Propositions
           are
           three
           distinct
           ones
           in
           words
           and
           sense
           ,
           it
           is
           not
           the
           same
           to
           say
           ,
           the
           promise
           is
           to
           you
           called
           ,
           the
           promise
           is
           to
           your
           children
           called
           ,
           the
           promise
           is
           to
           all
           that
           are
           afar
           off
           called
           ▪
           you
           ,
           your
           children
           ,
           all
           that
           are
           afar
           off
           being
           different
           tearms
           .
           Mystery
           is
           no
           more
           ,
           if
           it
           be
           added
           to
           the
           former
           part
           of
           the
           verse
           then
           to
           the
           latter
           .
           The
           calling
           in
           the
           latter
           part
           of
           the
           verse
           can
           be
           understood
           of
           no
           other
           than
           effectual
           calling
           ,
           whether
           inward
           onely
           ,
           or
           both
           inward
           ,
           and
           outward
           ,
           for
           to
           none
           other
           of
           the
           Gentiles
           is
           the
           promise
           of
           remission
           of
           sins
           .
           And
           for
           the
           same
           reason
           the
           limitation
           is
           necessary
           to
           be
           added
           to
           the
           former
           part
           of
           the
           verse
           ;
           nor
           can
           any
           good
           reason
           be
           given
           why
           the
           promise
           should
           be
           to
           the
           Jews
           and
           their
           children
           without
           calling
           by
           God
           ,
           and
           not
           to
           those
           afar
           off
           without
           it
           ;
           The
           Jews
           were
           then
           under
           call
           ,
           but
           were
           not
           then
           called
           ,
           nor
           doth
           Mr.
           Sidenham
           say
           they
           were
           ,
           and
           therefore
           Peter
           might
           aptly
           enough
           say
           to
           them
           ,
           The
           promise
           is
           to
           ●s
           many
           of
           you
           as
           the
           Lord
           our
           God
           shall
           call
           .
           The
           manner
           of
           expression
           is
           usual
           to
           put
           after
           a
           distribution
           of
           persons
           the
           limitation
           in
           common
           .
           There
           is
           the
           like
           ,
           Acts
           3.24
           ,
           where
           
             as
             many
             as
             have
             spoken
          
           limits
           
             the
             Prophets
             from
             Samuel
             ,
             and
             those
             that
             follow
             after
             .
          
           Had
           Mr.
           Sidenham
           understanding
           in
           him
           of
           these
           things
           ,
           he
           had
           not
           charged
           my
           exposition
           with
           making
           the
           
             Holy
             Ghost
             faulter
             in
             common
             expression
             of
             his
             mind
             .
          
           Such
           censures
           ill
           become
           such
           a
           smattering
           scribler
           .
           But
           who
           so
           bold
           as
           blinde
           bayard
           ?
           It
           follows
        
         
           Lastly
           ,
           saith
           he
           ,
           
             the
             word
             ,
             children
             ,
             may
             and
             must
             he
             understood
             of
             little
             ones
             ,
             infants
             ,
             not
             of
             adult
             and
             grown
             persons
             ,
             for
             these
             reasons
             .
          
        
         
           Answ.
           Boldly
           said
           like
           a
           young
           hotspur
           .
           Belike
           then
           when
           persons
           are
           ten
           ,
           twelve
           ,
           or
           more
           years
           old
           ,
           they
           cease
           to
           be
           their
           parents
           children
           and
           seed
           .
           But
           I
           am
           willing
           to
           hear
           reason
           :
           1.
           saith
           he
           ,
           
             the
             word
             here
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             properly
             signifies
             an
             off-spring
             ,
             any
             thing
             brought
             forth
             ,
             though
             it
             be
             but
             of
             a
             day
             ,
             of
             a
             moment
             old
             :
             Thus
             when
             a
             woman
             is
             said
             to
             be
             in
             pain
             ,
             and
             to
             bring
             forth
             ,
             this
             word
             is
             used
             ,
             John
          
           16.21
           .
           Luke
           1.31
           .
           Matth.
           1.16
           .
           Luke
           1.57
           .
        
         
         
           Answ.
           How
           heedlesly
           did
           this
           Authour
           scribble
           when
           he
           said
           ,
           
             this
             word
          
           (
           which
           can
           be
           no
           other
           then
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           
             is
             used
          
           ,
           John
           16.21
           .
           Luke
           1.31
           .
           Matth.
           1
           ,
           26.
           
           Luke
           1.57
           .
           when
           it
           is
           used
           in
           none
           of
           those
           places
           ,
           though
           the
           verb
           whence
           it
           comes
           is
           used
           in
           them
           .
           But
           were
           it
           used
           there
           ,
           yet
           the
           reason
           is
           frivolous
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifies
           a
           thing
           brought
           forth
           ,
           ergo
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           children
           ,
           Acts
           2.39
           .
           may
           not
           ,
           must
           not
           be
           understood
           of
           adult
           and
           grown
           persons
           .
           He
           might
           as
           well
           have
           said
           ,
           it
           must
           be
           understood
           but
           of
           those
           that
           are
           in
           this
           moment
           brought
           forth
           ,
           not
           of
           an
           infant
           of
           a
           day
           old
           ,
           and
           that
           the
           person
           brought
           forth
           is
           only
           the
           mothers
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           child
           ,
           because
           she
           only
           brought
           him
           forth
           ,
           not
           the
           father
           .
           I
           did
           think
           till
           I
           met
           with
           this
           new
           Master
           ,
           that
           the
           Holy
           Ghost
           spake
           properly
           when
           he
           called
           persons
           grown
           to
           ripe
           age
           their
           fathers
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           children
           ,
           Ephes.
           6.1
           .
           Col.
           3.21
           .
           &c.
           
        
         
           2.
           
           Saith
           he
           ,
           
             It
             s
             an
             indefinite
             word
             ,
             and
             therefore
             may
             not
             be
             restrained
             to
             grown
             children
             ,
             except
             God
             had
             exprest
             it
             in
             a
             peculiar
             phrase
             .
          
        
         
           Answ.
           Mr.
           Sidenham
           alters
           the
           conclusion
           he
           undertook
           to
           prove
           ,
           and
           concludes
           that
           which
           he
           findes
           not
           denied
           :
           His
           reason
           is
           as
           well
           against
           his
           own
           conclusion
           :
           It
           s
           an
           indefinite
           word
           ,
           and
           therefore
           may
           not
           be
           restrained
           to
           infant-children
           except
           God
           had
           exprest
           it
           in
           a
           peculiar
           phrase
           .
           And
           indeed
           the
           reason
           is
           good
           only
           thus
           .
           It
           s
           an
           indefinite
           word
           ,
           therefore
           it
           s
           to
           be
           restrained
           as
           the
           subject
           matter
           directs
           .
           But
           Mr.
           Sidenham
           shifts
           as
           it
           may
           serve
           his
           turn
           .
           His
           conclusion
           set
           down
           at
           first
           excluded
           adult
           children
           ,
           because
           he
           knew
           the
           promise
           had
           not
           then
           been
           to
           them
           without
           calling
           ,
           and
           so
           his
           project
           of
           drawing
           thence
           a
           priviledge
           for
           infants
           intituling
           them
           to
           baptisme
           had
           failed
           ,
           but
           here
           his
           proof
           coming
           short
           he
           alters
           the
           conclusion
           into
           that
           which
           might
           be
           granted
           him
           without
           detriment
           to
           the
           cause
           .
        
         
           3.
           
           Saith
           he
           ,
           
             It
             must
             needs
             be
             especially
             meant
             of
             little
             ones
             ,
             because
             they
             are
             distinguished
             from
             themselves
             ,
             who
             were
             men
             of
             years
             .
             Now
             when
             we
             distinguish
             between
             men
             and
             children
             ,
             we
             suppose
             the
             one
             adult
             ,
             the
             other
             under
             age
             ,
             and
             not
             grown
             up
             ;
             and
             it
             is
             contrary
             to
             all
             ways
             of
             expression
             to
             think
             otherwise
             .
          
        
         
           Answ.
           Belike
           then
           we
           must
           think
           that
           where
           it
           is
           said
           ,
           Matth.
           10.21
           .
           
             the
             fathers
             shall
             deliver
             the
             children
             to
             death
             ,
             and
             the
             children
             shall
             rise
             up
             against
             the
             parents
             ,
             and
          
           Luke
           1.17
           .
           
             to
             turn
             the
             hearts
             of
             the
             fathers
             to
             the
             children
             ,
          
           it
           must
           be
           especially
           meant
           of
           little
           ones
           ,
           because
           they
           are
           distinguished
           from
           themselves
           who
           were
           men
           of
           years
           ,
           and
           to
           think
           otherwise
           if
           the
           Dr.
           of
           New-Castle
           say
           true
           ,
           is
           contrary
           to
           all
           ways
           of
           expression
           ,
           which
           you
           may
           imagine
           he
           knew
           .
        
         
           4.
           
           Saith
           he
           ,
           
             It
             cannot
             be
             rationally
             conjectured
             otherwise
             ,
             because
             the
             Apostle
             doth
             join
             them
             with
             their
             parents
             in
             the
             same
             promise
             ,
             and
             not
             leave
             them
             to
             stand
             by
             themselves
             ,
             as
             grown
             persons
             must
             .
          
        
         
           Answ.
           Belike
           then
           if
           any
           understand
           the
           promises
           to
           Abraham
           ,
           and
           his
           seed
           ,
           to
           David
           and
           his
           seed
           of
           any
           other
           then
           infants
           it
           is
           not
           rationally
           conjectured
           .
           I
           have
           done
           with
           this
           Writer
           about
           this
           Text
           ,
           of
           which
           he
           vainly
           talks
           ,
           as
           he
           doth
           in
           the
           rest
           ;
           
             so
             that
             all
             things
             weighed
             ,
             this
             text
             of
             Scripture
             if
             there
             were
             no
             more
             ,
             holds
             forth
          
           (
           not
           to
           be
           seen
           )
           
             the
             sameness
             of
             the
             promise
             to
             believers
             of
             the
             Gospel
             ,
             both
             Jew
             and
             Gentile
             and
             their
             children
             ,
             as
             ever
             it
             was
             to
             Abraham
             and
             his
             natural
             seed
             .
          
        
      
       
         
         
           SECT
           .
           XXV
           .
           Mr.
           Marshal's
           Reply
           to
           my
           Examen
           about
           his
           first
           Conclusion
           is
           reviewed
           ,
           and
           the
           Covenant
           
             Gen.
             17.
          
           still
           maintained
           to
           be
           mixt
           ,
           and
           that
           Gentile
           self
           justiciaries
           though
           reputed
           Christians
           are
           not
           termed
           Abraham's
           seed
           ,
           nor
           
             Gal.
             4.29
          
           .
           proves
           it
           ,
           and
           that
           the
           distinction
           of
           outward
           and
           inward
           Covenant
           is
           not
           right
           .
        
         
           I
           Now
           reassume
           the
           Review
           of
           Mr.
           Ms.
           Reply
           to
           my
           Examen
           of
           his
           Sermon
           ;
           Next
           ,
           saith
           he
           ,
           come
           we
           to
           examine
           the
           truth
           of
           the
           Antecedent
           ,
           which
           I
           manifested
           in
           those
           five
           Conclusions
           opened
           in
           my
           Sermon
           .
           But
           I
           supposed
           he
           had
           intended
           to
           prove
           by
           his
           five
           Conclusions
           not
           onely
           his
           Antecedent
           ,
           but
           also
           his
           Consequence
           .
           If
           I
           apprehend
           him
           rightly
           ,
           there
           are
           none
           of
           his
           five
           Conclusions
           but
           the
           two
           first
           that
           are
           for
           proving
           of
           the
           Antecedent
           .
           But
           let
           's
           view
           what
           he
           writes
           .
        
         
           The
           first
           whereof
           is
           this
           ,
           That
           the
           covenant
           of
           grace
           for
           substance
           hath
           always
           been
           one
           and
           the
           same
           both
           to
           Jews
           and
           Gentiles
           .
           The
           first
           Conclusion
           you
           grant
           ,
           and
           therefore
           there
           were
           no
           need
           to
           have
           stayed
           the
           Reader
           any
           further
           about
           it
           ,
           were
           it
           not
           that
           some
           of
           your
           Exceptions
           do
           almost
           recall
           your
           grant
           .
           If
           it
           be
           in
           substance
           the
           same
           ,
           though
           you
           should
           reckon
           up
           a
           thousand
           accidental
           and
           local
           differences
           ,
           it
           were
           nothing
           to
           the
           purpose
           .
        
         
           Answer
           .
           It
           is
           true
           ,
           I
           granted
           this
           Conclusion
           understanding
           it
           according
           to
           the
           Explication
           in
           his
           Sermon
           ,
           pag.
           9
           ,
           10.
           in
           these
           words
           ,
           That
           the
           new
           and
           living
           way
           to
           life
           was
           first
           revealed
           to
           Adam
           immediately
           after
           his
           fall
           ,
           and
           that
           blessed
           promise
           concerning
           the
           seed
           of
           the
           woman
           often
           renewed
           ,
           and
           the
           Patriarchs
           faith
           therein
           ,
           and
           salvation
           thereby
           plentifully
           recorded
           in
           Scripture
           :
           But
           the
           first
           time
           that
           ever
           it
           was
           revealed
           under
           the
           express
           name
           of
           a
           League
           or
           Covenant
           was
           with
           Abraham
           ;
           who
           because
           he
           was
           the
           first
           explicite
           Covenanter
           is
           called
           the
           Father
           of
           the
           Faithfull
           ;
           and
           ever
           since
           clearly
           hath
           all
           the
           world
           been
           divided
           into
           two
           distinct
           bodies
           and
           families
           ,
           the
           one
           called
           the
           Kingdom
           ,
           City
           ,
           Houshold
           of
           God
           ,
           to
           which
           all
           who
           own
           the
           way
           of
           life
           were
           to
           joyn
           themselves
           ;
           and
           th●se
           were
           called
           the
           children
           of
           God
           ,
           the
           sons
           of
           Abraham
           ,
           the
           children
           of
           the
           Kingdom
           ;
           all
           the
           rest
           of
           the
           world
           ,
           the
           Kingdom
           of
           the
           Devil
           ,
           the
           seed
           of
           the
           Serpent
           ,
           strangers
           from
           the
           covenant
           of
           grace
           ,
           without
           God
           in
           the
           world
           ,
           &c.
           
           The
           substance
           of
           this
           covenant
           of
           grace
           on
           Gods
           part
           was
           to
           be
           Abraham's
           God
           ,
           and
           the
           God
           of
           his
           seed
           ,
           to
           be
           an
           all-sufficient
           portion
           ,
           an
           all-sufficient
           reward
           for
           him
           ,
           to
           give
           Jesus
           Christ
           to
           him
           ,
           and
           righteousness
           with
           him
           both
           of
           justification
           ,
           and
           sanctification
           and
           everlasting
           life
           ,
           Gen.
           17.1
           ,
           &c.
           Gal.
           3.15
           .
           Rom.
           4.3
           .
           John
           8.56
           .
           On
           Abraham's
           part
           the
           substance
           of
           the
           covenant
           was
           to
           believe
           the
           promised
           Messiah
           ,
           to
           walk
           before
           God
           with
           a
           perfect
           heart
           ,
           to
           serve
           God
           according
           to
           his
           revealed
           will
           ,
           to
           instruct
           his
           family
           ,
           &c.
           Gal.
           3.16
           .
           Gen.
           17.1
           .
           &
           18.19
           .
           Gal.
           3.17
           ,
           19.
           
           In
           which
           passage
           I
           did
           conceive
           that
           Mr.
           M.
           meant
           by
           the
           substance
           of
           the
           covenant
           of
           grace
           the
           promise
           as
           it
           is
           purely
           evangelical
           ,
           which
           I
           conceived
           to
           be
           the
           same
           with
           the
           new
           covenant
           mentioned
           Heb.
           8.9
           ,
           10
           ▪
           11
           ,
           12.
           
           &
           10.16
           ,
           17.
           
           And
           this
           I
           was
           sure
           was
           not
           made
           with
           all
           Abrahams
           natural
           posterity
           ,
           much
           less
           with
           any
           believing
           Gentiles
           natural
           posterity
           as
           such
           ,
           but
           
           onely
           so
           many
           of
           either
           as
           are
           elect
           and
           believe
           ,
           as
           Rom.
           9.6
           ,
           7
           ,
           8.
           
           Gal.
           3.29
           .
           is
           determined
           ,
           and
           so
           none
           of
           a
           believing
           Gentiles
           children
           are
           in
           this
           covenant
           ,
           but
           they
           that
           are
           believers
           ,
           or
           elected
           to
           faith
           in
           Christ.
           But
           then
           this
           would
           not
           serve
           Mr.
           Ms.
           turn
           .
           And
           therefore
           notwithstanding
           those
           words
           in
           his
           Sermon
           ,
           yet
           in
           his
           Defence
           pag.
           90.
           he
           saith
           ,
           The
           covenant
           of
           grace
           contains
           not
           onely
           saving
           grace
           ,
           but
           the
           administration
           of
           it
           also
           in
           outward
           ordinances
           and
           Church-privileges
           :
           but
           in
           what
           sense
           he
           means
           it
           contains
           them
           he
           declares
           not
           .
           That
           which
           is
           contained
           in
           a
           covenant
           is
           either
           the
           promise
           or
           the
           condition
           .
           The
           seal
           ,
           writing
           ,
           writer
           ,
           pen
           ,
           and
           such
           like
           adjuncts
           are
           never
           called
           the
           covenant
           ,
           nor
           contained
           in
           it
           ,
           though
           they
           be
           instrumental
           to
           hold
           forth
           the
           covenant
           .
           Now
           where
           any
           promise
           is
           of
           outward
           ordinances
           and
           Church-privileges
           ,
           or
           how
           they
           should
           be
           a
           condition
           of
           the
           promises
           I
           understand
           not
           .
           He
           distinguisheth
           pag
           106.
           of
           the
           covenant
           of
           grace
           thus
           ,
        
         
           The
           covenant
           of
           grace
           is
           sometimes
           taken
           strictly
           ,
           sometimes
           largely
           :
           as
           it
           is
           considered
           strictly
           ,
           it
           is
           a
           covenant
           in
           which
           the
           spiritual
           benefits
           of
           justifi-fication
           ,
           regeneration
           ,
           perseverance
           ,
           and
           glorification
           are
           freely
           promised
           in
           Christ.
           Secondly
           ,
           as
           the
           covenant
           of
           grace
           is
           taken
           largely
           ,
           it
           comprehends
           all
           evangelical
           administrations
           ,
           which
           do
           wholly
           depend
           upon
           the
           free
           and
           gracious
           appointment
           of
           God
           ,
           and
           this
           administration
           is
           fulfilled
           according
           to
           the
           counsel
           of
           Gods
           will
           ;
           sometimes
           it
           was
           administred
           by
           his
           appointment
           in
           types
           ,
           shadows
           ,
           and
           other
           legal
           ordinances
           ;
           this
           covenant
           of
           administration
           God
           said
           Zachary
           11.10
           .
           he
           did
           break
           with
           the
           people
           of
           the
           Jews
           ,
           and
           at
           the
           death
           of
           Christ
           he
           did
           wholly
           evacuate
           and
           abolish
           ,
           and
           in
           stead
           thereof
           brought
           in
           the
           administration
           we
           live
           under
           ,
           where
           also
           he
           rejected
           the
           Jews
           ,
           or
           broke
           them
           off
           from
           being
           his
           people
           in
           covenant
           ,
           and
           called
           the
           Gentiles
           and
           graffed
           them
           
             in
             ramorum
             defractorum
             locum
          
           ,
           into
           the
           place
           of
           the
           branch
           ,
           and
           broken
           off
           as
           your self
           ,
           pag.
           65.
           do
           with
           Beza
           rightly
           express
           it
           .
        
         
           But
           herein
           Mr.
           M.
           confounds
           what
           in
           his
           Sermon
           he
           distinguished
           the
           covenant
           of
           grace
           and
           the
           administration
           of
           it
           .
           He
           saith
           ,
           The
           covenant
           of
           grace
           largely
           taken
           comprehends
           all
           evangelical
           administrations
           ;
           and
           saith
           ,
           This
           administration
           is
           fulfilled
           .
           By
           the
           evangelical
           administrations
           he
           means
           the
           old
           legal
           ordinances
           afore
           Christs
           death
           ,
           and
           the
           administration
           we
           live
           under
           which
           is
           baptism
           and
           the
           Lords
           Supper
           ,
           pag.
           120.
           he
           saith
           ,
           Our
           Divines
           own
           the
           outward
           administration
           of
           the
           covenant
           under
           the
           notion
           of
           
             foedus
             externum
          
           ,
           the
           outward
           covenant
           .
        
         
           Now
           if
           there
           be
           sense
           in
           these
           passages
           ,
           I
           must
           needs
           charge
           my self
           with
           dulness
           ,
           who
           cannot
           discern
           it
           .
           Is
           it
           sense
           to
           call
           that
           a
           covenant
           without
           a
           Trope
           ,
           which
           is
           neither
           a
           promise
           nor
           a
           condition
           of
           a
           covenant
           ?
           to
           say
           that
           the
           covenant
           contains
           or
           comprehends
           evangelical
           administrations
           ,
           and
           yet
           to
           call
           it
           the
           administration
           it self
           ?
           to
           say
           ,
           this
           administration
           was
           administred
           ,
           and
           not
           something
           by
           the
           administration
           administred
           ?
        
         
           But
           let
           us
           considee
           what
           others
           make
           of
           this
           distinction
           of
           covenant
           strictly
           and
           largely
           taken
           ,
           or
           which
           is
           all
           one
           ,
           the
           inward
           and
           outward
           covenant
           .
           I
           have
           met
           with
           none
           that
           speaks
           more
           distinctly
           than
           Mr.
           
             Anthony
             Burges
          
           in
           his
           Book
           entituled
           Spiritual
           Refining
           ,
           Sect.
           8.
           
           Serm.
           64.
           pag.
           393.
           who
           was
           one
           of
           the
           Assembly
           .
        
         
           The
           external
           covenant
           is
           that
           whereby
           in
           an
           outward
           visible
           manner
           God
           doth
           own
           a
           people
           ,
           add
           they
           externally
           profess
           their
           owning
           of
           him
           ;
           but
           yet
           
           in
           their
           hearts
           and
           souls
           they
           do
           not
           stedfastly
           cleave
           unto
           God
           ,
           and
           faithfully
           keep
           this
           covenant
           in
           the
           conditions
           thereof
           .
           The
           internal
           or
           inward
           covenant
           is
           that
           whereby
           God
           doth
           in
           a
           spiritual
           powerfull
           manner
           take
           a
           people
           to
           him
           working
           in
           their
           hearts
           all
           those
           gifts
           and
           graces
           promised
           in
           the
           covenant
           as
           regeneration
           ,
           remission
           of
           sins
           ,
           adoption
           ,
           and
           the
           like
           .
           And
           in
           this
           sense
           onely
           the
           truly
           godly
           are
           in
           the
           covenant
           ,
           and
           they
           are
           onely
           Gods
           people
           ,
           and
           he
           their
           God.
           This
           distinction
           of
           a
           covenant
           into
           outward
           and
           inward
           is
           not
           a
           distinction
           of
           a
           genus
           into
           its
           species
           ,
           so
           much
           as
           a
           distinction
           of
           a
           thing
           into
           the
           several
           administrations
           and
           dispensations
           of
           it
           .
        
         
           In
           this
           passage
           there
           is
           want
           of
           clearness
           as
           well
           as
           in
           M.
           Marshals
           .
           He
           tels
           us
           negatively
           ,
           that
           it
           is
           not
           a
           distinction
           of
           a
           genus
           into
           its
           species
           ,
           yet
           with
           some
           mincing
           of
           the
           matter
           (
           so
           much
           )
           as
           if
           it
           might
           be
           the
           distinction
           of
           a
           genus
           into
           its
           species
           ,
           though
           not
           so
           much
           ,
           which
           is
           an
           expression
           of
           a
           man
           who
           would
           say
           somewhat
           but
           cannot
           well
           tell
           what
           to
           say
           .
           But
           if
           it
           be
           not
           a
           distinction
           of
           a
           genus
           into
           its
           species
           ,
           what
           distinction
           is
           it
           ?
           Is
           any
           man
           the
           wiser
           for
           a
           meer
           Negative
           ?
           It
           is
           ,
           saith
           he
           ,
           a
           distinction
           of
           a
           thing
           into
           the
           several
           administrations
           and
           dispensations
           of
           it
           .
        
         
           But
           this
           tells
           us
           not
           what
           sort
           of
           distinction
           this
           is
           ,
           whether
           nominis
           of
           the
           word
           or
           rei
           of
           the
           thing
           .
           If
           he
           had
           meant
           to
           be
           a
           distinction
           of
           the
           word
           he
           should
           have
           shewed
           where
           the
           word
           is
           so
           taken
           ,
           if
           of
           the
           thing
           ,
           what
           kinde
           of
           division
           or
           distribution
           it
           is
           .
           To
           me
           it
           seems
           against
           all
           Rules
           of
           Logick
           to
           divide
           thus
           .
           A
           covenant
           is
           either
           the
           outward
           or
           the
           inward
           administration
           and
           dispensation
           of
           it
           or
           the
           inward
           ,
           which
           without
           Trope
           of
           speech
           (
           which
           should
           be
           absent
           from
           men
           that
           should
           rationally
           explain
           things
           )
           is
           non-sense
           ,
           affirming
           one
           covenant
           to
           be
           one
           administration
           and
           another
           another
           ,
           whereas
           the
           covenant
           is
           one
           thing
           and
           the
           administration
           another
           thing
           .
           But
           his
           meaning
           is
           this
           ,
           one
           covenant
           is
           outward
           being
           outwardly
           administred
           ,
           or
           administring
           outward
           things
           ,
           another
           inward
           administring
           inwardly
           or
           inward
           things
           .
           But
           neither
           is
           this
           right
           sith
           the
           covenant
           doth
           not
           administer
           but
           the
           covenanter
           ,
           nor
           doth
           he
           do
           it
           by
           the
           covenant
           but
           by
           some
           other
           act
           according
           to
           the
           covenant
           ,
           the
           covenant
           is
           onely
           an
           ag●eement
           and
           promise
           to
           do
           it
           ,
           the
           administring
           is
           the
           keeping
           of
           the
           covenant
           ,
           not
           the
           covenant
           it self
           .
        
         
           But
           let
           that
           be
           yielded
           that
           the
           covenant
           doth
           administer
           ,
           yet
           the
           description
           of
           the
           external
           covenant
           as
           made
           by
           Mr.
           Burges
           doth
           not
           include
           administration
           .
           For
           God
           may
           in
           an
           outward
           visible
           manner
           own
           a
           people
           ,
           and
           they
           externally
           profess
           their
           owning
           of
           him
           ,
           and
           yet
           neither
           administer
           one
           to
           another
           any
           thing
           promised
           ,
           or
           if
           the
           owning
           be
           administration
           ,
           the
           people
           administer
           to
           God
           as
           well
           as
           God
           administers
           to
           them
           .
           Besides
           his
           description
           makes
           an
           external
           profession
           of
           owning
           God
           requisite
           to
           the
           external
           covenant
           .
           If
           that
           be
           right
           ,
           no
           infant
           is
           in
           the
           external
           covenant
           till
           it
           profess
           owning
           God
           ,
           and
           in
           what
           outward
           visible
           manner
           God
           doth
           own
           infants
           except
           by
           baptizing
           them
           (
           which
           God
           doth
           not
           but
           the
           Minister
           ,
           nor
           ever
           commanded
           or
           declared
           his
           approbation
           of
           i●
           )
           I
           know
           not
           ,
           and
           then
           the
           outward
           covenant
           is
           nothing
           else
           but
           baptizing
           ,
           and
           an
           infants
           being
           in
           covenant
           is
           his
           being
           baptized
           or
           to
           be
           baptized
           ,
           and
           the
           argument
           from
           the
           covenant
           comes
           to
           this
           ridiculous
           tautology
           ,
           all
           infants
           of
           believers
           are
           in
           the
           outward
           covenant
           (
           for
           they
           dare
           not
           say
           they
           are
           all
           in
           the
           inward
           )
           that
           is
           ,
           they
           are
           in
           the
           outward
           administration
           ,
           which
           is
           no
           other
           than
           baptism
           ,
           and
           so
           the
           antecedent
           is
           equipollent
           to
           this
           ,
           
           they
           are
           or
           are
           to
           be
           baptized
           ;
           and
           the
           conclusion
           is
           ,
           ergo
           ,
           they
           are
           to
           be
           baptized
           .
        
         
           But
           Mr.
           Marshal
           it
           seems
           conceives
           the
           outward
           Covenant
           ,
           as
           he
           describes
           it
           ,
           meant
           Zach.
           11.10
           .
           where
           the
           Prophet
           saith
           ,
           And
           I
           took
           my
           staff
           even
           Beauty
           ,
           and
           cut
           it
           asunder
           ,
           that
           I
           might
           break
           my
           Covenant
           which
           I
           had
           made
           with
           all
           the
           people
           .
           And
           he
           interprets
           it
           thus
           ,
           that
           at
           the
           death
           of
           Christ
           God
           brake
           his
           covenant
           with
           the
           Jews
           ,
           wholly
           evacuating
           and
           abolishing
           the
           legal
           Ordinances
           ,
           and
           bringing
           in
           the
           administration
           we
           live
           under
           .
        
         
           But
           if
           this
           be
           the
           sense
           ,
           then
           this
           Prophesie
           doth
           not
           foretell
           any
           thing
           penal
           to
           the
           Jews
           ;
           for
           the
           abolishing
           of
           legal
           ordinances
           was
           a
           mercy
           to
           them
           ,
           they
           being
           a
           yoke
           intolerable
           ,
           Acts
           15.10
           .
           whereas
           the
           Text
           speaks
           of
           it
           as
           an
           evil
           that
           should
           befall
           them
           .
        
         
           Piscator
           in
           his
           
             Analysis
             ,
             Eventus
             fuit
             desertio
             Judaeorum
             ,
             v.
          
           9
           ,
           10
           ,
           11
           ,
           &
           14.
           
        
         
           Diodati
           and
           after
           him
           the
           
             New
             Annotations
          
           in
           Zech.
           11.10
           .
           My
           Covenant
           ]
           the
           peace
           which
           I
           had
           granted
           to
           my
           Church
           ,
           that
           she
           should
           not
           be
           assaulted
           no
           more
           ,
           nor
           be
           molested
           by
           any
           strange
           Nation
           ,
           which
           was
           verified
           from
           the
           Maccabees
           time
           ,
           untill
           a
           little
           before
           the
           coming
           of
           Christ.
           
        
         
           
             Grot.
             Annot.
             in
             locum
             .
             Abstuli
             protectionem
             illam
             specialem
             .
             Irritum
             facere
             foedus
             suum
             Deus
             dicitur
             ,
             cum
             ruptis
             a
             populo
             foederis
             conditionibus
             ,
             ipse
             quoque
             a
             sua
             par●e
             promissa
             non
             implet
             .
          
        
         
           Mr.
           Ms.
           conceit
           is
           ,
           as
           if
           by
           the
           Covenant
           were
           meant
           legal
           Ordinances
           ,
           and
           so
           the
           breaking
           off
           is
           meant
           either
           
             de
             jure
          
           onely
           ,
           and
           then
           it
           is
           not
           a
           Prophesie
           of
           what
           should
           happen
           ;
           or
           else
           
             de
             facto
          
           ,
           in
           the
           event
           ,
           but
           then
           it
           is
           not
           true
           ;
           for
           the
           Jews
           retained
           the
           legal
           Ordinances
           of
           the
           Covenant
           he
           made
           with
           them
           ,
           and
           do
           still
           at
           this
           day
           even
           circumcision
           ,
           and
           as
           many
           other
           of
           the
           legal
           Rites
           as
           they
           can
           in
           their
           present
           dispersion
           .
           It
           is
           true
           ,
           God
           brake
           o●
           the
           Jews
           from
           being
           his
           people
           in
           Covenant
           ,
           and
           called
           the
           Gentiles
           and
           graffed
           them
           
             in
             ramorum
             defractorum
             locum
          
           ,
           and
           how
           this
           is
           to
           be
           understood
           I
           have
           shewed
           before
           at
           large
           in
           the
           first
           part
           of
           this
           Review
           .
           But
           without
           a
           Trope
           to
           call
           outward
           Ordinances
           Gods
           Covenant
           is
           without
           example
           of
           Scripture
           (
           the
           Covenants
           Rom.
           9.4
           .
           say
           
             Beza
             ,
             Piscator
             ,
             New
             Annot.
             &c.
          
           are
           the
           Tables
           of
           the
           Covenant
           )
           and
           can
           hardly
           be
           acquitted
           from
           non-sense
           .
           Onely
           perhaps
           it
           seems
           Mr.
           M.
           for
           a
           shift
           ,
           as
           
             v.
             g.
             pag.
          
           103.
           he
           saith
           ,
           God
           makes
           good
           his
           promise
           sealed
           in
           baptism
           in
           which
           he
           engageth
           himself
           to
           be
           the
           God
           of
           believing
           Christians
           and
           their
           seed
           ;
           which
           in
           his
           Sermon
           pag.
           10.
           he
           makes
           the
           promise
           of
           saving
           grace
           ,
           yet
           when
           it
           is
           proved
           that
           cannot
           be
           true
           of
           Gentile
           believers
           and
           their
           children
           he
           runs
           to
           this
           vain
           shift
           ,
           that
           the
           outward
           Covenant
           belongs
           to
           them
           (
           which
           is
           nothing
           to
           the
           promise
           Gen.
           17.7
           .
           in
           which
           outward
           administrations
           are
           not
           promised
           )
           though
           not
           the
           inward
           .
           Nor
           is
           it
           Mr.
           Ms.
           manner
           alone
           but
           the
           common
           course
           of
           Paedobaptists
           in
           their
           writings
           to
           play
           fast
           and
           loose
           with
           the
           ambiguity
           of
           the
           term
           Covenant
           and
           Covenant
           of
           grace
           ,
           as
           hath
           been
           formerly
           shewed
           ,
           and
           may
           appear
           more
           in
           that
           which
           follows
           .
           But
           to
           keep
           to
           Mr.
           M.
           
        
         
           He
           tells
           me
           ,
           If
           the
           Covenant
           of
           grace
           be
           in
           substance
           the
           same
           ,
           though
           you
           should
           reckon
           up
           a
           thousand
           accidental
           and
           local
           differences
           it
           were
           nothing
           to
           the
           purpose
           .
        
         
           To
           which
           I
           reply
           ;
           Though
           I
           grant
           the
           Covenant
           of
           grace
           be
           always
           the
           same
           in
           substance
           ,
           meaning
           thereby
           that
           the
           elect
           are
           saved
           in
           all
           Ages
           by
           the
           
           same
           promises
           of
           evangelical
           grace
           ,
           that
           is
           righteousness
           ,
           regeneration
           ,
           adoption
           in
           Christ
           ,
           and
           the
           promise
           Gen.
           17.7
           .
           hath
           an
           evangelical
           sense
           ,
           which
           is
           this
           ,
           that
           God
           will
           be
           a
           God
           to
           Abraham
           and
           his
           spiritual
           seed
           by
           election
           and
           faith
           ,
           and
           am
           unjustly
           charged
           of
           spoiling
           all
           infants
           of
           all
           interest
           in
           the
           Covenant
           of
           grace
           ,
           and
           confining
           the
           Jews
           promises
           to
           earthly
           and
           temporal
           blessings
           ,
           of
           which
           I
           have
           acqui●ted
           my self
           in
           my
           Letter
           to
           Mr.
           Baily
           ,
           Sect.
           1.2
           .
           yet
           I
           never
           granted
           that
           the
           Covenant
           with
           Abraham
           did
           contain
           no
           other
           than
           evangelical
           promises
           of
           grace
           in
           Christ
           ,
           nor
           that
           these
           very
           promises
           Gen.
           17
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           were
           all
           evangelical
           promises
           ,
           nor
           any
           of
           them
           in
           that
           sense
           ,
           which
           is
           obvious
           to
           the
           understanding
           ,
           according
           to
           common
           Rules
           of
           Grammar
           ,
           but
           onely
           according
           to
           the
           Apostles
           Exposition
           ,
           who
           never
           so
           expounded
           the
           promise
           ,
           Gen.
           17.7
           .
           as
           if
           it
           were
           made
           to
           any
           mans
           seed
           but
           Abrahams
           ,
           not
           to
           every
           believing
           Gentile
           and
           his
           natural
           seed
           .
           And
           certainly
           this
           difference
           between
           the
           covenant
           Gen.
           17.
           and
           the
           covenant
           of
           grace
           will
           be
           much
           to
           the
           purpose
           to
           shew
           the
           Covenant
           ,
           Gen.
           17
           not
           to
           be
           to
           a
           believing
           Christian
           and
           his
           seed
           ;
           and
           that
           though
           circumcision
           of
           male
           infants
           should
           have
           its
           reason
           barely
           from
           the
           interest
           of
           the
           circumcised
           in
           that
           Covenant
           ;
           yet
           such
           a
           Covenant-interest
           not
           belonging
           to
           our
           children
           who
           are
           of
           the
           Gentiles
           cannot
           be
           a
           reason
           to
           entitle
           them
           to
           baptism
           though
           it
           should
           be
           granted
           (
           which
           is
           not
           )
           that
           our
           baptism
           succeeds
           their
           circumcision
           ,
           and
           seals
           the
           covenant
           of
           grace
           as
           theirs
           did
           that
           made
           with
           Abraham
           .
        
         
           This
           mixture
           of
           the
           Covenant
           ,
           and
           the
           inference
           thence
           ,
           that
           Circumcision
           did
           not
           belong
           to
           all
           believers
           and
           their
           children
           ,
           but
           as
           in
           Abrahams
           family
           is
           observed
           by
           Mr.
           Allen
           and
           Mr.
           Sheppard
           in
           their
           Defence
           of
           the
           Answer
           to
           the
           nine
           Positions
           ,
           chap.
           8.
           and
           because
           their
           words
           are
           apposite
           to
           my
           purpose
           ,
           though
           otherwise
           applied
           by
           them
           ,
           I
           shall
           recite
           them
           .
        
         
           Now
           that
           we
           hold
           the
           right
           proportion
           in
           the
           persons
           may
           appear
           ,
           first
           ,
           in
           that
           (
           as
           was
           granted
           )
           Circumcision
           sealed
           the
           entrance
           into
           the
           Covenant
           ,
           but
           this
           Covenant
           was
           not
           simply
           ,
           and
           onely
           the
           Covenant
           of
           grace
           ;
           but
           that
           whole
           Covenant
           that
           was
           made
           with
           Abraham
           ,
           whereby
           on
           Gods
           part
           they
           were
           assured
           of
           many
           special
           blessings
           (
           whereof
           Lot
           and
           others
           not
           in
           this
           Covenant
           with
           Abraham
           were
           not
           capable
           )
           and
           whereby
           Abraham
           and
           his
           seed
           ,
           and
           family
           were
           bound
           for
           their
           part
           to
           be
           a
           people
           to
           God
           ,
           and
           to
           observe
           this
           sign
           of
           the
           Covenant
           ,
           which
           others
           in
           the
           Covenant
           of
           grace
           were
           not
           bound
           to
           .
           Secondly
           ,
           (
           as
           is
           granted
           )
           it
           was
           Abraham
           and
           his
           houshold
           and
           the
           seed
           of
           believing
           Jews
           that
           were
           to
           be
           circumcised
           ,
           and
           therefore
           not
           visible
           believers
           ,
           (
           as
           such
           )
           for
           then
           Lot
           had
           been
           included
           ;
           so
           by
           right
           proportion
           not
           all
           visible
           believers
           as
           such
           ,
           but
           such
           as
           with
           Abraham
           and
           his
           family
           are
           in
           visible
           Covenant
           to
           be
           the
           people
           of
           God
           ,
           according
           to
           the
           institution
           of
           Churches
           when
           and
           to
           which
           the
           seal
           of
           Baptism
           is
           given
           ;
           and
           therefore
           as
           all
           family-churches
           but
           Abrahams
           being
           in
           a
           new
           form
           of
           a
           Church
           were
           excluded
           ,
           so
           much
           more
           such
           a●
           are
           in
           no
           visible
           constituted
           Church
           at
           all
           .
        
         
           In
           which
           it
           is
           expresly
           yielded
           ,
           that
           the
           Covenant
           with
           Abraham
           was
           mixt
           in
           my
           sense
           ,
           that
           Circumcision
           did
           not
           belong
           to
           all
           visibly
           in
           the
           Covenant
           of
           grace
           ,
           that
           it
           belonged
           peculiarly
           to
           the
           Church
           in
           Abrahams
           family
           ,
           that
           Baptism
           follows
           the
           Christian
           Church
           constitution
           (
           which
           sure
           is
           much
           different
           from
           the
           Jewish
           )
           and
           therefore
           not
           the
           Covenant
           made
           with
           Abraham
           .
           But
           Mr.
           M.
           seems
           to
           be
           sensible
           of
           this
           ,
           and
           endeavours
           to
           p●event
           it
           in
           that
           which
           follows
           .
        
         
         
           But
           ,
           saith
           he
           ,
           the
           first
           doth
           almost
           recall
           it
           ,
           wherein
           you
           charge
           me
           to
           carry
           the
           narration
           of
           the
           Covenant
           made
           with
           
             Abraham
             ,
             Gen.
          
           17.
           as
           if
           it
           did
           onely
           contain
           the
           Covenant
           of
           grace
           in
           Christ
           ;
           whereas
           it
           is
           apparent
           (
           say
           you
           )
           out
           of
           the
           Text
           ,
           that
           the
           Covenant
           was
           a
           mixt
           Covenant
           consisting
           of
           temporal
           benefits
           ,
           the
           multiplying
           of
           Abrahams
           seed
           ,
           possession
           of
           Canaan
           ,
           the
           birth
           of
           Isaac
           ,
           besides
           the
           spiritual
           blessings
           .
        
         
           To
           which
           I
           reply
           ,
           I
           meant
           so
           indeed
           ,
           and
           so
           I
           plainly
           expressed
           my self
           ,
           that
           all
           the
           difference
           betwixt
           the
           Covenant
           then
           made
           with
           Abraham
           ,
           and
           the
           Covenant
           made
           with
           us
           ,
           lies
           onely
           in
           the
           manner
           of
           administration
           of
           the
           Covenant
           ;
           and
           not
           in
           the
           Covenant
           it self
           .
           The
           Covenant
           it self
           in
           the
           substance
           of
           it
           holds
           out
           the
           same
           mercies
           both
           spiritual
           and
           temporal
           to
           them
           and
           to
           us
           .
        
         
           Answer
           .
           By
           mixt
           Covenant
           I
           mean
           a
           Covenant
           consisting
           of
           some
           temporal
           blessings
           proper
           onely
           to
           Abrahams
           natural
           posterity
           and
           some
           spiritual
           blessings
           common
           with
           him
           to
           all
           believers
           whether
           Jews
           or
           Gentiles
           .
           And
           I
           say
           ,
           those
           promises
           of
           temporal
           blessings
           were
           of
           the
           substance
           of
           the
           Covenant
           made
           with
           Abraham
           ,
           that
           they
           cannot
           in
           any
           fit
           sense
           be
           called
           the
           manner
           of
           the
           administration
           of
           the
           Covenant
           ,
           that
           the
           Covenant
           it self
           in
           the
           substance
           doth
           not
           hold
           out
           the
           same
           mercies
           both
           spiritual
           and
           temporal
           to
           them
           ,
           and
           to
           us
           .
           And
           all
           these
           things
           I
           thus
           prove
           .
        
         
           1.
           
           Those
           promises
           were
           of
           the
           substance
           of
           the
           Covenant
           ,
           which
           are
           in
           Scripture
           called
           the
           Covenant
           it self
           ,
           without
           mention
           of
           the
           spiritual
           promises
           ;
           but
           this
           is
           true
           of
           the
           promise
           of
           the
           Land
           of
           
             Canaan
             ,
             &c.
             Psalm
          
           105.8
           ,
           9
           ,
           10
           ,
           11.
           
           Nehem.
           9.8
           .
           Gen.
           26.3
           .
           &
           28.3
           ,
           4
           ,
           13
           ,
           14.
           1
           
           Chron.
           16.15
           ,
           16
           ,
           17
           ,
           18
           ,
           &c.
           In
           which
           places
           the
           Text
           expresly
           saith
           ,
           God
           made
           a
           Covenant
           with
           Abraham
           ;
           and
           then
           recites
           the
           Covenant
           ,
           that
           it
           was
           to
           give
           the
           Land
           of
           the
           
             Canaanites
             ,
             &c.
          
           which
           were
           temporal
           mercies
           not
           now
           promised
           or
           performed
           to
           us
           .
           Ergo
           ,
           To
           deny
           those
           promises
           to
           be
           of
           the
           substance
           of
           the
           Covenant
           ,
           and
           to
           call
           them
           administrations
           ,
           which
           the
           Scripture
           calls
           the
           Covenant
           it self
           so
           often
           ,
           if
           it
           be
           not
           to
           thwart
           the
           Scripture
           ,
           sure
           it
           is
           unwarrantably
           to
           alter
           its
           expressions
           :
           God
           himself
           so
           expresly
           calling
           the
           giving
           of
           Canaan
           his
           Covenant
           ,
           Exod.
           5.45.8
           .
           refutes
           this
           conceit
           .
        
         
           2.
           
           Those
           promises
           are
           of
           the
           substance
           of
           the
           Covenant
           made
           with
           Abraham
           ,
           which
           are
           integral
           parts
           of
           the
           Covenant
           .
           But
           those
           promises
           of
           temporal
           blessings
           are
           integral
           parts
           of
           the
           Covenant
           made
           with
           
             Abraham
             .
             Ergo
          
           ,
           the
           major
           is
           in
           it self
           manifest
           ,
           for
           the
           Covenant
           is
           nothing
           but
           a
           promise
           or
           an
           aggregate
           of
           promises
           ;
           and
           so
           if
           a
           Covenant
           have
           any
           substance
           in
           it
           ,
           it
           must
           be
           the
           integral
           parts
           .
           The
           minor
           is
           apparant
           from
           the
           very
           words
           ,
           Gen.
           17.4
           ,
           &c.
           where
           God
           having
           in
           general
           terms
           told
           Abraham
           ,
           My
           Covenant
           is
           with
           thee
           ,
           he
           expresseth
           to
           the
           9.
           verse
           ,
           wherein
           his
           Covenant
           was
           with
           him
           ,
           and
           that
           is
           set
           down
           in
           those
           peculiar
           blessings
           to
           Abrahams
           natural
           posterity
           ,
           Verse
           6.8
           .
        
         
           3.
           
           The
           promise
           of
           Canaan
           can
           be
           called
           no
           other
           way
           the
           administration
           of
           the
           Covenant
           of
           grace
           than
           in
           that
           in
           the
           hidden
           sense
           under
           that
           promise
           spiritual
           good
           was
           intended
           to
           be
           shadowed
           .
           But
           this
           very
           thing
           shews
           that
           the
           promise
           of
           an
           earthly
           inheritance
           was
           in
           the
           first
           place
           thereby
           intended
           to
           Abrahams
           natural
           posterity
           ,
           and
           the
           other
           onely
           as
           an
           additament
           or
           appendix
           to
           the
           promise
           in
           its
           first
           meaning
           .
           Now
           then
           if
           the
           promise
           of
           Canaan
           in
           the
           
           first
           sense
           be
           not
           of
           the
           substance
           of
           the
           Covenant
           ,
           neither
           is
           the
           promise
           onely
           implied
           mysteriously
           in
           the
           more
           hidden
           sense
           ,
           which
           is
           but
           an
           appendix
           to
           it
           ,
           of
           the
           substance
           of
           the
           Covenant
           .
        
         
           4.
           
           The
           Covenant
           made
           with
           Abraham
           ,
           holds
           not
           out
           the
           same
           mercies
           both
           spiritual
           and
           temporal
           to
           Abrahams
           natural
           posterity
           and
           to
           us
           .
           Ergo
           ,
           there
           is
           more
           difference
           than
           in
           the
           administration
           .
           The
           Antecedent
           is
           apparant
           ;
           for
           the
           promise
           of
           the
           Land
           of
           Canaan
           ,
           the
           birth
           of
           Isaac
           ,
           Christ
           to
           come
           of
           him
           according
           to
           the
           flesh
           ,
           &c.
           are
           not
           made
           to
           us
           .
           Ergo
           ,
        
         
           But
           Mr.
           M.
           thinks
           to
           prevent
           this
           by
           telling
           us
           ,
           Godliness
           having
           all
           the
           promises
           both
           of
           this
           life
           and
           that
           which
           is
           to
           come
           ;
           and
           that
           they
           and
           we
           have
           our
           right
           to
           all
           these
           promises
           upon
           the
           self
           same
           condition
           .
        
         
           Answer
           .
           Thess
           things
           are
           manifestly
           false
           ;
           for
           though
           godliness
           have
           the
           promise
           of
           this
           life
           and
           that
           which
           is
           to
           come
           ,
           1
           Tim.
           4.8
           .
           yet
           the
           promises
           ,
           Levit.
           26.6
           ,
           &c.
           are
           not
           made
           to
           every
           godly
           man
           ,
           that
           he
           shall
           ly
           down
           and
           none
           shall
           make
           him
           afraid
           ,
           that
           he
           shall
           chase
           his
           enemies
           ,
           &c.
           but
           rather
           assurance
           is
           given
           that
           he
           shall
           be
           persecuted
           ,
           2
           Tim.
           3.12
           .
           Mark
           10.29
           ,
           30.
           
           Nor
           have
           they
           promises
           upon
           the
           same
           condition
           ;
           for
           Exod.
           34.24
           .
           it
           is
           promised
           ,
           that
           none
           should
           desire
           the
           Israelites
           Land
           while
           they
           did
           appear
           thrice
           in
           the
           year
           before
           the
           Lord
           ,
           but
           to
           us
           there
           is
           not
           that
           promise
           nor
           upon
           that
           condition
           .
        
         
           But
           ,
           saith
           he
           ▪
           earthly
           things
           indeed
           were
           to
           them
           promised
           more
           distinctly
           and
           fully
           ,
           heavenly
           things
           more
           generally
           and
           sparingly
           than
           they
           are
           now
           to
           us
           ;
           and
           on
           the
           contrary
           ,
           spiritual
           things
           are
           more
           fully
           and
           clearly
           promised
           to
           us
           than
           to
           them
           ;
           and
           earthly
           promises
           more
           generally
           and
           sparingly
           .
        
         
           Answ.
           This
           is
           not
           all
           the
           difference
           ;
           for
           I
           have
           shewed
           that
           to
           us
           an
           earthly
           rest
           is
           not
           promised
           at
           all
           ,
           but
           the
           contrary
           assured
           to
           us
           ,
           to
           wit
           ,
           suffering
           persecution
           .
        
         
           Mr.
           M.
           adds
           ,
           And
           that
           these
           temporal
           benefits
           which
           you
           mention
           ,
           viz.
           multiplying
           of
           Abrahams
           seed
           ,
           the
           bitth
           of
           Isaac
           ,
           and
           possession
           of
           Canaan
           ,
           were
           all
           of
           them
           administrations
           of
           the
           Covenant
           of
           grace
           ,
           they
           were
           figures
           ,
           signs
           ,
           and
           types
           of
           spiritual
           things
           to
           be
           enjoyed
           both
           by
           them
           and
           us
           .
           These
           things
           I
           not
           onely
           asserted
           ,
           ●ut
           proved
           in
           my
           Sermon
           .
           If
           you
           mean
           no
           more
           than
           this
           ,
           that
           all
           these
           temporal
           blessings
           were
           promised
           and
           given
           as
           flowing
           from
           the
           promise
           of
           Christ
           ,
           and
           were
           subservient
           to
           it
           ,
           or
           were
           types
           and
           shadows
           of
           it
           ,
           you
           mean
           no
           more
           than
           what
           we
           all
           grant
           ,
           who
           yet
           deny
           any
           more
           mixture
           in
           the
           Covenant
           made
           with
           Abraham
           for
           the
           substance
           of
           it
           ,
           than
           there
           is
           in
           that
           made
           with
           us
           ;
           and
           that
           the
           difference
           lies
           onely
           in
           the
           manner
           of
           administration
           .
        
         
           Answer
           .
           I
           deny
           not
           but
           that
           the
           possession
           of
           Canaan
           ,
           birth
           of
           Isaac
           .
           multiplying
           Abrahams
           seed
           were
           figures
           ,
           signs
           ,
           and
           types
           of
           spiritual
           things
           to
           be
           enjoyed
           by
           elect
           ▪
           Jews
           and
           Gentiles
           according
           to
           the
           mystical
           hidden●sense
           of
           the
           words
           ;
           nor
           do
           I
           deny
           that
           they
           were
           subservient
           to
           the
           promise
           of
           Christ
           ,
           whether
           it
           be
           to
           be
           said
           they
           flowed
           from
           the
           promise
           of
           Christ
           ,
           or
           tended
           to
           the
           fore-signifying
           of
           Christ
           to
           come
           ,
           the
           grace
           of
           the
           Gospel
           ,
           and
           the
           heavenly
           inheritance
           and
           rest
           is
           a
           doubt
           .
           Surely
           they
           flowed
           from
           Gods
           special
           love
           to
           Israel
           above
           any
           other
           people
           ,
           Deut.
           7.6
           ,
           7
           ,
           8.
           
           And
           I
           grant
           that
           Circumcision
           ratified
           spiritual
           blessings
           chiefly
           ,
           that
           is
           as
           the
           chief
           thing
           promised
           ;
           yet
           in
           the
           sense
           in
           which
           I
           think
           Gameron
           meant
           it
           ,
           Thesi
           78.
           
             de
             triplici
             foedere
          
           primarily
           ,
           
           that
           is
           according
           to
           the
           first
           and
           manifest
           sense
           of
           the
           words
           it
           sealed
           earthly
           promises
           peculiar
           to
           Abrahams
           natural
           posterity
           ,
           and
           that
           Ciacumcision
           of
           infants
           was
           specially
           for
           that
           reason
           ,
           to
           wit
           ,
           the
           peculiar
           promises
           to
           Abrahams
           natural
           posterity
           ;
           nor
           do
           I
           see
           cause
           to
           mislike
           Grotius
           his
           speech
           
             Annot.
             in
             Luc.
          
           1.59
           .
           
             Infantium
             autem
             circumcisio
             ostendebat
             foedus
             esse
             gentilium
             .
          
        
         
           And
           this
           mixture
           of
           the
           Covenant
           with
           Abraham
           ,
           to
           wit
           ,
           that
           it
           contained
           not
           onely
           promises
           common
           to
           all
           believers
           ,
           but
           also
           promises
           so
           peculiar
           to
           Abrahams
           natural
           posterity
           ,
           that
           all
           of
           them
           were
           not
           according
           to
           the
           Law
           to
           be
           made
           good
           to
           any
           Gentile
           though
           a
           Proselyte
           circumcised
           ,
           namely
           ,
           the
           inheritance
           of
           the
           Land
           of
           Canaan
           ,
           of
           which
           none
           but
           the
           natural
           progeny
           of
           Israel
           were
           to
           be
           inheritours
           ,
           is
           so
           manifest
           ,
           that
           the
           denial
           of
           it
           I
           can
           hardly
           impute
           to
           any
           thing
           but
           dulness
           or
           meer
           pertinacy
           .
           Yet
           why
           these
           promises
           so
           peculiar
           to
           them
           should
           be
           denied
           to
           be
           of
           the
           substance
           of
           the
           Covenant
           made
           with
           Abraham
           ,
           I
           see
           no
           reason
           they
           being
           integral
           parts
           .
           Christ
           it
           is
           true
           is
           the
           substance
           of
           the
           things
           promised
           as
           they
           were
           Types
           ;
           yet
           the
           things
           promised
           in
           respect
           of
           their
           natural
           being
           had
           a
           substance
           besides
           ,
           and
           in
           relation
           to
           the
           Covenant
           were
           as
           much
           the
           substance
           or
           substantial
           parts
           of
           it
           as
           the
           spiritual
           promises
           ;
           yea
           ,
           sith
           those
           spiritual
           promises
           (
           if
           I
           may
           so
           speak
           )
           did
           subsist
           in
           the
           expressions
           of
           temporal
           blessings
           ,
           it
           follows
           in
           my
           apprehension
           ,
           that
           if
           the
           promises
           of
           the
           spiritual
           blessings
           were
           of
           the
           substance
           of
           the
           Covenant
           ,
           then
           surely
           the
           promises
           of
           temporal
           blessings
           ,
           which
           those
           very
           promises
           did
           express
           ,
           and
           under
           the
           shadow
           of
           which
           they
           were
           made
           should
           be
           much
           more
           of
           the
           substance
           of
           the
           Covenant
           .
           Nor
           do
           I
           conceive
           any
           grosness
           in
           it
           to
           imagine
           of
           God
           ,
           that
           he
           should
           in
           a
           Covenant
           of
           grace
           founded
           in
           Christ
           intend
           in
           the
           seal
           of
           it
           to
           ratifie
           temporal
           blessings
           ,
           when
           he
           intended
           to
           assure
           spiritual
           blessings
           under
           the
           covert
           of
           words
           in
           the
           first
           sense
           importing
           onely
           temporal
           .
           As
           for
           the
           terming
           of
           the
           administration
           of
           the
           Covenant
           of
           grace
           it
           is
           neither
           according
           to
           Scripture
           ,
           nor
           is
           it
           very
           handsom
           sense
           ,
           specially
           according
           to
           Mr.
           Ms.
           doctrine
           ,
           who
           calls
           Circumcision
           the
           old
           administration
           of
           the
           Covenant
           ,
           and
           if
           it
           were
           an
           administration
           of
           the
           promises
           ,
           which
           were
           administrations
           of
           the
           Covenant
           of
           grace
           ,
           then
           Circumcision
           was
           an
           administration
           of
           an
           administration
           .
        
         
           But
           Mr
           M.
           speaks
           to
           me
           thus
           .
           
             I
             desire
             to
             know
             of
             you
             what
             Scripture
             ever
             made
             circumcision
             a
             seal
             of
          
           Canaan
           ;
           
             we
             have
             express
             Scripture
             that
             it
             sealed
             the
             righteousness
             of
             faith
             whereby
             he
             was
             justified
             ,
             but
             I
             no
             where
             reade
             that
             it
             ●ealed
             the
             Land
             of
          
           Canaan
           .
        
         
           Answer
           .
           To
           gratifie
           him
           I
           tell
           him
           ,
           that
           I
           read
           Circumcision
           called
           
             a
             token
             of
             the
             Covenant
             ,
             Gen.
          
           17.11
           .
           which
           Covenant
           was
           the
           Covenant
           mentioned
           before
           in
           that
           chapter
           ,
           and
           in
           that
           v.
           8.
           the
           promise
           of
           the
           Land
           of
           Canaan
           is
           made
           ,
           and
           Acts
           7.8
           .
           Stephen
           calls
           it
           
             The
             Covenant
             of
             Circumcision
          
           ,
           which
           he
           shews
           not
           how
           it
           was
           otherwise
           fulfilled
           in
           that
           speech
           but
           by
           bringing
           them
           out
           of
           Egypt
           ,
           and
           placing
           them
           in
           Canaan
           ,
           in
           which
           he
           fulfilled
           his
           promise
           to
           
             Abraham
             ,
             vers
          
           .
           6
           ,
           7
           ,
           16.
           
           It
           is
           true
           ,
           the
           Apostle
           calls
           Abrahams
           Circumcision
           
             A
             seal
             of
             the
             righteousness
             of
             faith
             which
             he
             had
             yet
             being
             uncircumcised
             ,
             Rom
          
           4.11
           .
           But
           I
           finde
           not
           this
           said
           of
           any
           ones
           Circumcision
           but
           Abrahams
           :
           surely
           it
           cannot
           be
           said
           truly
           of
           any
           ones
           Circumcision
           but
           a
           believers
           .
           As
           for
           what
           he
           saith
           ,
           
             That
             we
             have
             now
             carnal
             promises
             ,
             and
             therefore
             our
             covenant
             may
             be
             as
             well
             mixt
             as
             that
             with
          
           Abraham
           .
        
         
         
           I
           answer
           it
           is
           true
           ,
           
             We
             have
             promise
             of
             the
             life
             that
             now
             is
             and
             that
             which
             is
             to
             come
          
           ;
           and
           so
           our
           Covenant
           is
           in
           a
           sort
           mixt
           of
           spiritual
           and
           temporal
           promises
           :
           but
           these
           promises
           are
           common
           to
           all
           godly
           persons
           both
           Jews
           and
           Gentiles
           ,
           not
           proper
           onely
           to
           Abrahams
           natural
           posterity
           inheriting
           ,
           in
           which
           sense
           I
           called
           it
           a
           mixt
           Covenant
           ,
           
             Exercit.
             pag.
          
           2.
           
           Sect.
           1.
           
           I
           grant
           ,
           
             we
             have
             outward
             privileges
             and
             ordinances
             ,
             as
             Baptism
             and
             the
             Lords
             Supper
             ,
             and
             that
             many
             now
             are
             members
             of
             the
             visible
             Church
             ,
             and
             partake
             of
             them
             who
             are
             not
             elect
             nor
             true
             believers
             .
          
           But
           none
           but
           elect
           persons
           have
           the
           promises
           of
           the
           new
           Covenant
           made
           to
           them
           ;
           none
           but
           an
           elect
           person
           hath
           the
           promise
           ,
           that
           
             God
             will
             write
             his
             Laws
             in
             his
             heart
             ,
             be
             his
             God
             ,
             &c.
             
          
           And
           therefore
           none
           but
           such
           in
           truth
           are
           in
           the
           covenant
           of
           grace
           ,
           though
           others
           may
           be
           in
           shew
           in
           it
           and
           accounted
           so
           by
           us
           .
        
         
           Mr.
           
             Josiah
             Church
          
           in
           his
           Book
           forenamed
           pag.
           41.
           interposeth
           thus
           ,
           1.
           
           
             Spiritual
             and
             temporal
             promises
             may
             be
             said
             to
             make
             a
             mixt
             Covenant
             ,
             but
             not
             a
             mixt
             Evangelical
             Covenant
             ;
             for
             a
             mixt
             Gospel
             Covenant
             is
             a
             Covenant
             partly
             of
             works
             ,
             and
             partly
             of
             grace
             ,
             and
             the
             Covenant
             of
             which
             Circumcision
             was
             the
             initial
             Sacrament
             was
             not
             mixed
             after
             that
             manner
             ;
             for
             the
             Law
             was
             not
             given
             untill
             four
             hun●red
             and
             thirty
             years
             after
             i●
             ,
             and
             then
             it
             was
             not
             mixed
             with
             it
             ,
             but
             onely
             annexed
             to
             it
             ,
             Gal.
          
           3.17
           .
        
         
           Answer
           .
           Mr.
           Church
           his
           Confession
           ,
           that
           spiritual
           and
           temporal
           promises
           may
           be
           said
           to
           make
           a
           mixt
           Covenant
           ,
           is
           as
           much
           as
           I
           need
           to
           justifie
           my
           speech
           
             Exercit.
             pag
          
           2.
           who
           did
           not
           call
           the
           Covenant
           made
           with
           Abraham
           mixt
           in
           any
           other
           sense
           .
        
         
           But
           ,
           saith
           he
           ,
           ●
           ▪
           
             the
             difference
             was
             onely
             in
             the
             dispensation
             ,
             and
             not
             in
             the
             substance
             of
             the
             Covenant
             :
             the
             Covenant
             of
             which
             Circumcision
             was
             the
             initial
             Sacrament
             was
             as
             p●rely
             Evangelical
             as
             this
             ,
             whereof
             Baptism
             is
             the
             initial
             Sacrament
             :
             for
             the
             Gospel
             is
             said
             to
             be
             preached
             unto
             them
             as
             well
             as
             to
             us
             ,
             and
             the
             temporal
             promises
             were
             Evangelical
             and
             belonged
             to
             believers
             ,
             as
             such
             ;
             for
             because
             of
             unbelief
             many
             obtained
             them
             not
             ,
             Heb.
          
           3.19
           .
           
             Also
             there
             are
             temporal
             promises
             in
             this
             dispensation
             ,
             and
             the
             people
             of
             God
             have
             Christ
             and
             all
             other
             things
             by
             the
             same
             charter
             ,
             Matth.
          
           5.5
           .
           &
           6.33
           .
           Rom.
           9.32
           .
           Ezek.
           36.25
           ,
           30.
           
        
         
           Answer
           .
           If
           there
           were
           difference
           in
           the
           promises
           ,
           there
           was
           difference
           in
           the
           substance
           of
           the
           Covenant
           made
           with
           Abraham
           and
           ours
           .
           It
           is
           proved
           from
           Gal.
           3.8
           .
           that
           the
           covenant
           made
           with
           Abraham
           was
           Evangelical
           ,
           but
           not
           purely
           Evangelical
           .
           It
           is
           not
           true
           ,
           that
           
             the
             temporal
             promises
             Gen.
          
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           
             belonged
             to
             believers
             as
             such
          
           .
           For
           though
           many
           through
           unbelief
           entered
           not
           into
           
             C●naan
             ,
             Heb.
          
           3.19
           .
           yet
           neither
           all
           nor
           onely
           believers
           entered
           in
           .
           
             The
             Gospel
             was
             preached
             to
             them
             as
             well
             as
             to
             us
             ,
             Heb.
          
           4.2
           .
           but
           not
           either
           by
           so
           purely
           Evangelical
           a
           covenant
           ,
           nor
           in
           so
           perspicuous
           a
           way
           .
           
             We
             have
             temporal
             promises
             now
          
           ,
           but
           not
           the
           same
           ,
           nor
           by
           the
           same
           charter
           .
        
         
           As
           for
           what
           he
           adds
           ,
           
             that
             the
             promises
             sealed
             in
             the
             former
             dispensation
             were
             principally
             spiritual
             .
          
           I
           grant
           it
           ,
           but
           deny
           it
           any
           absurdity
           ,
           to
           say
           ,
           that
           no
           promise
           was
           sealed
           to
           many
           circumcised
           infants
           ,
           that
           their
           souls
           were
           not
           profited
           ,
           nor
           any
           benefit
           to
           them
           by
           circumcision
           ,
           though
           there
           was
           profit
           by
           it
           attainable
           and
           attained
           by
           many
           ;
           more
           than
           which
           to
           the
           present
           purpose
           is
           not
           gathered
           from
           Rom
           2.1
           ,
           2.
           
        
         
           I
           return
           to
           Mr.
           M.
           I
           take
           his
           grants
           pag.
           99.
           
           
             That
             Circumcision
             was
             comprehended
             
             in
             his
             ,
             &c.
             as
             belonging
             to
             the
             manner
             of
             administration
             af
             the
             Covenant
             together
             with
             sacrifice●
             ,
             and
             that
             the
             Covenant
             of
             grace
             was
             administred
             by
             sacrifices
             and
             other
             types
             before
             Circumcision
             was
             instituted
          
           ;
           and
           so
           blot
           out
           my
           second
           exception
           against
           his
           first
           conclusion
           ▪
           onely
           it
           is
           to
           be
           observed
           that
           pag.
           187.
           he
           doth
           cross
           himself
           .
           For
           whereas
           here
           he
           grants
           it
           to
           belong
           to
           the
           manner
           of
           administration
           ,
           not
           to
           the
           substance
           of
           the
           covenant
           ,
           there
           he
           will
           
             have
             it
             to
             belong
             to
             the
             substance
             of
             the
             Covenant
             not
             as
             a
             part
             of
             it
             ,
             but
             as
             a
             means
             of
             applying
             it
             .
          
           And
           this
           is
           in
           effect
           all
           one
           as
           in
           his
           language
           to
           say
           ,
           it
           belongs
           not
           to
           the
           substance
           of
           the
           covenant
           ,
           for
           of
           it
           onely
           are
           the
           parts
           ,
           but
           to
           the
           administration
           .
           For
           how
           doth
           it
           administer
           it
           but
           as
           a
           means
           of
           applying
           it
           ?
        
         
           But
           my
           third
           Exception
           requires
           more
           reviewing
           .
           Mr.
           M.
           in
           his
           
             Sermon
             pag.
          
           14.
           had
           mentioned
           besides
           Christ
           and
           true
           believers
           a
           
             third
             sort
             of
          
           Abrahams
           
             seed
             not
             born
          
           Jews
           ,
           
             but
             made
             Proselytes
             ,
             who
             were
          
           Abrahams
           
             seed
             by
             profession
             who
             sought
             justification
             by
             the
             works
             of
             the
             Law
             did
             not
             submit
             themselves
             to
             the
             righteousness
             of
             God
          
           ;
           and
           alleged
           ●al
           .
           4
           29.
           for
           it
           .
        
         
           Against
           this
           I
           excepted
           1.
           that
           I
           thought
           he
           could
           not
           shew
           where
           in
           Scripture
           such
           are
           called
           Abrahams
           seed
           .
        
         
           To
           this
           he
           replies
           ,
           1.
           
           
             That
             he
             named
             not
             Proselytes
             to
             add
             any
             strength
             to
             the
             argument
             ,
             it
             had
             been
             enough
             for
             his
             purpose
             to
             have
             said
             ,
             Some
             in
             the
             Church
             of
             the
          
           Jews
           
             were
             visible
             members
             ,
             yet
             not
             inwardly
             godly
             ,
             and
             these
             were
             called
          
           Abraham's
           
             seed
             as
             well
             as
             others
          
           .
        
         
           Answ.
           I
           should
           have
           yielded
           to
           call
           such
           ,
           if
           they
           were
           Jews
           by
           birth
           or
           nature
           ,
           Abrahams
           seed
           ;
           but
           not
           so
           of
           any
           Proselyte
           ,
           and
           so
           Mr.
           M.
           had
           not
           his
           purpose
           ,
           of
           applying
           the
           term
           [
           Abrahams
           seed
           ]
           to
           Gentiles
           who
           were
           believers
           onely
           in
           profession
           ,
           much
           less
           to
           Gentiles
           who
           did
           not
           so
           much
           as
           profess
           faith
           in
           Christ
           ,
           but
           sought
           righteousness
           by
           the
           works
           of
           the
           Law.
           
        
         
           2.
           
           He
           saith
           ,
           
             He
             never
             expected
             to
             have
             met
             with
             a
             quarrel
             for
             calling
             them
             ,
             who
             joyned
             to
             the
             Church
             by
             that
             cowmon
             name
             whereby
             the
             Church-members
             were
             called
             ,
          
           viz.
           
             the
             seed
             of
          
           Abraham
           
             or
             the
             children
             of
          
           Israel
           .
        
         
           Answer
           .
           There
           was
           no
           quarrel
           in
           my
           words
           :
           but
           if
           Mr.
           M.
           did
           not
           expect
           that
           ,
           his
           sayings
           in
           that
           Sermon
           would
           be
           sifted
           to
           the
           bran
           ;
           it
           was
           his
           oversight
           .
           They
           that
           doubted
           of
           the
           divine
           warrant
           of
           Paedobaptism
           had
           very
           great
           cause
           to
           discuss
           that
           Sermon
           being
           preached
           and
           printed
           at
           that
           time
           by
           such
           a
           man
           ,
           and
           taken
           to
           be
           the
           sense
           of
           the
           Assembly
           of
           Divines
           then
           ●itting
           at
           Westminster
           .
        
         
           He
           says
           ,
           
             The
             seed
             of
          
           Abraham
           
             or
             the
             children
             of
          
           Israel
           
             were
             the
             common
             name
             by
             which
             Church-members
             joyned
             to
             the
             Church
             of
          
           Israel
           
             were
             called
          
           :
           but
           he
           proves
           it
           not
           ,
           and
           till
           he
           do
           prove
           it
           ,
           I
           reject
           it
           .
        
         
           3.
           
           Saith
           he
           ,
           
             And
             could
             no
             place
             of
             Scripture
             be
             produced
             where
             Proselytes
             are
             expresly
             called
             by
             this
             name
             ,
             the
             matter
             were
             no●
          
           Tanti
           .
        
         
           Answer
           .
           It
           would
           follow
           then
           that
           the
           promise
           Gen.
           17.7
           .
           of
           being
           
             God
             to
          
           Abraham
           
             's
             seed
          
           is
           not
           meant
           of
           Gentile
           Proselytes
           ,
           who
           were
           onely
           by
           profession
           Gods
           people
           ,
           not
           in
           reality
           ;
           much
           less
           of
           their
           natural
           seed
           ,
           and
           this
           would
           make
           most
           of
           the
           infants
           baptized
           unbaptizable
           by
           Paedobaptists
           own
           p●inciples
           ;
           for
           sure
           the
           do
           not
           take
           the
           natural
           infant
           children
           of
           them
           that
           are
           not
           Abrahams
           seed
           to
           be
           in
           the
           covenant
           ,
           Gen.
           17.7
           .
           and
           therefore
           must
           confess
           them
           unbaptized
           .
        
         
         
           4.
           
           Saith
           he
           ,
           
             But
             if
             it
             were
             a
             thing
             of
             any
             m●men●
             ,
             it
             would
             be
             no
             hard
             matter
             to
             produce
             evidence
             sufficient
             to
             prove
             that
             Proselytes
             were
             called
          
           Israelites
           
             and
             the
             seed
             of
          
           Abraham
           ,
           
             as
             Acts
          
           2.10
           .
           &
           22.
           
             compared
             Acts
          
           13.26
           .
           
             compared
             with
             v.
          
           43.
           
             but
             I
             forbear
          
           .
        
         
           Ans.
           Of
           what
           moment
           it
           is
           ,
           hath
           been
           said
           .
           I
           think
           it
           would
           be
           a
           very
           hard
           matter
           out
           of
           those
           Texts
           to
           prove
           any
           Proselytes
           ,
           much
           less
           such
           as
           were
           onely
           visible
           Church-members
           of
           the
           Jews
           ,
           seeking
           justification
           by
           works
           ,
           not
           submitting
           to
           Gods
           righteousness
           ,
           Abrahams
           seed
           .
           In
           the
           former
           of
           the
           Texts
           is
           not
           the
           term
           Abrahams
           seed
           ,
           which
           was
           the
           term
           in
           question
           ,
           nor
           do
           the
           Verses
           compared
           prove
           that
           the
           Proselytes
           mentioned
           v.
           10.
           are
           called
           v.
           22.
           
           
             Men
             of
             Israel
          
           ,
           any
           more
           than
           
             Men
             of
          
           Judea
           
             and
             dwellers
             at
          
           Jerusalem
           ,
           v.
           14.
           nor
           doth
           it
           appear
           they
           were
           called
           
             Men
             of
          
           Israel
           ,
           v.
           22.
           in
           any
           other
           sense
           than
           as
           Israelite
           by
           generation
           .
        
         
           The
           later
           Text
           mentions
           
             the
             children
             of
             the
             stock
             of
          
           Abraham
           ,
           v.
           26.
           but
           so
           called
           by
           natural
           generation
           opposite
           to
           the
           Gentiles
           ,
           as
           v.
           46.
           shews
           ,
           not
           Proselytes
           called
           Abrahams
           seed
           ,
           
             though
             self-justiciaries
             and
             Gods
             people
             onely
             ,
             so
             far
             as
             outward
             profession
             ,
          
           yea
           ,
           
             children
             of
             the
             stock
             of
          
           Abraham
           are
           there
           distinguished
           from
           
             those
             among
             them
             that
             feared
             God
             ,
          
           that
           is
           ,
           Proselytes
           .
        
         
           I
           told
           Mr.
           M.
           that
           he
           joyned
           with
           Arminius
           ,
           in
           calling
           
             self-justiciary
             Proselytes
          
           Abraham
           
             's
             seed
          
           :
           which
           Mr.
           Bayn
           denied
           .
        
         
           He
           saith
           ,
           
             He
             joyned
             not
             with
          
           Arminius
           ,
           
             that
             I
             mis-allege
          
           Arminius
           ,
           
             joyn
             with
          
           Servetus
           .
        
         
           To
           which
           I
           reply
           no
           more
           than
           I
           have
           done
           in
           my
           
             Apology
             ,
             pag.
          
           22.
           
           Sect.
           5.
           
        
         
           To
           acquit
           himself
           from
           what
           I
           charge
           him
           with
           ,
           that
           Mr.
           Bayn
           opposeth
           him
           ,
           he
           brings
           words
           six
           lines
           before
           of
           Mr.
           Bayns
           ,
           that
           say
           
             [
             children
             of
             the
             flesh
             ]
             in
             some
             other
             Scripture
             doth
             note
             out
             justiciaries
             ,
             and
             that
             these
             words
             clear
             him
             ,
             and
             that
             I
             was
             guilty
             of
             negligence
             or
             falshood
             .
          
        
         
           But
           sure
           I
           must
           continue
           still
           this
           charge
           against
           Mr.
           M.
           and
           add
           further
           an
           imputation
           of
           negligence
           at
           least
           ,
           if
           not
           of
           falshood
           ,
           who
           heeded
           not
           that
           the
           words
           of
           Mr.
           Bayn
           which
           I
           alleged
           say
           as
           much
           ,
           
             that
             the
             term
             [
             children
             of
             the
             flesh
             ]
             elswhere
             signified
             self-justiciaries
             though
             not
             there
             ;
             yet
             the
             seed
             of
          
           Abraham
           
             without
             any
             adjoyned
             is
             never
             so
             t●ken
             .
          
           Now
           I
           did
           not
           charge
           with
           this
           that
           he
           had
           no
           Scripture
           to
           prove
           self-justiciaries
           to
           be
           called
           children
           of
           the
           flesh
           ;
           but
           that
           he
           had
           no
           Scripture
           to
           prove
           self-justiciary
           Proselytes
           called
           Abrahams
           seed
           ,
           which
           M●
           Bayn
           saith
           ,
           
             is
             never
             so
             taken
          
           ,
           and
           therefore
           Mr.
           Bayns
           words
           clear
           him
           not
           but
           condemn
           him
           .
        
         
           Mr.
           M.
           says
           ,
           
             I
             speak
             of
          
           Abraham
           
             's
             seed
             by
             calling
             ,
             and
             that
             the
             promise
             [
             I
             will
             be
             the
             God
             of
             thy
             seed
             ]
             was
             made
             good
             in
             the
             calling
             the
          
           Gentiles
           ,
           
             all
             which
             were
             not
             partakers
             of
             an
             inward
             calling
             ,
             and
             therefore
             yield
             a
             seed
             of
          
           Abraham
           
             onely
             by
             profession
          
           .
           But
           that
           which
           I
           say
           I
           mean
           not
           of
           a
           meer
           outward
           calling
           ,
           nor
           of
           all
           the
           Gentiles
           who
           are
           outwardly
           called
           .
        
         
           I
           excepted
           also
           against
           Mr.
           Blake
           for
           making
           some
           Abraham
           
             's
             seed
             in
             the
             bosom
             of
             the
             Church
             now
             ,
             who
             are
             born
             after
             the
             flesh
             ,
             and
             thereby
             have
             a
             Church-interest
             or
             a
             birth-right
             to
             Church-privileges
             :
          
           and
           that
           he
           grosly
           alleged
           for
           this
           Gal.
           4.29
           .
        
         
           And
           Mr.
           M.
           in
           his
           
             Sermon
             pag.
          
           14.
           saith
           ,
           
             We
             have
             also
             some
          
           (
           meaning
           in
           the
           Church
           )
           
             who
             are
             onely
             a
             holy
             seed
             by
             external
             profession
             ,
             Gal.
          
           4
           29.
           
        
         
           What
           Mr.
           Blake
           replied
           hereto
           in
           his
           
             Answer
             to
             my
             Letter
          
           is
           answered
           in
           the
           
           
             Postscript
             to
             my
             Apology
             ,
             Sect.
          
           5.
           what
           he
           hath
           said
           in
           his
           
             Vindic.
             Foed
             .
             cap.
          
           41.
           is
           answered
           in
           the
           second
           part
           of
           this
           
             Review
             Sect.
          
           18.
           
        
         
           Mr.
           
             M.
             wonders
             at
             my
             calling
             those
             passages
             very
             gross
             ,
          
           and
           tells
           me
           ,
        
         
           1.
           
           
             That
             it
             is
             apparant
          
           Ishmael
           
             and
             the
             civil
             justiciaries
             ,
             of
             which
             he
             was
             Type
             ,
             had
             a
             visible
             standing
             in
             the
          
           Jewish
           
             Church
             ,
             and
             were
             the
             same
             of
             whom
          
           Paul
           
             speaks
             ,
             Rom.
          
           10.3
           .
           
             and
             that
             in
             the
             same
             place
          
           Paul
           
             himself
             saith
             ,
             Even
             so
             it
             is
             now
             (
             even
             in
             the
             Church
             of
          
           Galatia
           
             it
             was
             so
             )
             and
          
           Paul
           
             by
             his
             doctrine
             laboured
             to
             make
             them
             better
             )
             I
             see
             not
             why
             Mr.
          
           Blake
           
             might
             not
             use
             this
             as
             an
             argument
             ,
             that
             some
             have
             a
             visible
             Church-membership
             ,
             and
             ought
             to
             partake
             of
             outward
             Church-privileges
             ,
             notwithstanding
             they
             will
             not
             have
             the
             inheritance
             of
             children
             unless
             they
             repent
             .
          
        
         
           Answer
           .
           If
           this
           had
           been
           all
           Mr.
           Blake
           inferred
           from
           Gal.
           4.29
           .
           I
           should
           have
           granted
           the
           conclusion
           ,
           though
           I
           deny
           his
           Exposition
           ,
           and
           the
           proposition
           he
           raiseth
           from
           the
           Text.
           
        
         
           But
           it
           is
           another
           thing
           that
           Mr.
           Blake
           and
           Mr.
           M.
           in
           his
           
             Sermon
             pag.
          
           14.
           would
           have
           .
           Mr.
           M.
           that
           Gal
           4.29
           .
           
             There
             is
             mention
             of
             some
             who
             are
             onely
             a
             holy
             seed
             by
             external
             profession
             ,
             and
             here
             expounds
             [
             even
             so
             it
             is
             now
             ]
             in
             the
             Church
             of
          
           Galatia
           ,
           
             there
             is
             a
             different
             seed
             of
          
           Abraham
           ,
           
             one
             which
             is
             holy
             onely
             by
             external
             profession
             ,
             seeking
             righteousness
             by
             the
             works
             of
             the
             Law
             ,
             and
             have
             thereby
             a
             visible
             Church-membership
             ,
             and
             ought
             to
             partake
             of
             outward
             Church-privileges
             ,
          
           which
           is
           clean
           besides
           the
           meaning
           of
           the
           Apostle
           ,
           who
           doth
           not
           say
           ,
           Even
           so
           it
           is
           now
           in
           the
           Church
           of
           Galatia
           ,
           but
           simply
           [
           
             Even
             so
             it
             is
             now
          
           ]
           that
           is
           ,
           it
           so
           happens
           in
           the
           world
           ,
           they
           that
           seek
           the
           righteousness
           by
           the
           works
           of
           the
           Law
           
             persecute
             them
             that
             are
             born
             after
             the
             spirit
             ,
          
           that
           is
           ,
           
             who
             through
             the
             spirit
             do
             wait
             for
             the
             hope
             of
             the
             righteousness
             which
             is
             by
             faith
          
           !
           which
           was
           true
           in
           the
           Jews
           ,
           who
           persecuted
           the
           Apostles
           and
           other
           Christians
           out
           of
           zeal
           for
           the
           Law.
           Now
           these
           had
           no
           visible
           standing
           in
           the
           Christian
           Church
           ,
           nor
           is
           the
           term
           [
           
             born
             after
             the
             flesh
          
           ]
           taken
           in
           the
           better
           part
           so
           as
           to
           import
           a
           privilege
           a
           holy
           seed
           by
           external
           profession
           ,
           but
           in
           the
           worser
           part
           ,
           for
           an
           unholy
           seed
           by
           external
           profession
           and
           practice
           persecuting
           the
           Christian
           faith
           and
           hope
           .
        
         
           Mr.
           Blake
           exponds
           [
           
             being
             born
             aft●r
             the
             flesh
          
           ]
           as
           if
           it
           imported
           a
           privilege
           ,
           whereas
           it
           imports
           a
           cursed
           estate
           opposite
           to
           [
           
             being
             born
             after
             the
             spirit
          
           ]
           and
           would
           have
           derived
           a
           title
           to
           Church-interest
           of
           some
           in
           the
           bosome
           of
           the
           Christian
           Church
           ,
           particularly
           believers
           infants
           :
           whereas
           
             to
             be
             horn
             after
             the
             flesh
          
           is
           applied
           there
           to
           persecuting
           unbelievers
           ,
           who
           were
           not
           in
           the
           Church
           ,
           but
           cast
           out
           ,
           nor
           had
           any
           Church-interest
           by
           virtue
           of
           being
           
             born
             after
             the
             flesh
          
           ,
           but
           had
           an
           opposing
           enmity
           to
           it
           thereby
           .
           Nor
           is
           it
           said
           of
           infants
           that
           they
           were
           
             born
             after
             the
             flesh
          
           ,
           but
           of
           such
           as
           persecuted
           them
           that
           were
           
             born
             after
             the
             spirit
          
           ;
           nor
           is
           there
           a
           word
           intitling
           them
           that
           were
           
             born
             after
             the
             flesh
          
           in
           that
           respect
           Abrahams
           seed
           ,
           though
           Ishmael
           their
           Type
           ,
           and
           the
           Jews
           his
           Antitype
           were
           Abrahams
           natural
           seed
           .
           So
           that
           M
           M.
           is
           mistaken
           in
           conceiving
           that
           which
           offends
           me
           in
           Mr.
           Blakes
           expression
           is
           ,
           that
           he
           thinks
           
             there
             is
             a
             fleshly
             seed
             of
          
           Abraham
           ;
           for
           I
           grant
           the
           Jewish
           self-justiciaries
           were
           such
           .
           But
           I
           conceive
           a
           gross
           absurdity
           in
           Mr.
           Blake
           ,
           that
           he
           takes
           [
           
             being
             born
             after
             the
             flesh
          
           ]
           in
           the
           better
           part
           ,
           as
           importing
           the
           privilege
           of
           Church-interest
           to
           infants
           of
           believers
           ,
           and
           calling
           such
           as
           are
           born
           after
           the
           flesh
           Abrahams
           seed
           by
           way
           of
           privilege
           derived
           from
           that
           birth
           ,
           importing
           the
           seed
           of
           such
           to
           be
           visible
           
           members
           in
           the
           Christian
           Church
           ,
           of
           which
           I
           still
           conceive
           I
           passed
           a
           right
           censure
           in
           my
           Examen
           for
           the
           Reasons
           given
           ,
           however
           Mr.
           Blake
           and
           his
           Seconds
           take
           it
           .
        
      
       
         
           SECT
           .
           XXVI
           .
           The
           mixture
           of
           the
           Covenant
           
             Gen.
             17.
          
           as
           by
           me
           asserted
           is
           vindicated
           from
           Mr.
           Blake's
           Exceptions
           ,
           
             Vind.
             Foed
             .
             c.
             26.
          
           
        
         
           BUt
           I
           am
           necessitated
           to
           have
           mo●e
           work
           with
           Mr.
           Blake
           ,
           of
           whom
           I
           may
           say
           ,
           (
           whatever
           his
           worth
           be
           ,
           and
           how
           excellent
           soever
           his
           Treatise
           be
           accounted
           of
           by
           those
           who
           have
           commended
           it
           in
           their
           Epistle
           ,
           and
           others
           in
           other
           respects
           )
           that
           not
           onely
           in
           his
           Preface
           to
           the
           Reader
           he
           doth
           unchristianly
           accuse
           me
           
             of
             scorn
             ,
             and
             disrespect
             ,
             of
             falsifica●ions
             such
             as
             a
             man
             might
             th●nk
             I
             had
             at
             once
             cast
             off
             all
             regard
             either
             of
             conscience
             or
             reputation
             without
             either
             cause
             or
             shew
             of
             proof
             ,
             but
             also
             of
             a
             high
             spirit
             ,
             of
             bloudy
             revenge
             ,
             of
             uttering
             reviling
             words
             against
             the
             Church
             of
             Christ
             ,
             having
             the
             same
             spirit
             with
             the
             Jesuits
             ,
          
           from
           those
           things
           which
           were
           innocent
           of
           any
           such
           spirit
           ,
           and
           one
           grain
           of
           charitable
           candour
           with
           a
           little
           heed
           of
           my
           carriages
           and
           speeches
           might
           have
           freed
           me
           from
           ,
           who
           do
           not
           any
           where
           charge
           him
           or
           my
           Antagonists
           with
           such
           kinde
           of
           accusations
           ,
           though
           I
           censure
           their
           arguings
           somewhat
           more
           freely
           than
           they
           think
           meet
           ,
           who
           are
           not
           to
           be
           judges
           in
           their
           own
           cause
           .
        
         
           And
           for
           the
           Book
           throughout
           there
           are
           so
           many
           misconstructions
           of
           my
           words
           ,
           and
           so
           many
           satyrical
           quips
           and
           taunts
           instead
           of
           any
           clear
           disputing
           ,
           that
           I
           can
           discern
           little
           or
           nothing
           of
           any
           brotherly
           affection
           to
           me
           ,
           or
           study
           of
           truth
           in
           that
           part
           of
           his
           
             Vind.
             Foed
          
           .
           wherein
           he
           opposeth
           me
           .
           In
           his
           Preface
           to
           the
           Reader
           after
           those
           hard
           speeches
           of
           me
           forementioned
           ,
           after
           his
           venting
           his
           conceit
           ,
           as
           if
           that
           wherein
           he
           opposeth
           me
           
             were
             of
             least
             use
             in
             regard
             that
             point
             to
             great
             satisfaction
             hath
             been
             spoken
             to
             at
             large
             :
          
           of
           which
           I
           wish
           he
           had
           told
           in
           what
           part
           ,
           and
           by
           whom
           such
           satisfaction
           is
           given
           ,
           that
           I
           might
           have
           found
           it
           in
           his
           ,
           Mr.
           Bs.
           or
           others
           writings
           ,
           who
           yet
           finde
           no
           cause
           to
           recede
           from
           this
           opinion
           ,
           that
           they
           have
           perverted
           the
           truth
           ,
           and
           insufficiently
           handled
           the
           argument
           of
           infant-baptism
           )
           and
           having
           contemptuously
           mentioned
           me
           ;
           
             As
             one
             generally
             lookt
             upon
             low
             enough
             under
             hatches
             ,
          
           saith
           thus
           ,
           
             I
             must
             assert
             the
             spirituality
             of
             the
             old
             Covenant
             ,
             and
             maintain
             that
             the
             Gospel
             was
             preached
             as
             well
             to
             them
             as
             to
             us
             ,
             that
             they
             a●e
             the
             same
             spiritual
             meat
             and
             drank
             the
             same
             spiritual
             drink
             ,
             and
             here
             by
             him
             I
             am
             opposed
             .
          
        
         
           To
           which
           I
           answer
           ,
           In
           this
           charge
           I
           may
           say
           truly
           in
           words
           of
           meekness
           ,
           having
           answered
           this
           very
           crimination
           in
           my
           Addition
           to
           my
           Apology
           in
           answer
           to
           Mr.
           
             Baily
             ,
             Sect.
          
           2.
           that
           I
           am
           impudently
           belied
           ,
           supposing
           that
           by
           the
           old
           Covenant
           he
           means
           the
           Covenant
           made
           with
           
             Abraham
             ,
             Gen.
          
           17.
           which
           is
           termed
           
             the
             promises
             ,
             the
             Covenant
             that
             was
             confirmed
             of
             God
             in
             Christ
             before
             the
             Law
             four
             hundred
             and
             thirty
             years
             after
             ,
          
           and
           distinguished
           from
           it
           Gal.
           3
           ,
           16
           ,
           17
           ,
           18
           ,
           19
           ,
           20
           ,
           21.
           
           And
           this
           Mr.
           Blake
           might
           have
           discerned
           ,
           yea
           ,
           I
           conceive
           did
           discern
           ,
           when
           he
           from
           my
           words
           
             Exercit.
             pag.
          
           2.
           conceived
           my
           
             meaning
             to
             be
             that
          
           Abraham
           
             had
             promises
             of
             bliss
             and
             in
             reference
             to
             eternal
             salvation
             ,
             
             Vind.
             Foed
             .
             cap.
          
           26.
           pag.
           181.
           
           But
           that
           I
           may
           vindicate
           my self
           and
           the
           truth
           more
           fully
           from
           Mr.
           Blakes
           injurious
           dealings
           I
           shall
           take
           a
           view
           of
           that
           Chapter
           .
        
         
           First
           ,
           Mr.
           Blake
           saith
           falsly
           of
           me
           ,
           
             that
             I
             am
             loth
             to
             yield
             to
             so
             much
             truth
             as
             to
             confess
             the
             old
             Covenant
          
           (
           meaning
           that
           Gen.
           17.
           )
           
             to
             be
             a
             Covenant
             Evangelical
          
           ,
           when
           as
           I
           grant
           
             Exercit.
             pag.
          
           2.
           some
           of
           the
           promises
           were
           Evangelical
           ,
           and
           that
           the
           Covenant
           hath
           denomination
           from
           the
           promises
           .
           Then
           he
           calumniates
           me
           in
           his
           spitefull
           fashion
           to
           make
           me
           odious
           and
           my
           writing
           suspected
           ,
           as
           if
           
             I
             went
             in
             company
             with
             Jesuits
             ,
          
           whom
           he
           calls
           
             my
             old
             Friends
          
           ,
           and
           saith
           untruly
           
             I
             glean
             so
             much
             from
             them
             in
             this
             controversie
          
           ;
           and
           adds
           tha●
           
             I
             cast
             infants
             out
             of
             the
             Covenant
             and
             Church-membership
             ,
             and
             so
             exclude
             them
             from
             Baptism
             :
          
           whereas
           I
           have
           often
           acknowledged
           they
           are
           many
           of
           them
           in
           the
           Covenant
           of
           grace
           truly
           so
           called
           ,
           and
           the
           invisible
           Church
           of
           the
           elect
           ,
           which
           Protestants
           assert
           against
           Papists
           to
           be
           most
           properly
           termed
           the
           Church
           of
           Christ
           ;
           nor
           do
           I
           exclude
           infants
           from
           baptism
           because
           they
           are
           cast
           out
           of
           the
           Covenant
           and
           Church-membership
           ,
           but
           because
           they
           are
           not
           Disciple●
           whom
           Christ
           appointed
           to
           be
           baptized
           ,
           Matth.
           28.19
           .
        
         
           Next
           he
           excepts
           against
           me
           for
           saying
           ,
           The
           Covenant
           made
           with
           Abraham
           is
           not
           a
           pure
           Gospel-covenant
           ,
           but
           mixt
           ;
           concerning
           which
           ,
           1.
           
           Mr.
           Blake
           saith
           ,
           
             This
             expression
             of
             Mr.
          
           T.
           
             is
             very
             untoward
             ,
             and
             such
             that
             will
             bear
             no
             fai●
             sense
             without
             the
             utter
             overthrow
             ,
             even
             of
             that
             difference
             between
             the
             Covenants
             ,
             which
             he
             would
             build
             on
             this
             distinction
             .
             The
             untowardness
             is
             in
             denying
             purity
             of
             Gospel
             the
             first
             Covenant
             and
             affirming
             a
             mixture
             .
             That
             which
             is
             not
             pure
             but
             mixt
             ,
             is
             a
             compound
             of
             pure
             and
             impure
             ;
             such
             that
             hath
             some
             ingredients
             such
             as
             they
             ought
             ,
             and
             others
             such
             that
             make
             all
             adulterate
             ;
             as
             silver
             mingled
             with
             dross
             ,
             or
             wine
             with
             water
             ,
             Isai
          
           1.22
           .
        
         
           Answer
           .
           Mr.
           Blake
           me
           thinks
           should
           know
           that
           there
           are
           mixtures
           which
           do
           not
           adulterate
           .
           There
           's
           a
           natural
           mixture
           defined
           by
           
             Aristotle
             ,
             The
             union
             of
             bodies
             miscible
             altered
             ,
          
           as
           in
           mixt
           bodies
           compound
           of
           the
           four
           Elements
           reduced
           to
           a
           just
           temperament
           ,
           without
           adultetating
           all
           .
           There
           's
           an
           artificial
           mixture
           in
           Medicines
           ,
           of
           Wine
           and
           Sugar
           ,
           of
           divers
           Metalls
           in
           Bells
           cast
           ,
           in
           which
           and
           many
           more
           there
           's
           no
           such
           impurity
           as
           that
           there
           are
           some
           ingredients
           ,
           such
           as
           they
           ought
           ,
           and
           others
           such
           as
           make
           all
           adulterate
           ;
           and
           therefore
           there
           's
           no
           untowardness
           in
           the
           expression
           ;
           yea
           ,
           the
           expression
           is
           so
           usual
           in
           morality
           ,
           as
           when
           voluntary
           is
           divided
           into
           purely
           voluntary
           and
           mixt
           ,
           in
           Divinity
           the
           state
           of
           grace
           is
           either
           pure
           or
           mixt
           ,
           &c.
           that
           I
           presumed
           none
           would
           have
           quarrelled
           with
           it
           ,
           if
           my
           meaning
           be
           right
           .
           Let
           's
           see
           what
           Mr.
           Blake
           saith
           of
           my
           meaning
           .
        
         
           He
           tells
           us
           ,
           
             that
             the
             false
             Teachers
             (
             St.
          
           Paul
           
             's
             Adversaries
             )
             preach
             such
             a
             mixt
             Gospel
             ,
             a
             compound
             of
             that
             which
             was
             pure
             and
             impure
             ;
             when
             they
             urged
             with
             such
             vehemency
             a
             mixture
             of
             works
             .
          
           But
           do
           I
           call
           any
           where
           the
           Gospel
           mixt
           ?
           or
           do
           I
           preach
           any
           such
           mixture
           ?
           Mr.
           Blake
           himself
           acquits
           me
           ,
           when
           he
           saith
           ,
           
             This
             sure
             is
             not
             his
             meaning
             .
          
           What
           then
           doth
           Mr.
           Blake
           take
           my
           meaning
           to
           be
           ?
           I
           will
           set
           down
           his
           own
           words
           ,
           that
           the
           Reader
           may
           judg
           of
           his
           dealing
           with
           me
           .
           
             What
             then
             can
             be
             his
             meaning
             but
             that
          
           Abraham
           
             had
             promises
             ,
             not
             onely
             of
             bliss
             ,
             and
             in
             reference
             to
             eternal
             salvation
             ;
             but
             he
             had
             premises
             also
             of
             earthly
             concernment
             ,
             as
             that
             of
             the
             Land
             of
          
           Canaan
           ,
           
             and
             his
             plantation
             there
             ?
             This
             seems
             to
             be
             his
             meaning
             by
             the
             words
             that
             presently
             follow
             :
             
             The
             Covenant
             takes
             it●s
             denomination
             from
             the
             promises
             ,
             but
             the
             promises
             are
             mixt
             ;
             some
             Evangelical
             ,
             belonging
             to
             those
             to
             whom
             the
             Gospel
             belongeth
             ;
             some
             are
             domestick
             or
             civil
             promise●
             ,
             specially
             respecting
             the
             house
             of
          
           Abraham
           ,
           
             and
             the
             policy
             of
          
           Israel
           ,
           
             to
             this
             I
             readily
             agree
          
           .
        
         
           Answer
           .
           If
           Mr.
           Blake
           readily
           agree
           to
           that
           which
           in
           his
           own
           conceit
           seemed
           to
           be
           my
           meaning
           ,
           with
           what
           conscience
           or
           with
           what
           face
           could
           he
           so
           falsly
           charge
           me
           ,
           as
           
             opposing
             him
          
           in
           these
           things
           ,
           
             that
             spirituality
             of
             the
             old
             Covenant
             ,
             the
             preaching
             of
             the
             Gospel
             as
             well
             to
             them
             as
             to
             us
             ,
             their
             eating
             the
             same
             spiritual
             meat
             ,
             and
             drinking
             the
             same
             spiritual
             drink
             ,
          
           as
           he
           doth
           in
           his
           Preface
           ,
           and
           here
           of
           
             untowardness
             in
             my
             expression
             ,
             and
             such
             as
             will
             bear
             no
             fair
             sense
             without
             the
             overthrow
             ,
             even
             of
             that
             difference
             between
             the
             Covenants
             which
             I
             would
             build
             on
             this
             distinction
             .
          
           But
           let
           's
           consider
           his
           Reason
           of
           this
           last
           Speech
           .
        
         
           
             To
             this
          
           ,
           saith
           he
           ,
           
             I
             readily
             agree
             ,
             and
             then
             his
             distinction
             falls
             to
             nothing
             .
          
        
         
           Answer
           .
           I
           should
           rather
           have
           imagined
           that
           the
           contrary
           follows
           ,
           that
           if
           Mr.
           Blake
           do
           readily
           agree
           to
           my
           explication
           of
           the
           mixture
           of
           the
           Covenant
           ,
           that
           my
           distinction
           comes
           to
           something
           ,
           being
           confirmed
           by
           Mr.
           Blakes
           suffrage
           ,
           unless
           he
           take
           it
           for
           nothing
           .
        
         
           But
           let
           's
           follow
           Mr.
           
             Blake
             ,
             Seeing
             in
             Gospel-times
             ,
             in
             New
             Testament
             days
             ,
             this
             will
             denominate
             not
             a
             pure
             but
             mixt
             Gospel
             ,
             we
             are
             under
             such
             a
             Gosp●l
             .
          
        
         
           Answer
           .
           1.
           
           Mr.
           Blake
           alters
           the
           term
           distinguished
           .
           I
           did
           not
           distinguish
           of
           a
           pure
           Gospel
           and
           a
           mixt
           Gospel
           ,
           as
           he
           intimates
           I
           did
           ,
           but
           of
           a
           pure
           Covenant
           and
           a
           mixt
           Covenant
           ,
           and
           asserted
           not
           the
           Gospel
           preached
           to
           Abraham
           to
           be
           mixt
           ,
           but
           the
           Covenant
           made
           with
           Abraham
           .
           2.
           
           It
           is
           false
           ,
           
             that
             we
             are
             under
             such
             a
             mixt
             Gospel
             ,
          
           as
           he
           imagined
           I
           asserted
           ;
           but
           Mr.
           Blake
           confirms
           his
           Assertion
           thus
           .
        
         
           
             I
             know
             not
             how
             we
             could
             pray
             in
             faith
             ,
             Give
             us
             this
             day
             our
             daily
             bread
             ;
             in
             case
             we
             were
             without
             a
             promise
             of
             these
             things
             ,
             or
             how
             man
             could
             live
             by
             every
             word
             that
             proceeds
             out
             of
             the
             mouth
             of
             God
             ,
             in
             case
             we
             had
             no
             word
             from
             God.
             
          
        
         
           Answer
           .
           A
           believer
           may
           pray
           for
           daily
           bread
           in
           faith
           trusting
           on
           Gods
           goodness
           ,
           as
           he
           is
           a
           Creatour
           ,
           as
           our
           Saviour
           argues
           Matth.
           6.26
           .
           as
           he
           is
           a
           Father
           in
           
             Christ
             ,
             Matth
          
           7.11
           .
           as
           he
           hath
           made
           general
           promises
           ,
           Mark
           10
           30.
           
           Matth.
           7.7
           ,
           8.
           as
           he
           hath
           made
           special
           promises
           ,
           Prov.
           10.3
           .
           Psalm
           34.10
           .
           confirmed
           by
           constant
           experience
           ,
           Psalm
           37.25
           .
           by
           the
           great
           assurance
           of
           the
           gift
           of
           
             Christ
             ,
             Rom.
          
           8.32
           .
           though
           the
           special
           promises
           domestick
           or
           civil
           specially
           respecting
           the
           house
           of
           Abraham
           and
           the
           policy
           of
           Israel
           ,
           belonging
           not
           to
           him
           The
           
             word
             ,
             De●t
          
           .
           8.3
           .
           I
           take
           to
           be
           his
           word
           of
           power
           or
           command
           ,
           such
           as
           that
           Psalm
           33.5
           .
           not
           his
           word
           of
           promise
           ;
           yet
           if
           it
           be
           meant
           of
           his
           word
           of
           promise
           ,
           there
           are
           other
           promises
           by
           which
           the
           Patriarchs
           afore
           Abraham
           ,
           and
           the
           believers
           since
           have
           lived
           without
           the
           domestick
           or
           civil
           promises
           specially
           respecting
           the
           house
           of
           Abraham
           ,
           and
           the
           policy
           of
           Israel
           .
        
         
           But
           Mr.
           Blake
           adds
           ,
           
             The
             Apostle
             tells
             us
             ,
             Godliness
             hath
             the
             promise
             of
             this
             life
             ,
             and
             that
             which
             is
             to
             come
             ,
          
           1
           Tim.
           4.8
           .
           
             It
             would
             trouble
             many
             a
             perplexed
             man
             in
             case
             he
             could
             not
             make
             good
             ,
             that
             those
             words
             ,
             Verily
             thou
             shalt
             be
             fed
             ,
             Psalm
          
           37.3
           .
           
             did
             not
             at
             all
             belong
             to
             him
             .
             There
             is
             no
             believing
             man
             in
             any
             relation
             but
             he
             hath
             Gospel-promises
             in
             concernment
             to
             that
             relation
             ,
             as
             appears
             in
             that
             speech
             of
          
           Paul
           
             's
             encouragement
             of
             Servants
             ,
             Ephes.
          
           6.8
           .
           
             It
             were
             ill
             
             with
             all
             sorts
             ,
             had
             not
             they
             their
             domestick
             relation-promises
             .
          
        
         
           Answer
           .
           All
           this
           is
           true
           ,
           and
           yet
           it
           is
           true
           also
           that
           the
           special
           promises
           domestick
           or
           civil
           specially
           respecting
           the
           house
           of
           Abraham
           and
           policy
           of
           Israel
           belong
           not
           to
           every
           believer
           .
        
         
           Mr.
           Bl.
           saith
           ,
           
             I
             place
             great
             confidence
             in
             my
             proof
             this
             mixture
             of
             the
             Covenant
             .
          
           And
           sets
           down
           my
           words
           Apolog.
           127.
           averring
           my
           proof
           so
           full
           as
           that
           I
           wonder
           Mr.
           M.
           Mr.
           Blake
           ,
           and
           others
           ,
           are
           not
           ashamed
           to
           except
           against
           it
           ,
           that
           what
           I
           deliver
           is
           plain
           according
           to
           Scripture
           ,
           that
           there
           were
           some
           peculiar
           promises
           made
           to
           
             Abraham
             ,
             Gen.
          
           17.
           which
           are
           not
           made
           to
           every
           believer
           ,
           that
           the
           words
           1
           Tim.
           4.8
           .
           is
           not
           to
           the
           present
           purpose
           ,
           for
           it
           doth
           not
           follow
           therefore
           that
           godliness
           hath
           the
           promise
           of
           the
           Land
           of
           Canaan
           ,
           or
           that
           Christ
           should
           be
           every
           godly
           mans
           seed
           .
           And
           then
           adds
           ,
           
             I
             think
             I
             shall
             more
             gratifie
             the
             Reader
             in
             leaving
             this
             to
             his
             smile
             ,
             than
             in
             giving
             any
             refutation
             of
             it
             ;
             if
             he
             could
             assume
             that
             there
             is
             no
             earth
             but
             that
             of
          
           Canaan
           ,
           
             or
             at
             least
             that
             no
             other
             promise
             of
             earth
             but
             that
             will
             serve
             to
             make
             a
             mixture
             ,
             then
             he
             spake
             somewhat
             to
             the
             purpose
             ;
             otherwise
             it
             will
             be
             believed
             ,
             that
             our
             promises
             under
             the
             Gospel
             of
             things
             of
             earth
             as
             well
             serve
             to
             make
             up
             a
             mixture
             as
          
           Abraham
           
             's
             promise
             of
             the
             Land
             of
          
           Canaan
           .
        
         
           Answer
           .
           Whether
           Mr.
           Blakes
           talk
           or
           mine
           be
           ridiculous
           the
           Reader
           may
           judg
           .
           My
           speech
           is
           to
           purposes
           aimed
           at
           by
           me
           ,
           to
           wit
           ,
           the
           enervating
           the
           arguings
           from
           Abrahams
           Covenant
           and
           Circumcision
           for
           infant-baptism
           ,
           by
           shewing
           that
           the
           Covenant
           Gen.
           17.
           was
           not
           a
           pure
           Gospel-covenant
           ,
           that
           is
           ,
           having
           no
           promises
           but
           what
           belongs
           to
           every
           believer
           ,
           and
           consequently
           Baptism
           not
           sealing
           the
           same
           covenant
           every
           way
           which
           circumcision
           did
           ,
           and
           therefore
           there
           is
           not
           the
           same
           reason
           from
           the
           covenant
           why
           infants
           should
           be
           baptized
           though
           they
           were
           circumcised
           .
           And
           this
           purpose
           I
           doubt
           not
           to
           attain
           though
           I
           grant
           there
           is
           other
           earth
           than
           that
           of
           Canaan
           ,
           and
           that
           there
           may
           be
           other
           promises
           of
           earth
           besides
           ▪
           that
           which
           will
           serve
           to
           make
           a
           mixture
           ,
           and
           yet
           the
           promises
           of
           things
           of
           earth
           as
           now
           extant
           under
           the
           Gospel
           do
           not
           as
           well
           serve
           to
           make
           up
           the
           mixture
           I
           assert
           in
           Abrahams
           covenant
           ,
           promising
           the
           Land
           of
           Canaan
           to
           be
           in
           the
           covenant
           of
           pure
           Evangelical
           grace
           as
           now
           it
           stands
           ,
           sith
           those
           promises
           of
           earth
           and
           this
           life
           are
           made
           to
           every
           believer
           or
           godly
           man
           now
           ,
           whereas
           the
           promises
           of
           Canaan
           and
           other
           things
           specially
           respecting
           the
           house
           of
           Abraham
           and
           policy
           of
           
             Israel
             Gen.
          
           17.
           and
           elsewhere
           were
           not
           made
           to
           L●t
           and
           other
           godly
           believers
           it
           is
           likely
           then
           living
           ,
           nor
           to
           Gentile-believers
           now
           under
           the
           Gospel
           .
           Mr.
           Bl.
           goes
           on
           thus
           .
        
         
           2.
           
           
             As
             his
             expression
             is
             untoward
             ,
             so
             taking
             him
             at
             the
             best
             his
             proof
             is
             weak
             ,
             that
             the
             Covenant
             takes
             its
             denomination
             from
             the
             promises
             ;
             but
             the
             promises
             are
             mixt
             .
             The
             most
             eminent
             promises
             (
             which
             contain
             the
             m●rrow
             of
             all
             )
             give
             the
             denomination
             ,
             and
             not
             such
             that
             are
             annext
             as
             appendants
             to
             them
             .
          
        
         
           Answ.
           Though
           the
           most
           eminent
           promises
           may
           give
           the
           denomination
           of
           the
           covenant
           to
           be
           an
           Evangelical
           covenant
           ,
           yet
           to
           denominate
           it
           a
           pure
           Evangelical
           covenant
           it
           is
           necessary
           that
           not
           onely
           the
           most
           eminent
           ,
           but
           also
           that
           all
           the
           promises
           be
           Evangelical
           :
           as
           though
           a
           man
           may
           be
           termed
           a
           Saint
           from
           the
           habitual
           purpose
           and
           bent
           of
           his
           heart
           ,
           and
           the
           constant
           course
           of
           his
           actions
           ,
           yet
           he
           is
           not
           denominated
           purely
           a
           Saint
           but
           from
           the
           entire
           and
           universal
           purpose
           ,
           bent
           ,
           inclination
           of
           his
           heart
           ,
           and
           entireness
           of
           holiness
           in
           his
           actions
           without
           the
           least
           inconformity
           to
           it
           .
        
         
           Mr.
           Bl.
           proceeds
           thus
           ,
           
             Such
             as
             is
             the
             promise
             of
             the
             Land
             of
          
           Canaan
           ,
           
             an
             
             appendant
             to
             the
             great
             Covenant
             made
             of
             God
             with
          
           Abraham
           ,
           as
           Chamier
           
             with
             good
             warrant
             from
             the
             Text
          
           Gen
           17.7
           ,
           8.
           
             calls
             it
          
           lib.
           de
           baptis
           .
           cap.
           Sect.
           
             The
             Covenant
             being
             made
             of
             God
             to
             be
             a
             God
             of
          
           Abraham
           
             and
             his
             seed
             (
             which
             might
             have
             been
             made
             good
             wheresoever
             they
             had
             inhabited
             or
             sojourned
             )
             the
             promise
             of
          
           Canaan
           
             is
             over
             and
             above
             added
             to
             it
             .
             The
             reason
             given
             by
             M.
          
           T.
           
             for
             his
             dislike
             of
          
           Chamier
           
             's
             expression
             ,
             calling
             it
             an
             Appendix
             to
             the
             Covenant
             ,
             is
             little
             to
             purpose
             ,
          
           Psalm
           105.10
           ,
           15.
           
           
             The
             gift
             of
             the
             Land
             of
          
           Canaan
           
             is
             called
             a
             Covenant
             ,
             and
             therefore
             not
             an
             appendant
             to
             it
             .
             By
             the
             same
             reason
             Circumcision
             must
             be
             the
             Covenant
             ,
             and
             not
             a
             seal
             appendant
             to
             it
             ;
             seeing
             Circumcision
             is
             called
             a
             Covenant
             ,
          
           Gen.
           17
           ▪
           10.
           
           Mr.
           T.
           
             is
             not
             ignorant
             of
             th●se
             Scripture
          
           Metonymies
           ▪
        
         
           Answ.
           I
           finde
           
             Chamier
             lib.
             de
             baptis
             .
             cap.
          
           10.
           
           Sect.
           23.
           saying
           ,
           
             That
             the
             promise
             of
          
           Canaan
           
             is
             not
             the
             Covenant
             ,
             but
             an
             Appendix
             to
             the
             Covenant
             .
          
        
         
           But
           I
           finde
           not
           that
           he
           produceth
           any
           warrant
           from
           the
           Text
           Gen.
           17.7
           ,
           8.
           to
           call
           it
           so
           ,
           nor
           that
           he
           doth
           any
           other
           way
           go
           about
           to
           prove
           it
           ,
           but
           that
           the
           words
           Gen.
           17.7
           .
           I
           will
           be
           thy
           God
           and
           of
           thy
           seed
           .
           Which
           he
           calls
           the
           covenant
           ,
           is
           ill
           explained
           of
           earthly
           happiness
           ,
           either
           as
           the
           chief
           or
           onely
           happiness
           ,
           there
           meant
           which
           he
           proves
           from
           
             Matth
             ▪
          
           22.32
           .
           Nor
           is
           there
           any
           force
           in
           this
           Reason
           ,
           The
           promise
           of
           Canaan
           is
           added
           ,
           v.
           8.
           over
           and
           above
           the
           promise
           v.
           7.
           therefore
           it
           was
           an
           appendix
           and
           not
           the
           covenant
           .
           For
           if
           this
           reason
           be
           good
           ,
           it
           might
           be
           said
           ,
           The
           promise
           v.
           7.
           is
           not
           the
           covenant
           ,
           but
           an
           appendix
           to
           it
           ,
           cause
           it
           is
           added
           over
           and
           above
           the
           promise
           ,
           v.
           4.
           
           Add
           as
           for
           me
           ,
           behold
           my
           covenant
           is
           with
           thee
           ,
           and
           thou
           shalt
           be
           a
           father
           of
           many
           Nations
           ,
           which
           is
           termed
           Gods
           covenant
           with
           him
           ,
           Gen.
           18.8
           .
           yea
           ,
           me
           thinks
           the
           argument
           is
           good
           to
           the
           contrary
           ,
           the
           promise
           Gen.
           17.8
           .
           was
           added
           over
           and
           above
           the
           promise
           v.
           7.
           and
           closed
           with
           this
           Epiphoneme
           ,
           And
           I
           will
           be
           their
           God
           ;
           therefore
           it
           was
           a
           part
           of
           the
           covenant
           ,
           yea
           a
           main
           part
           of
           it
           .
           Nor
           because
           the
           promise
           v.
           7.
           might
           have
           been
           made
           good
           wheresoever
           they
           had
           inhabited
           or
           sojourned
           .
           Doth
           it
           follow
           that
           the
           promise
           v.
           8.
           was
           not
           a
           part
           of
           the
           covenant
           ,
           for
           by
           the
           same
           reason
           neither
           the
           promise
           v.
           4.
           that
           Abraham
           should
           be
           a
           father
           of
           many
           Nations
           ,
           had
           been
           a
           part
           of
           the
           covenant
           ,
           sith
           the
           promise
           v.
           7.
           might
           have
           been
           made
           good
           though
           he
           had
           been
           father
           of
           one
           Nation
           onely
           .
        
         
           Mr.
           Blake
           doth
           not
           rightly
           form
           my
           Reason
           from
           Psalm
           105.8
           ,
           9
           ,
           10
           ,
           11.
           thus
           ,
           The
           gift
           of
           the
           Land
           of
           Canaan
           is
           called
           a
           covenant
           ,
           and
           therefore
           not
           an
           appendant
           to
           it
           ,
           but
           thus
           it
           is
           in
           my
           
             Examen
             part
          
           3.
           
           Sect.
           2.
           the
           Psalmist
           calls
           the
           promise
           of
           Canaan
           the
           covenant
           made
           with
           
             Abraham
             ,
             Psalm
          
           105.8
           ,
           9
           ,
           10
           ,
           11.
           therefore
           it
           is
           a
           part
           of
           the
           covenant
           ,
           and
           not
           onely
           an
           appendix
           .
           Nor
           doth
           it
           follow
           that
           then
           circumcision
           must
           be
           the
           covenant
           ,
           for
           it
           is
           confessedly
           called
           the
           covenant
           Gen.
           17.10
           .
           by
           a
           Metonimy
           ,
           and
           v.
           11.
           shews
           it
           where
           it
           is
           said
           ,
           And
           it
           shall
           be
           the
           token
           of
           the
           covenant
           between
           me
           and
           you
           .
           But
           it
           cannor
           be
           expounded
           by
           a
           Metonimy
           Psalm
           105.8
           ,
           9
           ,
           10
           ,
           11.
           
        
         
           For
           ,
           1.
           
           The
           gift
           of
           the
           Land
           of
           Canaan
           was
           not
           a
           sign
           of
           the
           covenant
           ,
           nor
           can
           with
           any
           good
           sense
           be
           called
           the
           covenant
           according
           to
           any
           other
           sort
           of
           Metonimy
           besides
           that
           of
           the
           thing
           signified
           for
           the
           sign
           .
        
         
           2.
           
           If
           it
           could
           ,
           yet
           the
           phrases
           used
           shew
           it
           cannot
           be
           understood
           Metonimically
           ;
           For
           it
           is
           called
           as
           well
           ,
           the
           word
           which
           he
           commanded
           to
           a
           thousand
           generations
           ,
           the
           covenant
           which
           he
           made
           with
           Abraham
           ,
           the
           oath
           unto
           Isaac
           ,
           which
           he
           confirmed
           to
           Jacob
           for
           a
           Law
           ,
           and
           to
           Israel
           for
           an
           everlasting
           covenant
           ;
           
           and
           when
           it
           is
           recited
           the
           Psalmist
           prefixeth
           v.
           11.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           our
           Translation
           reade
           ,
           saying
           ,
           
             Junius
             ,
             Piscator
             ,
             dicendo
          
           ,
           which
           doth
           directly
           tell
           us
           wherein
           it
           was
           that
           the
           covenant
           he
           made
           did
           formally
           consist
           ,
           which
           he
           is
           said
           to
           remember
           v.
           8.
           which
           thing
           is
           so
           clearly
           expressed
           Nehem.
           9.8
           .
           Gen.
           26.3
           .
           &
           28.3
           ,
           4
           ,
           13
           ,
           14
           ,
           &c.
           that
           I
           should
           wonder
           Mr.
           Bl.
           should
           persist
           in
           this
           wrangling
           course
           to
           question
           a
           thing
           so
           plain
           ,
           but
           that
           I
           see
           him
           tenacious
           of
           absurdities
           he
           vents
           though
           never
           so
           gross
           ,
           as
           from
           his
           exposition
           and
           inference
           from
           Gal.
           4.29
           ,
           and
           other
           passages
           hath
           been
           made
           appear
           .
        
         
           Mr.
           Bl.
           adds
           ,
           3.
           
           As
           his
           proof
           is
           weak
           ,
           to
           make
           the
           covenant
           not
           a
           pure
           Gospel-covenant
           ,
           but
           mixt
           ;
           so
           in
           the
           third
           place
           ,
           he
           is
           not
           constant
           to
           himself
           ,
           pointing
           that
           out
           which
           he
           makes
           pure
           Gospel
           ,
           (
           Gen.
           17.5
           .
           Gen.
           12.3
           .
           Gen.
           18
           18.
           illustrated
           by
           some
           New
           Testament
           Scriptures
           Rom.
           4.17
           ,
           18.
           
           Gal.
           3
           ▪
           8
           ,
           9
           ,
           16.
           
           Acts
           3.25
           .
           )
           he
           observes
           yea
           it
           is
           to
           be
           noted
           ,
           that
           those
           promises
           which
           were
           Evangelical
           according
           to
           the
           more
           inward
           sense
           of
           the
           Holy
           Ghost
           ,
           do
           point
           at
           the
           privileges
           of
           Abrahams
           house
           in
           the
           outward
           face
           of
           the
           words
           ,
           and
           thereupon
           raises
           a
           doubt
           ,
           whether
           any
           covenant
           made
           with
           Abraham
           be
           simply
           Evangelical
           ?
           And
           so
           he
           can
           finde
           out
           Evangelical
           promises
           in
           the
           inwards
           of
           that
           covenant
           ,
           which
           is
           non-evangelical
           in
           the
           outward
           face
           ;
           so
           Bellarmine
           ,
           with
           whom
           he
           so
           much
           (
           to
           speak
           in
           his
           own
           language
           )
           symbolizeth
           ,
           can
           finde
           out
           spiritual
           Evangelical
           promises
           in
           that
           which
           he
           concluded
           to
           be
           of
           another
           nature
           ;
           denying
           that
           the
           promise
           made
           to
           Abraham
           in
           the
           letter
           ,
           was
           any
           promise
           of
           forgiveness
           of
           sins
           ,
           but
           of
           special
           protection
           and
           government
           ,
           and
           earthly
           happiness
           ;
           yet
           confesseth
           that
           in
           a
           mystical
           sense
           they
           were
           spiritual
           promises
           ,
           both
           of
           pardon
           of
           sin
           and
           life
           eternal
           ,
           and
           that
           they
           belong
           to
           us
           ,
           
             Bellar.
             de
             Sacram.
             Bapt.
             lib.
          
           1.
           cap.
           4.
           whereof
           Chamier
           observes
           ,
           that
           which
           is
           promised
           mystically
           God
           in
           covenant
           doth
           promise
           ;
           but
           Heaven
           is
           here
           promised
           mystically
           ;
           therefore
           in
           this
           covenant
           here
           is
           a
           promise
           of
           Heaven
           ;
           so
           the
           inward
           and
           outward
           face
           will
           be
           all
           Evangelical
           .
        
         
           Answ.
           Mr.
           Bl.
           mis-recites
           my
           words
           ;
           1.
           in
           saying
           ,
           That
           I
           point
           out
           in
           the
           Texts
           Gen.
           17.5
           .
           &
           15.5
           .
           &
           12.3
           .
           &
           18.18
           .
           that
           which
           I
           make
           pure
           Gospel
           ;
           for
           my
           words
           are
           ,
           that
           was
           Evangelical
           which
           we
           reade
           Gen.
           17.5
           ,
           &c.
           not
           that
           it
           was
           pure
           Gospel
           .
        
         
           2.
           
           That
           I
           raise
           a
           doubt
           whether
           [
           any
           ]
           covenant
           made
           with
           Abraham
           be
           simply
           Evangelical
           ?
           whereas
           my
           words
           are
           ,
           whence
           it
           may
           be
           well
           doubted
           ,
           whether
           [
           this
           ]
           covenant
           made
           with
           Abraham
           may
           be
           called
           simply
           Evangelical
           ,
           not
           whether
           [
           any
           ]
           which
           is
           the
           same
           with
           that
           speech
           forecited
           Sect
           25.
           of
           Mr.
           All●n
           ,
           This
           covenant
           was
           not
           simply
           and
           one●y
           the
           covenant
           of
           grace
           .
           But
           what
           inconstancy
           to
           my self
           giving
           and
           taking
           ,
           not
           knowing
           what
           to
           determine
           ,
           is
           in
           those
           speeches
           ,
           or
           in
           that
           other
           which
           he
           most
           excepts
           against
           :
           yea
           ,
           it
           is
           to
           be
           noted
           ,
           &c.
           
           I
           am
           yet
           to
           learn.
           Do
           I
           ei●her
           by
           saying
           that
           the
           promises
           were
           Evangelical
           say
           that
           they
           were
           purely
           Ev●ngelical
           not
           mixt
           )
           or
           by
           doubting
           whether
           they
           may
           be
           called
           simply
           Evanglical
           revoke
           what
           I
           said
           ,
           that
           they
           were
           Evangelical
           ?
           I
           think
           Mr.
           Blak●
           will
           as
           soon
           extract
           water
           out
           of
           a
           Flint
           as
           such
           inferences
           from
           my
           words
           .
           Young
           Legicians
           do
           know
           that
           to
           argue
           
             a
             dicto
             secundum
             quid
             ad
             dictum
             simpliciter
          
           is
           ●allacious
           .
           As
           for
           my
           speech
           which
           he
           saith
           symbolizeth
           with
           Bellarmine
           ,
           if
           it
           be
           true
           ,
           it
           is
           not
           the
           worse
           for
           that
           :
           nor
           did
           I
           blame
           Mr.
           M.
           for
           symbolizing
           with
           Arminius
           in
           a
           
           truth
           ,
           but
           for
           agreeing
           with
           him
           in
           that
           explication
           which
           doth
           undermine
           the
           true
           explication
           of
           Rom.
           9.8
           .
           which
           the
           Contraremonstrants
           prove
           from
           the
           Text.
           If
           Bellarmine
           did
           by
           mystical
           sense
           mean
           the
           same
           which
           I
           did
           by
           the
           more
           inward
           sense
           of
           the
           Holy
           Ghost
           ,
           and
           by
           the
           Letter
           what
           I
           express
           by
           the
           outward
           face
           of
           the
           words
           ,
           I
           see
           not
           that
           either
           Chamier
           or
           Mr.
           Bl.
           have
           or
           can
           prove
           it
           false
           .
           The
           sense
           in
           the
           outward
           face
           of
           the
           words
           I
           call
           that
           which
           a
           Linguist
           who
           knows
           what
           words
           signifie
           would
           conceive
           upon
           reading
           without
           any
           other
           revelation
           from
           the
           Holy
           Ghost
           .
           But
           I
           cannot
           believe
           that
           any
           Linguist
           without
           other
           revelation
           than
           what
           the
           bare
           words
           hold
           forth
           would
           ever
           have
           understood
           these
           promises
           ,
           
             A
             father
             of
             many
             Nations
             have
             I
             made
             thee
             ,
             I
             will
             be
             a
             God
             to
             thee
             and
             thy
             seed
             .
          
           Thus
           Gentiles
           as
           well
           as
           Jews
           shall
           believe
           in
           Christ
           ,
           I
           will
           justifie
           ,
           raise
           thee
           up
           ,
           and
           all
           that
           are
           my
           Elect
           ,
           or
           who
           believe
           as
           thou
           dost
           to
           eternal
           life
           .
           I
           grant
           Chamiers
           conclusion
           ,
           
             In
             this
             Covenant
             here
             is
             a
             promise
             of
             Heaven
             ,
          
           and
           yet
           deny
           that
           the
           outward
           face
           of
           the
           covenant
           Gen.
           17.
           is
           all
           Evangelical
           ,
           nor
           is
           there
           a
           word
           in
           Mr.
           Blakes
           that
           proves
           it
           .
        
         
           Mr.
           Blake
           proceeds
           thus
           ,
           
             Lastly
             ,
             Mr.
          
           T.
           
             yet
             knows
             not
             how
             to
             bring
             any
             thing
             home
             (
             were
             all
             granted
             )
             to
             serve
             his
             interest
             .
          
           And
           then
           sets
           down
           what
           he
           conceives
           to
           be
           my
           meaning
           ,
           which
           he
           thus
           opposeth
           .
        
         
           
             First
             ,
             that
             orthodox
             Divines
             both
             ancient
             and
             modern
             have
             made
             Circumcision
             to
             be
             of
             the
             same
             signification
             and
             use
             as
             Baptism
             ,
             and
             till
             Anabaptists
             closed
             they
             had
             no
             Adversaries
             ,
             but
             Papists
             ,
             who
             to
             advance
             their
          
           opus
           operatum
           
             in
             the
             Sacraments
             of
             the
             New
             Testament
             will
             have
             them
             as
             far
             to
             exceed
             the
             Old
             ,
             as
             Heaven
             doth
             Earth
             ,
             and
             the
             substance
             doth
             the
             shadow
          
           ;
           and
           then
           cites
           a
           speech
           of
           
             Chamier
             Panst.
             Ca●h
             .
             tom
          
           .
           4.
           lib.
           2.
           cap.
           9.
           sect
           .
           58.
           and
           prosecutes
           his
           calumnies
           of
           my
           borrowing
           my
           weapons
           I
           use
           against
           infant-baptism
           from
           the
           Jesuits
           ,
           to
           all
           which
           I
           answer
           .
        
         
           1.
           
           That
           I
           grant
           that
           Circumcision
           and
           Baptism
           are
           in
           part
           of
           the
           same
           signification
           and
           use
           ,
           nor
           did
           I
           ever
           deny
           it
           ;
           but
           in
           as
           many
           and
           more
           things
           they
           differ
           ,
           which
           I
           have
           shewed
           
             Exercit.
             Sect.
          
           2.
           
           
             Examen
             part
          
           .
           3.
           
           Sect.
           9.
           in
           this
           part
           of
           the
           
             Review
             ,
             Sect.
          
           11.
           and
           those
           disparities
           I
           prove
           out
           of
           Scripture
           and
           the
           best
           learned
           and
           approved
           Protestant
           Writers
           .
           Nor
           do
           I
           agree
           with
           the
           Jesuits
           in
           holding
           Baptism
           to
           confer
           grace
           
             ex
             op●re
             operato
          
           ,
           nor
           do
           
             I
             undervalue
             the
             Covenant
             with
          
           Abraham
           
             and
             his
             seed
             as
             no
             Gospel-covenant
             ,
          
           nor
           do
           
             I
             deny
             Circumcision
             to
             have
             been
             the
             seal
             of
             a
             Gospel-promise
             .
          
           As
           Mr.
           Blake
           doth
           calumniate
           me
           ,
           and
           to
           make
           odious
           doth
           fa●sly
           and
           injuriously
           suggest
           I
           took
           from
           the
           Jesuits
           .
           But
           this
           I
           confess
           I
           hold
           
             Exercit.
             Sect.
          
           1.
           that
           there
           is
           not
           the
           same
           reason
           of
           Circumcision
           and
           Baptism
           ,
           in
           signing
           the
           Evangelical
           Covenant
           ;
           nor
           may
           there
           be
           an
           argument
           drawn
           from
           the
           administration
           of
           the
           one
           to
           the
           like
           manner
           of
           administring
           the
           other
           ,
           of
           both
           which
           speeches
           I
           have
           given
           an
           account
           in
           that
           place
           which
           I
           finde
           not
           yet
           invalidated
           ;
           and
           if
           they
           hold
           ,
           the
           analogy
           between
           infant-circumcision
           and
           infant-baptism
           is
           evacuated
           ,
           there
           being
           difference
           between
           the
           covenant
           made
           with
           Abraham
           and
           the
           new
           covenant
           though
           both
           be
           in
           some
           sort
           Evangelical
           ;
           and
           therefore
           the
           mixture
           of
           the
           covenant
           will
           serve
           my
           interest
           in
           this
           point
           .
        
         
           2.
           
           It
           is
           false
           which
           Mr.
           Blake
           saith
           ,
           
             That
             my
             conformity
             with
             the
             Jesuits
             about
             the
             difference
             between
             Circumcision
             and
             Baptism
             to
             maintain
             the
          
           opus
           operatum
           
             of
             the
             one
             to
             the
             disparagement
             of
             the
             other
             ,
             as
             if
             Baptism
             exceeded
             Circumcision
             
             as
             far
             as
             the
             substance
             the
             shadow
             ,
             did
             put
             me
             upon
             it
             to
             affirm
             ,
          
           that
           what
           all
           Protestant
           Divines
           defend
           against
           the
           Papists
           must
           be
           truth
           undeniable
           is
           no
           undeniable
           axiome
           :
           for
           neither
           do
           I
           conform
           to
           Jesuits
           in●
           that
           point
           ,
           nor
           was
           such
           conformity
           any
           reason
           of
           that
           speech
           ,
           but
           the
           words
           of
           Mr.
           M.
           in
           his
           Sermon
           ,
           as
           the
           reading
           of
           the
           words
           of
           my
           
             Examen
             pag.
          
           113.
           shew
           .
           And
           I
           say
           still
           that
           speech
           is
           a
           truth
           ,
           and
           necessary
           to
           be
           avouched
           by
           all
           those
           who
           ascribe
           onely
           authentick
           authority
           to
           the
           holy
           Scripture
           .
           Nor
           is
           it
           reasonable
           to
           require
           that
           I
           should
           shew
           any
           such
           errour
           as
           is
           maintained
           by
           all
           Protestant
           Divines
           against
           Papists
           .
        
         
           For
           ,
           1.
           it
           is
           not
           possible
           for
           me
           to
           shew
           what
           all
           Protestant
           Divines
           hold
           against
           Papists
           .
        
         
           2.
           
           Nor
           is
           it
           necessary
           to
           verifie
           my
           speech
           which
           avoucheth
           not
           any
           such
           errour
           in
           act
           ,
           but
           onely
           the
           possibility
           of
           it
           ,
           which
           is
           sufficiently
           made
           good
           by
           p●oving
           them
           not
           infallible
           .
        
         
           And
           to
           the
           demand
           
             how
             Popery
             should
             be
             known
             if
             that
             be
             no
             :
             Popery
             which
             all
             Protestant
             Divines
             defend
             against
             the
             Papists
             .
          
        
         
           I
           answer
           .
           1.
           it
           may
           be
           counted
           Popery
           and
           yet
           perhaps
           a
           truth
           which
           all
           Protestant
           Divines
           oppose
           .
        
         
           2.
           
           What
           is
           Popery
           which
           we
           have
           engaged
           our selves
           to
           extirpate
           is
           better
           known
           in
           the
           ways
           I
           set
           down
           
             Ap.
             p.
          
           133
           ,
           134.
           
           Sect.
           13.
           than
           in
           Mr.
           Blakes
           way
           .
        
         
           For
           ,
           1.
           it
           is
           not
           possible
           for
           any
           man
           no
           not
           the
           greatest
           Reader
           in
           Controversies
           to
           know
           what
           all
           Protestant
           Divines
           defend
           against
           Papists
           .
        
         
           2.
           
           If
           that
           be
           the
           Rule
           to
           know
           Popery
           by
           ,
           many
           things
           will
           not
           be
           taken
           for
           Popery
           which
           are
           ,
           there
           being
           many
           Tenents
           which
           are
           counted
           Popery
           which
           Protestants
           Divines
           and
           those
           of
           good
           note
           have
           not
           opposed
           ,
           but
           have
           granted
           many
           things
           favourably
           to
           them
           ,
           as
           not
           onely
           the
           Collections
           of
           Brerely
           and
           such
           like
           Papists
           ,
           but
           also
           the
           Treatises
           of
           the
           Cassandrian
           writers
           ,
           and
           late
           Episcopal
           Protestant
           do
           shew
           ,
           which
           yet
           I
           do
           not
           approve
           of
           .
        
         
           I
           agree
           with
           Mr.
           Blake
           that
           there
           is
           less
           likelihood
           that
           the
           truth
           should
           be
           with
           the
           Papists
           than
           with
           the
           Protestants
           ,
           and
           yet
           there
           may
           be
           some
           truth
           which
           some
           Papists
           may
           discern
           which
           many
           Protestants
           do
           not
           .
           It
           is
           the
           saying
           of
           Doctor
           
             Twisse
             Vind.
             Grat.
             lib.
          
           1.
           part
           .
           2.
           sect
           .
           25.
           digress
           .
           8.
           num
           .
           3.
           
           
             But
             I
             would
             not
             that
             those
             things
             should
             be
             rejected
             of
             us
             ,
             because
             the
             Schoolmen
             hold
             them
             ;
             for
             neither
             do
             the
          
           Cretians
           
             fain
             all
             things
             .
             Augustines
          
           judgment
           was
           esteemed
           better
           than
           the
           Pelagians
           as
           being
           the
           oracle
           of
           his
           time
           ,
           yet
           he
           is
           censured
           as
           the
           hard
           father
           of
           infants
           for
           maintaining
           their
           damnation
           if
           they
           died
           unbaptized
           .
           Calvin
           was
           in
           high
           esteem
           as
           the
           great
           Light
           of
           the
           Protestant
           Churches
           ,
           who
           have
           many
           of
           them
           followed
           him
           in
           the
           point
           about
           usury
           ,
           yet
           the
           Popish
           and
           Prelatical
           Divines
           are
           generally
           counted
           by
           our
           most
           zealous
           Preachers
           more
           right
           in
           that
           point
           than
           the
           transmarine
           Calvinists
           .
        
         
           It
           is
           a
           wicked
           calumny
           which
           Mr.
           Blake
           vents
           whe
           he
           saith
           of
           me
           ,
           
             that
             I
             〈◊〉
             in
             upon
             the
             party
             of
             these
             sons
             of
          
           Anak
           ,
           meaning
           the
           Jesuits
           .
           Had
           he
           any
           other
           than
           a
           malignant
           spirit
           towards
           me
           ,
           he
           would
           have
           judged
           that
           not
           to
           side
           with
           Jesuits
           ,
           but
           to
           keep
           my
           Oath
           which
           I
           took
           in
           the
           solemn
           Covenant
           I
           did
           oppose
           infant-baptism
           ,
           in
           maintaining
           of
           which
           he
           and
           the
           rest
           of
           the
           Paedobaptists
           have
           broken
           the
           covenant
           ,
           whereby
           they
           bound
           themselves
           to
           reform
           the
           worship
           of
           God
           after
           the
           Word
           of
           God.
           And
           for
           what
           he
           chargeth
           me
           with
           ,
           
             that
             I
             borrow
             my
             weapons
             from
             the
             Jesuits
             ,
          
           though
           my
           denial
           is
           enough
           to
           acquit
           
           me
           from
           it
           ,
           there
           being
           none
           but
           knows
           my
           actions
           better
           than
           my self
           ,
           and
           with
           men
           not
           malevolent
           to
           me
           I
           think
           my
           words
           at
           least
           deserve
           as
           much
           credit
           concerning
           my
           own
           actions
           as
           Mr.
           Blakes
           ,
           yet
           as
           I
           said
           so
           I
           repeat
           it
           ,
           it
           appears
           to
           be
           a
           loud
           calum●y
           in
           that
           all
           along
           in
           my
           Examen
           ,
           and
           now
           in
           my
           other
           writings
           almost
           in
           every
           point
           I
           produce
           Protestants
           of
           good
           note
           concurring
           with
           me
           ,
           not
           onely
           in
           the
           point
           about
           the
           extent
           of
           the
           covenant
           
             Examen
             sect
          
           .
           4.
           part
           .
           3.
           and
           the
           holiness
           of
           children
           ,
           1
           Cor.
           7.14
           .
           
             Exam.
             part
          
           .
           3.
           sect
           .
           8.
           
           
             Exerc.
             sect
          
           .
           5.
           
           
             Review
             part
          
           .
           1.
           sect
           .
           22.
           but
           also
           about
           the
           institution
           ,
           Mat.
           28.19
           .
           
             Review
             part
          
           .
           2.
           sect
           .
           5.
           even
           in
           this
           point
           of
           the
           mixture
           of
           the
           covenant
           in
           the
           Section
           next
           before
           this
           .
           Yea
           ,
           the
           Principle
           upon
           which
           I
           found
           all
           my
           dispute
           is
           that
           which
           Mr.
           Cotton
           in
           his
           Preface
           to
           his
           Dialogue
           for
           infant-baptism
           confesseth
           to
           be
           
             a
             main
             principle
             of
             purity
             and
             reformation
             .
          
           And
           though
           Protestant
           writers
           do
           many
           of
           them
           oppose
           my
           conclusion
           ,
           yet
           they
           do
           agree
           with
           me
           in
           the
           premisses
           on
           which
           I
           build
           it
           ,
           to
           wit
           ,
           that
           Baptism
           is
           to
           be
           after
           the
           institution
           ,
           and
           that
           neither
           the
           institution
           nor
           practice
           in
           the
           
             New
             Testament
          
           was
           of
           Paedobaptism
           ,
           and
           all
           Paedobaptists
           whether
           Presbyterians
           or
           Independents
           who
           do
           hold
           that
           inf●nts
           belong
           to
           the
           visible
           Church
           as
           the
           posterity
           of
           Abraham
           to
           the
           Jewish
           Church
           ●o
           injuriously
           keep
           them
           whose
           Baptism
           they
           avouch
           to
           be
           good
           ,
           and
           to
           be
           vi●●ble
           Church-members
           ,
           from
           the
           Lords
           Supper
           for
           want
           of
           knowl●dg
           ;
           as
           for
           what
           he
           tells
           me
           ,
           
             He
             can
             trace
             me
             out
             of
             some
             Jesuit
             in
             what
             I
             de●●●er
             ●bout
             the
             Covenant
             and
             Seal
             ,
          
           though
           I
           do
           not
           yet
           believe
           it
           ,
           yet
           there
           is
           no
           reason
           therefore
           to
           reject
           it
           ,
           as
           Doctor
           〈◊〉
           saith
           truly
           .
        
         
           Bishop
           Morton
           in
           his
           Apology
           hath
           produced
           Popish
           writers
           and
           many
           of
           them
           Jesuits
           who
           deliver
           the
           same
           things
           which
           the
           Protestants
           do
           ;
           yet
           this
           is
           so
           f●r
           from
           discrediting
           their
           cause
           that
           it
           is
           justly
           counted
           a
           good
           plea
           for
           them
           ,
           and
           why
           should
           not
           the
           like
           plea
           be
           good
           on
           my
           behalf
           ,
           sith
           Jesuits
           are
           Adversaries
           to
           me
           ,
           as
           well
           as
           others
           ?
           But
           enough
           if
           not
           too
           much
           in
           answer
           to
           these
           calumnies
           sufficiently
           answered
           before
           ,
           
             Postscript
             Sect.
          
           13.
           
        
         
           Mr.
           Blake
           proceeds
           thus
           ,
           
             Secondly
             ,
             if
             Circumcision
             have
             respect
             to
             those
             promises
             that
             were
             no
             Gospel-mercies
             ,
             but
             civil
             ,
             domestical
             ,
             restrained
             to
          
           Jews
           ,
           
             and
             not
             appertaining
             to
          
           Christians
           ;
           
             How
             could
             it
             be
             a
             distinction
             between
          
           Jew
           and
           Gentile
           
             respective
             to
             Religion
             ,
             it
             might
             have
             made
             a
             civil
             distinction
             ,
             and
             the
             want
             of
             it
             have
             been
             an
             evidence
             against
             other
             Nations
             ,
             that
             they
             had
             been
             none
             of
             the
             multiplied
             seed
             of
          
           Abraham
           
             according
             to
             the
             flesh
             ,
             and
             that
             their
             interest
             had
             not
             been
             in
          
           Canaan
           .
           
             But
             how
             could
             it
             have
             concluded
             them
             to
             have
             been
             without
          
           Christ
           ,
           
             strangers
             from
             the
             Covenant
             of
             promise
             ,
             having
             no
             hope
             and
             without
             God
             in
             the
             world
             ,
             as
             the
             Apostle
             determines
             upon
             their
             uncircumcision
             ▪
             Ephes.
          
           2.11
           ,
           12.
           
             cannot
             be
             imagined
          
           .
        
         
           Ans.
           1.
           
           Circumcision
           did
           not
           make
           such
           a
           distinction
           between
           Jew
           and
           Gentile
           respective
           to
           Religion
           ,
           as
           that
           every
           circumcised
           person
           was
           of
           the
           Jewish
           Religion
           :
           for
           if
           the
           posterity
           of
           Ishmael
           and
           Esau
           were
           not
           circumcised
           as
           Mahometans
           at
           this
           day
           (
           which
           some
           Historians
           say
           of
           them
           at
           least
           for
           a
           time
           that
           they
           were
           )
           yet
           Ahab
           and
           other
           worshiperps
           of
           Baal
           were
           of
           the
           posterity
           of
           Jacob
           ,
           and
           the
           Samaritans
           ,
           as
           Mr.
           Mede
           in
           his
           Discourse
           on
           John
           4.23
           .
           
             were
             circumcised
          
           ,
           yet
           were
           not
           of
           the
           Jewsh
           Religion
           ,
           or
           at
           least
           there
           was
           a
           distinction
           in
           Religion
           between
           them
           John
           4.22
           .
           No●
           every
           one
           that
           worshipped
           the
           same
           God
           with
           the
           Jews
           was
           circumcised
           .
           Cornelius
           and
           many
           other
           Proselytes
           of
           the
           gate
           owned
           the
           God
           and
           spiritual
           worship
           ,
           and
           moral
           Law
           of
           the
           Jews
           ,
           
           though
           they
           were
           not
           circumcised
           ,
           as
           Mr.
           Mede
           proves
           in
           his
           Discourse
           on
           Acts
           17.4
           .
           nor
           doth
           the
           Apostle
           Ephes.
           2.11
           ,
           12.
           
             determine
             upon
             their
             uncircumcision
          
           ,
           that
           is
           ,
           conclude
           them
           
             without
             hope
             ,
             without
             God
          
           ,
           barely
           from
           their
           uncircumcision
           ,
           as
           if
           he
           held
           all
           uncircumcised
           were
           without
           hope
           ,
           without
           God
           :
           but
           he
           onely
           sets
           those
           things
           down
           as
           concurrent
           ,
           not
           one
           the
           certain
           cause
           or
           sign
           of
           the
           other
           .
        
         
           2.
           
           Circumcision
           did
           distinguish
           between
           Jew
           and
           Gentile
           respective
           to
           Religion
           ,
           not
           because
           it
           sealed
           Gospel-mercies
           ,
           nor
           because
           it
           sealed
           promises
           of
           civil
           or
           domestick
           benefits
           ▪
           but
           because
           it
           bound
           to
           the
           observance
           of
           the
           Law
           of
           Moses
           ,
           in
           respect
           of
           the
           observation
           of
           which
           the
           distinction
           in
           Religion
           was
           known
           by
           Circumcision
           not
           by
           its
           sealing
           the
           covenant-promises
           ,
           either
           Evangelical
           ,
           or
           civil
           and
           domestick
           .
        
         
           3.
           
           If
           the
           distinction
           between
           Jew
           and
           Gentile
           respective
           to
           Religion
           were
           made
           by
           Circumcision
           as
           sealing
           the
           covenant
           ,
           Gen.
           17.
           it
           might
           have
           made
           a
           religious
           distinction
           by
           my
           Tenet
           ,
           who
           hold
           it
           signed
           the
           spiritual
           promises
           ,
           though
           not
           them
           onely
           ,
           as
           wel
           :
           as
           by
           Mr.
           Blakes
           .
        
         
           The
           next
           thing
           which
           Mr.
           Blake
           urgeth
           against
           me
           from
           Jerem.
           4.4
           .
           Rom.
           2.28
           .
           Deut.
           10.16
           .
           Deut.
           30.6
           .
           Ezek.
           44.9
           .
           is
           that
           Circumcision
           had
           relation
           to
           promises
           spiritual
           ,
           which
           is
           not
           denied
           ,
           nor
           any
           thing
           against
           the
           mixture
           I
           hold
           in
           the
           covenant
           ,
           nor
           to
           evacuate
           any
           inference
           I
           make
           from
           it
           .
        
         
           In
           like
           manner
           the
           fourth
           tends
           to
           prove
           that
           Circumcision
           did
           not
           respect
           alone
           the
           civil
           interest
           of
           the
           Jews
           ,
           which
           I
           grant
           .
           But
           the
           fifth
           thing
           urged
           by
           Mr.
           Blake
           needs
           some
           examination
           .
        
         
           Fifthly
           ,
           saith
           he
           ,
           
             How
             is
             it
             that
             the
             Apostle
             giving
             a
             definition
             of
             Circumcision
             refers
             it
             to
             nothing
             rational
             ,
             civil
             or
             domestick
             ,
             but
             onely
             to
             that
             which
             is
             purely
             spiritual
             ,
             speaking
             of
          
           Abraham
           ,
           
             he
             saith
             ,
             he
             received
             the
             sign
             of
             Circumcision
             ,
             a
             seal
             of
             the
             righteousness
             of
             the
             faith
             which
             he
             had
             ,
             yet
             being
             uncircumcised
             ?
             The
             righteousness
             of
             faith
             is
             a
             promise
             purely
             Evangelical
             ,
             Rom.
          
           3.22
           .
           &
           3.30
           .
           &
           10.3
           .
           Phil.
           3.8
           .
           
             and
             this
             Circumcision
             sealed
             ,
             the
             self-same
             thing
             that
             our
             Sacraments
             seal
             .
          
        
         
           Answer
           .
           The
           Apostle
           doth
           not
           give
           a
           definition
           of
           Circumcision
           ,
           Rom.
           4.11
           ,
           12.
           
           For
           ,
           1.
           that
           which
           is
           to
           be
           defined
           is
           ,
           say
           Logicians
           ,
           a
           common
           term
           ,
           but
           Circumcision
           Rom.
           4.11
           .
           is
           not
           a
           common
           term
           ,
           but
           a
           singular
           ,
           or
           individual
           ,
           to
           wit
           ,
           that
           which
           Abraham
           had
           in
           his
           own
           person
           ,
           it
           is
           that
           which
           he
           received
           ,
           and
           the
           time
           is
           noted
           to
           be
           after
           he
           had
           righteousness
           by
           faith
           ,
           which
           he
           had
           yet
           being
           uncircumcised
           ,
           for
           a
           singular
           privilege
           to
           be
           the
           father
           of
           believers
           .
        
         
           Ergo
           2.
           
           There
           is
           no
           genus
           ,
           nor
           difference
           of
           Circumcision
           from
           other
           things
           ,
           therefore
           no
           definition
           .
           No
           genus
           ,
           for
           the
           term
           [
           seal
           ]
           cannot
           be
           the
           genus
           ,
           it
           being
           a
           meer
           Metaphor
           ,
           and
           so
           not
           declaring
           what
           it
           is
           ,
           but
           what
           it
           is
           like
           ,
           in
           respect
           of
           the
           use
           .
           Besides
           ,
           Circumcision
           is
           an
           action
           ,
           but
           Seal
           is
           in
           the
           Predicament
           of
           relation
           ,
           as
           being
           a
           sign
           ,
           or
           a
           figure
           in
           the
           Predicament
           of
           quality
           ,
           or
           an
           aggregate
           compound
           of
           a
           material
           substance
           ,
           having
           a
           figure
           for
           signification
           .
           But
           the
           genus
           is
           in
           the
           same
           Predicament
           with
           the
           species
           ,
           and
           so
           is
           not
           [
           Seal
           ]
           with
           [
           Circumcision
           ]
           Ergo.
           For
           doth
           
             Seal
             of
             the
             righteousness
             of
             faith
          
           agree
           to
           all
           Circumcision
           ,
           nor
           difference
           it
           from
           the
           Spirit
           of
           God
           ;
           nor
           according
           to
           the
           Paedobaptists
           Hypothesis
           ,
           from
           the
           Pass-over
           ,
           Baptism
           ,
           or
           the
           Lords
           Supper
           .
        
         
           Mr.
           Blake
           adds
           ,
           
             So
             that
             their
             extraordinary
             Sacraments
             are
             expresly
             affirmed
             
             to
             be
             the
             same
             with
             ours
             by
             the
             Apostle
             ,
          
           1
           Cor.
           10.3
           .
           
             They
             eat
             all
             the
             same
             spiritual
             meat
             ,
             and
             did
             all
             drink
             the
             same
             spiritual
             drink
             ,
             so
             are
             their
             appointed
             established
             Sacraments
             ,
             Circumcision
             and
             the
             Pass-over
             .
          
        
         
           Answer
           .
           1.
           
           The
           extraordinary
           Sacraments
           are
           said
           to
           note
           the
           same
           thing
           with
           ours
           ,
           not
           expresly
           affirmed
           to
           be
           the
           same
           with
           ours
           .
        
         
           2
           ▪
           It
           is
           no
           where
           said
           in
           Scripture
           that
           Circumcision
           and
           the
           Pass-over
           did
           note
           the
           same
           thing
           with
           our
           Sacraments
           ,
           much
           less
           that
           they
           are
           the
           same
           Sacraments
           with
           ours
           .
        
         
           Mr.
           Blake
           adds
           ,
           
             Will
             Mr.
          
           T.
           
             with
             his
             old
             friend
          
           Bellarmine
           lib.
           1.
           cap.
           17.
           de
           Saramentis
           in
           genere
           ,
           
             and
             Mr.
          
           Blackwood
           
             in
             his
             Reply
             to
             the
             tenth
             Objection
             ,
             deny
             that
             Circumcision
             was
             an
             universal
             seal
             of
             faith
             ,
             but
             was
             onely
             an
             individual
             seal
             of
             the
             undividual
             faith
             of
          
           Abraham
           ,
           
             and
             so
             all
             falls
             to
             the
             ground
             which
             is
             spoken
             from
             that
             Text
             of
             the
             use
             of
             Circumcision
             to
             the
          
           Jews
           .
           
             All
             that
             is
             there
             spoken
             ,
             having
             reference
             onely
             to
          
           Abraham
           
             in
             person
          
           .
        
         
           Answer
           .
           Mr.
           Blake
           tells
           me
           of
           an
           old
           friend
           of
           mine
           whom
           I
           never
           knew
           ,
           and
           have
           hitherto
           made
           him
           mine
           adversary
           ,
           although
           perhaps
           we
           may
           agree
           in
           some
           things
           ,
           and
           I
           think
           Mr.
           Blake
           and
           he
           agree
           in
           more
           than
           I
           do
           with
           him
           .
           It
           seems
           not
           to
           me
           to
           be
           Bellar.
           opinion
           ,
           or
           Mr.
           Blackwoods
           that
           circumcision
           was
           onely
           an
           individual
           Seal
           of
           the
           faith
           of
           Abraham
           ,
           but
           Bellarmines
           opinion
           is
           ,
           that
           his
           circumcision
           did
           testifie
           not
           his
           individual
           faith
           ,
           but
           his
           individual
           privilege
           to
           be
           father
           of
           the
           faithfull
           ,
           which
           Mr.
           Blake
           agrees
           with
           him
           in
           ,
           when
           he
           saith
           ,
           
             This
             priority
             of
             receiving
             the
             faith
             and
             the
             sign
             and
             seal
             ,
             is
             proper
             to
          
           Abraham·
           And
           then
           he
           is
           as
           much
           his
           old
           friend
           as
           mine
           .
        
         
           Mr.
           Blackwood
           in
           his
           Reply
           to
           the
           
             second
             part
             of
             the
             Vind.
             of
             the
             Birth-privilege
             ,
             pag.
          
           47.
           saith
           thus
           ,
           
             So
             that
             Circumcision
             was
             a
             seal
             of
             the
             righteousness
             which
          
           Abraham
           
             had
             ,
             not
          
           in
           persona
           propria
           ,
           but
           in
           persona
           relativa
           ,
           
             it
             sealed
             unto
             him
             not
             his
             own
             personal
             righteousness
             ,
             which
             he
             had
             long
             before
             ,
             but
             the
             righteousness
             of
             all
             believers
             .
          
           In
           which
           I
           dissent
           from
           him
           ,
           conceiving
           it
           sealed
           both
           :
           however
           his
           opinion
           seems
           to
           be
           otherwise
           than
           Mr.
           Blake
           represents
           it
           .
           For
           my self
           I
           do
           not
           make
           it
           any
           seal
           of
           faith
           either
           universal
           or
           individual
           ,
           nor
           know
           I
           well
           what
           sense
           to
           make
           of
           either
           ,
           but
           this
           is
           my
           opinion
           ,
           that
           Abrahams
           individual
           Circumcision
           ,
           and
           no
           others
           is
           made
           Rom.
           4.11
           ,
           12.
           the
           seal
           of
           the
           righteousness
           of
           faith
           to
           Abraham
           as
           the
           father
           of
           believers
           ,
           and
           to
           all
           believers
           of
           all
           Nations
           as
           his
           seed
           .
           Now
           to
           this
           opinion
           of
           mine
           I
           finde
           nothing
           opposite
           ,
           but
           against
           another
           point
           that
           Abrahams
           Circumcision
           was
           a
           seal
           of
           the
           righteousness
           of
           faith
           and
           of
           the
           Covenant
           to
           him
           onely
           ,
           which
           I
           disclaim
           ,
           and
           therefore
           let
           his
           arguments
           pass
           without
           gain-saying
           ,
           onely
           I
           request
           the
           Reader
           to
           take
           notice
           that
           Mr.
           Blake
           hath
           many
           ways
           mis-represented
           my
           opinion
           in
           this
           Ch.
           but
           hath
           not
           at
           all
           overthrown
           the
           mixture
           in
           the
           Covenant
           Gen.
           17.
           which
           I
           assert
           ;
           but
           where
           he
           sets
           down
           my
           opinion
           rightly
           saith
           pag.
           181.
           
           
             To
             this
             I
             readily
             agree
          
           ,
           nor
           hath
           at
           all
           so
           much
           as
           brought
           one
           reason
           to
           shew
           that
           my
           distinction
           shews
           not
           my
           turn
           for
           which
           I
           bring
           it
           ,
           which
           he
           undertook
           to
           do
           ,
           but
           leaves
           that
           thing
           and
           runs
           out
           in
           calumnies
           of
           me
           ,
           and
           proving
           that
           which
           I
           deny
           not
           .
        
      
       
         
         
           SECT
           .
           XXVII
           .
           The
           four
           first
           Chapters
           of
           Mr.
           Sidenham's
           Exercitation
           are
           examined
           ,
           and
           his
           vanity
           in
           his
           conceits
           about
           consequences
           proving
           Infant-baptism
           ,
           the
           purity
           of
           the
           Covenant
           
             Gen.
             17.
          
           
           Infants
           of
           Believers
           being
           Abraham's
           seed
           and
           in
           Covenant
           ,
           is
           shewed
           .
        
         
           I
           Think
           it
           necessary
           for
           many
           Reasons
           afore
           I
           review
           the
           dispute
           about
           Mr.
           Ms.
           second
           conclusion
           to
           consider
           what
           Mr.
           
             Cuthbert
             Sidenham
          
           hath
           said
           in
           the
           four
           first
           Chapters
           of
           his
           Exercitation
           .
        
         
           1.
           
           He
           forestalls
           his
           Reader
           with
           things
           palpably
           false
           ,
           that
           
             there
             is
             nothing
             in
             all
             the
             New
             Testament
             against
             the
             baptizing
             of
             Infants
             ,
             not
             one
             hint
             from
             any
             express
             word
             dropt
             from
          
           Christ
           
             or
             his
             Apostles
             ;
             not
             one
             phrase
             ,
             which
             though
             never
             so
             much
             strained
             doth
             forbid
             such
             an
             act
             .
          
           The
           contrary
           whereof
           is
           abundantly
           proved
           in
           the
           second
           Part
           of
           this
           
             Review
             ,
             Sect.
          
           5.
           &c.
           nor
           can
           any
           Paedobaptist
           finde
           so
           much
           against
           infant-communion
           ,
           Bell-baptism
           ,
           baptizing
           of
           dead
           persons
           ,
           Baptism
           of
           Midwives
           ,
           the
           Cross
           in
           Baptism
           ,
           and
           many
           other
           Prelatical
           and
           Popish
           usages
           as
           there
           is
           in
           the
           
             New
             Testament
          
           against
           infant-baptism
           .
        
         
           2.
           
           That
           
             all
             his
             Opposites
             have
             onely
             this
             to
             say
             ,
             that
             they
             can
             finde
             no
             syllabical
             precept
             or
             word
             of
             command
             in
             terms
             ,
             saying
             ,
             Go
             baptize
             Infants
             ,
             or
             any
             positive
             example
             where
             it
             is
             said
             in
             so
             many
             words
             Infants
             were
             baptized
             ,
             all
             that
             they
             say
             besides
             is
             to
             quarrel
             with
             and
             evade
             their
             arguments
             ,
             and
             that
             this
             argument
             is
             built
             on
             this
             false
             principle
             ,
             that
             no
             direct
             consequences
             from
             Scripture
             are
             mandatory
             :
          
           the
           contrary
           whereof
           is
           so
           manifest
           out
           of
           my
           
             Examen
             part
          
           .
           3.
           sect
           .
           12.
           
           
             Apol.
             sect
          
           .
           11.
           (
           which
           Mr.
           Sidenham
           often
           quotes
           ,
           and
           therefore
           cannot
           be
           ignorant
           of
           unless
           wilfully
           )
           and
           throughout
           all
           my
           writings
           ,
           that
           a
           man
           can
           hardly
           conceive
           but
           that
           he
           shamelesly
           vented
           these
           things
           against
           his
           own
           knowledg
           .
           And
           therefore
           I
           need
           not
           answer
           his
           Reasons
           to
           prove
           the
           use
           of
           consequence
           .
           Let
           any
           Paedobaptist
           give
           me
           one
           good
           consequence
           whereby
           infant-baptism
           is
           proved
           ,
           and
           I
           shall
           yield
           ▪
           the
           consequences
           of
           Mr.
           Baxter
           and
           others
           I
           finde
           to
           be
           meer
           fallacies
           ,
           and
           have
           ,
           and
           doubt
           not
           with
           divine
           assistance
           to
           shew
           them
           to
           be
           so
           .
        
         
           That
           which
           he
           saith
           ,
           pag.
           6.
           
           
             That
             where
             we
             have
             a
             promise
             laid
             as
             the
             foundation
             of
             a
             duty
             that
             is
             equivalent
             to
             any
             express
             command
             ;
             for
             as
             commands
             in
             the
             Gospel
             do
             suppose
             promises
             ,
             to
             encourage
             us
             to
             act
             ●●em
             ,
             and
             help
             us
             in
             them
             ;
             so
             promises
             made
             to
             persons
             do
             include
             commands
             ,
             especially
             when
             the
             duties
             commanded
             are
             annexed
             to
             the
             promises
             ,
             as
             all
             New
             Testament
             Ordinances
             are
             as
             well
             as
             old
          
           ;
           is
           ambiguous
           ,
           and
           in
           what
           sense
           ,
           it
           is
           true
           it
           serves
           not
           Mr.
           Sidenhams
           turn
           to
           prove
           infant-baptism
           .
           By
           foundation
           of
           a
           duty
           may
           be
           understood
           either
           a
           motive
           to
           encourage
           to
           a
           duty
           named
           ,
           as
           when
           it
           is
           said
           ,
           
             Him
             that
             honoureth
             me
             I
             will
             honour
             ,
          
           this
           promise
           doth
           suppose
           it
           a
           duty
           to
           honour
           God
           ,
           and
           is
           a
           motive
           to
           encourage
           to
           it
           ,
           and
           so
           is
           a
           foundation
           in
           that
           sense
           of
           the
           duty
           :
           o●
           by
           foundation
           of
           a
           duty
           may
           be
           understood
           the
           Rule
           according
           to
           which
           that
           duty
           is
           to
           be
           performed
           ,
           and
           this
           may
           be
           understood
           either
           thus
           ,
           to
           whomsoever
           there
           is
           a
           promise
           of
           that
           thing
           by
           which
           a
           duty
           is
           urged
           on
           others
           they
           are
           bound
           to
           do
           that
           duty
           ,
           and
           then
           it
           is
           false
           :
           for
           Christ
           promised
           Matth.
           
           28.19
           ,
           20.
           to
           the
           Apostles
           whom
           he
           bid
           
             preach
             the
             Gospel
             and
             baptize
             ,
             that
             he
             would
             be
             with
             them
             ,
          
           and
           Matth.
           18.20
           .
           
             to
             two
             or
             three
             gathered
             together
             to
             be
             in
             the
             midst
             of
             them
             ,
          
           doth
           it
           therefore
           follow
           that
           every
           two
           or
           three
           gathered
           together
           in
           his
           Name
           are
           commanded
           to
           preach
           and
           baptize
           ?
           or
           it
           may
           be
           understood
           thus
           ,
           that
           he
           to
           whom
           the
           promise
           is
           upon
           the
           doing
           of
           that
           duty
           is
           bound
           to
           do
           it
           ;
           and
           this
           I
           grant
           to
           be
           true
           :
           but
           this
           will
           not
           serve
           Mr.
           Sidenhams
           turn
           :
           for
           there
           is
           no
           promise
           to
           infants
           that
           upon
           their
           baptizing
           themselves
           they
           should
           have
           remission
           of
           sins
           ,
           nor
           is
           Mr.
           Sidenham
           so
           absurd
           as
           to
           make
           baptism
           infants
           duty
           ,
           but
           their
           right
           :
           now
           as
           Mr.
           Sidenham
           would
           have
           it
           ,
           that
           because
           there
           's
           a
           promise
           to
           infants
           ,
           therefore
           others
           are
           in
           duty
           bound
           to
           baptize
           them
           ,
           as
           having
           right
           to
           it
           ,
           it
           is
           false
           ,
           sith
           the
           institution
           of
           Baptism
           is
           not
           to
           whom
           God
           hath
           promised
           to
           be
           a
           God
           ,
           for
           that
           is
           according
           to
           his
           election
           which
           is
           unknown
           ,
           Rom.
           9.6
           ,
           7
           ,
           8.
           but
           to
           them
           who
           are
           Disciples
           or
           believers
           in
           
             Christ
             ,
             Matth.
          
           28.19
           .
           Mark
           16.15
           ,
           16.
           
           There
           are
           ambiguities
           in
           the
           speeches
           that
           
             commands
             in
             the
             Gospel
             do
             suppose
             promises
             ,
          
           that
           
             promises
             made
             to
             persons
             do
             include
             commands
             ,
          
           that
           
             all
             the
          
           New
           Testament
           
             Ordinances
             are
             annexed
             to
             promises
          
           ,
           which
           would
           be
           too
           tedious
           and
           unnecessary
           to
           unfold
           ,
           it
           is
           sufficient
           to
           shew
           they
           will
           not
           serve
           Mr.
           Sidenhams
           turn
           in
           the
           sense
           they
           are
           true
           ,
           and
           will
           as
           well
           serve
           to
           prove
           infants
           right
           to
           the
           Lords
           Supper
           ,
           as
           to
           Baptism
           .
        
         
           That
           which
           he
           saith
           ,
           
             We
             have
             as
             much
             in
             the
          
           New
           Testament
           
             to
             prove
             infant-baptism
             ,
             from
             the
             true
             principles
             of
             right
             to
             Ordinances
             ,
             as
             they
             have
             for
             those
             whom
             they
             baptize
             ;
             for
             they
             baptize
             grown
             persons
             on
             such
             and
             such
             considerations
             ;
             and
             we
             shall
             hereafter
             shew
             we
             baptize
             on
             as
             strong
             and
             equivalent
             grounds
             ,
          
           is
           notoriously
           false
           :
           for
           we
           baptize
           according
           to
           the
           qualification
           required
           in
           the
           institution
           of
           Christ
           ,
           and
           the
           Apostles
           and
           other
           Preachers
           baptizing
           and
           directing
           the
           use
           of
           Baptism
           in
           the
           
             New
             Testament
          
           which
           are
           acknowledged
           the
           true
           principles
           of
           right
           to
           Ordinances
           ,
           and
           it
           is
           acknowledged
           even
           by
           Paedobaptists
           that
           they
           have
           neither
           precept
           nor
           example
           in
           the
           
             New
             Testament
          
           of
           infant-baptism
           ,
           and
           therefore
           cannot
           have
           as
           strong
           and
           warrantable
           grounds
           as
           we
           who
           are
           Pistobaptists
           ,
           that
           is
           ,
           baptizers
           of
           believers
           .
           Nor
           is
           it
           true
           that
           
             it
             is
             requisite
             we
             should
             shew
             them
             express●command
             against
             Infant-baptism
             ,
          
           it
           is
           enough
           that
           they
           cannot
           prove
           in
           its
           institution
           .
           Infants
           never
           by
           
             divine
             warrant
             enjoyed
          
           Baptism
           ,
           and
           for
           
             Circumcision
             it
             was
             more
          
           unlike
           than
           
             like
             to
             Baptism
          
           ,
           and
           of
           it
           an
           
             authentique
             repeal
          
           is
           easily
           shewed
           Acts
           15.
           and
           elsewhere
           .
        
         
           In
           the
           rest
           Mr.
           Sidenham
           shews
           not
           why
           infants
           should
           not
           have
           been
           baptized
           at
           first
           ,
           as
           well
           as
           grown
           men
           if
           it
           had
           been
           Christs
           minde
           ;
           Ishmael
           and
           all
           Abrahams
           males
           were
           circumcised
           
             the
             self
             same
             day
          
           in
           which
           Abraham
           was
           ,
           Gen.
           17.26
           ,
           27.
           and
           therefore
           if
           Paedobaptists
           Hypothesis
           were
           right
           ,
           infants
           as
           well
           as
           persons
           of
           years
           should
           have
           been
           baptized
           by
           the
           Apostles
           ▪
           which
           they
           did
           not
           ,
           for
           in
           that
           it
           is
           not
           exprest
           ,
           it
           is
           enough
           to
           shew
           it
           was
           not
           done
           ,
           unless
           we
           make
           the
           Spirit
           of
           God
           defective
           in
           what
           was
           needfull
           to
           have
           been
           set
           down
           ,
           and
           to
           say
           as
           Mr.
           Sidenham
           doth
           ,
           
             There
             is
             enough
             to
             shew
             it
             was
             done
             though
             not
             written
             ,
          
           is
           with
           the
           Papists
           to
           maintain
           unwritten
           traditions
           ▪
           Rule
           ●f
           manners
           .
           There
           is
           no
           hint
           left
           by
           Christ
           or
           the
           Apostles
           to
           deduce
           as
           a
           infant-baptism
           from
           .
           And
           it
           is
           false
           which
           he
           saith
           ,
           
             God
             hath
             always
             ordained
             some
             Ordinances
             in
             the
             administration●
             of
             which
             ,
             for
             the
             most
             
             part
             ,
             the
             subject
             hath
             been
             purely
             passive
             .
          
           He
           names
           nor
           can
           name
           any
           till
           the
           institution
           of
           Circumcision
           ,
           which
           was
           not
           till
           after
           the
           world
           had
           been
           above
           two
           thousand
           years
           .
           The
           rest
           of
           his
           speech
           savours
           of
           this
           corrupt
           principle
           ,
           that
           what
           we
           conceive
           fit
           in
           Gods
           worship
           is
           to
           be
           accounted
           his
           minde
           .
           This
           is
           enough
           in
           answer
           to
           the
           first
           Chapter
           .
        
         
           In
           the
           second
           he
           saith
           untruly
           ,
           that
           
             the
             Covenant
          
           Gen.
           17.
           
             was
             first
             made
             with
          
           Abraham
           
             and
             his
             seed
             in
             the
             name
             of
             all
             believers
             and
             their
             seed
             ,
             both
          
           Jews
           and
           Gentiles
           ;
           
             nor
             is
             it
             true
             that
             if
             he
             should
             finde
             the
             same
             Covenant
             reaching
          
           Gentile
           
             believers
             and
             their
             children
             as
          
           Abraham
           
             and
             his
             they
             cannot
             be
             denied
             the
             new
             external
             sign
             and
             seal
             of
             the
             same
             Covenant
             ,
          
           that
           is
           ,
           Baptism
           .
        
         
           And
           for
           what
           he
           saith
           ,
           the
           Covenant
           Gen.
           17.
           was
           a
           Covenant
           of
           pure
           grace
           ,
           I
           grant
           it
           so
           far
           as
           it
           was
           Evangelical
           ,
           but
           deny
           it
           to
           be
           a
           pure
           Gospel-covenant
           ,
           nor
           do
           any
           of
           his
           Reasons
           prove
           any
           more
           than
           I
           grant
           ,
           that
           there
           were
           Gospel-promises
           meant
           by
           God
           under
           promises
           of
           temporal
           mercies
           proper
           to
           Abraham
           and
           his
           natural
           posterity
           ,
           and
           those
           that
           joyned
           with
           them
           in
           their
           policy
           ;
           which
           I
           have
           proved
           before
           ,
           out
           of
           Scripture
           to
           be
           termed
           the
           Covenant
           it self
           without
           a
           Metonymy
           ,
           and
           God
           is
           said
           to
           keep
           that
           Covenant
           by
           establishing
           the
           Israelites
           in
           Canaan
           ,
           and
           therefore
           it
           is
           but
           vain
           talk
           that
           the
           promise
           of
           Canaan
           was
           but
           an
           additional
           ,
           appendix
           ,
           added
           
             ex
             super
             abundanti
          
           ,
           if
           he
           mean
           it
           of
           the
           Covenant
           Gen.
           17.
           if
           he
           mean
           it
           of
           the
           Gospel-covenant
           it
           is
           more
           true
           that
           was
           added
           to
           the
           other
           as
           a
           more
           hidden
           sense
           under
           the
           promises
           of
           civil
           and
           domestick
           privileges
           .
           I
           do
           not
           make
           a
           mixture
           in
           the
           Gospel-covenant
           ,
           but
           in
           the
           Covenant
           made
           with
           Abraham
           ,
           Gen.
           17.
           nor
           by
           mixture
           do
           I
           understand
           any
           other
           than
           a
           composition
           of
           various
           parts
           ,
           not
           a
           mixture
           in
           the
           nature
           of
           it
           ,
           or
           substance
           or
           circumstances
           :
           but
           that
           the
           Covenant
           made
           with
           Abraham
           had
           promises
           of
           two
           sorts
           ,
           some
           promises
           in
           the
           first
           obvious
           sense
           of
           the
           words
           proper
           to
           Abrahams
           natural
           posterity
           ,
           some
           spiritual
           common
           to
           all
           believers
           in
           the
           more
           hidden
           sense
           of
           the
           words
           ,
           which
           with
           what
           hath
           been
           said
           before
           is
           enough
           to
           answer
           that
           Chapter
           a●so
           ,
           proceeding
           upon
           mistakes
           of
           my
           meaning
           in
           the
           term
           [
           mixt
           ]
           in
           many
           passages
           ,
           and
           the
           rest
           if
           not
           answered
           before
           ,
           I
           let
           pass
           ,
           because
           dictates
           without
           proof
           .
        
         
           In
           the
           third
           ,
           after
           he
           hath
           allowed
           the
           distinctions
           of
           Abrahams
           seed
           into
           carnal
           and
           spiritual
           ,
           natural
           and
           believing
           ,
           he
           sets
           down
           six
           considerations
           .
        
         
           1.
           
           That
           Abraham
           
             's
             spiritual
             seed
             were
             as
             much
             his
             fleshly
             seed
             also
             ,
          
           Isaac
           as
           Ishmael
           
             except
             Proselytes
             and
             Servants
          
           :
           which
           may
           be
           granted
           with
           these
           limitations
           .
        
         
           1.
           
           That
           it
           be
           not
           understood
           universally
           ,
           for
           Christian
           believing
           Gentiles●
           neither
           Proselytes
           to
           Israel
           ,
           nor
           servants
           to
           them
           ,
           are
           Abrahams
           spiritual
           seed
           ,
           yet
           not
           at
           all
           Abrahams
           fleshly
           seed
           .
        
         
           2.
           
           That
           Isaac
           was
           as
           much
           Abrahams
           fleshly
           seed
           as
           Ishmael
           according
           to
           the
           meaning
           Rom.
           9.8
           .
           as
           fleshly
           seed
           is
           called
           from
           natural
           generation
           simply
           considered
           :
           but
           not
           as
           Gal.
           4.23
           .
           it
           is
           meant
           of
           fleshly
           seed
           called
           so
           from
           natural
           generation
           in
           some
           respect
           ,
           to
           wit
           ,
           as
           begotten
           in
           a
           baser
           way
           .
        
         
           The
           second
           consideration
           of
           Mr.
           Sidenham
           is
           this
           ,
           [
           The
           Covenant
           was
           administred
           to
           all
           Abrahams
           natural
           and
           fleshly
           children
           ,
           as
           if
           they
           had
           been
           spiritual
           ,
           and
           before
           they
           knew
           what
           faith
           was
           ,
           or
           could
           actually
           profess
           Abrahams
           faith
           .
           ]
        
         
         
           If
           he
           mean
           by
           the
           Covenant
           onely
           Circumcision
           I
           grant
           it
           of
           all
           Abrahams
           natural
           male
           children
           :
           if
           he
           mean
           the
           covenant
           of
           grace
           which
           is
           Evangelical
           ,
           though
           I
           deny
           not
           that
           it
           was
           administred
           by
           the
           mediation
           of
           Christ
           ,
           and
           the
           work
           of
           the
           Spirit
           ,
           to
           many
           elect
           infants
           afore
           believing
           ,
           yet
           I
           deny
           that
           it
           ever
           was
           or
           shall
           be
           administred
           to
           any
           but
           the
           elect
           of
           God
           ,
           who
           have
           the
           denomination
           of
           Abrahams
           spiritual
           seed
           .
           For
           I
           know
           not
           how
           the
           Covenant
           which
           promiseth
           remission
           of
           sins
           ,
           justification
           ,
           regeneration
           ,
           adoption
           ▪
           eternal
           life
           is
           said
           to
           be
           administred
           but
           by
           giving
           these
           ,
           which
           are
           given
           onely
           to
           the
           elect
           ,
           not
           to
           Abrahams
           meer
           natural
           or
           fleshly
           seed
           .
           Meer
           outward
           Ordidances
           and
           outward
           gifts
           and
           privileges
           as
           they
           are
           not
           promised
           in
           the
           Gospel-covenant
           ,
           which
           we
           call
           the
           covenant
           of
           grace
           ,
           either
           as
           made
           to
           Abraham
           ,
           or
           confirmed
           by
           Christs
           bloud
           ,
           so
           neither
           are
           they
           administrations
           of
           it
           ,
           but
           arise
           from
           Gods
           command
           or
           providence
           without
           the
           Covenant
           as
           Evangelical
           .
        
         
           His
           third
           consideration
           is
           ,
           
             It
             's
             no
             contradiction
             in
             different
             respects
             to
             be
             a
             seed
             of
             the
             flesh
             by
             natural
             generation
             ,
             and
             a
             childe
             under
             the
             same
             promise
             made
             with
             the
             parent
             ;
             for
             they
             both
             agreed
             in
          
           Abraham
           
             's
             case
          
           :
           which
           I
           grant
           ,
           if
           meant
           of
           Isaac
           and
           Jacob
           ,
           and
           such
           other
           
             Heirs
             of
             the
             promise
          
           ,
           as
           the
           Scriptures
           term
           them
           .
           But
           I
           reject
           that
           which
           follows
           ,
           
             that
             none
             was
             a
             childe
             of
             promise
             ,
             but
             as
             he
             came
             of
          
           Abraham
           
             's
             flesh
          
           :
           for
           believing
           Gentiles
           are
           children
           of
           the
           promise
           though
           they
           come
           not
           of
           Abrahams
           flesh
           ,
           yea
           it
           is
           not
           onely
           true
           to
           the
           contrary
           ,
           but
           expresly
           avowed
           Rom.
           9.8
           .
           
             That
             none
             are
             children
             of
             the
             promise
             as
             they
             come
             of
          
           Abraham
           
             's
             flesh
          
           .
           Nor
           is
           it
           true
           ,
           
             that
             as
             he
             came
             from
          
           Abraham
           
             's
             flesh
             ,
             so
             every
             one
             had
             the
             seal
             of
             Gods
             Covenant
             on
             his
             flesh
          
           ▪
           for
           this
           is
           not
           true
           of
           males
           under
           eight
           days
           old
           ,
           or
           females
           ,
           and
           therefore
           this
           inference
           is
           vain
           :
           
             Thus
             a
             spiritual
             promise
             was
             made
             with
          
           Abraham
           
             and
             his
             carnal
             seed
          
           .
        
         
           His
           fourth
           consideration
           is
           ,
           
             There
             was
             no
             distinction
             of
          
           Abraham
           
             's
             fleshly
             seed
             and
             his
             spiritual
             seed
             in
             the
          
           Old
           Testament
           ,
           
             but
             all
             comprehended
             under
             the
             same
             Covenant
             ,
             untill
             they
             degenerated
             from
          
           Abraham
           
             's
             faith
             ,
             and
             proved
             themselves
             to
             be
             meer
             carnal
             ,
             and
             rejected
             the
             promise
             .
          
        
         
           But
           this
           is
           manifestly
           false
           ,
           Esau
           was
           Abrahams
           fleshly
           seed
           ,
           but
           never
           his
           spiritual
           seed
           .
           The
           Apostle
           determines
           Rom
           9.11
           .
           afore
           he
           had
           done
           good
           or
           evil
           he
           was
           rejected
           ,
           and
           with
           the
           Apostle
           a
           childe
           of
           the
           promise
           ,
           and
           an
           elect
           person
           are
           the
           same
           .
           No
           man
           is
           Abrahams
           spiritual
           seed
           but
           an
           elect
           person
           ,
           or
           true
           believer
           :
           Scripture
           makes
           none
           else
           his
           seed
           spiritual
           Rom.
           4.12
           ,
           16.
           
           &
           9.7
           ,
           8.
           
           Gal.
           3.29
           .
           John
           8.39
           .
           This
           very
           Authour
           makes
           the
           distinctions
           of
           fleshly
           and
           spiritual
           ,
           believing
           and
           natural
           taken
           out
           of
           Rom.
           9.7
           ,
           8
           Gal.
           4.23
           .
           &
           3.16
           .
           most
           true
           .
           And
           if
           a
           person
           may
           be
           Abrahams
           spiritual
           seed
           a
           while
           ,
           then
           the
           degenerate
           the
           elect
           ,
           and
           true
           believers
           may
           fall
           away
           finally
           and
           totally
           ,
           and
           if
           they
           that
           be
           Abrahams
           fleshly
           seed
           be
           under
           the
           same
           covenant
           with
           the
           spiritual
           till
           they
           degenerate
           ,
           then
           a
           person
           may
           be
           in
           the
           covenant
           of
           grace
           ,
           and
           be
           meerly
           carnal
           ,
           having
           not
           the
           Spirit
           of
           God
           ,
           then
           a
           man
           may
           be
           in
           the
           covenant
           of
           grace
           and
           not
           abide
           in
           it
           ,
           then
           the
           covenant
           of
           grace
           may
           be
           defective
           ,
           mutable
           ,
           and
           if
           there
           be
           no
           distinction
           of
           Abrahams
           fleshly
           seed
           and
           his
           spiritual
           in
           the
           
             Old
             Testament
          
           ,
           untill
           they
           rejected
           the
           promise
           ,
           then
           there
           is
           no
           distinction
           of
           elect
           and
           reprobate
           till
           in
           time
           they
           embrace
           or
           reject
           the
           promise
           contrary
           to
           Rom.
           9.11
           .
           He
           that
           holds
           this
           position
           must
           become
           an
           Arminian
           .
        
         
           His
           fifth
           is
           ,
           
             There
             is
             a
             carnal
             and
             spiritual
             seed
             of
          
           Abraham
           ,
           
             even
             under
             the
          
           
           New
           Testament
           ,
           
             as
             our
             Opposites
             must
             acknowledg
             ,
             as
             well
             as
             Infants
             ;
             so
             are
             the
             most
             visible
             Professours
             which
             they
             baptize
             ;
             which
             may
             have
             no
             grace
             ;
             and
             many
             prove
             carnal
             indeed
             ,
             through
             the
             predominancy
             of
             their
             lusts
             and
             corruptions
             .
          
        
         
           Answer
           .
           It
           is
           ackdowledged
           that
           there
           is
           a
           carnal
           seed
           of
           Abraham
           under
           the
           
             New
             Testament
          
           in
           the
           Jewish
           Nation
           :
           but
           visible
           Professours
           of
           the
           Gentiles
           which
           are
           baptized
           although
           they
           be
           many
           of
           them
           carnal
           men
           (
           and
           so
           are
           many
           of
           the
           congregational
           Churches
           not
           baptized
           )
           yet
           they
           cannot
           be
           termed
           the
           carnal
           seed
           of
           Abraham
           ,
           being
           not
           his
           seed
           either
           by
           nature
           or
           by
           believing
           as
           he
           did
           .
        
         
           His
           sixth
           is
           ,
           
             when
             there
             is
             mention
             of
          
           Abraham
           
             's
             carnal
             seed
             in
             opp●sition
             to
             spiritual
             seed
             ,
             it
             cannot
             be
             meant
             primarily
             or
             solely
             of
             those
             that
             descended
             from
          
           Abraham
           
             's
             flesh
             ;
             for
             then
          
           Isaac
           and
           Jacob
           
             were
             the
             carnal
             seed
             ,
             yea
          
           Christ
           
             himself
             ,
             who
             as
             concerning
             the
             flesh
             came
             of
          
           Abraham
           ;
           
             it
             must
             be
             therefore
             of
             those
             of
          
           Abraham
           
             's
             seed
             which
             degenerated
             and
             slighted
             the
             Covenant
             of
             the
             Gospel
             ,
             and
             these
             were
             properly
             the
             carnal
             seed
             .
          
        
         
           Answer
           .
           The
           distinction
           of
           Abrahams
           carnal
           and
           spiritual
           seed
           is
           as
           the
           distinction
           of
           the
           Church
           into
           visible
           and
           invisible
           ,
           in
           which
           the
           members
           may
           agree
           to
           the
           same
           persons
           ,
           though
           on
           the
           other
           side
           also
           they
           may
           not
           agree
           .
           The
           same
           persons
           may
           be
           of
           the
           Church
           visible
           and
           invisible
           ,
           and
           yet
           some
           persons
           may
           be
           of
           the
           Church
           visible
           who
           are
           not
           of
           the
           invisible
           ,
           and
           some
           of
           the
           invisible
           who
           are
           not
           of
           the
           invisible
           :
           so
           some
           are
           Abrahams
           carnal
           seed
           who
           are
           also
           his
           spiritual
           ,
           as
           
             Isaac
             ,
             Jacob
             ,
             Christ
          
           ;
           some
           ●re
           his
           spiritual
           seed
           but
           not
           his
           carnal
           ,
           as
           Gentile
           believers
           ;
           some
           his
           carnal
           seed
           but
           not
           his
           spiritual
           ,
           as
           unbelieving
           Jews
           ;
           some
           neither
           his
           carnal
           nor
           spiritual
           seed
           ,
           as
           unsound
           Professours
           of
           faith
           of
           the
           Gentiles
           ,
           who
           are
           no
           way
           Abrahams
           seed
           ,
           nor
           ever
           called
           his
           carnal
           seed
           in
           Scripture
           .
        
         
           There
           are
           but
           two
           places
           I
           know
           in
           which
           the
           term
           of
           Abrahams
           fleshly
           seed
           or
           childe
           is
           used
           Rom.
           9.8
           .
           Gal.
           4.23
           .
           in
           both
           which
           is
           meant
           of
           his
           seed
           by
           natural
           generation
           ,
           though
           in
           the
           later
           in
           a
           worse
           way
           .
           In
           the
           former
           way
           ,
           those
           that
           embraced
           the
           Covenant
           without
           degenerating
           from
           Abrahams
           faith
           ,
           being
           descended
           from
           Abraham
           by
           natural
           generation
           ,
           are
           as
           properly
           termed
           Abrahams
           carnal
           seed
           as
           those
           Israelites
           that
           did
           backslide
           .
        
         
           I
           grant
           ,
           Abraham
           
             was
             a
             natural
             father
          
           to
           many
           
             of
             th●se
             to
             whom
             he
             was
             a
             spiritual
             father
             ,
             as
             to
          
           Isaac
           and
           Jacob
           
             and
             the
             godly
             of
             their
             posterity
             ,
          
           but
           not
           to
           all
           .
           He
           was
           a
           spiritual
           father
           to
           believing
           Galatians
           ,
           though
           not
           a
           natural
           ,
           Gal.
           3.29
           .
        
         
           But
           what
           Mr.
           Sidenham
           saith
           ,
           
             That
             all
             to
             whom
          
           Abraham
           
             was
             a
             natural
             father
             were
             under
             the
             Covenant
             ,
             and
             had
             the
             seal
             untill
             they
             rejected
             themselves
             ,
          
           is
           in
           no
           part
           true
           :
           not
           the
           former
           ,
           for
           Ishmael
           was
           never
           under
           the
           Covenant
           ,
           whether
           it
           be
           meant
           of
           the
           spiritual
           promises
           or
           temporal
           ,
           unless
           Mr.
           Sidenham
           means
           by
           b●i●ng
           under
           the
           Covenant
           being
           circumcised
           ,
           which
           is
           all
           one
           with
           having
           the
           seal
           ,
           and
           then
           he
           useth
           an
           inept
           tautology
           in
           his
           speech
           without
           good
           sense
           .
           Nor
           is
           the
           later
           true
           of
           females
           and
           males
           under
           eight
           days
           old
           .
        
         
           I
           grant
           that
           both
           Abr●hams
           natural
           and
           spiritual
           children
           were
           circumcised
           ,
           which
           Mr.
           Sidenham
           means
           when
           in
           the
           Paedobaptists
           gibberish
           he
           saith
           ,
           
             The
             promise
             took
             in
             both
             relations
             ,
             as
             to
             outward
             administration
             :
          
           but
           Rom.
           3.1
           ,
           2
           ,
           3
           ,
           4.
           speak●●●●●ing
           of
           the
           spiritual
           childe
           of
           Abraham
           but
           the
           natural
           .
        
         
         
           And
           for
           what
           Mr.
           Sidenham
           saith
           ,
           
             And
             if
             men
             truly
             state
             things
             ,
             you
             may
             argue
             as
             much
             against
          
           Abraham
           
             's
             natural
             seed
             from
             enjoying
             these
             privileges
             ,
             as
             believers
             natural
             seed
             now
             ,
             and
             with
             as
             much
             evidence
             of
             truth
             .
          
        
         
           I
           know
           not
           what
           he
           means
           by
           truly
           stating
           things
           ,
           the
           privileges
           mentioned
           Rom.
           4.1
           ,
           2
           ,
           3
           ,
           4.
           are
           Circumcision
           ,
           and
           the
           commission
           of
           the
           oracles
           of
           God
           to
           them
           ,
           and
           this
           later
           is
           reckoned
           as
           the
           Jews
           advantage
           ;
           and
           though
           it
           be
           true
           ,
           that
           we
           have
           the
           benefit
           of
           the
           oracles
           of
           God
           ,
           yet
           it
           is
           not
           true
           of
           our
           children
           in
           infancy
           ,
           nor
           of
           any
           of
           us
           or
           our
           children
           ,
           that
           to
           them
           were
           the
           oracles
           of
           God
           committed
           as
           to
           the
           Jews
           .
           And
           for
           Circumcision
           it
           is
           true
           ,
           we
           may
           argue
           as
           much
           against
           Abrahams
           natural
           seed
           from
           enjoying
           it
           as
           believers
           natural
           seed
           now
           ,
           and
           with
           as
           much
           evidence
           of
           truth
           ,
           since
           Christ
           is
           come
           ,
           Circumcision
           the
           shadow
           is
           to
           cease
           ,
           both
           to
           Jews
           and
           Gentiles
           :
           and
           me
           thinks
           Mr.
           Sidenhams
           arguing
           should
           be
           the
           same
           with
           ours
           if
           he
           were
           a
           Christian
           (
           as
           I
           doubt
           not
           he
           was
           )
           and
           not
           a
           Jew
           .
           But
           that
           which
           Mr.
           Sidenham
           would
           have
           is
           ,
           that
           a
           believers
           natural
           childe
           should
           be
           Abrahams
           seed
           ,
           and
           this
           is
           the
           true
           stating
           of
           things
           ,
           which
           perhaps
           he
           means
           .
           But
           afore
           I
           state
           things
           after
           Mr.
           Sidenhams
           minde
           ,
           I
           must
           see
           some
           proof
           ,
           as
           yet
           I
           see
           no
           one
           proof
           to
           make
           good
           any
           of
           his
           (
           inconsiderate
           )
           considerations
           .
        
         
           He
           takes
           upon
           him
           
             to
             weigh
             the
             Scriptures
          
           brought
           by
           his
           opposites
           to
           prove
           ,
           that
           they
           onely
           are
           Abrahams
           seed
           meant
           in
           the
           Covenant
           as
           it
           was
           Evangelical
           Gen
           ,
           17.7
           .
           to
           be
           true
           believers
           or
           elect
           persons
           .
        
         
           The
           first
           is
           Rom.
           9.6
           ,
           7
           ,
           8.
           in
           the
           setting
           down
           of
           the
           occasion
           of
           which
           words
           he
           saith
           ,
           
             Here
             (
             Rom.
          
           9.4
           ,
           5.
           )
           
             is
             a
             catalogue
             of
             high
             privileges
             which
             belonged
             to
             the
          
           Jews
           ,
           
             which
             they
             acre
             to
             be
             cut
             off
             from
             ,
             which
             l●y
             on
          
           Paul
           '
           
             s
             heart
             ,
             and
             was
             like
             to
             sink
             him
             .
          
           But
           this
           is
           a
           frivolous
           conceit
           ,
           for
           the
           privileges
           there
           reckoned
           are
           all
           or
           most
           of
           them
           of
           things
           already
           past
           ,
           such
           as
           they
           could
           not
           be
           deprived
           of
           ,
           for
           that
           which
           is
           already
           done
           cannot
           no
           not
           by
           God
           himself
           be
           not
           done
           ,
           for
           it
           would
           imply
           a
           contradiction
           :
           so
           those
           that
           were
           
             Israelites
             ,
             whose
             were
             the
             fathers
             ,
             who
             had
             the
             giving
             of
             the
             Law
             ,
             of
             whom
             as
             concerning
             the
             flesh
          
           Christ
           came
           ,
           could
           not
           be
           cut
           off
           from
           these
           privileges
           which
           were
           things
           past
           ,
           yea
           to
           imagine
           that
           the
           Jews
           should
           be
           deprived
           of
           those
           privileges
           is
           to
           overthrow
           the
           faith
           of
           the
           Christians
           ,
           who
           believe
           that
           Christ
           came
           of
           the
           fathers
           of
           the
           Israelites
           according
           to
           the
           flesh
           ,
           of
           which
           the
           Jews
           could
           not
           be
           deprived
           but
           by
           making
           it
           false
           .
           And
           for
           the
           rest
           of
           the
           privileges
           though
           our
           Translators
           reade
           [
           
             to
             whom
             pertains
             the
             adop●ion
             and
             the
             glory
             ,
          
           not
           as
           Mr.
           
             Sidenham
             ,
             the
             adoption
             of
             glory
          
           ]
           yet
           the
           Greek
           being
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           leaves
           out
           the
           Verb
           to
           be
           supplied
           ,
           it
           is
           clear
           that
           it
           should
           be
           read
           
             whose
             were
             the
             adoption
             and
             glory
             ,
             and
             the
             Covenants
             and
             the
             giving
             the
             Law
             ,
             and
             the
             service
             and
             the
             promises
             ,
          
           and
           v.
           5.
           
             whose
             were
             the
             fathers
          
           ,
           as
           well
           as
           it
           is
           read
           
             from
             whom
          
           Christ
           came
           ,
           though
           the
           Verb
           be
           not
           expressed
           ,
           sith
           otherwise
           the
           speech
           were
           not
           true
           .
           For
           to
           the
           present
           Israelites
           did
           not
           pertain
           
             the
             adoption
          
           ,
           as
           if
           they
           then
           living
           were
           adopted
           or
           to
           be
           adopted
           children
           of
           God
           :
           for
           the
           Apostle
           bemoans
           their
           rejection
           and
           cutting
           off
           .
           And
           
             the
             glory
          
           being
           meant
           of
           the
           Ark
           ,
           1
           Sam.
           4.21
           .
           or
           the
           cloud
           that
           covered
           it
           Ezek.
           10.4
           .
           long
           before
           lost
           ,
           and
           
             the
             Covenants
          
           meant
           of
           the
           two
           Tables
           of
           the
           Law
           ,
           being
           lost
           ,
           and
           
             the
             giving
             the
             Law
          
           ,
           to
           wit
           ,
           the
           judicial
           Laws
           being
           an
           act
           cannot
           be
           expounded
           but
           of
           the
           time
           past
           ,
           and
           so
           
             the
             service
          
           ,
           to
           wit
           ,
           the
           ceremonial
           worship
           
           now
           Christ
           was
           come
           was
           no
           privilege
           to
           the
           present
           Jews
           ,
           but
           a
           heavy
           yoke
           ,
           yet
           it
           was
           a
           great
           privilege
           to
           their
           ancestours
           ,
           and
           the
           Verb
           is
           to
           be
           read
           in
           the
           Praeter-tense
           ,
           and
           in
           like
           manner
           
             the
             promises
          
           were
           the
           Israelites
           ,
           that
           is
           ,
           they
           had
           them
           first
           given
           to
           them
           ,
           and
           had
           the
           benefit
           of
           them
           ,
           and
           accordingly
           it
           is
           to
           be
           expounded
           thus
           ,
           whose
           ,
           that
           is
           ,
           to
           which
           Israelites
           were
           the
           promises
           fi●st
           made
           ,
           and
           they
           injoyed
           the
           benefit
           of
           them
           The
           thing
           then
           that
           afflicted
           Paul
           was
           ,
           not
           that
           the
           present
           Jews
           were
           to
           be
           cut
           off
           from
           those
           privileges
           ,
           but
           that
           the
           people
           who
           had
           formerly
           so
           great
           tokens
           of
           Gods
           peculiar
           respect
           to
           them
           should
           not
           be
           broken
           off
           from
           the
           Olive-tree
           ,
           rejected
           from
           being
           Gods
           people
           ,
           and
           hardned
           in
           unbelief
           .
        
         
           Mr.
           Sidenham
           thinks
           this
           Text
           
             a
             weapon
             whose
             edg●
             is
             turned
             against
             these
             that
             count
             it
             their
             own
             .
          
        
         
           1.
           
           Saith
           he
           ,
           
             The
             Apostle
             is
             sadly
             troubled
             for
             his
             kinsmen
             after
             the
             flesh
             ,
             for
             their
             rejection
             ;
             his
             reason
             is
             ,
             because
             of
             the
             Covenant
             and
             the
             promises
             made
             to
             them
             ,
             because
             they
             were
             the
             natural
             seed
             of
          
           Abraham
           ;
           
             which
             holds
             forth
             that
             the
             promises
             and
             privileges
             of
             the
             Covenant
             were
             indefinitely
             to
             all
             the
          
           Israelites
           .
        
         
           Answer
           .
           It
           is
           true
           ,
           the
           Apostle
           was
           sadly
           troubled
           for
           the
           Jews
           rejection
           ,
           but
           rhe
           reason
           given
           is
           such
           as
           is
           scarce
           competent
           to
           a
           sober
           minde
           .
           For
           the
           reason
           ,
           as
           he
           makes
           it
           ,
           must
           either
           refer
           to
           his
           trouble
           or
           their
           rejection
           .
           If
           it
           refer
           to
           Pauls
           trouble
           ,
           the
           sense
           is
           ,
           that
           Paul
           was
           troubled
           because
           of
           the
           Covenant
           ,
           &c.
           
           But
           this
           should
           be
           a
           matter
           of
           rejoycing
           to
           him
           ,
           not
           of
           trouble
           ,
           unless
           he
           were
           troubled
           that
           God
           brake
           his
           Covenant
           with
           them
           ,
           because
           they
           were
           the
           natural
           seed
           of
           Abraham
           ;
           but
           sure
           God
           never
           brake
           his
           Covenant
           with
           them
           for
           that
           reason
           ,
           nor
           is
           it
           to
           be
           imputed
           to
           God
           without
           imputing
           unfaithfulness
           to
           him
           ,
           which
           were
           blasphemy
           to
           affirm
           .
           If
           it
           be
           referred
           to
           the
           Jews
           rejection
           ,
           then
           the
           sense
           is
           ,
           they
           were
           rejected
           because
           of
           the
           Covenant
           ,
           &c.
           
           But
           sure
           they
           were
           not
           rejected
           because
           of
           the
           Covenant
           made
           to
           them
           ,
           but
           because
           of
           their
           unbelief
           in
           not
           being
           stedfast
           in
           the
           Covenant
           ,
           Rom.
           11.20
           .
           There
           's
           the
           like
           wit
           in
           the
           illation
           .
        
         
           For
           ,
           1.
           how
           were
           the
           promises
           made
           indefinitely
           ,
           and
           yet
           to
           all
           the
           Israelites
           ?
           [
           all
           ]
           is
           not
           an
           indefinite
           note
           but
           an
           universal
           .
        
         
           2.
           
           What
           is
           the
           meaning
           of
           that
           expression
           ,
           the
           privileges
           of
           the
           Covenant
           were
           made
           to
           all
           ?
           The
           making
           of
           privileges
           is
           somewhat
           an
           uncouth
           phrase
           .
        
         
           3.
           
           What
           were
           the
           promises
           and
           privileges
           made
           to
           all
           the
           Israelites
           ,
           he
           tells
           us
           not
           ,
           and
           so
           the
           Reader
           is
           left
           to
           guess
           .
        
         
           4.
           
           How
           Pauls
           trouble
           or
           the
           reason
           given
           should
           hold
           that
           forth
           is
           another
           Riddle
           which
           needs
           an
           Oedipus
           ,
           if
           such
           nonsense
           scribbling
           be
           counted
           worth
           ones
           study
           to
           unfold
           it
           .
        
         
           2.
           
           Saith
           he
           ,
           
             That
             it
             's
             a
             most
             sad
             thing
             to
             be
             excluded
             from
             the
             outward
             and
             general
             administration
             of
             the
             Covenant
             .
             Why
             should
          
           Paul
           
             thus
             break
             out
             in
             his
             affections
             ,
             for
             the
             loss
             of
             outward
             privileges
             ,
             if
             it
             were
             not
             such
             a
             mercy
             to
             be
             under
             them
             ?
          
        
         
           Answer
           .
           It
           is
           I
           confess
           a
           sad
           thing
           to
           be
           excluded
           from
           any
           mercy
           of
           God
           ,
           much
           more
           to
           be
           excluded
           from
           though
           but
           an
           outward
           administration
           of
           the
           Covenant
           of
           grace
           .
           But
           it
           is
           a
           sad
           thing
           to
           me
           that
           I
           finde
           a
           Teacher
           of
           a
           Church
           pretending
           so
           much
           zeal
           for
           truth
           to
           vent
           in
           print
           such
           a
           ridiculous
           conceit
           ,
           as
           if
           Pauls
           great
           sorrow
           and
           continual
           pain
           in
           his
           heart
           ,
           by
           reason
           of
           
           that
           ,
           for
           the
           remedy
           whereof
           he
           could
           wish
           himself
           accursed
           from
           Christ
           ,
           were
           for
           the
           exclusion
           from
           outward
           privileges
           ,
           which
           they
           might
           have
           and
           yet
           be
           damned
           ,
           and
           might
           want
           and
           yet
           be
           saved
           .
           If
           the
           outward
           privilege
           were
           Circumcision
           they
           had
           it
           ,
           if
           Baptism
           they
           might
           have
           it
           ,
           and
           yet
           be
           damned
           .
           And
           shall
           we
           think
           the
           Apostle
           so
           foolish
           as
           to
           be
           thus
           troubled
           for
           such
           a
           loss
           ?
        
         
           3.
           
           Saith
           he
           ,
           
             The
             Apostle
             holds
             forth
             ,
             that
             persons
             may
             be
             under
             the
             outward
             administration
             of
             the
             Covenant
             ,
             and
             yet
             not
             get
             the
             efficacy
             of
             it
             ,
             vers
             .
          
           6.
           
           
             They
             are
             not
             all
          
           Israel
           
             that
             are
             of
          
           Israel
           ;
           
             the
             Covenant
             was
             with
          
           Abraham
           
             and
             his
             seed
             ,
             all
             that
             were
             of
             him
             ;
             and
             yet
             all
             were
             not
          
           Israel
           ,
           
             that
             is
             ,
             partakers
             of
             the
             inward
             life
             and
             efficacy
             of
             the
             Covenant
             .
          
        
         
           An.
           That
           which
           the
           Apostle
           holds
           forth
           is
           not
           ,
           as
           this
           man
           dotingly
           scribles
           ,
           
             that
             persons
             may
             be
             under
             the
             outward
             administration
             of
             the
             Covenant
             ,
          
           that
           is
           ,
           circumcised
           ,
           
             &c.
             and
             yet
             no●
             get
             the
             efficacy
             of
             it
             ,
          
           that
           is
           ,
           have
           the
           Circumcision
           of
           the
           heart
           ,
           justification
           and
           eternal
           life
           :
           for
           though
           this
           be
           a
           truth
           ,
           yet
           there
           's
           not
           a
           word
           in
           the
           Apostles
           answer
           v.
           6
           ,
           7
           ,
           8.
           which
           gives
           any
           colour
           for
           such
           a
           Paraphrase
           ,
           there
           being
           no
           mention
           of
           Circumcision
           or
           any
           such
           rite
           as
           they
           call
           the
           outward
           administration
           of
           the
           Covenant
           ,
           nor
           any
           words
           equipollent
           thereto
           .
           For
           to
           be
           
             of
             Israel
          
           is
           to
           be
           descended
           of
           Jacob
           by
           natural
           generation
           ,
           as
           in
           like
           manner
           v.
           7.
           
             to
             be
             the
             seed
             of
          
           Abraham
           ,
           and
           v.
           8.
           
             the
             children
             of
             the
             flesh
          
           :
           nor
           could
           such
           an
           Answer
           have
           met
           with
           the
           Objection
           ,
           which
           was
           not
           ,
           if
           the
           Jews
           were
           deprived
           of
           the
           outward
           administration
           ,
           how
           could
           Gods
           word
           stand
           to
           be
           a
           God
           to
           Abraham
           and
           his
           seed
           ?
           But
           thus
           ,
           if
           they
           were
           not
           his
           people
           to
           be
           justified
           and
           saved
           by
           Christ
           ,
           how
           could
           the
           word
           of
           God
           stand
           ,
           Gen.
           17.7
           .
           Jer.
           31.36
           ,
           37.
           which
           seemed
           to
           promise
           they
           should
           be
           his
           people
           to
           be
           justified
           and
           saved
           by
           Christ
           ?
           And
           therefore
           to
           answer
           ,
           they
           had
           the
           outward
           administration
           ,
           though
           not
           the
           inward
           efficacy
           is
           to
           confirm
           the
           Objection
           ,
           which
           is
           ,
           that
           they
           had
           not
           that
           inward
           efficacy
           which
           the
           Covenant
           promised
           :
           nor
           doth
           the
           Apostle
           deny
           that
           those
           saving
           mercies
           were
           in
           the
           promises
           ,
           nor
           think
           the
           promises
           salved
           by
           alleging
           that
           all
           had
           outward
           privileges
           though
           not
           saving
           mercies
           ;
           but
           by
           shewing
           that
           the
           saving
           mercies
           in
           those
           promises
           were
           not
           assured
           to
           every
           natural
           childe
           of
           Abraham
           ,
           or
           of
           Israel
           ,
           but
           to
           the
           choice
           seed
           distinguished
           from
           the
           rest
           by
           promise
           ,
           and
           peculiar
           calling
           according
           to
           election
           ,
           whether
           of
           Jews
           or
           Gentiles
           ,
           and
           thereby
           made
           the
           Israel
           
             of
             God
             ,
             v.
          
           7
           ,
           8
           ,
           11
           ,
           24.
           and
           so
           Gods
           words
           of
           promise
           stands
           firm
           to
           that
           seed
           of
           Abraham
           and
           Israel
           to
           whom
           it
           was
           made
           ,
           though
           the
           natural
           seed
           of
           Abraham
           ,
           and
           Israel
           be
           rejected
           from
           being
           Gods
           people
           .
           It
           is
           therefore
           expresly
           cross
           to
           what
           the
           Apostle
           saith
           v.
           7.
           which
           Mr.
           Sidenham
           saith
           ,
           
             that
             the
             Covenant
             was
             with
          
           Abraham
           
             and
             his
             seed
             ,
             all
             that
             were
             of
             him
             .
          
        
         
           And
           that
           which
           he
           saith
           ,
           
             And
             so
             though
             they
             were
             under
             the
             outward
             dispensation
             of
             the
             Covenant
             ,
             yet
             God
             was
             not
             mutable
             ,
             nor
             his
             promise
             ,
             though
             he
             rejected
             them
             because
             of
             their
             own
             degeneration
          
           ;
           is
           directly
           contrary
           to
           the
           Apostles
           determination
           that
           they
           were
           rejected
           meerly
           out
           of
           the
           absolute
           liberty
           of
           Gods
           will
           ,
           v.
           18.
           which
           the
           Apostle
           proves
           in
           the
           rejection
           of
           
             Esau
             vers
          
           .
           11
           ,
           12
           ,
           13.
           
             afore
             he
             had
             done
             good
             or
             evil
             ,
          
           yea
           ,
           
             afore
             he
             was
             born
          
           ,
           and
           the
           speech
           to
           
             Moses
             ,
             v.
          
           15.
           and
           
             the
             hardening
             of
          
           Pharaoh
           ,
           v.
           17.
           
           And
           indeed
           if
           this
           Paraphrase
           of
           Mr.
           Sidenham
           were
           good
           then
           the
           Arminian
           doctrine
           of
           conditional
           reprobation
           were
           here
           expresly
           taught
           ,
           
             that
             their
             rejection
             was
             because
             of
             their
             
             own
             degeneration
             ,
          
           and
           consequently
           the
           election
           of
           the
           other
           ,
           to
           wit
           ,
           the
           Gentiles
           must
           be
           ,
           because
           of
           their
           own
           believing
           ,
           and
           Gods
           promise
           to
           be
           a
           God
           to
           them
           must
           presuppose
           their
           believing
           as
           the
           reason
           of
           his
           promise
           to
           them
           ,
           which
           is
           the
           very
           dregs
           of
           Pelagianism
           founding
           the
           difference
           between
           the
           called
           and
           rejected
           in
           mans
           will
           and
           not
           Gods.
           
        
         
           What
           Mr.
           Sidenha●
           saith
           ,
           
             that
             the
             Covenant
             was
             made
             in
             general
             with
          
           Abraham
           
             's
             seed
             ,
             to
             all
             that
             came
             from
             him
             ,
          
           meaning
           by
           natural
           generation
           ,
           is
           contrary
           to
           the
           Apostles
           resolution
           v.
           6
           ,
           7
           ▪
           8.
           and
           would
           make
           God
           a
           breaker
           of
           his
           promise
           ,
           (
           which
           was
           not
           of
           outward
           privileges
           ,
           but
           of
           saving
           grace
           )
           and
           supposes
           the
           Covenant
           and
           the
           election
           not
           commensurate
           ,
           contrary
           to
           the
           Apostle
           ,
           yea
           ,
           to
           Mr.
           Sidenhams
           own
           words
           where
           he
           summs
           up
           the
           Apostles
           resolution
           ,
           when
           he
           saith
           ,
           
             that
             none
             are
             the
             children
             of
             the
             promise
          
           (
           to
           whom
           the
           Covenant
           was
           made
           )
           
             real
             saints
             but
             those
             that
             have
             the
             true
             effects
             of
             the
             Covenant
             in
             their
             hearts
             .
          
        
         
           And
           what
           he
           saith
           ,
           
             to
             all
             children
             of
             believers
             the
             promise
             visibly
             belongs
             to
             them
             ●s
             to
          
           Abraham
           
             and
             his
             seed
          
           ,
           it
           's
           a
           piece
           of
           non-sense
           gibberish
           ,
           such
           as
           Paedobaptists
           use
           ,
           according
           to
           their
           false
           Hypotheses
           ,
           no
           whit
           agreeing
           either
           with
           the
           promise
           Gen.
           17.7
           ,
           or
           the
           Apostles
           determination
           Rom.
           9.6
           ,
           7
           ,
           8.
           so
           often
           refelled
           by
           me
           ,
           that
           it
           is
           superfluous
           to
           say
           of
           it
           any
           more
           now
           .
        
         
           As
           for
           what
           he
           adds
           ,
           
             But
             here
             is
             nothing
             at
             all
             to
             demonstrate
             that
             infants
             ,
             because
             children
             of
             the
             flesh
             ,
             are
             not
             under
             the
             promise
             .
          
        
         
           I
           g●ant
           it
           ,
           but
           say
           ,
           there
           is
           enough
           to
           demonstrate
           that
           the
           promise
           of
           being
           a
           God
           Gen.
           17.1
           .
           is
           not
           made
           to
           every
           believers
           childe
           ,
           sith
           it
           was
           not
           made
           to
           all
           Abrahams
           natural
           seed
           ,
           but
           to
           the
           elect
           of
           them
           ,
           which
           is
           enough
           for
           our
           purpose
           .
        
         
           Mr.
           Sidenhams
           proceeds
           to
           the
           Text
           Gal.
           3.16
           .
           which
           he
           grants
           not
           to
           be
           meant
           
             barely
             of
          
           Christ
           
             personal
             ,
             if
          
           ,
           saith
           he
           ,
           
             the
             promises
             were
             to
          
           Christ
           
             mystical
             ,
             then
             to
             all
             the
             elect
             as
             in
             him
             ,
             and
             so
             to
             infants
             as
             well
             as
             grown
             persons
             ,
          
           [
           which
           I
           grant
           ]
           
             but
             thus
             the
             promise
             is
             conveyed
             under
             ground
             as
             it
             were
             ,
             none
             knows
             the
             veins
             of
             it
             ,
          
           which
           I
           also
           grant
           ,
           untill
           the
           calling
           shews
           who
           were
           elect
           ,
           nor
           do
           I
           count
           it
           any
           absurdity
           to
           yield
           it
           .
        
         
           But
           ,
           saith
           he
           ,
           
             take
             the
             promise
             to
             be
             made
             to
          
           Christ
           ,
           
             the
             seed
             ,
             as
             the
             Head
             of
             a
             visible
             Church
             ,
             then
             still
             it
             speaks
             for
             us
             .
          
        
         
           Answer
           .
           This
           is
           doughty
           disputing
           ,
           likely
           to
           turn
           the
           edg
           of
           our
           weapons
           against
           our selves
           ,
           when
           the
           Antagonist
           must
           yield
           him
           what
           he
           would
           have
           ;
           and
           me
           thinks
           he
           should
           have
           brought
           some
           Expositour
           or
           some
           argument
           for
           him
           ,
           and
           not
           so
           pitifully
           beg
           what
           he
           should
           prove
           .
           To
           the
           contrary
           I
           urge
           that
           by
           [
           
             Christ
             Gal.
          
           3.16
           .
           ]
           is
           meant
           either
           Christ
           personal
           or
           Christ
           mystical
           ,
           or
           both
           ,
           and
           not
           as
           the
           Head
           of
           a
           visible
           Church
           .
        
         
           1.
           
           That
           
             the
             promises
          
           said
           to
           be
           
             made
             to
          
           Abraham
           
             's
             seed
          
           ,
           that
           is
           ,
           Christ
           are
           
             of
             the
             blessing
             of
          
           Abraham
           ,
           which
           is
           
             righteousness
             and
             the
             spirit
             ,
             Gal.
          
           3.8
           ,
           9
           ,
           14.
           
             the
             inheritance
             v.
          
           18.
           
             life
             v.
          
           21.
           not
           bare
           outward
           privileges
           .
           But
           these
           things
           belong
           onely
           to
           Christ
           and
           his
           mystical
           body
           ,
           not
           his
           meer
           visible
           Church
           .
           Ergo
           ,
           they
           are
           not
           the
           seed
           there
           meant
           .
        
         
           2.
           
           From
           the
           condition
           or
           means
           by
           which
           the
           promise
           is
           made
           good
           ,
           and
           that
           is
           
             faith
             ,
             v.
          
           14
           ,
           22.
           
           But
           the
           meer
           visible
           Church
           may
           be
           without
           faith
           ,
           therefore
           the
           promise
           is
           not
           made
           to
           it
           .
        
         
           3.
           
           By
           the
           express
           determination
           of
           the
           Apostle
           v.
           7.
           
           
             Know
             ye
             therefore
             ,
             that
             
             they
             which
             are
             of
             faith
             are
             the
             children
             of
          
           Abraham
           ,
           vers
           .
           29.
           
           
             And
             if
             ye
             be
             Christs
          
           (
           that
           is
           by
           faith
           ,
           v.
           26
           ,
           27.
           )
           
             then
             are
             ye
          
           Abraham
           
             's
             seed
             and
             heirs
             according
             to
             the
             promise
             :
          
           which
           a
           man
           would
           think
           were
           enough
           to
           silence
           th●se
           that
           make
           the
           promises
           to
           belong
           to
           unbelievers
           as
           Abrahams
           seed
           .
        
         
           4.
           
           The
           current
           Protestant
           interpreters
           of
           note
           ,
           such
           as
           
             Beza
             ,
             Piscator
             ,
             Perkins
             ,
             &c.
          
           go
           this
           way
           .
        
         
           But
           Mr.
           Sidenham
           thinks
           to
           evince
           his
           purpose
           from
           v.
           14.
           where
           the
           blessing
           of
           Abraham
           is
           said
           
             to
             come
             on
             the
          
           Gentiles
           through
           Christ
           ,
           
             and
             this
             blessing
             of
          
           Abraham
           
             was
             not
             personal
             ,
             but
             to
             him
             and
             his
             seed
             ,
             this
             very
             blessing
             is
             come
             on
          
           Gentile
           
             believers
             ,
             as
             on
          
           Abraham
           ;
           
             therefore
             it
             must
             come
             on
             believers
             of
             the
          
           Gentiles
           
             and
             their
             seed
             .
             For
             it
             cannot
             be
             called
          
           Abraham
           ,
           
             s
             blessing
             ,
             except
             it
             come
             on
             the
          
           Gentiles
           
             according
             to
             the
             substantial
             terms
             of
          
           Abraham
           
             's
             Covenant
             :
             now
             this
             was
             the
             absolute
             form
             of
          
           Abraham
           
             's
             blessing
             ,
             I
             will
             be
             a
             God
             of
             th●e
             and
             thy
             seed
             ;
             and
             this
             very
             blessing
             is
             come
             on
             the
          
           Gentiles
           through
           Christ
           ,
           
             as
             it
             came
             on
          
           Abraham
           ;
           
             and
             therefore
             it
             must
             be
             to
             believing
          
           G●ntiles
           
             and
             their
             seed
             ;
             else
             it
             will
             neither
             ●e
          
           Abraham
           
             's
             bl●ssing
             in
             the
             form
             nor
             fa●ness
             of
             it
          
           ;
           Abraham
           
             's
             blessing
             will
             descend
             on
             the
          
           Gentiles
           
             clip●
             half
             off
             ,
             not
             like
             it self
             :
             and
             it
             must
             needs
             be
             a
             very
             uncouth
             saying
             to
             all
             judicious
             ears
             ,
             to
             say
             ,
             that
          
           Abraham
           
             's
             blessing
             is
             come
             on
             the
          
           Gentiles
           by
           Christ
           ,
           
             as
             it
             was
             on
             the
          
           Jews
           by
           Abraham
           ,
           
             and
             to
             exclude
             half
             the
             subjects
             at
             once
             from
             any
             right
             to
             it
             ;
             for
             so
             you
             must
             ,
             if
             you
             cast
             out
             the
             seed
             of
          
           Gentile
           believers
           .
        
         
           To
           which
           I
           answered
           ,
           that
           had
           not
           the
           Assembly
           at
           
             Westminster
             ,
             Confession
             of
             Faith
             ,
             chap.
          
           28.
           art
           .
           4.
           cited
           Gal.
           3.9
           ,
           14.
           with
           Gen.
           17.7
           ,
           9.
           to
           prove
           
             infant-baptism
             of
             a
             believing
             parent
          
           ,
           I
           should
           not
           have
           transcribed
           so
           much
           of
           this
           arguing
           .
           
             The
             blessing
             of
          
           Abraham
           
             must
             come
             on
             the
          
           Gentiles
           ,
           saith
           he
           ,
           
             according
             to
             the
             substantial
             terms
             of
             the
             Covenant
             ,
             Gen.
          
           17.7
           .
           Ergo
           ,
           on
           Gentile
           
             believers
             and
             their
             seed
          
           .
           Now
           what
           is
           the
           blessing
           of
           Abraham
           ?
           and
           what
           the
           substantial
           terms
           of
           the
           Covenant
           ?
           and
           what
           seed
           of
           Abraham
           did
           it
           come
           on
           ?
           and
           how
           ?
        
         
           1.
           
           The
           blessing
           is
           plainly
           expressed
           v.
           8.9
           .
           to
           be
           justification
           v.
           14.
           to
           be
           
             the
             receiving
             the
             promise
             of
             the
             spirit
             .
          
           The
           same
           Apostle
           Rom.
           4
           ▪
           6
           ,
           9.
           placeth
           the
           blessedness
           of
           Abraham
           in
           the
           imputation
           of
           righteousness
           through
           faith
           ,
           
             Beza
             Annot.
             in
             Gal.
          
           3.14
           .
           
             Et
             spiritus
             nomine
             benedictionem
             aeternae
             spiritualis
             vitae
             intelligo
             .
             Perkins
             Comment
             .
             on
             Gal.
          
           3.14
           .
           
             That
             the
             blessing
             of
          
           Abraham
           ,
           
             that
             is
             ,
             righteousness
             and
             life
             everlasting
             ,
             Piscat
             .
             Schol.
             in
             Gal.
          
           3.14
           .
           
             Ut
             benedictio
             ill●
             Abrahae
             promissa
             (
             de
             qua
             supra
             v.
          
           8.
           )
           
             ad
             Gentes
             perveniret
             in
             Christo
             ;
             quatenus
             nimirum
             illae
             Christo
             inseruntur
             per
             fidem
             ,
             Di●son
             in
             Gal.
          
           3.14
           .
           
             benedictio
             Abrahae
             ,
             id
             est
             ,
             justitia
             &
             vita
             aeterna
             .
          
        
         
           2.
           
           The
           substantial
           terms
           of
           the
           Covenant
           Gen.
           17.7
           .
           are
           thus
           set
           down
           by
           Mr.
           M.
           in
           his
           Sermon
           ,
           pag.
           10.
           
           
             The
             substance
             of
             the
             Covenant
             on
             Gods
             part
             was
             to
             be
          
           Abraham
           
             's
             God
             ,
             and
             the
             God
             of
             his
             seed
             ,
             to
             be
             an
             all-sufficient
             portion
             ,
             an
             all-sufficient
             reward
             for
             him
             ,
             to
             give
          
           Jesus
           Christ
           
             to
             him
             ,
             and
             righteousness
             with
             him
             ,
             both
             of
             justification
             ,
             and
             of
             sanctification
             ,
             and
             of
             everlasting
             life
             .
             On
          
           Abraham
           
             's
             part
             the
             substance
             of
             the
             Covenant
             was
             ,
             to
             believe
             in
             the
             promised
          
           Messiah
           ,
           
             to
             walk
             before
             God
             with
             a
             perfect
             heart
             ,
             to
             serve
             God
             according
             to
             his
             revealed
             will
             ,
             to
             instruct
             his
             family
             ,
             &c.
             
          
           Not
           one
           that
           I
           know
           that
           makes
           the
           blessing
           or
           the
           substance
           of
           the
           Covenant
           to
           be
           an
           initial
           seal
           ,
           visible
           Church-membership
           and
           such
           like
           meer
           Ecclesiastical
           privileges
           .
        
         
         
           3.
           
           The
           seed
           of
           Abraham
           to
           whom
           the
           blessing
           is
           promised
           is
           his
           spiritual
           seed
           ,
           and
           it
           onely
           .
           
             Diodati
             Annot.
          
           on
           Gal.
           3.14
           .
           of
           Abraham
           ]
           
             namely
             ,
             promised
             to
          
           Abraham
           ,
           
             and
             to
             his
             spiritual
             posterity
             onely
             .
             Trapp
             .
             Comment
             on
             Gal.
          
           3.14
           .
           v.
           14.
           
           
             The
             promise
             of
             the
             spirit
             ]
             that
             is
             ,
             the
             spiritual
             promise
             made
             to
          
           Abraham
           ,
           
             and
             his
             spiritual
             posterity
          
           .
           The
           Text
           it self
           ●al
           .
           3.7
           .
           
             Know
             ye
             therefore
             that
             they
             which
             are
             of
             faith
             ,
             the
             same
             are
             the
             children
             of
          
           Abraham
           .
        
         
           4.
           
           The
           means
           is
           
             through
             faith
             ,
             Gal.
          
           3.14
           .
           
             So
             then
             they
             which
             be
             of
             faith
             are
             blessed
             with
             faithfull
          
           Abraham
           ,
           vers
           .
           9.
           
           From
           which
           I
           infer
           ,
           that
           he
           that
           would
           conclude
           from
           hence
           
             that
             the
             blessing
             of
          
           Abraham
           
             comes
             upon
             the
          
           G●ntiles
           ,
           fathers
           and
           infant-children
           ,
           and
           that
           this
           is
           according
           to
           the
           substantial
           terms
           of
           the
           Covenant
           ,
           Gen.
           17.7
           .
           must
           hold
           that
           all
           children
           of
           Gentile
           believers
           are
           elect
           and
           believers
           ,
           and
           that
           they
           are
           justified
           as
           Abraham
           was
           ,
           which
           Mr.
           M.
           and
           Mr.
           G.
           disclaim
           ,
           and
           indeed
           is
           manifestly
           false
           being
           contrary
           to
           Scripture
           and
           experience
           .
           But
           Mr.
           Sidenham
           thinks
           to
           infer
           hence
           a
           meer
           Ecclesiastical
           privilege
           of
           right
           to
           an
           initial
           seal
           ,
           which
           is
           not
           at
           all
           meant
           Gal.
           3.14
           .
           by
           the
           blessing
           of
           Abraham
           ,
           nor
           ever
           meant
           by
           the
           Covenant
           Gen.
           17.7
           .
           nor
           would
           the
           promise
           be
           true
           ,
           if
           meant
           of
           it
           ;
           for
           many
           of
           Abrahams
           seed
           had
           no
           right
           to
           Circumcision
           or
           visible
           Church-membership
           .
           Surely
           according
           to
           Paedobaptists
           Hypotheses
           all
           the
           posterity
           of
           Abraham
           by
           Ishmael
           ,
           the
           sons
           of
           ▪
           
             Keturah
             ,
             Esaus
          
           were
           excluded
           ;
           and
           therefore
           the
           word
           of
           Gods
           promise
           so
           expounded
           had
           been
           false
           .
        
         
           As
           for
           Mr.
           Sidenhams
           Reasons
           ,
           there
           's
           no
           force
           in
           them
           .
           The
           first
           may
           be
           retorted
           ,
           
             The
             first
             is
             come
             on
          
           Gentile
           
             believers
             ,
             as
             on
          
           Abraham
           ;
           therefore
           it
           must
           not
           come
           on
           believers
           of
           the
           Gentiles
           and
           their
           seed
           also
           universally
           ,
           for
           it
           came
           not
           on
           Abraham
           and
           his
           natural
           seed
           universally
           ,
           nor
           is
           it
           true
           
             this
             very
             blessing
             is
             come
             on
          
           Gentile
           
             believers
             as
             on
          
           Abraham
           ,
           for
           it
           is
           come
           on
           Abraham
           not
           simply
           as
           a
           believer
           ,
           but
           as
           a
           father
           of
           believers
           ,
           not
           as
           father
           of
           men
           ,
           but
           it
           comes
           on
           no
           Gentile
           as
           father
           of
           believers
           ,
           but
           as
           Abrahams
           childe
           by
           faith
           .
        
         
           The
           next
           also
           may
           be
           retorted
           ,
           
             if
             the
             blessing
             come
             on
             the
          
           Gentiles
           according
           to
           
             the
             substantial
             terms
             of
          
           Abraham
           
             's
             Covenant
          
           ,
           then
           not
           in
           a
           meer
           outward
           Ecclesiastical
           privilege
           ,
           for
           that
           is
           no
           part
           of
           the
           Covenant
           ,
           Gen.
           17.7
           .
           much
           less
           the
           substantial
           term
           of
           it
           ,
           it
           is
           neither
           Abraham
           
             's
             blessing
             in
             the
             form
             nor
             fatness
             of
             it
          
           ;
           yea
           ,
           if
           it
           be
           meant
           by
           Abrahams
           blessing
           it
           ,
           
             is
             clipt
             half
             off
             not
             like
             it self
             ,
          
           it
           's
           made
           an
           empty
           thing
           ,
           a
           meer
           outward
           privilege
           without
           salvation
           ,
           and
           so
           is
           in
           a
           manner
           reduced
           to
           nothing
           ,
           and
           
             half
             the
             seed
             of
          
           Abraham
           ,
           all
           the
           females
           and
           many
           more
           
             are
             excluded
             from
             any
             right
             to
             it
             .
          
           For
           they
           had
           no
           right
           to
           the
           initial
           seal
           ,
           to
           wit
           ,
           Circumcision
           .
        
         
           And
           to
           his
           question
           ,
           
             And
             to
             what
             end
             should
             the
             Apostle
             say
             ,
             The
             blessing
             of
          
           Abraham
           ,
           
             and
             not
             the
             Promise
             or
             Covenant
             is
             come
             to
             the
          
           Gentiles
           ,
           
             but
             that
             he
             intended
             it
             to
             the
          
           Gentile
           
             believers
             and
             their
             seed
             ,
             as
             formerly
             it
             came
             to
          
           Abraham
           
             and
             his
             seed
          
           ?
        
         
           I
           answer
           ,
           he
           saith
           ,
           
             The
             blessing
             of
          
           Abraham
           (
           not
           the
           Promise
           or
           Covenant
           of
           Abraham
           )
           because
           he
           in
           the
           Chapter
           before
           mentioned
           it
           ,
           and
           it
           was
           the
           proper
           eff●ct
           of
           Christs
           being
           made
           a
           curse
           for
           us
           ,
           though
           he
           after
           mention
           the
           Covenant
           and
           Promise
           according
           to
           which
           it
           is
           bestowed
           .
           But
           that
           the
           use
           of
           that
           term
           of
           [
           
             the
             blessing
             of
          
           Abraham
           ]
           should
           intimate
           an
           outward
           privilege
           
           of
           an
           initial
           seal
           to
           Gentile
           believers
           and
           their
           natural
           seed
           is
           such
           a
           reason
           a●
           I
           am
           out
           of
           hope
           ever
           to
           understand
           .
           Me
           thinks
           the
           use
           of
           that
           term
           vers
           .
           14.
           compared
           with
           v.
           7
           ,
           8
           ,
           9.
           doth
           overthrow
           the
           fond
           conceit
           of
           the
           Assembly
           and
           Mr.
           Sidenham
           ,
           and
           is
           so
           plain
           a
           determination
           ,
           that
           the
           Promise
           of
           being
           
             God
             to
          
           Abraham
           
             's
             seed
          
           ,
           is
           meant
           onely
           of
           true
           believers
           of
           the
           Gentiles
           ,
           and
           not
           their
           natural
           seed
           ,
           that
           if
           there
           were
           no
           more
           Texts
           ,
           it
           seems
           enough
           to
           me
           to
           overthrow
           their
           interpretation
           of
           Gen.
           17.7
           .
           and
           the
           inference
           they
           make
           thence
           .
        
         
           And
           in
           this
           I
           commend
           Mr.
           Sidenha●s
           wit
           and
           the
           Assemblies
           ,
           that
           they
           let
           pass
           Gal.
           3.7
           .
           without
           mentioning
           ,
           finding
           perhaps
           that
           it
           is
           expresly
           contrary
           to
           their
           conceit
           of
           Gentile
           believers
           children
           being
           reckoned
           for
           Abrahams
           seed
           .
        
         
           I
           think
           it
           not
           amiss
           to
           add
           the
           word
           of
           Mr.
           
             Stalham
             Vindic.
             Redempt
          
           .
           against
           
             Otes
             ,
             Gal.
          
           3.13
           ▪
           14.
           
           
             Behold
             here
             a
             Gospel-blessing
             comes
             upon
             all
             those
             who
             are
             freed
             from
             the
             legal
             curse
             ,
             and
             if
             then
             ▪
             the
             non-elected
             by
             this
             mans
             doctrine
             have
             the
             one
             ,
             he
             must
             yield
             the
             other
             also
             ;
             if
             freed
             from
             the
             curse
             they
             are
             blessed
             ,
             justified
             ,
             and
             saved
             ones
             ;
             this
             is
             worse
             than
             non-sense
             ,
             even
             impure
             blasphemy
             against
             the
             truth
          
           ▪
           which
           shews
           all
           these
           to
           be
           connex
           to
           be
           freed
           from
           the
           curse
           ,
           to
           be
           blessed
           with
           Abrahams
           blessing
           ,
           to
           be
           justified
           and
           saved
           ,
           and
           therefore
           cannot
           be
           interpreted
           of
           a
           meer
           outward
           privilege
           belonging
           even
           to
           believers
           children
           who
           may
           be
           ,
           as
           Esau
           was
           ,
           non-elect
           .
        
         
           There
           's
           another
           Text
           which
           Mr.
           Sidenham
           takes
           upon
           him
           to
           turn
           the
           edg
           of
           it
           against
           Antipaedobaptists
           who
           produce
           it
           against
           Paedobaptists
           ,
           and
           he
           speaks
           thus
           ,
           
             But
             in
             Ga●
          
           .
           3.29
           .
           
             the
             Apostle
          
           (
           say
           they
           )
           
             describes
             who
             are
             the
             seed
             ;
             if
             you
             be
          
           Christ
           
             's
             ,
             then
             you
             are
          
           Abraham
           
             's
             seed
             ,
             and
             heirs
             according
             to
             promise
             ;
             so
             that
             now
             no
             children
             born
             of
             believing
             parents
             can
             be
             the
             seed
             ;
             for
             they
             must
             be
          
           Christ
           
             's
             ,
             according
             to
             that
             in
             v.
          
           26.
           
             we
             are
             all
             the
             children
             of
             God
             through
             faith
             in
          
           Christ
           Jesus
           .
        
         
           Answer
           .
           This
           Text
           is
           clear
           not
           to
           prove
           (
           as
           Mr.
           Sidenham
           represents
           ou●
           conclusion
           )
           
             that
             now
             no
             children
             born
             of
             believing
             parents
             can
             be
             the
             seed
             ,
          
           but
           that
           none
           of
           the
           Gentiles
           are
           Abrahams
           seed
           but
           those
           who
           are
           Christs
           by
           their
           ●aith
           or
           election
           ,
           and
           adoption
           to
           be
           the
           children
           of
           God
           ,
           for
           such
           are
           all
           that
           are
           Christs
           ,
           and
           heirs
           according
           to
           the
           promise
           .
           But
           the
           children
           of
           believing
           Gentiles
           are
           many
           of
           them
           not
           such
           ,
           nor
           any
           of
           them
           in
           that
           he
           is
           the
           childe
           of
           a
           believing
           Gentile
           ▪
           therefore
           all
           the
           children
           born
           of
           believing
           parents
           are
           not
           Abrahams
           seed
           ,
           as
           Paedobaptists
           suppose
           .
        
         
           To
           this
           Mr.
           Sidenham
           opposeth
           ,
           1.
           
           
             That
             the
          
           Claromont
           Bible
           
             hath
             it
             ,
             if
             ye
             be
             one
             in
          
           Christ
           ,
           
             then
             are
             ye
          
           Abraham
           
             's
             seed
             ,
             and
             that
             the
             Apostles
             endeavour
             is
             to
             take
             away
             all
             difference
             between
          
           Jew
           and
           Gentile
           ,
           
             and
             to
             hold
             forth
             their
             unity
             in
          
           Christ
           ,
           
             where
             there
             is
             no
             distinction
             as
             formerly
             :
             but
             now
             the
          
           Gentiles
           
             being
             one
             in
          
           Christ
           are
           Abraham
           
             's
             seed
             as
             well
             as
             the
             natural
             and
             believing
          
           Jews
           .
        
         
           Answer
           .
           It
           is
           granted
           ,
           that
           
             the
             Apostle
             takes
             away
             the
             difference
             between
          
           Gentiles
           and
           Jews
           
             who
             are
             in
          
           Christ
           ,
           and
           asserts
           that
           
             now
             the
             believing
          
           Gentiles
           
             being
             one
             in
          
           Christ
           arc
           Abraham
           
             's
             seed
             as
             well
             as
             the
             natural
             and
             beli●ving
             Jews
             .
          
           But
           this
           makes
           for
           our
           purpose
           ;
           for
           as
           none
           of
           the
           natural
           Iews
           but
           the
           elect
           and
           believing
           were
           Abrahams
           spiritual
           seed
           ,
           so
           it
           is
           concerning
           the
           Gentiles
           ,
           none
           of
           them
           either
           of
           their
           children
           are
           Abrahams
           seed
           in
           the
           sense
           in
           which
           the
           Gentiles
           may
           be
           termed
           Abrahams
           seed
           but
           the
           elect
           and
           believing
           .
        
         
         
           2.
           
           Saith
           Mr.
           
             Sidenham
             ,
             The
             Apostle
             here
             hath
             no
             intent
             to
             shew
             the
             distinction
             of
          
           Abraham
           
             's
             seed
             as
             the
             subject
             of
             the
             outward
             privileges
             ,
             and
             administrations
             of
             ordinances
             ,
             but
             to
             shew
             that
             none
             are
             spiritually
             and
             really
          
           Abraham
           
             's
             seed
             and
             heirs
             of
             promise
             ,
             but
             such
             as
             are
          
           Christ
           
             's
             ,
             one
             in
             him
             with
          
           Abraham
           :
           
             for
             if
             this
             should
             be
             the
             distinction
             of
             seed
             as
             the
             subject
             of
             outward
             ordinances
             ,
             it
             would
             be
             as
             much
             against
             professing
             believers
             as
             infants
             ;
             for
             there
             is
             a
             carnal
             profession
             as
             well
             as
             a
             fleshly
             generation
             ,
             the
             former
             more
             abominable
             .
          
        
         
           Answer
           .
           I
           confess
           it
           is
           
             not
             the
             Apostles
             intent
             to
             shew
             the
             distinction
             of
          
           Abraham
           
             's
             seed
             as
             the
             subject
             of
             the
             outward
             Privileges
             and
             administration
             of
             Ordinances
             :
          
           for
           neither
           doth
           he
           make
           there
           any
           distinction
           of
           Abrahams
           seed
           ,
           there
           being
           in
           that
           passage
           no
           seed
           of
           Abraham
           mentioned
           but
           such
           as
           are
           spiritual
           ,
           nor
           doth
           he
           mention
           Abrahams
           seed
           as
           the
           subject
           ,
           meaning
           the
           adequate
           subject
           of
           outward
           Ordinances
           and
           Privileges
           ,
           there
           being
           many
           that
           were
           not
           Abrahams
           spiritual
           seed
           ,
           who
           might
           be
           circumcised
           ,
           baptized
           ,
           admitted
           to
           the
           Pass-over
           and
           Lords
           Supper
           ,
           and
           at
           least
           in
           some
           of
           these
           many
           who
           were
           might
           not
           ,
           though
           v.
           26
           ,
           27.
           compared
           together
           shew
           who
           were
           wont
           then
           to
           be
           baptized
           ,
           to
           wit
           ,
           believers
           ,
           and
           such
           as
           at
           least
           in
           profession
           put
           on
           Christ.
           And
           I
           conceive
           Pauls
           intent
           was
           to
           shew
           ,
           
             that
             none
             are
             spiritually
             and
             really
          
           Abraham
           
             's
             seed
             and
             heirs
             of
             promise
             ,
             but
             such
             as
             are
          
           Christ
           
             's
             ,
             one
             in
             him
             with
          
           Abraham
           ▪
        
         
           Now
           this
           manifestly
           proves
           the
           thing
           we
           would
           have
           ,
           that
           none
           of
           our
           children
           are
           Abrahams
           seed
           in
           the
           Gospel-sense
           according
           to
           which
           the
           promise
           Gen.
           17.7
           .
           is
           to
           be
           understood
           ,
           but
           elect
           and
           true
           believers
           ,
           and
           so
           not
           in
           that
           Covenant
           ,
           and
           consequently
           not
           by
           virtue
           of
           interest
           in
           that
           Covenant
           baptizable
           ,
           as
           Paedobaptists
           would
           have
           it
           .
           But
           I
           know
           not
           any
           who
           reason
           thus
           ,
           
             None
             but
             these
             who
             are
          
           Christ
           
             's
             are
          
           Abraham
           
             's
             seed
             ;
             and
             none
             are
          
           Chiist
           
             's
             but
             real
             believers
             ,
             and
             therefore
             none
             but
             they
             must
             be
             baptized
             .
          
           For
           though
           it
           is
           true
           ,
           that
           before
           God
           none
           have
           right
           to
           Baptism
           but
           such
           ,
           yet
           sith
           the
           Minister
           of
           Baptism
           cannot
           distinguish
           between
           a
           believer
           in
           reality
           and
           one
           in
           profession
           he
           is
           without
           fault
           in
           baptizing
           a
           believer
           onely
           in
           profession
           ,
           whom
           he
           takes
           to
           be
           a
           believer
           in
           reality
           .
        
         
           If
           any
           say
           ,
           
             Baptism
             knows
             no
             flesh
          
           ,
           the
           meaning
           likely
           is
           that
           Baptism
           is
           not
           alotted
           to
           any
           for
           its
           natural
           birth
           though
           of
           a
           believer
           .
           So
           that
           I
           need
           not
           answer
           Mr.
           Sidenhams
           arguments
           to
           the
           contrary
           ,
           sith
           I
           do
           not
           assert
           that
           none
           but
           Abrahams
           seed
           may
           be
           baptized
           .
        
         
           Nor
           is
           it
           true
           ,
           
             that
             we
             have
             the
             same
             ground
             of
             charity
             to
             act
             on
             infants
             of
             believers
             as
             on
             grown
             men
             .
          
           For
           though
           infants
           may
           be
           Christs
           ,
           yet
           we
           have
           not
           the
           same
           evidence
           that
           they
           are
           Christs
           which
           we
           have
           of
           grown
           persons
           ,
           whose
           words
           and
           actions
           shew
           that
           the
           Spirit
           of
           God
           dwels
           in
           them
           .
           Nor
           
             would
             God
             have
             us
          
           1
           Cor.
           7.14
           .
           
             to
             account
             the
             children
             to
             be
             holy
          
           as
           visible
           professours
           are
           for
           the
           parents
           faith
           ,
           but
           to
           be
           legitimate
           from
           the
           lawfulness
           of
           their
           generation
           .
           Nor
           can
           it
           be
           proved
           that
           any
           one
           infant
           of
           the
           most
           godly
           person
           is
           taken
           
             into
             the
             same
             Covenant
             with
             the
             parent
             :
          
           nor
           doth
           Christ
           
             's
             respect
             to
             infants
             when
             brought
             to
             him
          
           give
           warrant
           to
           any
           to
           judg
           better
           of
           a
           believers
           infant
           than
           of
           a
           visible
           professour
           ,
           or
           to
           account
           of
           such
           an
           infant
           as
           baptizable
           .
        
         
           Nor
           is
           it
           true
           ,
           
             that
             a
             general
             Scripture-assertion
             ,
             and
             the
             ground
             of
             an
             indefinite
             promise
             ,
             is
             more
             than
             all
             our
             Reasons
             to
             judg
             a
             visible
             Professour
          
           Christ
           
             's
             or
          
           Abraham
           
             's
             seed
             ,
             or
             a
             subject
             of
             Baptism
          
           ▪
           sith
           the
           words
           and
           actions
           of
           such
           a
           one
           do
           shew
           more
           of
           Christs
           spirit
           and
           faith
           than
           any
           speeches
           of
           God
           or
           promises
           
           do
           of
           infants
           now
           existent
           ,
           and
           he
           that
           baptizeth
           a
           visible
           professor
           of
           faith
           ,
           proceedeth
           uppon
           certain
           knowledge
           according
           to
           a
           certain
           rule
           of
           baptizing
           Disciples
           ,
           which
           is
           more
           to
           assure
           the
           conscience
           in
           the
           doing
           the
           will
           of
           God
           ,
           then
           any
           Charitable
           judgement
           or
           any
           probable
           likelyhood
           of
           an
           infants
           being
           Christs
           ,
           or
           in
           covenant
           for
           the
           present
           ,
           or
           certain
           revelation
           of
           the
           infants
           election
           and
           being
           in
           covenant
           ,
           and
           so
           will
           be
           a
           believer
           hereafter
           can
           be
           to
           warrant
           a
           man
           to
           baptize
           it
           at
           this
           instant
           .
           Nor
           is
           it
           true
           that
           he
           that
           baptizeth
           a
           visible
           professor
           ,
           
             goes
             by
             the
             purblind
             eye
             of
             his
             probable
             judgment
             .
          
           For
           he
           baptizeth
           upon
           an
           unerring
           rule
           of
           baptizing
           manifest
           disciples
           ,
           according
           to
           an
           unerring
           knowledge
           ,
           that
           those
           he
           baptizeth
           are
           such
           under
           the
           Gospel
           ;
           the
           Jewes
           are
           Abrahams
           fleshly
           seed
           ,
           though
           they
           be
           not
           visible
           professors
           of
           faith
           in
           Christ
           ,
           no
           meer
           Gentile
           visible
           professor
           is
           Abrahams
           seed
           ,
           nor
           any
           true
           believers
           natural
           seed
           as
           such
           ,
           nor
           doth
           the
           covenant
           make
           every
           believer
           in
           reallity
           ,
           or
           any
           ,
           except
           Abraham
           ,
           much
           less
           every
           visible
           believer
           
             a
             spiritual
             Father
          
           .
           I
           confess
           ,
           
             the
             spiritual
             seed
             of
          
           Abraham
           
             takes
             its
             denomination
             from
             the
             covenant
          
           ;
           I
           mean
           the
           future
           seed
           ,
           and
           from
           their
           believing
           the
           actual
           ,
           but
           the
           natural
           seed
           takes
           not
           its
           denomination
           from
           the
           covenant
           ,
           but
           Abrahams
           begetting
           ,
           nor
           is
           it
           true
           the
           Covenant
           made
           with
           Abraham
           and
           his
           natural
           seed
           ,
           is
           renewed
           in
           the
           new
           Testament
           with
           believers
           and
           their
           seed
           ,
           neither
           formerly
           nor
           now
           are
           infants
           of
           believers
           non-elect
           Abrahams
           seed
           ,
           nor
           is
           there
           in
           the
           word
           of
           God
           one
           passage
           either
           in
           the
           old
           or
           new
           Testament
           either
           of
           those
           alleaged
           by
           Master
           Sidenham
           or
           any
           other
           ,
           I
           know
           ,
           wherein
           infants
           of
           believers
           
             are
             visibly
             owned
             as
             we
             own
             visible
             professors
             .
             There
             will
             be
             found
             visible
             subjects
             of
             baptism
             .
          
           though
           neither
           infants
           of
           believers
           ,
           nor
           meer
           visible
           professors
           be
           Abrahams
           seed
           .
           I
           conclude
           my
           animadversions
           on
           this
           chapter
           of
           Mr.
           Sidenhams
           with
           these
           considerations
           ,
           that
           none
           but
           elect
           or
           true
           believers
           of
           the
           Gentiles
           are
           the
           seed
           of
           Abraham
           with
           whom
           the
           Covenant
           Gen.
           17.7
           .
           is
           made
           ,
           nor
           are
           persons
           to
           be
           baptized
           for
           their
           interest
           in
           that
           Covenant
           ,
           except
           it
           be
           made
           manifest
           by
           their
           profession
           of
           faith
           ,
           and
           therefore
           neither
           can
           we
           say
           of
           any
           infant
           of
           a
           believing
           Gentile
           that
           he
           is
           in
           that
           covenant
           ,
           nor
           if
           we
           could
           ,
           were
           it
           to
           be
           baptized
           till
           by
           profession
           or
           other
           waies
           ,
           its
           faith
           did
           manifest
           it
           to
           be
           a
           Disciple
           of
           Christ.
           
        
         
           In
           the
           4.
           chapter
           Mr.
           Sidenham
           tells
           us
           of
           
             a
             being
             in
             Covenant
             according
             to
             the
             purpose
             of
             election
             in
             Gods
             heart
             ,
          
           which
           I
           allow
           ,
           
             and
             of
             being
             in
             Covenant
             in
             the
             face
             of
             the
             visible
             Church
             by
             the
             persons
             own
             visible
             profession
             ,
          
           which
           I
           deny
           not
           ,
           but
           for
           the
           other
           sort
           
             of
             being
             in
             covenant
             with
             God
             as
             in
             a
             political
             moral
             consideration
             ,
             as
             in
             the
             right
             of
             another
             through
             a
             free
             promise
             to
             him
             and
             his
             heirs
             ,
          
           it
           's
           a
           meer
           figment
           ,
           there
           being
           no
           such
           kind
           of
           being
           in
           Covenant
           in
           the
           time
           of
           the
           new
           Testament
           ,
           nor
           doth
           Mr.
           Sidenham
           bring
           one
           text
           of
           Scripture
           to
           prove
           it
           :
           and
           for
           his
           reasons
           they
           prove
           it
           not
           ,
           1.
           
           Saith
           he
           ,
           
             If
             men
             deny
             an
             external
             as
             well
             as
             internal
             being
             in
             covenant
             ,
             none
             can
             administer
             an
             external
             ordinance
             an
             outward
             sign
             to
             any
             ,
             for
             we
             must
             go
             by
             external
             rules
             in
             these
             actings
             .
          
           But
           this
           reason
           is
           nothing
           to
           prove
           a
           political
           moral
           being
           in
           covenant
           without
           any
           act
           of
           Covenanting
           by
           either
           of
           the
           parties
           in
           Covenant
           .
           I
           deny
           not
           ,
           but
           that
           all
           the
           elect
           are
           in
           Covenant
           with
           God
           in
           his
           purpose
           and
           so
           infants
           are
           in
           Covenant
           with
           God
           by
           Gods
           promise
           ,
           eiher
           to
           his
           son
           when
           he
           gave
           them
           to
           him
           ,
           or
           at
           some
           other
           time
           .
           And
           I
           grant
           
           that
           visible
           professors
           of
           faith
           in
           Christ
           are
           in
           Covenant
           externally
           by
           their
           own
           act
           of
           covenanting
           ,
           and
           such
           may
           be
           baptized
           they
           being
           Disciples
           of
           Christ.
           2.
           
           Nor
           did
           I
           ever
           say
           
             that
             no
             Ordinance
             must
             be
             administred
             to
             these
             ▪
             which
             are
             not
             internally
             in
             Covenant
             .
          
           3.
           
           Nor
           do
           I
           count
           it
           any
           absurdity
           to
           say
           
             we
             may
             set
             a
             seal
             to
             a
             blank
          
           (
           though
           I
           like
           not
           the
           expression
           )
           in
           this
           sense
           a
           man
           may
           lawfully
           be
           baptized
           to
           whom
           God
           hath
           not
           promised
           to
           be
           his
           God.
           4.
           
           And
           I
           have
           shewed
           
             we
             have
             certain
             evidence
             of
             visible
             professors
             being
             in
             covenant
             ,
          
           for
           we
           hear
           their
           profession
           and
           see
           thei●
           actions
           ,
           and
           their
           rule
           by
           which
           baptism
           is
           to
           be
           administred
           ,
           but
           of
           infants
           we
           have
           no
           evidence
           of
           their
           being
           in
           covenant
           by
           profession
           of
           faith
           ,
           according
           to
           which
           we
           are
           to
           be
           baptized
           ,
           yea
           we
           have
           evidence
           to
           the
           contrary
           ,
           and
           their
           being
           in
           covenant
           according
           to
           election
           is
           uncertain
           ,
           and
           if
           it
           were
           certain
           ,
           yet
           till
           they
           be
           actual
           believers
           or
           Disciples
           of
           Christ
           we
           have
           no
           rule
           to
           baptize
           them
           by
           ,
           nor
           is
           there
           a
           jot
           brought
           by
           Mr.
           Sidenham
           to
           prove
           they
           are
           in
           Covenant
           by
           their
           parents
           faith
           onely
           in
           Gospel
           times
           .
           Nor
           doth
           any
           thing
           Mr.
           Sidenham
           hath
           said
           answer
           that
           which
           he
           saith
           
             is
             the
             great
             question
             I
             and
             we
             all
             urge
             ,
             that
             if
             God
             made
             the
             Covenant
             with
             believers
             and
             their
             seed
             ,
             they
             must
             be
             all
             saved
             ,
          
           &c.
           
           But
           in
           stead
           of
           answering
           me
           poseth
           me
           thus
           ,
           
             doth
             God
             make
             the
             covenant
             of
             salvation
             with
             every
             visible
             professor
             whom
             they
             baptize●
             or
             with
             every
             visible
             Saint
             .
          
           Answ.
           No
           ;
           
             Or
             do
             they
             baptize
             them
             out
             of
             Covenant
             ?
          
           Answ.
           Yea
           ;
           If
           by
           being
           out
           of
           Covenant
           be
           meant
           ,
           that
           the
           Covenant
           of
           salvation
           is
           not
           made
           by
           God
           to
           them
           ;
           
             then
             how
             come
             any
             to
             fall
             off
             and
             be
             damned
             ?
             Answ.
          
           None
           of
           those
           God
           made
           the
           Covenant
           of
           salvation
           with
           fall
           off
           and
           be
           damned
           ,
           others
           though
           baptized
           rightly
           and
           were
           visible
           professors
           ,
           yet
           fall
           off
           and
           are
           damned
           ,
           because
           the
           Covenant
           of
           salvation
           was
           never
           made
           ●y
           God
           to
           them
           ,
           
             Or
             what
             rule
             have
             they
             to
             baptize
             by
          
           ?
           Answ.
           That
           which
           is
           ,
           Mat.
           28.19
           .
           Mark
           16.15
           ,
           16.
           
           Acts
           2.38
           ,
           41.
           and
           8.12
           ,
           37
           ,
           38.
           
           
             Why
             should
             it
             be
             thought
             more
             hanious
             to
             set
             a
             seal
             on
          
           (
           i.
           e.
           baptize
           )
           
             infants
             ,
             as
             in
             the
             covenant
             ,
             then
             on
             these
             professors
             which
             afterwards
             prove
             not
             to
             be
             in
             Covenant
             .
          
           Ans.
           because
           infants
           are
           not
           Disciples
           of
           Christ
           ,
           when
           visible
           professors
           are
           ,
           though
           they
           be
           not
           in
           covenant
           with
           God
           by
           his
           promise
           of
           saving-grace
           .
           The
           being
           or
           not
           being
           in
           Covenant
           is
           not
           the
           reason
           of
           the
           baptizing
           or
           not
           baptizing
           of
           them
           ,
           but
           their
           being
           or
           not
           being
           Disciples
           of
           Christ
           ,
           or
           do
           they
           baptize
           because
           that
           persons
           are
           in
           the
           covenant
           ?
           Answ.
           not
           because
           they
           are
           in
           the
           covenant
           that
           is
           Gods
           covenant
           to
           them
           ,
           but
           because
           they
           covenant
           to
           be
           Christs
           by
           their
           own
           Declaration
           and
           promise
           ,
           which
           is
           certainly
           known
           upon
           hearing
           their
           words
           and
           seing
           their
           actions
           ,
           nor
           is
           it
           any
           trick
           to
           evade
           ,
           but
           a
           clear
           truth
           ,
           that
           it
           is
           not
           being
           in
           covenant
           (
           by
           Gods
           promise
           of
           saving
           grace
           to
           us
           )
           but
           being
           an
           actual
           believer
           ,
           gives
           right
           to
           baptism
           ;
           Nor
           doth
           it
           follow
           
             if
             the
             covenant
             be
             the
             ground
          
           (
           i.
           e.
           the
           object
           )
           
             of
             faith
             ,
             it
             may
             well
             be
             the
             ground
          
           (
           i.
           e.
           adequate
           reason
           on
           the
           baptizer
           and
           the
           baptizeds
           part
           )
           
             of
             an
             outward
             privilege
          
           i.
           e.
           baptism
           ,
           for
           the
           institution
           is
           not
           to
           baptize
           men
           in
           covenant
           by
           Gods
           act
           of
           promise
           ,
           but
           Disciples
           or
           persons
           in
           covenant
           by
           their
           professing
           of
           faith
           .
           
             Nor
             is
             there
             danger
             of
             separating
             the
             Covenant
             from
             the
             conveyance
             of
             actual
             priviledge
          
           ;
           for
           the
           Covenant
           of
           it self
           ,
           till
           it
           is
           fulfilled
           by
           the
           making
           a
           person
           a
           known
           Disciple
           of
           Christ
           ,
           doth
           not
           give
           right
           to
           baptism
           any
           more
           then
           to
           the
           Lords
           supper
           .
           Nor
           is
           there
           reason
           
             why
             infants
             without
             faith
             should
             now
             be
             baptized
             because
             they
             were
             
             circumcised
             ,
          
           the
           institution
           of
           the
           one
           being
           different
           from
           the
           other
           ,
           
             neither
             do
             we
             account
          
           Simon
           Magus
           ,
           &c.
           
           Abrahams
           
             spiritual
             seed
          
           ,
           nor
           deny
           elect
           infants
           to
           be
           so
           ,
           if
           God
           doth
           administer
           all
           his
           graces
           by
           covenant
           ,
           yet
           not
           all
           outward
           ordinances
           by
           the
           persons
           interest
           in
           it
           ,
           and
           if
           he
           did
           ,
           then
           infants
           by
           this
           reason
           should
           have
           the
           Lords
           supper
           as
           well
           as
           baptism
           .
           
             The
             invisible
             design
             of
             God
             may
             be
             known
             to
             us
             ,
             and
             is
             carried
             on
             secretly
             in
             an
             outward
             visible
             dispensation
             ▪
             and
             some
             may
             be
             condemned
             by
             an
             outward
             rule
             ,
          
           and
           yet
           persons
           not
           admitted
           into
           or
           ejected
           out
           of
           the
           Church
           by
           their
           being
           or
           not
           being
           in
           Covenant
           through
           Gods
           act
           of
           promise
           to
           them
           ,
           but
           by
           their
           profession
           and
           practise
           we
           say
           not
           ,
           
             none
             are
             to
             be
             baptized
             but
             real
             believers
             ,
             the
             spiritual
             seed
             ,
             nor
             that
             none
             are
             the
             spiritual
             seed
             but
             visible
             believers
             ,
             nor
             do
             we
             conceive
             infants
             no
             spiritual
             seed
             of
          
           Abraham
           
             because
             no
             visible
             believers
             ;
             But
             we
             deny
             that
             an
             infant
             of
             a
             believer
             is
             as
             visible
             by
             promise
             as
             a
             believer
             by
             profession
             .
          
           For
           on
           the
           one
           side
           no
           infant
           is
           of
           the
           visible
           Church
           barely
           by
           Gods
           promise
           of
           regeneration
           ,
           justification
           ,
           salvation
           .
        
         
           1.
           
           Because
           that
           promise
           is
           according
           to
           Gods
           election
           ,
           which
           is
           secret
           ,
           so
           as
           that
           no
           man
           can
           know
           who
           are
           they
           to
           whom
           the
           promise
           pertaines
           ,
           till
           it
           appear
           by
           some
           others
           declaration
           then
           the
           promise
           or
           act
           ,
           an
           infant
           can
           ordinarily
           perform
           .
        
         
           2.
           
           That
           which
           makes
           a
           thing
           or
           person
           visibly
           must
           be
           something
           existent
           in
           act
           ,
           for
           then
           a
           thing
           or
           person
           is
           visibly
           when
           it
           is
           the
           object
           of
           sense
           ,
           but
           sense
           is
           onely
           of
           singular
           things
           actually
           existent
           .
           But
           persons
           may
           have
           a
           ptomise
           afore
           they
           are
           in
           being
           ,
           as
           Isaac
           was
           in
           Covenant
           afore
           he
           was
           begotten
           or
           born
           ,
           yet
           not
           a
           visible
           Church-member
           ,
           therefore
           an
           infant
           is
           not
           visible
           by
           promise
           .
        
         
           3.
           
           On
           the
           other
           side
           profession
           makes
           a
           person
           manifestly
           visible
           ,
           and
           therefore
           Mr.
           Sidenhams
           speech
           is
           palpably
           false
           ,
           that
           an
           infant
           is
           as
           visible
           by
           promise
           ,
           as
           a
           believer
           by
           profession
           .
        
      
       
         
           SECT
           .
           XXVIII
           .
           It
           is
           proued
           from
           
             Luke
             1.54
             ,
             55.
          
           and
           
             19.9
             .
             John
             8.39
             .
             Rom.
             4.11
             ,
             12
             ,
             13
             ,
             14
             ,
             15
             ,
             16
             ,
             17.
             
             Gal.
             3.7
             ,
             16
             ,
             29.
          
           and
           
             4.28
             .
             Rom.
             9.6
             ,
             7
             ,
             8.
             
             Mat.
             3.9
             .
          
           That
           the
           seed
           of
           Abraham
           to
           whom
           the
           promise
           as
           Evangelical
           is
           made
           ,
           
             Gen.
             17.7
          
           .
           are
           onely
           true
           believers
           or
           elect
           persons
           .
        
         
           TO
           those
           texts
           in
           the
           foregoing
           Section
           alleaged
           to
           prove
           that
           the
           seed
           of
           Abraham
           to
           whom
           the
           promise
           ,
           Gen.
           17.7
           .
           as
           it
           is
           Evangelical
           belongs
           ,
           are
           only
           true
           believers
           or
           elect
           persons
           ,
           which
           have
           been
           vindicated
           from
           Mr.
           Sidenhams
           answers
           ,
           I
           shall
           adde
           some
           more
           in
           the
           new
           Testament
           .
        
         
           1.
           
           In
           Maries
           song
           ,
           Luke
           1
           54.55
           .
           It
           is
           said
           ,
           
             He
             hath
             holpen
             his
             Servant
          
           Israel
           ,
           
             in
             remembrance
             of
             his
             mercy
             as
             he
             spake
             to
             our
             fathers
             ,
             to
          
           Abraham
           ,
           
             and
             to
             his
             seed
             for
             ever
             .
          
        
         
           That
           seed
           of
           Abraham
           is
           onely
           meant
           in
           the
           promise
           ,
           Gen.
           17.7
           .
           As
           it
           was
           evangelical
           which
           he
           hath
           holpen
           by
           Christ
           in
           remembrance
           of
           his
           mercy
           ;
           this
           is
           manifest
           from
           the
           text
           .
           But
           they
           are
           onely
           true
           believers
           or
           elect
           persons
           .
           
           
             Pisc.
             Schol.
             in
             Luk.
          
           1.55
           .
           
             Semini
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             id
             est
             posteritati
             nempe
             spirituali
             ,
             id
             est
             electis
             ;
             sive
             sint
             ex
             judeis
             ,
             sive
             ex
             gentibus
             ,
             ut
             docet
             Apostolas
             Rom.
          
           4.
           v.
           16.
           
             and
             ch
          
           .
           9.
           v.
           8.
           
           
             New
             annot
          
           on
           Luke
           1.55
           .
           
             to
             his
             seed
             for
             ever
             ,
             that
             is
             to
             the
             faithfull
             and
             holy
             .
             See
          
           Gal.
           3.16.26
           ,
           27
           ,
           29.
           
           They
           only
           are
           holpen
           by
           Christ
           in
           remembrance
           of
           his
           mercy
           ,
           which
           is
           confirmed
           from
           the
           words
           of
           
             Zacharias
             ,
             Luke
          
           1.71
           ,
           72
           ,
           73
           ,
           74
           ,
           75.76
           ,
           77
           ,
           78.
           
             wherein
             the
             holy
             Covenant
             and
             Oath
             God
             sware
             to
          
           Abraham
           
             was
             ,
             that
             he
             would
             grant
             them
             that
             is
             (
             Abrahoms
             seed
             )
             salvation
             ,
             deliverance
             ,
             to
             serve
             god
             in
             holyness
             and
             righteousness
             before
             him
             all
             the
             daies
             of
             their
             life
             ,
             the
             salvation
             is
             expressed
             to
             be
             by
             remission
             of
             sins
             ,
             through
             the
             tender
             mercy
             of
             God
             ,
             whereby
             the
             day
             Spring
             from
             on
             high
             visited
             them
             ,
          
           which
           shewes
           ,
           the
           Covenant
           as
           it
           was
           Evangelical
           ,
           promised
           not
           outward
           privileges
           but
           saving
           graces
           ,
           which
           are
           not
           promised
           to
           any
           but
           elect
           persons
           ,
           therefore
           by
           Abrahams
           seed
           in
           the
           promise
           ,
           Gen.
           17.7
           .
           As
           it
           was
           Evangelical
           are
           ,
           meant
           onely
           elect
           or
           true
           believers
           .
        
         
           2.
           
           It
           is
           said
           of
           
             Zaccheus
             ,
             Luke
          
           19.9
           .
           
             This
             day
             is
             salvation
             come
             to
             this
             house
             ,
             for
             so
             much
             as
             he
             also
             is
             the
             son
             of
          
           Abraham
           ,
           
             for
             the
             son
             of
             man
             is
             come
             to
             seek
             and
             to
             save
             that
             which
             was
             lost
          
           ;
           In
           which
           words
           the
           term
           [
           
             son
             of
          
           Abraham
           ]
           is
           made
           to
           infer
           salvation
           ,
           and
           Zaccheus
           in
           that
           he
           was
           
             the
             son
             of
          
           Abraham
           ,
           proved
           to
           be
           one
           
             that
             the
             son
             of
             man
             came
             to
             seek
             and
             save
          
           which
           can
           agree
           onely
           to
           elect
           persons
           ,
           therefore
           the
           term
           [
           
             seed
             of
          
           Abraham
           ]
           equipollent
           to
           [
           
             son
             of
          
           Abraham
           ]
           as
           Evangelically
           such
           notes
           onely
           elect
           persons
           or
           true
           believers
           .
           
             Piscat
             .
             Analys
             .
             Luc.
          
           19.9
           .
           
             Electio
             Dei
             patris
             significatur
             v.
          
           9.
           
             his
             verbis
             ,
             eo
             quod
             ipse
             quoque
             filius
             Abrahae
             est
             ,
             ubi
             intelligitur
             non
             simpliciter
             filius
             secundum
             carnem
             ,
             sed
             filius
             secumdum
             promissionem
             Dei
             ,
             qua
             promiserat
             ipsum
             futurum
             patrem
             credentium
             ,
             schol
             .
             filius
             Abrahae
             ,
             nempe
             filius
             secundum
             promissionem
             ,
             id
             est
             electus
             ,
             vide
             ,
             Rom.
          
           9.
           v.
           7.
           and
           8.
           
           
             New
             Annot
          
           on
           Luke
           19.9
           .
           
             Is
             the
             son
             of
          
           Abraham
           ,
           
             to
             be
             a
             son
             of
          
           Abraham
           
             is
             to
             be
             chosen
             freely
             ,
             Rom.
          
           9.8
           .
           
             To
             walk
             in
             the
             steps
             and
             faith
             of
          
           Abraham
           .
           Rom.
           4.11
           ,
           12.
           
           
             And
             generally
             to
             do
             the
             good
             works
             of
          
           Abraham
           ,
           John
           8.39
           .
           
             Whereby
             we
             moy
             be
             assured
             of
             Election
             to
             eternal
             life
             ,
          
           Rom.
           8.29
           ,
           30.
           2
           
           Pet.
           1.10
           .
           
             Trap
             com
             ,
             in
          
           Luke
           19.9
           .
           
             He
             also
             is
             a
             son
             of
          
           Abraham
           
             that
             is
             freely
             elected
          
           ,
           Rom.
           9.
           
           
             A
             follower
             of
          
           Abrahams
           faith
           ,
           Rom.
           4.12
           .
           
             And
             a
             doer
             of
             his
             works
             ,
          
           John
           8.39
           .
        
         
           3.
           
           It
           is
           said
           by
           our
           Lord
           Christ
           ,
           John
           8.39
           .
           
             If
             ye
             were
          
           Abrahams
           
             children
             ye
             would
             do
             the
             works
             of
          
           Abraham
           ,
           he
           granted
           them
           ver
           .
           37.
           
           To
           be
           Abrahams
           seed
           by
           nature
           ,
           but
           not
           the
           seed
           of
           Abraham
           according
           to
           the
           Covenant
           Evangelical
           ,
           because
           their
           practise
           was
           unlike
           Abrahams
           .
           Whence
           I
           inferre
           ,
           they
           Onely
           Evangellically
           are
           Abrahams
           children
           or
           seed
           even
           of
           those
           who
           descended
           from
           Abraham
           by
           generation
           who
           are
           like
           unto
           Abraham
           in
           their
           Actions
           .
           But
           such
           onely
           are
           true
           believers
           or
           elect
           persons
           ,
           therefore
           true
           believers
           or
           elect
           persons
           onely
           are
           Abrahams
           children
           or
           seed
           Evangelical
           .
           
             Diodati
             .
             Annot.
          
           on
           John
           8.39
           .
           
             children
             ,
             namely
             true
             and
             lawfull
             imitators
             ●f
          
           Abrahams
           
             faith
             :
             Father
             of
             all
             believers
             ;
             wherein
             consists
             the
             true
             meaning
             of
             this
             name
             of
             children
             of
          
           Abraham
           ,
           Rom.
           4.16
           .
           and
           9.6
           ,
           7.
           
           Gal.
           3.7
           .
        
         
           4.
           
           With
           our
           Lord
           Christs
           words
           accord
           the
           words
           of
           Paul
           ,
           who
           doth
           plainly
           determine
           that
           the
           seed
           of
           Abraham
           to
           whom
           the
           promise
           ,
           Gen.
           17.7
           .
           That
           God
           would
           be
           the
           God
           of
           Abrahams
           seed
           ,
           as
           it
           was
           Eavngelical
           belongs
           ,
           
           are
           believers
           or
           elect
           persons
           and
           no
           other
           ,
           Rom.
           4.11
           ,
           12
           ,
           13
           ,
           14
           ,
           15
           ,
           16
           ,
           17.
           
           Is
           so
           plain
           to
           prove
           it
           that
           the
           very
           reading
           the
           words
           is
           enough
           to
           clear
           it
           to
           a
           heedfull
           reader
           .
           For
           therein
           the
           Apostle
           doth
           shew
           how
           the
           promises
           ,
           Gen.
           17.7
           .
           Are
           true
           of
           the
           Gentiles
           as
           well
           as
           the
           Jewes
           .
           in
           that
           Abraham
           is
           considered
           therein
           as
           the
           father
           of
           believers
           ,
           v.
           11.
           
           And
           the
           father
           of
           circumcision
           ,
           that
           is
           as
           Beza
           of
           the
           circumcised
           ,
           yet
           not
           a
           father
           to
           all
           of
           them
           ,
           nor
           to
           them
           onely
           ,
           but
           to
           those
           circumcised
           ones
           onely
           ,
           and
           with
           them
           to
           all
           other
           that
           believe
           ,
           or
           walk
           in
           the
           steps
           of
           that
           faith
           ,
           which
           our
           father
           (
           of
           us
           believing
           Gentiles
           )
           Abraham
           had
           being
           yet
           uncircumcised
           ,
           v.
           11.12
           ▪
           Now
           if
           Abraham
           be
           considered
           in
           the
           promises
           as
           Evangelical
           onely
           as
           the
           Father
           of
           believers
           of
           either
           sort
           circumcised
           ,
           or
           uncircumcised
           ,
           then
           the
           seed
           of
           Abraham
           are
           onely
           believers
           or
           elect
           persons
           .
           And
           to
           this
           purpose
           doth
           Master
           Dickson
           paraphrase
           the
           words
           thus
           .
           Abraham
           
             received
             from
             God
             the
             sign
             of
             circumcision
             to
             seal
             the
             Covenant
             of
             grace
             ,
             or
             the
             righteousness
             of
             faith
             ,
             which
             ●e
             had
             uncircumcised
             to
             that
             end
             ,
             that
             he
             might
             be
             father
             of
             uncircumcised
             believers
             ▪
             and
             in
             like
             manner
             of
             circumcised
             ,
             to
             wit
             ,
             who
             are
             both
             sons
             of
             the
             flesh
             ,
             and
             sons
             of
             the
             faith
             of
          
           Abraham
           .
           
             Therefore
             the
             righteousness
             of
             faith
             is
             common
             to
             the
             circumcised
             ,
             and
             uncircumcised
             believers
             ,
             or
             them
             that
             follow
             the
             steps
             of
             the
             faith
             of
          
           Abraham
           
             not
             yet
             circumcised
             .
             But
          
           Abraham
           
             is
             said
             to
             be
             the
             father
             of
             believers
             ,
             in
             that
             he
             is
             the
             first
             eminent
             example
             of
             faith
             ,
             and
             of
             righteousness
             imputed
             by
             faith
             ,
             and
             by
             his
             example
             an
             Author
             to
             all
             that
             they
             may
             believe
             .
          
           Beza
           in
           his
           note
           on
           Rom.
           4.12
           .
           For
           as
           speaking
           of
           the
           uncircumcised
           ,
           he
           said
           not
           simply
           that
           Abraham
           was
           the
           father
           of
           them
           all
           ,
           but
           of
           them
           onely
           who
           should
           believe
           ,
           he
           also
           hath
           deservedly
           kept
           the
           same
           distinction
           in
           the
           Jewes
           ,
           because
           (
           as
           I
           said
           before
           )
           it
           is
           not
           simply
           the
           Apostles
           purpose
           to
           teach
           Abraham
           to
           be
           the
           father
           of
           both
           the
           uncircumcised
           and
           the
           circumcised
           ,
           but
           also
           especially
           by
           what
           reason
           he
           is
           the
           father
           of
           both
           ,
           which
           is
           his
           scope
           .
           For
           to
           be
           a
           child
           of
           Abraham
           before
           God
           ,
           and
           to
           be
           justifyed
           by
           faith
           cohere
           ,
           Again
           v.
           13.
           shewes
           the
           same
           .
           
             For
             the
             promise
             that
             he
             should
             be
             the
             heir
             of
             the
             world
             was
             not
             to
          
           Abraham
           ,
           
             or
             to
             his
             seed
             through
             the
             law
             ,
             but
             through
             the
             righteousness
             of
             faith
             .
          
           I
           shall
           use
           the
           words
           of
           the
           same
           Authors
           .
           Dickson
           thus
           paraphraseth
           ,
           v.
           13.
           
           
             He
             proves
          
           Abraham
           
             to
             be
             Father
             not
             but
             of
             believers
             onely
             ,
             uncircumcised
             alike
             and
             circumcised
             ,
             and
             together
             addes
             a
             third
             argument
             .
             The
             promise
             made
             to
          
           Abraham
           
             and
             his
             seed
             ,
             that
             he
             should
             be
             heir
             of
             the
             land
             of
          
           Canaan
           
             in
             time
             ,
             and
             of
             the
             world
             and
             heaven
             in
             truth
             ,
             came
             not
             to
             him
             by
             the
             law
             ,
             or
             by
             the
             condition
             of
             works
             ,
             but
             happened
             to
             him
             by
             an
             absolute
             promise
             to
             him
             already
             justified
             by
             faith
             ,
             and
             having
             the
             righteousness
             of
             faith
             .
             Therefore
             his
             sons
             are
             not
             they
             which
             are
             of
             the
             law
             seeking
             to
             wit
             righteousness
             by
             works
             ,
             but
             they
             onely
             who
             are
             by
             faith
             ,
             seeking
             righteousness
             by
             faith
             ,
             that
             is
             all
             and
             onely
             believers
             ,
             circumcised
             alike
             and
             uncircumcised
             ,
             to
             whom
             equally
             the
             common
             righteousness
             of
             faith
             and
             the
             inheritance
             is
             promised
             .
          
           The
           argument
           is
           of
           force
           ,
           for
           if
           father
           Abraham
           be
           not
           the
           heir
           of
           the
           world
           ,
           nor
           have
           righteousness
           but
           by
           faith
           ,
           certainly
           none
           are
           his
           sons
           but
           believers
           ,
           who
           have
           righteousness
           by
           faith
           ,
           and
           by
           righteousness
           the
           inheritance
           .
           
             Beza
             Annot.
             ad
             Rom.
          
           4.13
           .
           But
           in
           these
           words
           there
           is
           a
           continuation
           of
           the
           former
           conclusion
           ,
           the
           application
           of
           the
           example
           of
           Abraham
           neither
           to
           the
           circumcised
           ,
           neither
           to
           the
           uncircumcised
           ,
           otherwise
           not
           availing
           unless
           two
           things
           be
           shewed
           :
           to
           wit
           that
           God
           made
           that
           Covenant
           not
           with
           
           Abraham
           alone
           ,
           but
           with
           his
           heirs
           also
           ,
           and
           that
           under
           the
           name
           of
           his
           posterity
           ,
           any
           who
           shall
           believe
           that
           covenant
           like
           Abraham
           are
           understood
           .
           Therefore
           Paul
           conjoynes
           the
           promises
           of
           God
           made
           to
           Abraham
           ,
           as
           it
           were
           into
           one
           body
           ,
           and
           when
           he
           had
           taught
           all
           believers
           whether
           cicrumcised
           ,
           or
           uncircumcised
           to
           be
           Abrahams
           sons
           ,
           he
           verily
           deservedly
           calls
           Abraham
           the
           heir
           of
           the
           world
           ,
           by
           the
           term
           world
           understanding
           all
           Nations
           ,
           and
           therein
           following
           the
           Lords
           st●ps
           .
           For
           when
           the
           Lord
           had
           said
           to
           Abraham
           that
           he
           would
           be
           the
           God
           of
           him
           and
           his
           seed
           ,
           after
           he
           expounded
           what
           he
           understood
           by
           the
           term
           seed
           ;
           to
           wit
           all
           the
           nations
           of
           the
           earth
           ,
           when
           he
           said
           that
           it
           should
           be
           ,
           that
           in
           him
           he
           would
           vouchsafe
           them
           all
           his
           grace
           .
           The
           next
           v.
           also
           confirms
           it
           ,
           v.
           14.
           
           For
           if
           they
           which
           are
           of
           the
           Law
           be
           heirs
           ,
           faith
           is
           made
           void
           ,
           and
           the
           promise
           made
           of
           none
           effect
           ,
           which
           Mr.
           Dickson
           thus
           paraphraseth
           ,
           if
           they
           which
           are
           of
           the
           Law
           ,
           or
           which
           seek
           righteousness
           by
           works
           ,
           were
           the
           sons
           of
           Abraham
           ,
           and
           heirs
           of
           life
           ,
           and
           partakers
           of
           righteousness
           ,
           then
           faith
           should
           be
           made
           void
           ,
           and
           the
           promise
           vain
           :
           But
           this
           is
           absurd
           .
           Therefore
           they
           which
           are
           of
           the
           law
           are
           not
           heirs
           ,
           but
           alone
           believers
           are
           sons
           of
           Abraham
           ,
           and
           heirs
           of
           life
           and
           righteousness
           .
           The
           16.
           v.
           doth
           yet
           more
           plainly
           express
           that
           the
           seed
           of
           Abraham
           to
           whom
           the
           promise
           ,
           Gen.
           17.7
           .
           As
           Evangelical
           is
           made
           are
           believers
           onely
           .
           
             Therefore
             it
             is
             of
             faith
             that
             it
             might
             be
             by
             grace
             ,
             to
             the
             end
             the
             promise
             might
             be
             sure
             to
             all
             the
             seed
             ,
             not
             to
             that
             onely
             which
             is
             of
             the
             law
             ,
             but
             to
             that
             also
             which
             is
             of
             the
             faith
             of
          
           Abraham
           ,
           
             who
             is
             the
             father
             of
             us
             all
             .
          
           Upon
           which
           saith
           Mr.
           Dickson
           with
           that
           uery
           counsel
           God
           appointed
           that
           the
           inheritance
           should
           be
           of
           faith
           ;
           that
           it
           might
           agpear
           to
           be
           of
           grace
           or
           by
           grace
           .
           Therefore
           onely
           and
           all
           believers
           uncircumcised
           ,
           and
           circumcised
           alike
           ,
           are
           heirs
           .
           The
           inheritance
           is
           of
           faith
           and
           by
           grace
           by
           the
           Counsel
           of
           God
           ,
           that
           the
           promise
           might
           be
           sure
           to
           all
           the
           ●eed
           ,
           not
           onely
           to
           that
           which
           is
           the
           seed
           of
           Abraham
           by
           the
           law
           of
           nature
           and
           hath
           faith
           also
           ,
           that
           is
           the
           circumcised
           Jewes
           believing
           ▪
           but
           also
           to
           that
           seed
           which
           is
           not
           by
           the
           law
           of
           nature
           or
           the
           flesh
           ,
           but
           onely
           by
           the
           faith
           of
           Abraham
           ,
           that
           is
           the
           uncircumcised
           believing
           Gentiles
           .
        
         
           Therefore
           ,
           unless
           suspending
           the
           promise
           of
           righteousness
           ,
           and
           the
           inheritance
           upon
           the
           condition
           of
           the
           law
           to
           be
           performed
           ,
           we
           would
           make
           it
           unsure
           and
           uncertain
           ,
           the
           whole
           seed
           of
           Abraham
           ,
           or
           all
           and
           onely
           believers
           circumcised
           and
           uncircumcised
           ,
           are
           heirs
           by
           faith
           with
           father
           Abraham
           ,
           who
           according
           to
           faith
           is
           father
           of
           all
           us
           believers
           of
           Jewes
           and
           Gentiles
           .
           
             Beza
             Annot.
             ad
             Rom.
          
           4.16
           .
           Paul
           manifestly
           devides
           into
           two
           members
           that
           which
           in
           general
           he
           had
           said
           of
           the
           whole
           seed
           of
           Abraham
           ,
           that
           is
           believers
           both
           circumcised
           and
           uncircumcised
           ,
           
             Pisc.
             Sch.
          
           to
           all
           the
           seed
           ]
           that
           is
           of
           Abraham
           ,
           to
           wit
           all
           believers
           ,
           Diodati
           ▪
           to
           all
           ,
           namely
           to
           the
           spiritual
           seed
           according
           to
           the
           faith
           ,
           of
           which
           God
           intended
           to
           speak
           in
           that
           excellent
           promise
           ,
           I
           will
           be
           thy
           God
           and
           of
           thy
           seed
           after
           the
           ,
           Gen.
           17.7
           ,
        
         
           Lastly
           the
           Apostle
           interprets
           the
           promise
           ,
           Gen.
           17.5
           .
           That
           Abraham
           should
           be
           the
           father
           of
           many
           Nations
           ,
           thus
           that
           the
           Gentiles
           should
           be
           his
           seed
           by
           faith
           ,
           v.
           17.
           as
           it
           is
           written
           ,
           I
           have
           made
           thee
           a
           father
           of
           many
           Nations
           ,
           on
           which
           Master
           Dickson
           .
           By
           force
           of
           the
           divine
           promise
           ,
           promising
           that
           he
           should
           be
           the
           father
           of
           many
           Nations
           .
           Abraham
           embraced
           for
           sons
           all
           believers
           to
           be
           ingrafted
           into
           his
           seed
           ,
           and
           so
           in
           vertue
           of
           the
           promise
           ,
           as
           it
           were
           begat
           or
           conceived
           believers
           to
           himself
           as
           sons
           promised
           .
           The
           new
           
           Annot
           on
           Rom.
           4.17
           .
           I
           have
           made
           thee
           a
           Father
           ,
           
             See
             Gen.
          
           17.5
           .
           Not
           of
           those
           only
           that
           should
           issue
           from
           him
           according
           to
           the
           flesh
           ,
           but
           also
           of
           those
           among
           all
           nations
           that
           by
           faith
           should
           be
           adopted
           and
           received
           into
           his
           spiritual
           family
           .
        
         
           5.
           
           The
           texts
           also
           which
           are
           ;
           Gal.
           3.7
           ,
           16
           ,
           ●9
           ,
           and
           4
           ,
           28.
           
           Are
           very
           pregnant
           to
           the
           same
           purpose
           ,
           that
           the
           seed
           of
           Abraham
           to
           which
           the
           promise
           ,
           Gen.
           17.7
           .
           as
           Evangelical
           is
           made
           ,
           are
           only
           true
           believers
           ,
           or
           elect
           persons
           .
           The
           first
           of
           these
           places
           is
           that
           which
           is
           asserted
           in
           terms
           .
           Know
           ye
           therefore
           that
           they
           which
           are
           of
           faith
           the
           same
           are
           the
           children
           of
           Abraham
           ,
           where
           the
           speech
           is
           equipollent
           to
           an
           exclusive
           .
           For
           having
           ,
           v.
           2.5
           .
           told
           them
           they
           must
           have
           the
           spirit
           ,
           and
           be
           Abrahams
           children
           either
           by
           the
           works
           of
           the
           law
           or
           by
           faith
           ,
           and
           determined
           that
           they
           had
           not
           the
           spirit
           by
           the
           works
           of
           the
           law
           ,
           but
           by
           faith
           ,
           supposing
           that
           they
           who
           are
           children
           have
           received
           the
           spirit
           as
           it
           is
           ,
           v.
           14.
           it
           plainly
           followes
           that
           they
           only
           are
           the
           children
           of
           Abraham
           which
           are
           of
           faith
           ,
           even
           as
           Protestant
           divines
           conclude
           from
           Gal.
           2.16
           .
           that
           justification
           is
           by
           faith
           only
           ,
           because
           the
           disjunction
           being
           sufficient
           ,
           justifycation
           is
           either
           by
           faith
           ,
           or
           by
           works
           ,
           and
           works
           excluded
           ,
           it
           followes
           ,
           we
           are
           justified
           by
           faith
           onely
           .
           And
           so
           Mr.
           Dickson
           conceives
           that
           the
           Apostles
           argument
           is
           ,
           Gal.
           3.7
           .
           They
           onely
           who
           are
           of
           the
           faith
           ,
           or
           who
           seek
           to
           be
           justified
           by
           faith
           ,
           and
           not
           by
           works
           ,
           are
           the
           children
           of
           Abraham
           ,
           therefore
           the
           only
           reason
           of
           justification
           is
           by
           faith
           .
           
             Diodati
             Annot.
          
           on
           Gal.
           3.7
           .
           yet
           you
           know
           (
           that
           is
           to
           say
           )
           this
           doctrine
           is
           clear
           and
           resolved
           upon
           amongst
           Christians
           ,
           that
           the
           true
           children
           of
           Abraham
           comprehended
           in
           the
           covenant
           which
           God
           made
           with
           him
           and
           his
           posterity
           are
           not
           the
           carnal
           Jewes
           ,
           which
           are
           borne
           of
           him
           ,
           or
           joined
           to
           him
           by
           circumcision
           ,
           and
           by
           professing
           of
           their
           ceremonies
           ;
           but
           all
           such
           as
           according
           to
           Abrahams
           example
           do
           renounce
           all
           confidence
           in
           their
           own
           proper
           works
           ,
           and
           put
           it
           wholly
           in
           Gods
           promises
           and
           grace
           in
           Christ
           ▪
           as
           Abraham
           was
           made
           a
           father
           ,
           example
           and
           paragon
           of
           faith
           ,
           to
           all
           those
           to
           whom
           the
           covenant
           made
           with
           him
           was
           to
           appertain
           .
           The
           like
           is
           the
           determination
           of
           Mr.
           Perkins
           (
           that
           I
           may
           omit
           others
           )
           who
           in
           his
           com
           .
           on
           Gal.
           3.7
           .
           Saith
           the
           promise
           and
           election
           of
           God
           makes
           properly
           children
           of
           Abraham
           ,
           and
           that
           the
           true
           mark
           of
           the
           child
           of
           Abraham
           is
           to
           be
           of
           the
           faith
           of
           Abraham
           ,
           and
           that
           profession
           of
           Abrahams
           faith
           ,
           and
           descent
           from
           Isaac
           are
           not
           sufficient
           to
           prove
           men
           children
           of
           Abraham
           without
           following
           of
           his
           faith
           .
        
         
           The
           texts
           ,
           Gal
           3.16
           ,
           29.
           have
           been
           considered
           before
           ,
           and
           our
           inferences
           vindicated
           from
           Mr.
           Sidenhams
           evasions
           .
           The
           other
           to
           wit
           ,
           Gal.
           4.28
           .
           Speaks
           to
           the
           same
           purpose
           to
           which
           the
           fore
           alleaged
           texts
           do
           .
           Now
           we
           Brethren
           as
           Isa●c
           was
           ,
           are
           children
           of
           the
           promise
           ,
           that
           is
           we
           of
           whom
           the
           Jerusalem
           which
           is
           above
           is
           mother
           ,
           that
           is
           as
           
             Beza
             Annot.
          
           adde
           v.
           26.
           we
           who
           embraced
           Christ
           ,
           adde
           v.
           27.
           he
           shewes
           the
           true
           sons
           of
           Abraham
           are
           born
           spiritually
           by
           the
           Gospel
           ,
           adde
           v.
           28.
           are
           children
           of
           the
           promise
           ,
           that
           is
           that
           seed
           to
           which
           pertaineth
           that
           promise
           ,
           I
           will
           be
           a
           God
           to
           thee
           and
           thy
           seed
           ,
           out
           of
           all
           which
           it
           appears
           that
           as
           the
           promise
           ,
           Gen.
           17.7
           .
           I
           will
           be
           a
           God
           to
           thee
           ,
           and
           to
           thy
           seed
           after
           thee
           was
           Evangelical
           ,
           it
           was
           made
           only
           to
           the
           elect
           of
           God
           and
           true
           believers
           ,
           and
           they
           only
           are
           Abrahams
           seed
           there
           meant
           .
        
         
           6.
           
           I
           shall
           next
           adde
           the
           consideration
           of
           that
           text
           ,
           Rom.
           9.6
           ;
           7
           ,
           8.
           
           Wh●re
           
           the
           Apostle
           speaks
           thus
           ;
           not
           as
           though
           the
           word
           of
           God
           hath
           taken
           none
           effect
           .
           For
           they
           are
           not
           all
           Israel
           which
           are
           of
           Israel
           ;
           neither
           because
           they
           are
           the
           seed
           of
           Abraham
           are
           they
           all
           children
           ;
           but
           in
           Isaac
           shall
           thy
           seed
           be
           called
           ,
           that
           is
           ,
           they
           which
           are
           the
           children
           of
           the
           flesh
           ,
           these
           are
           not
           the
           children
           of
           God
           ,
           but
           the
           children
           of
           the
           promise
           are
           counted
           for
           the
           seed
           .
           I
           suppose
           it
           will
           not
           be
           denyed
           ,
           that
           this
           passage
           is
           an
           answer
           to
           an
           objection
           occasioned
           by
           the
           intimating
           of
           the
           rejection
           of
           the
           Jewes
           from
           being
           Gods
           people
           ,
           v.
           1.2
           ,
           3
           ,
           4
           ,
           5.
           
           If
           any
           should
           deny
           it
           yet
           the
           matter
           and
           form
           of
           expression
           ,
           v.
           6.
           shewes
           it
           to
           be
           opposed
           to
           something
           which
           might
           be
           objected
           against
           what
           was
           before
           implyed
           .
           For
           the
           speech
           ,
           the
           word
           of
           God
           hath
           not
           fallen
           ,
           or
           not
           taken
           effect
           ;
           intimates
           that
           there
           was
           some
           word
           of
           God
           which
           seemed
           to
           be
           without
           effect
           ,
           or
           to
           fall
           if
           the
           Jewes
           were
           cast
           off
           from
           being
           Gods
           people
           .
           And
           it
           appears
           by
           the
           answer
           that
           the
           word
           of
           God
           was
           some
           promise
           concerning
           Israel
           as
           ,
           v.
           6.
           shewes
           ,
           and
           Abrahams
           seed
           as
           v.
           7.8
           ,
           9.
           shewes
           .
           The
           word
           of
           God
           concerning
           Abrahams
           seed
           which
           might
           be
           conceived
           to
           fall
           ,
           appears
           upon
           inquisition
           to
           have
           been
           that
           ,
           Gen.
           17.7
           .
           either
           only
           or
           chiefly
           
             Piscat
             .
             Sch.
          
           in
           Rom.
           9.6
           .
           that
           word
           of
           God
           ,
           to
           wit
           that
           promise
           made
           to
           Abraham
           ,
           I
           will
           be
           thy
           God
           and
           of
           thy
           seed
           after
           thee
           .
           
             Dickson
             expos
             .
             annaly●
             .
             Rom.
          
           9.6
           .
           the
           word
           of
           God
           hath
           fallen
           ,
           when
           he
           said
           to
           Abraham
           ,
           I
           will
           be
           thy
           God
           and
           of
           thy
           seed
           ,
           I
           conceive
           it
           needless
           to
           adde
           any
           more
           ,
           it
           being
           so
           manifest
           and
           so
           conceived
           by
           interpreters
           of
           note
           .
           Hence
           it
           appears
           also
           that
           the
           objection
           answered
           by
           the
           Apostle
           is
           this
           ,
           God
           promised
           to
           be
           a
           God
           to
           Abraham
           and
           his
           seed
           after
           him
           in
           their
           generations
           in
           an
           everlasting
           covenant
           ,
           therefore
           if
           the
           Jewes
           who
           are
           Abrahams
           seed
           are
           rejected
           ,
           the
           word
           of
           God
           falls
           .
        
         
           To
           this
           the
           Apostle
           answers
           .
           1.
           
           By
           denying
           that
           every
           Jew
           who
           was
           descended
           from
           Abraham
           by
           natural
           generation
           ,
           and
           so
           a
           child
           of
           the
           flesh
           is
           meant
           by
           the
           seed
           there
           named
           ,
           who
           should
           be
           the
           child
           of
           God
           ,
           and
           so
           the
           promise
           of
           being
           God
           to
           them
           is
           not
           meant
           of
           all
           Abrahams
           natural
           posterity
           .
        
         
           2.
           
           By
           asserting
           that
           they
           who
           are
           counted
           for
           the
           seed
           and
           were
           children
           of
           the
           p●omise
           ,
           that
           is
           those
           to
           whom
           that
           Evangelical
           promise
           ,
           Gen.
           17.7
           .
           belonged
           ,
           were
           a
           peculiar
           number
           whether
           of
           Jews
           ,
           or
           Gentiles
           ,
           according
           to
           Gods
           own
           choice
           and
           calling
           distinguished
           by
           no
           other
           discriminating
           reason
           but
           Gods
           will
           ,
           as
           he
           proves
           in
           Isaac
           and
           
             Ishmael
             ,
             v.
          
           9.
           
           Esau
           and
           
             Jacob
             ,
             v.
          
           10
           ▪
           11
           ,
           12
           ,
           13.
           and
           otherwise
           in
           that
           which
           followes
           .
        
         
           Whence
           it
           appears
           1.
           
           That
           the
           promise
           ,
           Gen.
           17.7
           .
           was
           not
           made
           to
           Abrahams
           natural
           posterity
           as
           such
           ,
           and
           if
           so
           ,
           then
           it
           is
           not
           made
           to
           every
           child
           of
           a
           believer
           .
        
         
           2.
           
           That
           only
           the
           elect
           whether
           of
           Jews
           or
           Gentiles
           are
           the
           seed
           of
           Abraham
           to
           whom
           the
           promise
           ,
           Gen.
           17.7
           .
           is
           made
           ,
           and
           consequently
           to
           no
           other
           of
           a
           beleivers
           children
           ,
           but
           the
           elect
           :
           nor
           any
           other
           in
           covenant
           with
           God
           by
           vertue
           of
           that
           promise
           but
           they
           .
        
         
           This
           to
           be
           the
           Apostles
           determination
           I
           confirmed
           ,
           
             Exam.
             part
          
           .
           3.
           sect
           .
           4.
           by
           the
           speeches
           of
           
             Beza
             ,
             Twisse
             ,
             Ames
             ,
             Bayn
             ,
             Walaeus
             ,
             Dounam
             ,
             new
             Annot
             ,
             Ainsworth
             ,
             Pareus
             ,
             Estius
          
           (
           who
           though
           a
           Papist
           ,
           yet
           is
           reputed
           more
           solid
           and
           right
           about
           the
           the
           point
           of
           grace
           ,
           then
           the
           Jesuits
           are
           )
           and
           added
           in
           my
           Praecursor
           pag.
           36.
           the
           words
           of
           Mr.
           Rutherford
           of
           Scotland
           ,
           and
           
           Mr.
           No●ton
           of
           
             New
             England
          
           .
           To
           which
           I
           have
           added
           more
           testimonies
           of
           
             Beza
             ,
             Chamier
          
           ,
           and
           the
           Belgick
           Professors
           at
           the
           Synod
           of
           Dort●n
           ●n
           my
           Refutation
           of
           Dr.
           Savage
           his
           Position
           in
           
             Latin
             ,
             Sect
          
           5.
           
           And
           because
           Mr.
           Blake
           seeks
           so
           much
           to
           possesse
           people
           as
           if
           I
           drew
           this
           from
           the
           Jesuits
           ,
           I
           will
           add
           Mr
           Dicsons
           words
           on
           Rom.
           9.7
           ,
           8.
           
           
             Neither
             doth
             it
             follow
             b●cause
             the
             Jewes
             are
             the
             seed
             of
             Abraham
             according
             to
             the
             flesh
             ,
             that
             therefore
             they
             are
             all
             sons
             in
             the
             Scripture
             sense
             or
             the
             seed
             promised
             .
             For
             so
             even
             the
             Issmaelites
             should
             be
             accounted
             for
             Ab●ahams
             seed
             contrary
             to
             Scripture
             ,
             which
             hath
             restrained
             the
             right
             of
             sons
             to
             Isaac
             and
             his
             family
             ,
             by
             saying
             ,
             In
             Isaac
             shall
             thy
             seed
             be
             called
             .
             The
             sons
             of
             the
             flesh
             are
             to
             be
             distinguished
             from
             the
             elect
             sons
             of
             God
             ,
             for
             this
             God
             would
             ,
             when
             Ismael
             being
             secluded
             ,
             he
             called
             Isaac
             the
             seed
             of
             Abraham
             ,
             that
             not
             all
             are
             the
             elect
             sons
             of
             God
             ,
             but
             onely
             the
             children
             of
             promise
             (
             or
             whom
             God
             determined
             of
             grace
             to
             make
             with
             Isaac
             sons
             of
             the
             faith
             of
             Abraham
             )
             are
             the
             children
             of
             God
             ,
             and
             that
             seed
             to
             whom
             the
             promise
             is
             made
             .
          
           Dr.
           Owen
           of
           Perseverance
           ,
           Chap.
           5.
           
           Sect.
           10.
           
           
             The
             Apostle
             ,
             Rom
          
           9
           8.
           
             calleth
             the
             elect
             the
             children
             of
             the
             promises
             ,
             or
             those
             to
             whom
             the
             promises
             to
             Abraham
             and
             his
             seed
             were
             made
             .
          
           Chap.
           7.
           
           Sect.
           23
           
             The
             persons
             to
             whom
             this
             promise
             (
             Isai.
          
           ●9
           ▪
           21.
           
             )
             is
             made
             ,
             are
             called
             thee
             and
             thy
             seed
             ,
             that
             is
             all
             those
             and
             onely
             those
             ,
             with
             whom
             God
             is
             a
             God
             in
             Covenant
             .
             God
             here
             minds
             them
             of
             his
             first
             making
             of
             this
             Covenant
             with
             Abraham
             &
             his
             seed
             ,
          
           Gen.
           17.7
           .
           
             Now
             who
             are
             this
             seed
             of
             Abrhaam
             ?
             Not
             all
             his
             carnall
             posterity
             ,
             not
             the
             whole
             nation
             of
             the
             Jewes
             .
             Our
             Saviour
             not
             onely
             denies
             ,
             but
             also
             proves
             by
             many
             Arguments
             ,
             that
             the
             Pharisees
             and
             their
             followers
             ,
             who
             doubtless
             were
             of
             the
             nation
             of
             the
             Jewes
             ,
             and
             the
             carnall
             seed
             of
             Abraham
             ,
             were
             not
             the
             children
             of
             Abraham
             in
             this
             sense
             ,
             nor
             his
             seed
             ,
             but
             rather
             the
             Devils
             ,
          
           John.
           8.39.40
           ,
           41.
           
           
             And
             the
             Apostle
             disputes
             and
             argues
             the
             same
             case
             ,
          
           Rom.
           4.9
           ,
           10
           ,
           11.
           
             and
             proves
             undeniably
             that
             it
             is
             believers
             only
             (
             whether
             circumcised
             or
             uncircumcised
             ,
             whether
             Jewes
             or
             Gentiles
             )
             that
             are
             this
             seed
             of
             Abraham
             and
             heirs
             of
             the
             promise
             .
             So
             plainly
             ,
          
           Gal.
           3.7
           .
           
             Know
             yee
             therefore
             that
             they
             which
             are
             of
             the
             faith
             ,
             are
             the
             children
             of
             Abraham
             ,
             and
             then
             concludes
             again
             as
             the
             issue
             of
             his
             debate
             ,
          
           verse
           9
           
             So
             then
             they
             which
             be
             of
             faith
             ,
             are
             blessed
             with
             faithfull
             Abraham
             .
          
           Mr.
           
             Marshal
             himselfe
             in
             his
             Defence
          
           ,
           pag.
           102.
           saith
           ,
           
             secondly
             by
             the
             word
             [
             Seed
             ]
             was
             meant
             the
             children
             of
             the
             promise
             ,
             the
             Elect
             ,
          
           Rom.
           9
           8.
           
             ●s
             Mr.
             Bayne
             ,
             nay
             Arminius
             himselfe
             confesses
             :
             onely
             Arminius
             saith
             ,
             that
             they
             were
             elected
             upon
             foresight
             of
             their
             faith
             .
          
           And
           indeed
           so
           far
           as
           I
           discern
           in
           the
           reading
           of
           Arminius
           his
           Analysis
           of
           the
           ninth
           of
           the
           Romanes
           the
           
             cited
             Remonstrants
             Defence
             of
             their
             opinion
             at
             the
             Synod
             of
             Dort
          
           on
           the
           first
           Article
           ,
           Mr.
           
             John
             Goodwin
          
           his
           late
           Exposition
           of
           the
           ninth
           to
           the
           Romans
           it
           is
           agreed
           ,
           that
           in
           the
           mystical
           sense
           the
           promise
           Gen
           ,
           17.7
           .
           is
           determined
           by
           the
           Apostle
           ,
           Rom.
           9
           6
           ,
           7
           ,
           8
           ,
           to
           belong
           onely
           to
           the
           elect
           ,
           though
           the
           Remonstrants
           would
           have
           them
           elected
           upon
           consideration
           of
           believing
           ,
           and
           the
           Contra-remonstrants
           ,
           according
           to
           the
           Apostles
           determination
           ,
           verse
           11
           &c.
           assign
           no
           other
           reason
           of
           the
           election
           of
           some
           &
           rejection
           of
           others
           ,
           but
           Gods
           will.
           All
           do
           agree
           that
           the
           Apostle
           determines
           ,
           that
           every
           child
           of
           Abraham
           ,
           much
           lesse
           of
           every
           believer
           ,
           is
           not
           a
           child
           of
           the
           promse
           ,
           or
           the
           seed
           of
           Ahraham
           to
           whom
           the
           Promise
           is
           made
           ,
           Gen.
           17.7
           .
           but
           the
           elect
           or
           true
           believers
           ,
           whether
           Jewes
           or
           Gentiles
           .
        
         
           7.
           
           It
           is
           proved
           that
           the
           promise
           Gen.
           17.7
           .
           as
           it
           was
           Evangelicall
           ,
           or
           as
           the
           Apostle
           speaks
           ,
           Gal.
           3.17
           .
           
             the
             Covenant
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             fore-confirmed
             of
             God
             unto
             Christ
             ,
          
           was
           not
           to
           every
           believers
           naturall
           seed
           ,
           but
           to
           the
           true
           believers
           or
           elect
           persons
           ,
           who
           are
           meant
           by
           
             Abrahams
             seed
          
           ,
           because
           it
           can
           be
           true
           onely
           of
           them
           .
           For
           in
           the
           Evangelical
           sense
           to
           whom
           God
           promiseth
           to
           be
           God
           he
           promiseth
           to
           justifie
           them
           ,
           to
           regenerate
           them
           ,
           to
           raise
           them
           up
           to
           eternall
           life
           ,
           as
           appears
           by
           our
           Saviours
           own
           reasoning
           ,
           Luke
           20.37
           ,
           38.
           where
           he
           infers
           from
           Gods
           avouching
           himselfe
           
             to
             be
             the
             God
             of
             Abraham
             ,
          
           his
           
             living
             to
             God
          
           ,
           &
           
             rising
             from
             the
             dead
             to
             eternal
             life
             ,
          
           by
           the
           Apostles
           inference
           Rom.
           4.16
           .
           from
           thence
           that
           righteousness
           is
           by
           faith
           ,
           Rom.
           9.7
           ,
           8.
           determining
           them
           to
           be
           elect
           people
           of
           God
           ,
           to
           whom
           he
           hath
           promised
           to
           be
           God
           ,
           Heb.
           8
           ,
           10
           ▪
           &c.
           
           But
           God
           doth
           not
           promise
           to
           every
           believers
           child
           ,
           to
           justifie
           ,
           regenerate
           ,
           and
           raise
           him
           to
           eternal
           life
           for
           if
           he
           did
           promise
           it
           he
           would
           perform
           it
           ,
           to
           say
           he
           makes
           a
           promise
           to
           any
           ,
           and
           to
           say
           they
           have
           not
           the
           efficacie
           of
           it
           ,
           is
           to
           make
           God
           a
           lyar
           ,
           whereas
           many
           children
           of
           believers
           are
           never
           justified
           ,
           regenerated
           ,
           nor
           shall
           be
           raised
           to
           eternall
           life
           .
           He
           performs
           it
           to
           all
           true
           believers
           and
           elect
           persons
           ,
           and
           to
           none
           other
           ,
           therefore
           none
           others
           are
           meant
           there
           by
           Abrahams
           seed
           in
           the
           Evangelical
           sense
           .
        
         
           8
           Lastly
           ,
           the
           words
           of
           
             John
             Baptist
             Matth
          
           3.9
           .
           
             When
             he
             saw
             many
             of
             the
             Pharisees
             and
             Sadduces
             come
             to
             his
             baptism
          
           saying
           to
           them
           ,
           
             And
             think
             not
             so
             say
             within
             your selves
             ,
             We
             have
             Abraham
             to
             our
             Father
             :
             for
             I
             say
             unto
             you
             that
             God
             is
             able
             of
             these
             stones
             to
             raise
             up
             children
             unto
             Abraham
             ,
          
           do
           evince
           ●
           that
           repenting
           and
           believing
           persons
           though
           raised
           by
           God
           of
           stones
           without
           naturall
           generation
           ,
           are
           the
           children
           of
           Abraham
           to
           whom
           the
           promise
           is
           made
           ,
           Gen.
           17.7
           .
           2.
           
           That
           it
           was
           not
           their
           naturall
           descent
           from
           Abraham
           without
           repentance
           and
           Gospel
           faith
           ,
           which
           did
           entitle
           them
           to
           Gods
           favour
           ,
           or
           to
           his
           baptism
           ,
           and
           therefore
           it
           follows
           thence
           ,
           that
           the
           children
           of
           Abraham
           to
           whom
           the
           promise
           is
           ,
           Gen
           17.7
           .
           are
           onely
           the
           elect
           or
           true
           believers
           .
           3.
           
           That
           to
           be
           the
           child
           of
           a
           believer
           is
           not
           a
           sufficient
           title
           to
           Gods
           favour
           ,
           or
           baptism
           .
           To
           this
           purpose
           
             Paraeus
             Com.
             in
             Matth.
          
           3.9
           
             He
             teacheth
             also
             that
             the
             promises
             of
             God
             are
             not
             tied
             to
             fleshly
             birth
             ,
             but
             pertain
             only
             to
             believing
             &
             spiritual
             posterity
             .
             For
             they
             are
             not
             sons
             of
             Abraham
             who
             according
             to
             the
             flesh
             are
             of
             Abraham
             ,
             but
             who
             are
             according
             to
             the
             spirit
             .
             
               Piscat
               .
               Sch.
               in
               Mat●h
            
             .
             3.9
             .
             His
             sentence
             is
             ,
             although
             ye
             come
             from
             Abraham
             according
             to
             the
             flesh
             ,
             yet
             ye
             are
             not
             therfore
             those
             sons
             of
             Abraham
             to
             whom
             pertains
             the
             promise
             of
             eternall
             life
             made
             to
             Abraham
             and
             his
             seed
             :
             For
             this
             belongs
             to
             them
             who
             imitate
             Abrahams
             faith
             and
             piety
             .
             
               Diodati
               Annot.
               on
               Matth.
            
             3
             9.
             
             And
             think
             not
             ,
             do
             not
             dally
             with
             your selves
             to
             think
             that
             because
             you
             are
             issued
             from
             Abraham
             according
             to
             the
             flesh
             ,
             you
             are
             in
             Gods
             favour
             and
             free
             from
             his
             judgement
             :
             for
             with
             him
             the
             imitation
             of
             Abrahams
             faith
             and
             piety
             is
             the
             on●ly
             thing
             which
             demonstrates
             and
             causeth
             to
             be
             the
             children
             of
             Abraham
             ,
             and
             not
             the
             corporall
             generation
             ,
             Rom
             4.12
             .
             Now
             such
             children
             may
             be
             brought
             forth
             of
             all
             Nations
             ,
             yea
             and
             out
             of
             these
             stones
             .
             Neither
             do
             you
             perswade
             your selves
             ,
             that
             by
             your
             perdition
             Gods
             people
             shall
             perish
             :
             for
             Gods
             people
             shall
             always
             subsist
             in
             these
             spiritual
             children
             of
             Abraham
             towards
             whom
             Gods
             covenant
             and
             promises
             shall
             be
             verified
             .
          
        
         
           This
           then
           is
           the
           constant
           Doctrine
           of
           the
           New
           Testament
           ,
           that
           the
           promise
           Gen.
           17.7
           .
           as
           Evangelicall
           ,
           is
           made
           onely
           to
           the
           elect
           and
           true
           believers
           ,
           that
           
           they
           onely
           are
           Abrahams
           seed
           spirituall
           ,
           and
           so
           onely
           in
           the
           covenant
           of
           grace
           by
           Gods
           promise
           ,
           and
           therefore
           if
           it
           be
           true
           that
           they
           onely
           who
           are
           in
           covenant
           ,
           which
           Paedobaptists
           say
           when
           they
           say
           
             the
             Seal
             follows
             the
             Covenant
          
           ,
           are
           to
           be
           baptized
           ,
           not
           any
           one
           because
           he
           is
           the
           child
           of
           a
           believer
           ,
           but
           the
           elect
           and
           true
           believers
           are
           to
           be
           baptized
           ,
           and
           so
           their
           own
           argument
           for
           Infant-baptism
           overthroweth
           it
           .
        
      
       
         
           SECT
           .
           XXIX
           .
           The
           Allegation
           of
           
             Rom.
             9.6
             ,
             7
             ,
             8
             ,
             Matth.
             3.7
             ,
             8
             ,
             9.
          
           to
           prove
           that
           the
           seed
           to
           which
           the
           promise
           
             Gen.
             17.7
          
           .
           as
           Evangelicall
           belongs
           ,
           are
           true
           believers
           ,
           or
           the
           elect
           onely
           ,
           is
           vindicated
           from
           Mr.
           Blakes
           Answer
           
             Vindic.
             Foed
             ▪
             ch
             .
             36.
          
           and
           Mr.
           
             Sidenhams
             Exercit.
             ch
             .
             6.
          
           
        
         
           TO
           my
           Allegation
           of
           Rom
           ,
           9.6
           ,
           7
           ,
           8.
           in
           my
           
             Examen
             ,
             part
          
           3.
           sect
           .
           4.
           
           Mr.
           Blake
           undertakes
           to
           give
           an
           answer
           ,
           
             Vindic.
             Foed
             ,
             ch
          
           .
           36.
           
           And
           first
           having
           belied
           me
           
             as
             borrowing
             from
             Stapleton
             the
             Jesuit
             ,
          
           and
           
             learning
             to
             a
             ●air
             to
             follow
             him
             ,
          
           though
           to
           my
           remembrance
           I
           never
           read
           that
           passage
           in
           him
           ,
           which
           he
           allegeth
           ,
           nor
           made
           any
           use
           of
           his
           exposition
           of
           the
           Epistle
           to
           the
           Romans
           ,
           or
           any
           other
           of
           his
           works
           in
           that
           Book
           of
           mine
           ,
           he
           proceeds
           thus
           in
           his
           scoffing
           calumniating
           fashion
           ,
           like
           a
           Satyrist
           rather
           than
           a
           Disputant
           .
           
             We
             have
             drunk
             up
             the
             Protestants
             poyson
             ,
             and
             Mr.
          
           T.
           
             his
             great
             care
             is
             ,
             to
             preserve
             his
             party
             by
             the
             Jesuits
             Antido●●
             ;
             be
             is
             wholly
             beholding
             to
             them
             for
             the
             Receipt
             .
          
           Which
           is
           Mr.
           Blakes
           manifest
           calumny
           ,
           as
           the
           quotations
           in
           my
           
             Examen
             part
          
           3
           sect
           .
           4.
           in
           which
           he
           might
           see
           that
           I
           received
           it
           from
           the
           most
           eminent
           Protestants
           ,
           and
           alleged
           but
           one
           Papist
           ,
           and
           he
           no
           Jesuit
           ,
           but
           one
           of
           the
           better
           note
           ,
           and
           since
           ,
           the
           quotations
           in
           the
           foregoing
           Section
           do
           fully
           prove
           ,
           and
           it
           were
           easie
           to
           produce
           treble
           the
           number
           if
           need
           were
           .
           But
           I
           find
           it
           in
           vain
           to
           endeavour
           the
           satis●ying
           of
           such
           eager
           and
           through
           prejudice
           selfe-blinding
           Antagonists
           ,
           as
           Mr.
           Blake
           is
           ,
           I
           could
           (
           if
           I
           liked
           such
           Arts
           as
           Mr.
           Blake
           useth
           )
           tell
           Mr
           Blake
           he
           borrows
           from
           the
           Jesuit
           Bellarmin
           ,
           who
           
             against
             Peter
             Martyr
             saying
             the
             promise
             Gen.
          
           17.7
           ,
           
             is
             not
             universall
             concerning
             the
             children
             of
             beleivers
             ,
             but
             hath
             place
             onely
             in
             the
             predestinate
             ,
          
           replies
           ,
           
             This
             is
             said
             without
             proof
             ,
             for
             the
             words
             of
             the
             Scripture
             are
             absolute
             ,
             nor
             is
             there
             any
             mention
             of
             predestination
             in
             that
             whole
             chapter
             .
          
           But
           Mr
           Blake
           promiseth
           me
           
             square
             dealing
             in
             the
             examining
             my
             Argument
             ,
          
           and
           
             sets
             down
             my
             words
             at
             length
             ,
             and
             then
          
           in
           stead
           of
           answering
           it
           ,
           
             puts
             divers
             Quaere's
             to
             me
             ,
             yeelding
             first
             to
             me
             ,
             that
             the
             Text
             Gen.
          
           17.7
           .
           
             was
             in
             that
             place
             Rom.
          
           9.6
           ,
           7
           ,
           8
           ,
           
             brought
             into
             question
             by
             the
             Apostle
             .
          
           1
           saith
           he
           ,
           
             How
             Bain
             and
             Ame●
             come
             to
             the
             name
             of
             Remonstrants
             ?
             I
             had
             thought
             they
             had
             been
             on
             the
             party
             that
             are
             called
             Contra-remonstrants
             ?
          
           Answer
           .
           And
           so
           a●so
           did
           I
           ,
           and
           therefore
           called
           them
           the
           answerers
           of
           Arminius
           ,
           and
           the
           
             cited
             Remonstrants
          
           ,
           not
           Remonstrants
           ,
           as
           Mr.
           Blake
           not
           heeding
           my
           words
           suggests
           ,
           as
           one
           not
           willing
           to
           omit
           any
           thing
           whether
           right
           or
           wrong
           which
           may
           render
           me
           odious
           or
           contemptible
           .
        
         
           
             2.
             saith
             he
             ,
             Where
             it
             appears
             that
             Arminius
             conceived
             that
             the
             Covenant
             there
             spoken
             to
             was
             the
             word
             of
             the
             Law
             and
             not
             of
             Promise
             ,
             I
             am
             sure
             
             in
             his
             Analysis
             on
             this
             chapter
             to
             the
             Romans
             (
             of
             which
             Mr.
             T.
             should
             not
             be
             ignorant
             ,
             little
             lesse
             than
             vapouring
             of
             his
             examination
             of
             it
             in
             
               Oxford
               Apolog.
               page
            
             131.
             )
             he
             spake
             in
             another
             manner
             ,
             even
             in
             Mr.
             T.
             his
             own
             Dialect
             ,
             as
             though
             the
             ones
             Comment
             had
             been
             spit
             out
             of
             the
             mouth
             of
             the
             other
             .
             The
             sons
             of
             the
             flesh
             with
             the
             Apostle
             (
             saith
             he
             )
             are
             those
             who
             by
             the
             works
             of
             the
             Law
             follow
             after
             righteousness
             and
             salvation
             .
             The
             so●s
             of
             the
             Promise
             are
             those
             that
             seek
             after
             righteousness
             and
             salvation
             by
             faith
             in
             Christ
             ,
             and
             he
             thus
             frames
             the
             principall
             Syllogism
             of
             the
             Apostle
             for
             confutation
             of
             the
             Jewes
             arguing
             from
             the
             rejection
             of
             the
             Jew●s
             ,
             Gods
             failing
             in
             his
             promise
             .
             If
             the
             word
             of
             God
             comprehend
             onely
             the
             sons
             of
             the
             promise
             ,
             shutting
             out
             the
             sons
             of
             the
             flesh
             ,
             then
             it
             follows
             that
             the
             word
             of
             God
             doth
             not
             fail
             ,
             ●hough
             the
             sons
             of
             the
             flesh
             be
             rejected
             :
             But
             the
             word
             of
             God
             comprehends
             onely
             the
             sons
             of
             the
             promise
             ,
             shutting
             out
             the
             sons
             of
             the
             flesh
             :
             Therefore
             the
             word
             of
             God
             doth
             not
             fail
             though
             the
             sons
             of
             the
             flesh
             be
             rejected
             .
             
               Armin.
               Anal.
               cap
            
             9.
             
               ad
               Rom.
               pag.
            
             781
             ,
             Let
             any
             now
             judge
             whether
             he
             can
             interpret
             this
             of
             the
             Law
             and
             not
             of
             the
             Promise
             .
          
        
         
           Answer
           1.
           
           The
           mention
           of
           my
           examining
           of
           Arminius
           his
           
             Analysis
             of
             Rom.
          
           9.
           is
           little
           
             less
             than
             vapouring
          
           ,
           as
           Mr
           Blake
           in
           his
           spitefull
           fashion
           terms
           it
           ,
           but
           a
           necessary
           allegation
           with
           modesty
           to
           clear
           my self
           from
           his
           false
           charge
           ,
           
             That
             I
             had
             lately
             preached
             this
             as
             a
             Gospel
             ●ruth
             ,
             that
             this
             is
             one
             of
             the
             promises
             of
             the
             Covenant
             of
             grace
             ,
             that
             God
             will
             be
             the
             God
             of
             beleivers
             and
             their
             seed
             ,
             and
             that
             now
             I
             was
             suddenly
             otherwise
             perswaded
             .
          
           If
           the
           Reader
           view
           my
           words
           ,
           he
           wil
           discern
           a
           spirit
           of
           malice
           or
           waywardness
           in
           Mr
           Blakes
           misrepresenting
           of
           my
           actions
           ,
           2.
           
           To
           his
           Quaere
           I
           answer
           ,
           That
           I
           have
           not
           now
           Arminius
           his
           book
           ,
           to
           discern
           whether
           it
           was
           Arminius
           his
           conceit
           or
           not
           ,
           nor
           need
           I
           prove
           it
           was
           ,
           not
           alleging
           it
           as
           of
           my
           own
           search
           ,
           but
           upon
           the
           credit
           of
           Bain
           and
           Ames
           .
           And
           I
           find
           in
           that
           Edition
           I
           have
           of
           Bain
           on
           Ephes
           1.
           
           Anno
           1618.
           pag.
           134.
           
             on
             vers
          
           .
           5.
           that
           he
           saith
           ,
           
             that
             Arminius
             was
             deceived
             in
             this
             among
             other
             things
             ,
             that
             the
             objectors
             whose
             objection
          
           Paul
           
             preventeth
             vers
          
           .
           6.
           
             do
             by
             the
             word
             of
             God
             conceive
             the
             word
             of
             the
             Covenant
             legall
             ,
          
           which
           he
           refutes
           136
           as
           one
           of
           those
           mistakes
           which
           did
           mislead
           Arminius
           :
           Nor
           doth
           Mr.
           Blake
           at
           all
           acquit
           Arminius
           from
           this
           mistake
           which
           Mr.
           Bain
           charged
           him
           with
           .
           For
           Mr.
           Bain
           did
           not
           charge
           him
           with
           that
           mistake
           in
           
             the
             framing
             of
             the
             Apostles
             principal
             Syllogism
             for
             confutation
             of
             the
             Jewes
             arguing
             from
             the
             rejection
             of
             the
             Jewes
             Gods
             failing
             in
             his
             promise
             ,
          
           but
           in
           the
           framing
           the
           objection
           v.
           6.
           as
           if
           the
           Jewes
           objection
           ,
           
             That
             if
             they
             were
             rejected
             who
             by
             the
             works
             of
             the
             Law
             sought
             righteousness
             ,
             then
             Gods
             word
             in
             the
             Legall
             Covenant
             to
             take
             them
             to
             be
             his
             people
             who
             kept
             the
             Law
             ,
             did
             fail
             :
          
           which
           Mr.
           Bain
           refutes
           ,
           and
           shewes
           ,
           
             That
             the
             objection
             did
             arise
             concerning
             Gods
             word
             about
             their
             naturall
             descent
             ,
             as
             being
             Israel
             and
             Abrahams
             seed
             ,
          
           which
           is
           the
           same
           which
           I
           alleged
           .
           And
           the
           same
           is
           the
           observation
           of
           Ames
           concerning
           the
           
             cited
             Remonstrants
             ,
             Animadv
             .
             in
             Remonstr
             .
             script
             Synod
             .
             de
             praedest
             .
             ch
             .
          
           8.
           sect
           .
           4.
           where
           he
           hath
           these
           words
           ,
           
             Remonstr
             .
             autem
             pro
             confesso
             &
             concesso
             habent
             ,
             agi
             hic
             de
             sermone
             legis
             ,
             sicut
             apparet
             ex
             illis
             verbis
             :
             Si
             legem
             Moses
             non
             violarint
             ;
             qui
             legem
             sequuntur
             .
             Sed
             in
             textu
             agitur
             de
             sermone
             promissionis
             ,
             qui
             efficax
             est
             in
             populo
             praecognito
             ▪
             de
             quo
             praecip●e
             glori●bantur
             Judaei
             ,
             semetipsos
             Abrahae
             filios
             ,
             &
             haer●des
             promissionis
             ipsi
             factae
             jactitantes
             ,
             sicut
             ex
             Pauli
             responso
             patet
             .
          
           So
           that
           if
           
           the
           Reader
           do
           conceive
           that
           Arminius
           in
           the
           words
           cited
           by
           Mr.
           Blake
           ,
           meant
           by
           
             the
             word
             of
             God
             the
             word
             of
             Promise
             not
             of
             the
             Law
             ,
          
           yet
           Arminius
           might
           conceive
           
             the
             word
             of
             God
          
           in
           the
           objection
           of
           the
           Jewes
           to
           be
           the
           legall
           Covenant
           or
           word
           of
           the
           Law
           ,
           in
           which
           Mr.
           Bain
           ,
           and
           I
           after
           him
           ,
           took
           him
           to
           be
           deceived
           .
        
         
           3.
           
           Whereas
           he
           saith
           ,
           
             That
             Arminius
             speaks
             in
             mine
             own
             Dialect
             ,
             as
             though
             the
             ones
             Comment
             had
             been
             spit
             out
             of
             the
             mouth
             of
             the
             other
             ,
             alleging
             Arminius
             his
             words
             ,
          
           and
           af●er
           his
           third
           Quaere
           is
           ,
           
             when
             he
             affirms
             ,
             that
             to
             be
             born
             after
             the
             flesh
             is
             all
             one
             with
             the
             Apostle
             with
             legal
             Justiciaries
             ,
             Apolog.
             pag.
          
           114.
           
             (
             which
             is
             Arminius
             his
             interpretation
             )
             how
             then
             can
             he
             by
             that
             distinction
             of
             children
             of
             the
             flesh
             ,
             and
             children
             of
             the
             promise
             ,
             shut
             out
             the
             naturall
             seed
             of
             Abraham
             ?
             Are
             the
             n●●urall
             seed
             of
             Abraham
             and
             legall
             justiciaries
             one
             and
             the
             same
             ?
          
           He
           continues
           his
           spitefull
           language
           and
           calumniating
           course
           .
           For
           1.
           though
           it
           is
           true
           that
           Apol.
           pag.
           114.
           
           I
           s●y
           one
           born
           after
           the
           flesh●s
           all
           one
           with
           the
           Apostle
           as
           legal
           justiciaries
           ,
           yet
           I
           limit
           this
           speech
           to
           the
           Apostles
           speech
           ,
           Gal.
           4.22
           ,
           &c.
           
           And
           therefore
           it
           is
           a
           meer
           calumny
           that
           in
           the
           explication
           of
           Rom.
           9
           6
           ,
           7
           ,
           8
           ,
           I
           
             sp●ke
             in
             Arminius
             his
             Dialect
             ,
             as
             if
             my
             Comment
             had
             been
             spit
             out
             of
             his
             mouth
             .
          
           Yea
           it
           might
           easily
           have
           been
           deprehended
           by
           Mr.
           Blake
           ,
           that
           I
           rejected
           Arminius
           his
           explication
           of
           
             children
             of
             the
             flesh
          
           ,
           and
           
             children
             of
             the
             promise
          
           ,
           Rom.
           9
           8.
           in
           that
           I
           excepted
           
             Exam.
             part
          
           3.
           sect
           .
           2.
           against
           this
           very
           thing
           in
           Arminius
           his
           exposition
           ,
           &
           did
           recite
           Mr.
           Bains
           words
           ,
           who
           grants
           ,
           that
           elsewhere
           
             sons
             of
             the
             flesh
             are
             put
             for
             legal
             justiciaries
             ,
             yet
             denies
             it
             of
             the
             phrase
             Rom.
          
           9.8
           .
           
             where
             he
             proves
             it
             notes
             barely
             natural
             descent
             from
             Abraham
             ,
          
           page
           138
           ,
           139.
           
        
         
           2.
           
           To
           this
           question
           I
           answer
           ,
           1.
           
           I
           shut
           not
           out
           the
           naturall
           seed
           of
           Abraham
           universally
           from
           the
           promise
           ,
           but
           only
           do
           not
           include
           them
           universally
           &
           this
           I
           do
           from
           the
           Apostles
           distinction
           not
           understood
           in
           Arminius
           his
           sense
           .
           2
           To
           his
           second
           question
           ,
           
             Are
             the
             naturall
             seed
             of
             Abraham
             and
             legall
             justiciaries
             one
             and
             the
             same
             ?
          
           I
           answer
           ,
           No.
           for
           saith
           Mr.
           
             Blake
             ,
             if
             the
             Apostle
             exclude
             all
             the
             naturall
             seed
             of
             Abram
             from
             this
             covenant
             of
             God
             with
             Abraham
             ,
             (
             as
             Mr.
          
           T.
           
             from
             Stapleton
             argues
             )
             and
             take
             in
             onely
             his
             spiritual
             seed
             ,
             how
             can
             he
             be
             reconciled
             to
             himself
             ?
          
        
         
           Answ.
           There
           are
           divers
           untruths
           in
           this
           passage
           :
           First
           ,
           it
           is
           untrue
           that
           
             I
             do
             argue
             that
             the
             Apostle
             excludes
             all
             the
             natural
             seed
             of
             Abraham
             from
             this
             covenant
             of
             God
             with
             Abraham
             .
          
           2.
           
           
             That
             I
             argue
             this
             from
             Stapleton
             ,
          
           which
           I
           am
           sure
           is
           most
           false
           ,
           nor
           would
           have
           been
           said
           by
           Mr
           ,
           Blake
           if
           he
           had
           any
           care
           to
           refrain
           from
           calumniating
           me
           .
           3.
           
           Nor
           do
           I
           think
           by
           Mr.
           Blakes
           own
           allegation
           of
           Stapletons
           wor●s
           in
           this
           chapter
           ,
           from
           whence
           he
           imagines
           I
           borrowed
           my
           arguing
           that
           Stapleton
           himself
           did
           so
           argue
           ,
           but
           Mr.
           Blake
           misreports
           him
           also
           .
           My
           assertion
           is
           ,
           and
           if
           Stapleton
           do
           agree
           with
           me
           ,
           I
           like
           it
           not
           the
           worse
           ,
           that
           in
           the
           promise
           Gen.
           17.7
           .
           as
           it
           is
           Evangelical
           assuring
           regeneration
           ,
           justification
           ,
           and
           life
           eternall
           ,
           all
           the
           naturall
           seed
           of
           Abraham
           are
           not
           included
           ,
           but
           grant
           that
           many
           have
           been
           and
           shall
           be
           included
           ,
           yet
           say
           ,
           that
           as
           they
           are
           his
           naturall
           seed
           so
           they
           are
           his
           spirituall
           seed
           by
           believing
           or
           election
           ,
           and
           that
           to
           the
           elect
           onely
           that
           promise
           as
           Evangelicall
           is
           made
           by
           God
           ,
           and
           that
           this
           the
           Apostle
           determines
           and
           proves
           ,
           and
           no
           where
           gainsays
           .
        
         
           But
           saith
           Mr.
           
             Blake
             ,
             In
             the
             words
             immediatly
             before
             this
             objection
             ,
             he
             speaks
             of
             the
             Jewes
             (
             as
             his
             kinsmen
             according
             to
             the
             flesh
             ▪
             which
             were
             the
             naturall
             
             seed
             of
             Abraham
             )
             and
             saith
             ,
             to
             them
             pertain
             the
             adoption
             ,
             the
             glory
             ,
             and
             the
             Covenants
             ,
             &c.
             
             How
             then
             can
             his
             distinction
             be
             interpreted
             to
             throw
             them
             out
             of
             Covenant
             ,
             when
             in
             express
             terms
             he
             had
             affirmed
             that
             they
             were
             in
             covenant
             ?
             How
             can
             he
             deny
             that
             these
             are
             children
             ,
          
           v.
           7
           ,
           
             when
             he
             had
             affirmed
             that
             to
             them
             pertaineth
             the
             adoption
             v.
          
           4.
           
        
         
           Answer
           .
           If
           the
           Apostle
           had
           affirmed
           those
           Jewes
           his
           kinsmen
           after
           the
           flesh
           ,
           that
           they
           were
           in
           covenant
           ,
           Gen.
           17.7
           .
           and
           adopted
           ,
           for
           whom
           he
           sorrowed
           so
           much
           ,
           v.
           2.
           he
           had
           plaid
           the
           hypocrite
           ,
           expressing
           his
           sorrow
           for
           them
           as
           not
           included
           in
           the
           covenant
           ,
           who
           he
           knew
           were
           in
           it
           ,
           he
           had
           trifled
           in
           raising
           an
           objection
           from
           thence
           and
           answering
           it
           ,
           yea
           he
           had
           contradicted
           himself
           ,
           who
           v.
           6.
           saith
           ,
           
             All
             are
             not
             Israel
             that
             are
             of
             Israel
             ,
          
           and
           v
           7.
           that
           
             because
             they
             were
             the
             seed
             of
             Abraham
             ,
             they
             were
             not
             all
             children
             ,
          
           v.
           8.
           that
           
             the
             children
             of
             the
             flesh
             are
             not
             the
             children
             of
             God
             ,
          
           opposing
           
             the
             children
             of
             the
             promise
          
           to
           
             the
             children
             of
             the
             flesh
          
           .
           And
           it
           will
           concern
           Mr.
           Blake
           to
           reconcile
           the
           Apostle
           to
           himselfe
           ,
           if
           he
           should
           mean
           as
           
             Mr
             Blake
          
           expounds
           him
           ,
           Nor
           do
           I
           know
           how
           he
           could
           with
           any
           shew
           of
           truth
           affirm
           these
           men
           to
           be
           in
           covenant
           with
           God
           ,
           to
           be
           his
           children
           who
           did
           obstinately
           oppose
           Christ
           ,
           
             being
             ignorant
             of
             the
             righteousness
             of
             God
             ,
             and
             seeking
             to
             establish
             their
             own
             righteousness
             ,
             were
             not
             subject
             to
             the
             righteousness
             of
             God
             ,
             Rom.
          
           10.3
           .
           but
           
             were
             broken
             off
             for
             unbelief
             ,
             Rom.
          
           11.20
           .
           It
           is
           true
           it
           is
           said
           ,
           
             Whose
             or
             of
             whom
             are
             the
             adoption
             and
             the
             covenants
             .
          
           But
           doth
           he
           say
           this
           of
           the
           Israelites
           then
           living
           whose
           case
           he
           bewailed
           ?
           I
           conceive
           not
           ,
           but
           of
           their
           ancestors
           .
           For
           the
           speeches
           were
           not
           true
           of
           them
           ,
           that
           of
           them
           was
           
             Christ
             according
             to
             the
             flesh
          
           ,
           ,
           or
           
             theirs
             the
             giving
             of
             the
             Law
             ,
          
           yet
           I
           deny
           not
           it
           was
           their
           honour
           and
           priviledge
           in
           some
           sort
           ,
           that
           God
           vouchsafed
           these
           things
           to
           their
           ancestors
           and
           nation
           ,
           and
           it
           did
           affect
           Paul
           much
           ,
           that
           the
           people
           which
           were
           so
           much
           dignified
           by
           God
           ,
           should
           now
           be
           rejected
           .
           But
           were
           it
           that
           of
           those
           persons
           it
           were
           said
           ,
           that
           to
           them
           pertained
           the
           covenants
           ,
           and
           the
           adoption
           ,
           yet
           were
           it
           not
           true
           which
           Mr.
           Bl.
           saith
           ,
           that
           
             Paul
             in
             express
             terms
             affirmed
             that
             they
             were
             in
             covenant
             ,
          
           or
           
             were
             children
             of
             God.
          
           For
           if
           it
           be
           true
           that
           by
           
             the
             Covenants
          
           were
           meant
           the
           Tables
           of
           the
           Covenant
           ,
           as
           Beza
           conceives
           ,
           or
           
             the
             Covenants
             of
             Adoption
          
           ,
           in
           respect
           of
           outward
           legall
           priviledges
           ,
           which
           are
           onely
           there
           mentioned
           as
           proper
           to
           the
           Jewes
           ,
           the
           adoption
           and
           covenants
           might
           be
           said
           to
           pertain
           to
           them
           ,
           and
           they
           neither
           in
           covenant
           ,
           nor
           children
           of
           God
           Evangelically
           .
           But
           of
           this
           Text
           I
           have
           before
           spoken
           ,
           Sect.
           27
           ,
           &c.
           
           Mt
           Bl
           adds
           ,
           
             wh●ch
             may
             be
             confirmed
             by
             abundant
             other
             texts
             of
             Scripture
             ;
             Ye
             are
             the
             children
             of
             the
             Lord
             your
             God
             ,
             Deut.
          
           14.1
           .
           
             Out
             of
             Egypt
             have
             I
             called
             my
             Son
             ,
             Hos.
          
           11.1
           .
           
             It
             is
             not
             meet
             to
             take
             the
             childrens
             bread
             and
             cast
             it
             unto
             Doggs
             ,
             Mat.
          
           15.26
           :
           
             where
             all
             that
             were
             no●
             Gentiles
             ,
             all
             to
             whom
             Christ
             was
             sent
             are
             called
             Children
             :
             Ye
             are
             the
             children
             of
             the
             Prophets
             ,
             and
             of
             the
             covenant
             which
             God
             made
             with
             your
             Fathers
             ,
             Acts
          
           3.20
           .
           
             Doth
             the
             covenant
             appertain
             to
             them
             ,
             and
             they
             stiled
             the
             children
             of
             the
             covenant
             ,
             and
             yet
             are
             they
             out
             of
             covenant
             ?
             Are
             they
             children
             to
             whom
             the
             adoption
             pertains
             ,
             and
             yet
             no
             children
             ?
             When
             Mr.
          
           T.
           
             hath
             given
             any
             fair
             answer
             to
             these
             Quaere's
             ,
             especially
             the
             two
             last
             ,
             we
             shall
             conceive
             some
             probability
             of
             truth
             in
             his
             gloss
             on
             the
             Apostles
             words
             ;
             in
             the
             mean
             time
             we
             cannot
             but
             look
             upon
             it
             in
             full
             opposition
             and
             contradiction
             to
             that
             which
             the
             Apostle
             expressly
             delivers
             .
          
        
         
           Answ●
           1.
           
           Non●
           of
           all
           the
           passages
           call
           those
           brethren
           of
           Paul
           whose
           case
           
           he
           bewaileth
           verse
           3.
           
           
             Children
             of
             God
             ,
             his
             Son
             ,
             Children
             ,
             Children
             of
             the
             Prophets
             and
             of
             the
             Covenant
             .
          
           2.
           
           The
           speeches
           being
           of
           a
           people
           mixt
           of
           good
           and
           bad
           ,
           and
           the
           speeches
           being
           indefinite
           ,
           may
           be
           true
           if
           meant
           of
           some
           onely
           of
           those
           people
           :
           yea
           in
           the
           Apostles
           sense
           they
           cannot
           be
           true
           
             of
             all
             that
             were
             not
             Gen●iles
             ,
             all
             to
             whom
             Christ
             was
             sent
             ,
          
           that
           they
           were
           the
           children
           of
           God.
           For
           many
           are
           termed
           by
           the
           Prophet
           Isai.
           57
           3.
           
             the
             sons
             of
             the
             Sorceresse
             ,
             the
             seed
             of
             the
             adultresse
             and
             the
             whore
             ,
          
           by
           
             John
             Baptist
             ,
             Matth.
          
           3.7
           .
           
             Generation
             of
             vipers
          
           ,
           by
           our
           Lord
           Christ
           Matth.
           ●3
           15.
           
           
             Children
             of
             hell
          
           .
           3.
           
           Sometimes
           the
           term
           of
           Children
           is
           meant
           as
           the
           term
           righteous
           is
           ,
           Luke
           15.7
           .
           of
           one
           that
           is
           so
           in
           reputation
           though
           not
           in
           truth
           ,
           as
           
             the
             children
             of
             the
             Kingdom
             ,
             Mat.
          
           8.12
           .
           must
           be
           meant
           of
           them
           that
           were
           so
           in
           reputation
           ,
           though
           not
           in
           truth
           :
           For
           had
           h●y
           been
           so
           in
           truth
           they
           should
           not
           be
           
             cast
             out
             into
             utter
             darkness
          
           .
           4.
           
           By
           
             the
             children
             of
             the
             covenant
             Acts
          
           3.25
           .
           is
           not
           meant
           that
           they
           were
           then
           in
           the
           Evangelicall
           Covenant
           as
           made
           to
           th●m
           :
           For
           at
           that
           time
           they
           had
           not
           repented
           ,
           but
           were
           exhorted
           thereto
           ,
           v.
           19
           But
           they
           are
           called
           the
           children
           of
           the
           Covenant
           ,
           because
           they
           were
           the
           posteri●y
           of
           those
           Fathers
           with
           whom
           first
           the
           covenant
           was
           made
           ,
           as
           they
           are
           called
           children
           of
           the
           Prophets
           ,
           because
           th●y
           were
           the
           posteri●y
           of
           that
           people
           to
           whom
           the
           Prophets
           were
           first
           raised
           and
           sent
           ,
           as
           is
           shewed
           before
           Sect.
           ●7
           .
           out
           of
           which
           there
           is
           a
           fair
           answer
           to
           Mr.
           Blakes
           Riddles
           without
           an
           Oedipus
           ,
           that
           first
           the
           
             Covenants
             and
             Adoption
             ,
             Rom.
          
           9.4
           .
           are
           not
           said
           to
           pertain
           to
           those
           Israelites
           for
           whom
           Paul
           mourned
           .
           v.
           3.
           but
           to
           their
           ancestors
           .
           2.
           
           If
           they
           did
           ,
           yet
           not
           in
           Mr.
           Blakes
           sense
           ,
           ,
           but
           in
           the
           sense
           fore-given
           .
           3.
           
           That
           those
           Israelites
           for
           whom
           Paul
           mourned
           ,
           Rom.
           9.3
           .
           are
           not
           stiled
           
             children
             of
             the
             covenant
             .
             Acts
          
           3.25
           .
           4
           Nor
           though
           i●
           be
           true
           of
           those
           for
           whom
           Paul
           mourned
           ,
           is
           it
           any
           thing
           to
           Mr.
           Blakes
           purpose
           ,
           but
           hath
           another
           meaning
           foregiven
           .
           And
           thus
           there
           is
           a
           sweet
           harmony
           be●ween
           my
           gloss
           and
           the
           Apostles
           expressions
           .
        
         
           Mr.
           Bl.
           next
           gives
           his
           Analysis
           of
           the
           Apostles
           words
           ,
           in
           which
           he
           grants
           v.
           7.
           
             a
             numerous
             company
             by
             Ishmael
             to
             be
             excluded
             (
             who
             were
             Abrahams
             seed
             after
             the
             flesh
             )
          
           which
           evinceth
           what
           I
           contend
           for
           ,
           that
           Gods
           promise
           Gen.
           ●7
           .
           7
           .
           was
           not
           made
           in
           any
           sort
           to
           Ishmael
           though
           he
           were
           the
           child
           of
           a
           beleiver
           and
           circumcised
           ,
           therefore
           that
           covenant
           is
           not
           made
           to
           every
           believers
           naturall
           child
           ,
           nor
           was
           the
           reason
           of
           circumcising
           this
           or
           that
           person
           ,
           taken
           from
           the
           persons
           interest
           in
           the
           covenant
           ,
           for
           Ishmael
           was
           circumcised
           though
           not
           in
           covenant
           .
           Then
           
             Mr.
             Bl.
          
           adds
           ,
           
             As
             then
             there
             was
             a
             distinction
             of
             seed
             ,
             so
             also
             now
             ,
             one
             member
             he
             had
             laid
             down
             before
             ,
             viz.
             Israelites
             according
             to
             the
             flesh
             rested
             in
             all
             those
             priviledges
             there
             reckoned
             up
             ,
             v.
             4
             ,
             5
             ,
             these
             they
             pleaded
             ,
             the
             Apostle
             yelds
             them
             :
             and
             Mr.
             T
             ,
             (
             according
             to
             the
             discovery
             of
             these
             times
             )
             denies
             them
             ,
             The
             second
             member
             he
             after
             falls
             upon
             ;
             the
             eternally
             beloved
             and
             chosen
             of
             God
             ,
             and
             largely
             amplifies
             .
             In
             these
             Abrahams
             seed
             may
             continue
             ;
             though
             the
             other
             be
             cast
             off
             ,
             ,
             to
             whom
             yet
             God
             hath
             continued
             (
             in
             successive
             generations
             )
             a
             God
             in
             covenant
             ,
             and
             continued
             to
             them
             the
             priviledges
             of
             being
             his
             people
             ,
             though
             now
             he
             was
             upon
             the
             rejection
             of
             them
             .
          
        
         
           Answer
           .
           I
           should
           hardly
           have
           thought
           a
           sober
           minded
           man
           ,
           much
           less
           a
           man
           reputed
           an
           ancient
           grave
           Divine
           ,
           would
           so
           slightly
           have
           handled
           such
           a
           Scripture
           in
           which
           he
           saith
           is
           
             my
             triumphing
             argument
          
           ,
           but
           that
           I
           meet
           with
           this
           passage
           defective
           in
           what
           was
           to
           be
           done
           ,
           and
           made
           up
           of
           flirts
           ,
           falshoods
           ,
           impertinencies
           ,
           
           〈…〉
           opposite
           to
           the
           Apostle
           ▪
           It
           is
           defective
           〈…〉
           main
           things
           ,
           first
           ,
           in
           applying
           the
           distinction
           of
           the
           Apostle
           to
           the
           〈◊〉
           of
           the
           objection
           ▪
           by
           shewing
           how
           the
           word
           fa●ls
           no●
           ,
           if
           ●he
           one
           sort
           of
           seed
           of
           Abraham
           be
           rejected
           .
           2.
           
           In
           not
           shewing
           any
           invalidity
           in
           my
           deduction
           of
           my
           Conclusion
           thence
           ,
           that
           the
           seed
           of
           Abraham
           to
           whom
           the
           promise
           Gen.
           ●7
           .
           7
           .
           as
           Evangelical
           is
           made
           ,
           are
           onely
           the
           elect
           .
           His
           ●●irts
           are
           at
           me
           ,
           〈◊〉
           
             denying
             the
             Israelites
             according
             to
             the
             discovery
             of
             these
             times
             ,
             what
             the
             Apostle
             yeeld●
             .
          
           Falshoods
           ,
           that
           
             the
             Israelites
             according
             to
             the
             flesh
             pleaded
             all
             those
             priviledges
             reckoned
             up
             ,
             v
          
           4
           ,
           5.
           
           For
           they
           were
           so
           far
           from
           pleading
           it
           as
           a
           priviledge
           ,
           that
           
             Christ
             came
             of
             them
             according
             to
             the
             flesh
             ,
          
           that
           they
           abhorred
           and
           accursed
           him
           .
           2.
           
           That
           I
           
             deny
             the
             priviledges
             which
             the
             Apostle
             yeeldeth
             them
             .
          
           Which
           also
           are
           meer
           impertinenc●es
           to
           the
           solution
           of
           the
           objection
           ,
           and
           to
           the
           distinction
           of
           the
           Apostle
           ,
           who
           doth
           not
           at
           all
           in
           the
           expression
           af
           
             Children
             of
             the
             flesh
          
           mention
           those
           priviledges
           ,
           nor
           mentions
           
             Children
             of
             the
             flesh
          
           ,
           as
           importing
           an
           investiture
           into
           those
           priviledges
           ,
           as
           Mr.
           Bl.
           seems
           to
           have
           conceived
           ,
           but
           barely
           by
           that
           term
           notes
           their
           naturall
           descent
           from
           Abraham
           ,
           insomuch
           that
           Ishmael
           is
           meant
           as
           a
           
             Child
             of
             the
             flesh
          
           ,
           who
           was
           no
           way
           vested
           in
           those
           priviledges
           v.
           4
           ,
           5
           In
           stead
           of
           telling
           whether
           the
           
             eternally
             chosen
             and
             beloved
             of
             God
          
           were
           
             the
             seed
          
           meant
           Gen.
           17.7
           .
           and
           ●o
           
             the
             word
             of
             God
             f●iled
             not
             ,
          
           he
           onely
           tels
           us
           ,
           
             In
             these
             the
             seed
             of
             Abraham
             may
             continue
             though
             the
             other
             he
             cast
             off
             ,
          
           which
           is
           impertinently
           and
           doubtfully
           exprest
           ,
           as
           if
           there
           were
           not
           a
           certainty
           but
           onely
           a
           possibility
           of
           
             the
             seed
             of
             Abraham
             continuing
             in
             the
             eternally
             beloved
             and
             chosen
             of
             God.
          
           It
           is
           in
           like
           manner
           impertinent
           to
           the
           business
           ,
           to
           tell
           what
           God
           hath
           done
           
             in
             successive
             generations
          
           ,
           when
           the
           objection
           is
           of
           the
           inconsiste●cy
           with
           his
           doings
           and
           his
           promises
           concerning
           the
           present
           generation
           .
           Lastly
           ,
           it
           is
           directly
           against
           the
           Apostle
           ,
           who
           opposeth
           the
           children
           of
           the
           promise
           to
           the
           cast
           off
           ,
           to
           say
           ,
           that
           he
           
             hath
             continued
             a
             God
             in
             covenant
             to
             them
             whom
             he
             hath
             cast
             off
             ,
          
           and
           
             continueth
             ●o
             them
             the
             priviledges
             of
             his
             pepole
             though
             he
             was
             upon
             the
             rejecting
             of
             them
             .
          
           And
           it
           is
           a
           strange
           expr●ssion
           ,
           when
           there
           is
           speech
           of
           rejection
           opposite
           to
           
             eternall
             love
             and
             choice
             of
             God
             ,
          
           to
           say
           ,
           
             God
             is
             now
             upon
             the
             rejection
             of
             them
             ,
          
           which
           intimates
           a
           beginning
           of
           a
           rejection
           .
           But
           Mr.
           Bl.
           thinks
           to
           satisfie
           all
           by
           the
           words
           of
           Gomarus
           ,
           which
           having
           set
           down
           at
           large
           ,
           he
           then
           saith
           ,
           In
           
             which
             we
             have
             these
             three
             things
             ,
          
           1.
           
           Mr.
           T.
           
             his
             objection
             wholly
             solved
          
           .
           2.
           
           
             The
             Apostle
             reconciled
             to
             himself
             .
             And
          
           3.
           
             the
             doctrine
             of
             Covenant
             holinesse
             from
             the
             Apostle
             fully
             established
             ,
             which
             when
             Mr.
          
           T.
           
             hath
             well
             considered
             with
             that
             which
             was
             spoke
             before
             (
             having
             the
             whole
             current
             of
             the
             Scripture
             against
             him
             )
             he
             will
             have
             little
             list
             to
             make
             this
             one
             Scripture
             his
             asylum
             .
          
        
         
           To
           which
           I
           answer
           ,
           first
           there
           are
           many
           things
           in
           the
           words
           of
           Gomar●s
           liable
           to
           exception
           ,
           as
           ●
           ,
           that
           ●e
           saith
           ,
           
             The
             Jewes
             great
             priviledges
             mentioned
             〈…〉
             objected
             .
          
           But
           the
           thing
           that
           was
           objected
           was
           not
           those
           priviledges
           ,
           but
           the
           word
           of
           God
           concerning
           Israel
           and
           Abrahams●●ed
           ●●ed
           .
           2.
           
           That
           〈…〉
           .
           
             That
             th●se
             priviledges
             are
             attributed
             by
             the
             Apostle
             to
             the
             unbelieving
             Jewes
             .
          
           Which
           is
           not
           true
           in
           the
           sense
           he
           〈…〉
           present
           unbelie●ing
           〈…〉
           
           〈◊〉
           
             attributed
             by
             the
             Apostle
             to
             the
             unbelieving
             Jewes
             by
             vertue
             of
             their
             outward
             ●all
             ,
             because
             salvation
             is
             revealed
             and
             offered
             to
             them
             under
             condition
             of
             obedience
             ,
             and
             that
             offer
             sealed
             with
             circumcision
          
           ▪
           wherein
           1.
           he
           saith
           ,
           
             the
             offer
             of
             salvation
             under
             condition
             of
             obedience
             ,
             was
             sealed
             with
             circumcision
          
           But
           I
           had
           thought
           the
           thing
           Pedobaptists
           would
           have
           sealed
           with
           circumcision
           ;
           had
           not
           been
           the
           offer
           of
           savation
           upon
           condition
           of
           obedience
           ,
           but
           the
           covenant
           of
           God
           ,
           Gen.
           17
           ▪
           which
           is
           another
           thing
           than
           the
           offer
           of
           salvation
           which
           is
           by
           men
           indeed
           according
           to
           the
           covenant
           :
           but
           it
           is
           not
           the
           covenant
           ,
           for
           that
           is
           Gods
           act
           ,
           and
           is
           presupposed
           to
           the
           other
           .
           Besides
           ,
           there
           are
           some
           promises
           at
           least
           in
           the
           covenant
           absolute
           ,
           not
           upon
           condition
           ,
           as
           the
           promise
           of
           regeneration
           ,
           in
           respect
           of
           which
           the
           covenant
           cannot
           be
           conditional
           ,
           and
           therefore
           the
           offer
           and
           the
           covenant
           are
           not
           to
           be
           confounded
           ,
           nor
           do
           I
           think
           Pedobaptists
           will
           like
           this
           ,
           that
           
             that
             offer
             was
             sealed
             with
             circumcision
             .
          
           Besides
           ,
           there
           was
           no
           offer
           made
           to
           the
           Jewes
           of
           salvation
           under
           condition
           of
           obedience
           .
           An
           offer
           is
           made
           by
           pre●ching
           ,
           circumcision
           was
           on
           the
           eighth
           day
           :
           was
           there
           any
           that
           pre●ched
           at
           circumcision
           salvation
           under
           the
           condition
           of
           obedience
           to
           the
           circumcised
           ,
           and
           then
           circumcised
           the
           child
           to
           seal
           that
           off●r
           ?
           Nor
           did
           the
           Iewes
           use
           circumcision
           to
           seal
           the
           off●r
           of
           s●lvation
           under
           condition
           of
           obedience
           to
           Christ
           ,
           but
           to
           bind
           them
           to
           keep
           the
           Law
           of
           Moses
           in
           expectation
           of
           righteousness
           ,
           as
           appears
           from
           Acts
           15.1.5.9
           ,
           10.
           
           Gal.
           5.3
           .
           Rom.
           2
           ,
           25
           ,
           &c.
           2.
           
           Nor
           do
           I
           see
           any
           truth
           in
           that
           which
           he
           saith
           ,
           
             That
             those
             priviledges
             are
             attributed
             by
             the
             Apostle
             to
             the
             unbelieving
             Jewes
             by
             vertue
             of
             their
             outward
             call
             ,
             because
             salvation
             is
             ●●●ealed
             and
             offered
             to
             them
             under
             condition
             of
             obedience
             ,
             and
             that
             offer
             sealed
             with
             circumcision
             .
          
           For
           neither
           do
           Church-priviledges
           belong
           to
           persons
           barely
           by
           re●son
           of
           an
           outward
           call
           ,
           which
           is
           but
           an
           offer
           of
           salvation
           ,
           no
           man
           is
           accounted
           a
           Church-member
           ,
           having
           right
           to
           the
           seal
           ,
           as
           they
           term
           it
           ,
           because
           salvation
           is
           offered
           without
           some
           consent
           ,
           nor
           did
           those
           priviledges
           in
           any
           sort
           accrue
           to
           the
           Iewes
           
             upon
             an
             outward
             call
             by
             which
             salvation
             was
             offered
             to
             them
             upon
             condition
             of
             obedience
             ,
          
           the
           proceeding
           of
           Christ
           from
           them
           ,
           their
           having
           
             Abraham
             ,
             Isaac
             ,
             Jacob
          
           ,
           for
           their
           fathers
           ,
           their
           having
           the
           Law
           given
           them
           ,
           &c.
           were
           not
           upon
           such
           an
           outward
           call
           ,
           but
           Gods
           respect
           to
           them
           ,
           Deut
           7.6.4
           .
           It
           is
           not
           true
           that
           from
           
             thence
             all
             Israelites
             are
             promiscuously
             called
             children
             of
             the
             Covenant
             ,
             as
             Acts
          
           3.25
           .
           For
           it
           is
           true
           onely
           of
           them
           that
           were
           after
           the
           Prophets
           as
           well
           as
           the
           covenant
           ,
           sith
           they
           are
           called
           
             children
             of
             the
             Prophets
          
           as
           well
           as
           
             of
             the
             covenant
          
           ,
           and
           neither
           Title
           is
           given
           to
           them
           because
           of
           the
           outward
           call
           alleaged
           ,
           but
           because
           they
           were
           the
           posterity
           of
           those
           to
           whom
           the
           Prophets
           were
           sent
           ,
           and
           the
           covenant
           exhibited
           .
           5.
           
           It
           is
           not
           true
           
             that
             the
             Apostle
             affirmes
             that
             the
             unbelieving
             Iewes
             are
             Abrahamites
             and
             Israelites
             ;
             not
             onely
             by
             reason
             of
             their
             birth
             after
             the
             flesh
             ,
             but
             also
             by
             reason
             of
             acceptance
             of
             the
             covenants
             and
             promises
          
           :
           For
           neither
           is
           it
           true
           they
           did
           accept
           of
           the
           covenants
           and
           promises
           ,
           sith
           they
           rejected
           Christ
           to
           
             whom
             the
             promises
             were
             made
             ,
             Gal.
          
           3.16
           .
           Nor
           doth
           the
           Apostle
           say
           ,
           
             They
             accepted
             of
             them
          
           ,
           nor
           at
           all
           give
           that
           as
           
             a
             reason
             of
             their
             being
             Abrahamites
             or
             Israelites
             .
          
           Yea
           ,
           they
           were
           Israelites
           or
           Adamites
           antecedentally
           to
           some
           of
           those
           recited
           priviledges
           .
           6.
           
           Nor
           doth
           the
           Apostle
           s●y
           ,
           
             The
             Fathers
             and
             Adoption
             ,
             and
             Covenants
             ,
             and
             Promises
             ,
             belong
             to
             all
             the
             Israelites
          
           :
           yea
           he
           denies
           the
           promises
           to
           Israel
           and
           Abrahams
           seed
           to
           belong
           to
           every
           one
           that
           is
           of
           Israel
           and
           Abrahams
           seed
           ,
           v.
           6
           ,
           7
           ,
           8.
           7.
           
           Nor
           doth
           he
           make
           any
           such
           distinction
           of
           
           promise
           
             in
             respect
             of
             the
             efficacie
             of
             it
             ,
          
           and
           
             collation
             belonging
             to
             some
          
           ,
           and
           
             tender
             or
             offering
             of
             the
             covenant
             of
             grace
          
           :
           For
           neither
           doth
           the
           Apostle
           at
           all
           mention
           
             the
             offer
             of
             the
             covenant
             of
             grace
             with
             condition
             of
             duty
             to
             be
             performed
             ,
          
           nor
           doth
           he
           make
           the
           promise
           to
           belong
           to
           any
           who
           have
           not
           the
           efficacie
           of
           it
           :
           yea
           ,
           to
           say
           the
           promise
           belongs
           to
           any
           ,
           and
           yet
           he
           not
           have
           the
           efficacie
           ,
           is
           to
           make
           the
           word
           of
           God
           fall
           ,
           which
           the
           Apostle
           disclaims
           as
           a
           thing
           by
           no
           means
           to
           be
           imputed
           to
           God
           ,
           for
           thereby
           he
           should
           be
           charged
           of
           unfaithfulness
           in
           not
           keeping
           his
           promise
           .
           8.
           
           Neither
           doth
           the
           Apostle
           make
           that
           answer
           which
           Gomarus
           sets
           down
           ,
           that
           
             though
             the
             priviledges
             v.
          
           4
           ,
           5
           ,
           
             belong
             to
             all
             the
             Israelites
             ,
             yet
             all
             are
             not
             therefore
             true
             children
             beca●se
             the
             priviledges
             are
             attributed
             to
             them
             by
             reason
             of
             their
             outward
             call
             ,
             not
             by
             reason
             of
             their
             inward
             .
          
           For
           the
           objection
           was
           not
           thu●
           ,
           To
           the
           Jewes
           belong
           those
           priviledges
           ,
           therefore
           they
           must
           be
           true
           children
           and
           heirs
           of
           salvation
           :
           But
           thus
           ,
           Gods
           promise
           or
           covenant
           was
           with
           Abraham
           and
           his
           seed
           to
           be
           a
           God
           ,
           therefore
           either
           God
           must
           be
           a
           God
           of
           the
           Jewes
           who
           are
           Abrahams
           seed
           ,
           and
           they
           his
           people
           contrary
           to
           what
           your
           sorrow
           intimates
           ,
           v.
           2
           or
           else
           the
           word
           of
           God
           hath
           fallen
           ,
           Now
           Gomarus
           sets
           down
           another
           objection
           than
           that
           which
           the
           Apostle
           answers
           ,
           and
           another
           than
           that
           which
           the
           Apostle
           makes
           ,
           as
           may
           appear
           by
           what
           I
           have
           said
           before
           .
           And
           for
           the
           three
           things
           Mr
           Blake
           gathers
           from
           Gomarus
           ,
           the
           first
           is
           not
           true
           ,
           that
           
             my
             objection
             is
             wholy
             solved
          
           :
           For
           there
           is
           not
           a
           word
           in
           Gomarus
           that
           answers
           this
           objection
           ,
           Every
           child
           of
           Abraham
           was
           not
           a
           child
           of
           the
           promise
           Gen
           17
           ,
           7
           ,
           8
           ,
           as
           the
           Apostle
           determines
           ,
           Rom.
           9
           ,
           7
           ,
           8.
           
           None
           were
           his
           seed
           to
           whom
           the
           promise
           as
           Evangelical
           belongs
           ,
           but
           the
           elect
           ,
           therefore
           neither
           was
           the
           covenant
           Gen.
           17
           ,
           7.
           as
           Evangelical
           ,
           made
           to
           all
           the
           naturall
           children
           of
           Abraham
           ,
           not
           they
           circumcised
           because
           the
           covenant
           was
           made
           to
           them
           ,
           nor
           is
           the
           covenant
           made
           with
           every
           beleiver
           by
           profession
           ,
           nor
           hath
           he
           right
           to
           Baptisme
           by
           vertue
           of
           that
           title
           ,
           nor
           is
           the
           covenant
           made
           to
           every
           true
           beleivers
           infant
           or
           naturall
           child
           ,
           there
           are
           none
           of
           them
           Abrahams
           seed
           but
           the
           elect
           ,
           and
           therefore
           all
           the
           plea
           of
           the
           Paedobaptists
           from
           Gen.
           17.7
           .
           to
           prove
           the
           right
           of
           every
           beleivers
           naturall
           child
           to
           baptism
           ,
           is
           manifestly
           false
           ,
           going
           on
           that
           supposition
           which
           the
           Apostle
           plainly
           contradicts
           .
           The
           second
           thing
           is
           frivolous
           :
           For
           there
           was
           no
           contradiction
           in
           appearance
           in
           the
           Apostles
           words
           ,
           which
           need
           reconciliation
           ,
           and
           therefore
           Gomarus
           and
           Mr
           Blake
           have
           taken
           upon
           them
           an
           unnecessary
           task
           :
           But
           the
           seeming
           opposition
           to
           be
           reconciled
           ,
           is
           between
           Gods
           performing
           his
           word
           to
           
             Abrahams
             seed
             to
             be
             a
             God
             to
             them
             ,
          
           and
           his
           rejection
           of
           them
           from
           being
           his
           people
           ,
           which
           the
           Apostlee
           doth
           indeed
           reconcile
           righ●ly
           ,
           but
           Mr
           Blake
           and
           Gomarus
           are
           both
           mistaken
           in
           the
           thing
           as
           hath
           been
           d●monstrated
           .
           Yet
           this
           I
           find
           ,
           that
           Gomarus
           with
           the
           other
           four
           Professors
           of
           the
           united
           Belgick
           Provinces
           (
           of
           whom
           Gomarus
           is
           first
           )
           set
           down
           the
           same
           that
           I
           conclude
           in
           their
           Iudgement
           at
           the
           
             Synod
             of
             Dor●
             about
             the
             second
             Article
          
           of
           the
           Remonstrants
           ,
           in
           which
           they
           say
           ,
           
             That
             to
             the
             elect
             onely
             the
             promises
             are
             made
             ,
             is
             professedly
             proved
             by
             Paul
             Rom.
          
           9
           ,
           7
           ,
           8
           ▪
           
             For
             onely
             the
             sons
             of
             promise
             are
             counted
             for
             the
             seed
             to
             whom
             that
             word
             of
             the
             everlasting
             possession
             of
             the
             inheritance
             appertains
             .
          
           So
           that
           I
           have
           five
           more
           Suffrages
           together
           for
           me
           .
           And
           for
           the
           Doctrine
           of
           
             Covenant
             Holiness
          
           ,
           I
           confess
           the
           Apostle
           establisheth
           this
           Doctrine
           ,
           That
           all
           the
           spirituall
           seed
           of
           Abraham
           ▪
           to
           wit
           ,
           true
           beleivers
           ,
           or
           elect
           persons
           ,
           are
           holy
           federally
           as
           being
           those
           to
           whom
           God
           hath
           covenanted
           to
           be
           God
           :
           But
           Mr
           Blakes
           doctrine
           
           of
           Covenant
           holiness
           ,
           that
           Gods
           covenant
           is
           to
           be
           a
           God
           to
           every
           beleiver
           and
           his
           seed
           ,
           which
           is
           no
           other
           than
           his
           naturall
           seed
           (
           for
           infants
           are
           no
           otherwayes
           his
           seed
           )
           is
           so
           far
           from
           being
           established
           by
           the
           Apostle
           ,
           that
           he
           determines
           the
           contrary
           ,
           denying
           that
           all
           Abrahams
           children
           were
           children
           of
           the
           promise
           ,
           and
           proving
           the
           elect
           onely
           to
           be
           his
           seed
           to
           whom
           the
           promise
           Gen.
           17.7
           ,
           as
           it
           was
           Evangelicall
           was
           made
           by
           the
           state
           of
           Ishmael
           and
           
             Isaac
             ,
             Esau
          
           and
           Jacob.
           And
           for
           this
           I
           am
           assured
           that
           I
           
             have
             the
             whole
             current
             of
             the
             Scripture
             for
             me
             ,
          
           and
           feare
           not
           to
           make
           this
           Text
           my
           Asylum
           ,
           still
           having
           considered
           what
           Mr
           Blake
           produceth
           both
           here
           and
           before
           :
           the
           frivolousness
           of
           which
           I
           hope
           by
           Divine
           assistance
           to
           shew
           in
           that
           which
           follows
           .
        
         
           There
           is
           somewhat
           which
           Mr.
           Blake
           adds
           in
           that
           Chapter
           in
           answer
           to
           the
           Allegation
           of
           Matth.
           3.9
           .
           in
           which
           as
           I
           shewed
           before
           ,
           
             John
             Baptist
          
           rejects
           their
           claim
           to
           baptism
           ,
           though
           Abrahams
           naturall
           children
           without
           repentance
           and
           faith
           ,
           and
           asserts
           the
           onely
           seed
           of
           Abraham
           in
           covenant
           to
           be
           his
           spirituall
           .
           Here
           to
           saith
           Mr.
           Blake
           ,
           I
           answer
           ,
           First
           ▪
           
             When
             those
             that
             were
             no
             better
             then
             th●se
             make
             the
             same
             plea
             ,
          
           John
           8
           .
           3●
           .
           
             We
             be
             Abrahams
             seed
             ,
             and
             were
             never
             in
             bondage
             to
             any
             ,
             Christ
             yeilds
             it
             ,
             v.
          
           37.
           
           
             I
             know
             that
             ye
             are
             Abrahams
             seed
             ;
             he
             allowes
             all
             that
             upon
             this
             account
             they
             can
             claim
             .
             And
             for
             Pharisees
             he
             doth
             not
             barely
             yeld
             them
             to
             be
             Church
             members
             ,
             but
             also
             Church
             teachers
             ,
          
           Matth.
           23.2
           .
        
         
           I
           reply
           ,
           Christs
           yeilds
           they
           were
           Abrahams
           naturall
           seed
           ,
           but
           denies
           them
           to
           be
           
             Abrahams
             Children
          
           ,
           verse
           39.
           that
           is
           ,
           to
           whom
           the
           promise
           Evangelicall
           belongs
           .
           The
           Pharisees
           were
           not
           yeilded
           to
           be
           Church-members
           in
           the
           Christian
           Church
           ,
           nor
           were
           admitted
           by
           
             Iohn
             Baptist
          
           or
           Christs
           Disciples
           to
           baptisme
           without
           repentance
           and
           faith
           ,
           nor
           were
           they
           teachers
           in
           the
           Christian
           Church
           ,
           though
           among
           the
           Jewes
           they
           are
           said
           to
           
             fit
             in
             Moses
             Chair
          
           .
        
         
           
             2.
             
             Saith
             Mr.
             
               Blake
               ,
               Iohn
               Baptist
            
             doth
             not
             deny
             what
             Christ
             yeilds
             ,
             but
             lets
             them
             know
             that
             this
             place
             wil
             not
             serve
             to
             avoyd
             wrath
             whilst
             they
             live
             in
             impenitencie
             ;
             notwithstanding
             that
             this
             plea
             holds
             ,
             they
             may
             perish
             ,
             and
             yet
             Gods
             Covenant
             with
             Abraham
             hold
             ;
             being
             able
             of
             stones
             to
             raise
             up
             children
             unto
             Abraham
             ,
             to
             make
             good
             what
             in
             covenant
             he
             had
             said
             .
             He
             no
             where
             sayes
             that
             they
             are
             not
             intituled
             to
             priviledges
             of
             ordinances
             ,
             and
             thereby
             interessed
             in
             the
             prerogatives
             of
             Gods
             visible
             people
             .
             What
             
               Paul
               Rom.
            
             9.4
             ,
             5.
             so
             largely
             yelds
             them
             ,
             
               Iohn
               Baptist
            
             doth
             not
             deny
             them
             ,
             which
             also
             now
             they
             had
             in
             visible
             possession
             .
          
        
         
           Answer
           .
           Neither
           
             Iohn
             Baptist
          
           ,
           nor
           Christ
           ,
           nor
           Paul
           ,
           y●ilded
           them
           either
           to
           be
           in
           the
           covenant
           with
           Abraham
           (
           Mr.
           Blakes
           own
           words
           :
           
             notwithstanding
             this
             plea
             holds
             ,
             &c.
          
           do
           plainly
           imply
           ,
           that
           
             Gods
             covenant
             did
             not
             hold
             with
             them
             ,
          
           and
           that
           
             by
             them
             God
             should
             not
             make
             good
             what
             in
             covenant
             ●e
             had
             said
          
           )
           or
           to
           be
           Gods
           visible
           people
           ,
           or
           to
           have
           right
           to
           the
           priviledge
           of
           baptism
           :
           but
           the
           contrary
           is
           declared
           by
           them
           .
           What
           Mr.
           Blake
           concludes
           the
           Chapter
           with
           ,
           ●s
           either
           but
           a
           dictate
           ,
           that
           
             priviledg
             of
             ordinance
          
           (
           meaning
           of
           Baptism
           )
           
             is
             a
             Birth-inheritance
          
           ,
           without
           either
           proof
           or
           shew
           of
           proof
           from
           Prov.
           19.14
           .
           Rom.
           3.1
           .
           so
           that
           I
           shall
           trouble
           the
           reader
           with
           no
           more
           of
           the
           fopperies
           of
           this
           chapter
           ▪
           onely
           I
           desire
           the
           reader
           to
           observe
           ,
           that
           whereas
           usually
           Paedobaptists
           grant
           that
           by
           birth
           a
           grown
           man
           is
           not
           intituled
           to
           the
           initial
           Seal
           without
           his
           own
           profession
           ,
           Mr.
           Blake
           denies
           that
           
           Iohn
           saith
           ,
           the
           viperous
           
             Pharisees
             and
             Sadduces
             ,
             and
             unbelieving
             Jewes
             are
             not
             in●ituled
             to
             priviledges
             of
             ordinances
             and
             thereby
             interessed
             in
             the
             prerogatives
             of
             Gods
             visible
             people
             .
          
        
         
           But
           Mr.
           Sidenham
           in
           his
           
             Exercit.
             ch
          
           .
           6.
           takes
           upon
           him
           to
           refell
           the
           plea
           from
           Matth.
           3.8
           ,
           9.
           
             gathering
             that
             the
             pretence
             of
             being
             Abrahams
             children
             ,
             could
             not
             give
             them
             a
             right
             to
             baptisme
             ;
             and
             if
             John
             denied
             Abrahams
             naturall
             seed
             on
             that
             account
             ,
             much
             more
             would
             he
             the
             adopted
             children
             .
          
           But
           herein
           I
           conceive
           he
           doth
           not
           rightly
           set
           down
           his
           adversaries
           collection
           :
           For
           the
           adopted
           children
           of
           Abraham
           I
           conceive
           are
           no
           other
           than
           beleivers
           ,
           and
           surely
           Mr
           Sidenhams
           adversaries
           do
           not
           imagine
           that
           John
           denied
           th●m
           baptism
           .
           I
           for
           my
           part
           remember
           not
           my
           allegation
           of
           this
           Text
           afore
           the
           writing
           of
           this
           Book
           .
           But
           I
           find
           Mr.
           
             William
             Kay
          
           in
           his
           
             Baptism
             without
             Bason
          
           thus
           averring
           ,
           1.
           
           That
           Matth.
           3.8
           ,
           9.
           
             is
             directly
             against
             Infant-baptism
             ,
             in
             that
             none
             but
             such
             as
             have
             faith
             and
             repentance
             ,
             must
             think
             to
             be
             baptized
             .
          
           2.
           
           That
           
             the
             pretence
             or
             consequence
             from
             circumcision
             ,
             and
             being
             Abrahams
             naturall
             children
             ,
             to
             prove
             their
             title
             to
             Baptism
             .
          
           I
           add
           to
           the
           Covenant
           Evangelicall
           Gen.
           17.7
           .
           
             is
             also
             condemned
             ,
             in
             that
             he
             allows
             them
             not
             to
             think
             within
             themselves
             ,
             We
             have
             Abraham
             to
             our
             Father
             ,
          
           which
           is
           not
           meant
           simply
           as
           if
           they
           might
           not
           in
           any
           sort
           think
           Abraham
           to
           be
           their
           Father
           ;
           for
           Christ
           acknowledgeth
           it
           ,
           John
           8
           37.
           and
           they
           might
           lawfully
           think
           that
           to
           be
           so
           which
           was
           so
           but
           in
           some
           respect
           ,
           and
           the
           respects
           are
           intimated
           in
           the
           Text
           ,
           1
           ,
           In
           respect
           of
           baptism
           to
           which
           they
           come
           ,
           but
           as
           
             Par●us
             Comment
             .
             in
             Matth.
          
           3.7
           .
           
             John
             did
             not
             admit
             them
             as
             being
             unworthy
             .
          
           2.
           
           In
           reference
           to
           the
           covenant
           ▪
           Gen.
           17
           7.
           which
           appears
           in
           that
           he
           adds
           ,
           
             For
             I
             say
             unto
             you
             that
             God
             is
             able
             even
             of
             these
             stones
             to
             raise
             up
             children
             to
             Abraham
             ,
          
           which
           can
           be
           understood
           no
           otherwise
           than
           of
           spirituall
           children
           ,
           who
           are
           
             children
             of
             the
             promise
             ,
             Rom.
          
           9.8
           .
           which
           the
           Pharisees
           are
           not
           ,
           3.
           
           In
           respect
           of
           that
           which
           they
           imagined
           ,
           that
           they
           should
           be
           s●cured
           from
           wrath
           to
           come
           ,
           v.
           7
           ,
           in
           that
           they
           had
           Abraham
           to
           th●ir
           father
           .
           Now
           what
           saith
           Mr.
           Sidenham
           to
           this
           ?
        
         
           1.
           
           
             That
             they
             were
             of
             age
             ,
             and
             men
             degenerated
             from
             Abrahams
             saith
             ,
             that
             he
             did
             not
             refuse
             them
             because
             Abraham
             was
             their
             father
             ,
             or
             upon
             that
             account
             that
             Abrahams
             seed
             had
             not
             right
             to
             the
             promise
             ,
             b●t
             as
             onely
             pretending
             Abraham
             to
             be
             their
             father
             ,
             when
             they
             walkt
             contrary
             to
             the
             principles
             of
             Abrahams
             faith
             .
          
        
         
           Answer
           .
           'T
           is
           true
           ,
           he
           did
           not
           refuse
           them
           
             because
             Abraham
             was
             their
             Father
          
           ,
           nor
           
             as
             onely
             pretending
             Abraham
             to
             be
             their
             Father
             :
          
           Nor
           doth
           he
           deny
           that
           it
           was
           true
           that
           they
           had
           Abraham
           to
           their
           father
           in
           respect
           of
           naturall
           generation
           ,
           but
           because
           though
           they
           had
           Abraham
           to
           their
           father
           in
           respect
           of
           naturall
           generation
           ,
           yet
           they
           did
           not
           believe
           as
           Abraham
           ,
           nor
           had
           right
           to
           the
           promise
           ,
           which
           is
           enough
           to
           shew
           that
           the
           children
           of
           believers
           are
           to
           be
           refused
           and
           not
           admitted
           to
           Baptism
           till
           they
           become
           believers
           themselves
           .
        
         
           2.
           
           Saith
           Mr.
           
             Sidenham
             ,
             This
             is
             the
             same
             as
             to
             grown
             men
             professing
             faith
             ,
             baptized
             ,
             and
             then
             not
             admitted
             to
             the
             Lords
             Supper
             because
             carnall
             and
             Apostate
             ,
             it
             ●e
             said
             ,
             You
             have
             cut
             off
             your
             own
             right
             by
             your
             contrary
             actings
             ,
             which
             impeach
             not
             the
             truth
             of
             this
             position
             ,
             That
             believers
             and
             their
             infants
             are
             in
             covenant
             ,
             and
             ought
             to
             be
             judged
             so
             untill
             they
             manifest
             the
             contrary
             ;
             or
             that
             if
             they
             belieued
             themselves
             afterwards
             the
             promise
             should
             not
             be
             to
             them
             and
             their
             children
             :
             And
             
             that
             the
             Text
             holds
             out
             no
             more
             than
             this
             ,
             that
             when
             persons
             are
             grown
             up
             to
             years
             ,
             and
             come
             to
             understanding
             ,
             they
             must
             then
             stand
             on
             their
             right
             ,
             and
             looke
             to
             make
             out
             personall
             qualifications
             for
             new
             ordinances
             .
          
        
         
           Answer
           .
           1
           ,
           It
           is
           not
           the
           same
           :
           For
           such
           a
           speech
           should
           imply
           a
           former
           right
           now
           cut
           off
           ,
           but
           
             John
             Baptists
          
           speech
           disclaims
           any
           right
           they
           ever
           had
           to
           baptism
           .
           2.
           
           
             John
             Baptists
          
           speech
           proves
           ,
           believers
           children
           as
           such
           are
           not
           in
           the
           covenant
           ,
           for
           Abrahams
           children
           were
           not
           ,
           and
           that
           they
           ought
           not
           to
           be
           judged
           so
           until
           they
           manifest
           faith
           and
           repentance
           ,
           for
           
             Iohn
             Baptist
          
           denied
           them
           to
           be
           Abrahams
           children
           in
           covenant
           without
           them
           ,
           and
           that
           the
           promise
           is
           not
           to
           their
           children
           because
           they
           believe
           ;
           for
           the
           promise
           was
           not
           to
           Abrahams
           children
           by
           naturall
           generation
           though
           he
           were
           father
           of
           believers
           ,
           and
           it
           proves
           that
           none
           of
           Abrahams
           children
           have
           right
           to
           baptisme
           without
           fai●h
           and
           repentance
           ,
           and
           consequently
           infants
           no
           more
           than
           grown
           men
           .
           But
           Mr.
           Sidenham
           yet
           thinkes
           to
           avoid
           the
           inference
           from
           this
           text
           ,
           thus
           .
        
         
           
             3.
             
             This
             was
             at
             the
             first
             institution
             of
             the
             ordinance
             ,
             when
             baptism
             was
             was
             newly
             administred
             :
             now
             new
             institutions
             require
             grown
             persons
             ,
             and
             actuall
             visible
             bilievers
             to
             be
             the
             first
             subjects
             of
             them
             :
             they
             could
             not
             baptize
             their
             children
             first
             ,
             for
             then
             the
             parents
             would
             be
             neglected
             :
             And
             the
             bringing
             in
             of
             a
             new
             ordinance
             requires
             renewing
             of
             speciall
             acts
             in
             those
             which
             partake
             of
             it
             .
             Now
             in
             the
             new
             Testament
             God
             renewes
             the
             covenant
             of
             Abraham
             ,
             adds
             a
             new
             initiating
             seal
             to
             it
             :
             It
             was
             before
             entail'd
             in
             such
             a
             line
             which
             is
             cut
             off
             ,
             i●'s
             now
             of
             the
             same
             nature
             ,
             onely
             every
             one
             must
             come
             in
             his
             own
             person
             first
             ,
             as
             Abraham
             ,
             and
             enter
             his
             own
             name
             ,
             and
             then
             the
             promise
             to
             him
             and
             his
             seed
             .
             Thus
             it
             was
             in
             the
             former
             place
             ,
             where
             when
             the
             Jewes
             came
             to
             be
             baptized
             ,
             they
             were
             exhorted
             first
             to
             repent
             and
             be
             baptized
             themselves
             ,
             then
             the
             promise
             is
             to
             you
             and
             your
             children
             .
          
        
         
           Answer
           .
           All
           this
           scr●bling
           is
           at
           random
           ,
           and
           wi●hout
           any
           proof
           ,
           or
           answer
           to
           the
           objection
           :
           It
           is
           quite
           beside
           the
           objection
           ,
           which
           was
           not
           barely
           from
           
             John
             Baptists
          
           not
           baptizing
           their
           children
           ,
           but
           from
           the
           reason
           of
           
             Iohn
             Baptists
          
           refusing
           to
           admit
           themselves
           to
           baptism
           .
           So
           that
           Mr.
           Sidenhams
           answer
           is
           onely
           to
           the
           Consectary
           ,
           infer'd
           from
           the
           Conclusion
           deduced
           ,
           not
           to
           the
           premises
           ,
           no
           nor
           the
           first
           conclusion
           it self
           .
           For
           the
           argument
           is
           this
           ,
           If
           Abrahams
           natural
           children
           had
           not
           right
           to
           baptism
           without
           their
           own
           faith
           and
           repentance
           .
           But
           the
           Antecedent
           is
           true
           ,
           Ergo
           the
           Consequent
           ,
           and
           consequently
           no●
           infants
           to
           be
           baptized
           .
           Again
           ,
           if
           Abrahams
           children
           were
           not
           in
           the
           covenant
           without
           fai●h
           and
           repentance
           ,
           neither
           are
           ours
           ,
           for
           we
           have
           no
           more
           priviledge
           for
           our
           children
           then
           Abrahams
           had
           :
           But
           the
           Antecedent
           is
           true
           ,
           Ergo
           the
           Consequent
           ,
           and
           consequently
           a
           believers
           child
           is
           not
           in
           covenant
           because
           a
           believers
           child
           .
           Yet
           once
           more
           ,
           If
           persons
           circumcised
           and
           descendended
           from
           Abraham
           ,
           were
           not
           therefore
           admitted
           to
           baptism
           ,
           then
           the
           same
           thing
           doth
           not
           intitle
           to
           baptism
           which
           did
           intitle
           to
           circum●ision
           ,
           nor
           the
           command
           of
           circumcision
           a
           command
           concerning
           baptism
           .
           But
           the
           Antecedent
           is
           true
           ,
           Ergo
           the
           Consequent
           ,
           and
           consequently
           infants
           are
           not
           to
           be
           baptized
           because
           they
           were
           to
           be
           circumcised
           .
           Now
           Mr
           Sidenhams
           answer
           is
           to
           the
           allegation
           of
           
             John
             Baptists
          
           not
           baptizing
           infants
           ,
           not
           at
           all
           to
           any
           of
           these
           arguments
           drawn
           from
           his
           refusing
           the
           Pharisees
           ,
           though
           coming
           to
           his
           
           baptism
           ,
           and
           conceiving
           they
           might
           ,
           having
           Abraham
           to
           their
           Father
           .
           Yet
           what
           Mr.
           Sidenham
           faith
           takes
           away
           the
           force
           of
           the
           argument
           if
           it
           had
           been
           thus
           made
           :
           Those
           we
           are
           not
           to
           baptize
           whom
           John
           did
           not
           baptize
           :
           but
           Iohn
           did
           not
           baptize
           infants
           ,
           Ergo.
           Yea
           his
           answer
           strengthens
           the
           argument
           :
           For
           if
           Johns
           baptism
           were
           at
           the
           first
           institution
           of
           baptism
           ,
           and
           infants
           were
           not
           baptized
           ,
           then
           neither
           are
           they
           to
           be
           now
           .
           For
           the
           first
           institution
           is
           the
           rule
           of
           observing
           it
           ,
           as
           the
           Lord
           Christ
           himself
           urgeth
           concerning
           marriage
           ,
           Matth.
           19.4
           .
           and
           Paul
           concerning
           the
           Lords
           Supper
           ,
           1
           Cor.
           ●1
           ,
           23.
           
           If
           baptism
           were
           a
           
             new
             institution
          
           ,
           and
           did
           
             require
             actuall
             visible
             believers
             as
             the
             first
             subject
             of
             it
             ,
          
           then
           it
           is
           not
           all
           one
           with
           circumcision
           ,
           which
           admitted
           infants
           at
           the
           first
           institution
           ,
           then
           such
           onely
           are
           to
           be
           baptiz●d
           except
           some
           further
           Institution
           can
           be
           shewed
           ,
           the
           institution
           for
           infan-circumcision
           is
           not
           sufficient
           for
           infant-baptism●
           ,
           for
           that
           was
           in
           force
           as
           much
           at
           the
           first
           institution
           of
           baptism
           as
           after
           .
           It
           is
           false
           that
           
             they
             could
             not
             baptize
             their
             children
             first
             ,
          
           that
           is
           ,
           at
           the
           first
           institution
           ,
           
             John
             Baptist
          
           and
           the
           D●sciples
           of
           Christ
           might
           have
           baptized
           infants
           at
           first
           as
           well
           as
           Abraham
           circumcis●d
           them
           ,
           yea
           ought
           to
           have
           done
           it
           ,
           If
           Paedobaptists
           say
           true
           ,
           that
           the
           command
           of
           circumcision
           was
           the
           Rule
           in
           force
           concerning
           baptism
           :
           nor
           need
           
             the
             parents
             be
             neglected
          
           ,
           no
           not
           though
           they
           had
           baptized
           the
           children
           first
           in
           order
           of
           time
           ;
           yea
           the
           right
           of
           the
           child
           being
           contemporary
           with
           the
           paren●s
           faith
           ,
           if
           they
           say
           true
           ,
           they
           should
           have
           been
           baptized
           as
           soon
           as
           ever
           ●he
           parent
           was
           a
           believer
           ,
           or
           the
           child
           in
           covenant
           .
           Gods
           Covenant
           with
           Abraham
           was
           
             to
             him
             and
             his
             seed
          
           ;
           but
           his
           covenant
           was
           never
           made
           to
           every
           believer
           and
           his
           seed
           .
           In
           the
           new
           Testament
           God
           renews
           the
           Covenant
           wi●h
           Abraham
           in
           respect
           of
           spirituall
           blessings
           ,
           but
           for
           the
           promises
           domestick
           or
           civill
           ▪
           he
           doth
           not
           renew
           it
           .
           He
           adds
           to
           the
           new
           Covenant
           the
           s●al
           of
           Christs
           death
           ,
           whose
           blood
           confirmed
           it
           ,
           and
           the
           initiating
           seal
           of
           his
           Spirit
           ,
           I
           know
           no
           other
           initiating
           seal
           added
           to
           it
           .
           It
           is
           not
           true
           that
           the
           ●n●w
           covenant
           ,
           or
           covenent
           of
           grace
           was
           entail'd
           before
           to
           a
           certain
           line
           ,
           though
           the
           covenant
           with
           Abraham
           in
           respect
           of
           the
           civill
           domistick
           promises
           were
           entail'd
           to
           Abrahams
           naturall
           posterity
           ,
           and
           is
           now
           cut
           off
           :
           Nor
           is
           the
           covenant
           every
           way
           of
           the
           same
           nature
           with
           Abrahams
           covenant
           ,
           nor
           upon
           a
           believers
           entering
           his
           name
           is
           the
           promise
           to
           him
           and
           his
           seed
           ,
           nor
           is
           it
           Acts
           2.38
           ,
           39.
           said
           ,
           that
           upon
           their
           repenting
           and
           being
           baptized
           themselves
           ,
           that
           the
           promise
           is
           to
           them
           and
           their
           children
           ,
           but
           the
           being
           of
           the
           promise
           to
           them
           and
           their
           children
           ,
           is
           urged
           as
           a
           consideration
           fit
           to
           move
           them
           to
           repent
           and
           be
           baptizd
           .
        
         
           He
           next
           sets
           down
           4
           affirmations
           ,
           2.
           
           
             That
             no
             man
             must
             be
             baptized
             ,
             or
             receive
             an
             ordinance
             by
             any
             fleshly
             prerogative
             .
             Answer
             .
          
           Then
           no
           infant
           is
           to
           be
           baptized
           by
           vertue
           of
           birth
           from
           a
           believer
           ,
           for
           that
           is
           a
           fleshly
           prerogative
           ,
           as
           the
           birth
           of
           Christ
           was
           but
           a
           fleshly
           prerogative
           to
           David
           ,
           the
           virgin
           Mary
           ,
           though
           there
           were
           
             an
             entail
             of
             a
             promise
          
           to
           them
           of
           this
           thing
           ,
           so
           is
           the
           imagined
           birth-priviledge
           of
           believers
           infants
           ,
           and
           yet
           there
           is
           no
           promise
           to
           retain
           it
           to
           a
           believers
           child
           .
        
         
           2.
           
           
             That
             no
             person
             grown
             up
             to
             years
             of
             udderstanding
             ,
             hath
             right
             to
             a
             sealing
             ordinance
             ,
             but
             upon
             his
             own
             personall
             qualification
             .
          
        
         
           Answer
           .
           Then
           Mr.
           Blake
           did
           erre
           in
           intituling
           unbelieving
           Jewes
           
             to
             priviledges
             of
             ordinances
             ▪
             and
             thereby
             interessing
             them
             in
             the
             prerogatives
             of
             Gods
             
             visible
             people
             .
          
           2.
           
           There
           is
           no
           other
           right
           to
           an
           infant
           to
           baptism
           ,
           than
           what
           a
           grown
           person
           hath
           .
        
         
           The
           third
           affirmation
           I
           grant
           ,
           and
           the
           fourth
           too
           ,
           if
           there
           were
           any
           
             such
             old
             priviledges
             of
             the
             promise
             to
             be
             conveyed
             to
             those
             which
             do
             really
             embrace
             the
             Gospel
             and
             their
             seed
             .
          
           And
           this
           grant
           that
           those
           Pharisees
           and
           Sadduces
           had
           
             demonstrated
             themselves
             to
             be
             onely
             the
             children
             of
             the
             flesh
             ,
             and
             not
             of
             the
             promise
             ,
          
           and
           that
           they
           were
           excluded
           ,
           shews
           the
           covenant
           as
           Evangelical
           not
           to
           be
           made
           to
           a
           believers
           naturall
           seed
           ,
           nor
           they
           thereby
           have
           right
           to
           baptism
           .
        
      
       
         
           SECT
           .
           XXX
           .
           Of
           the
           meaning
           of
           Mr.
           M.
           his
           second
           Conclusion
           ,
           the
           ambiguitie
           of
           which
           is
           shewed
           .
        
         
           I
           now
           return
           to
           Mr.
           M.
           whose
           second
           Conclusion
           was
           thus
           expressed
           ,
           
             Ever
             since
             God
             gathered
             a
             distinct
             select
             number
             out
             of
             the
             world
             to
             be
             his
             Kingdome
             ,
             Citie
             ,
             houshold
             in
             opposition
             to
             the
             rest
             of
             the
             world
             ,
             which
             is
             the
             kingdome
             ,
             citie
             ,
             houshold
             of
             Satan
             ,
             he
             would
             have
             the
             i●fants
             of
             all
             who
             are
             taken
             into
             covenant
             with
             him
             ,
             to
             be
             accounted
             his
             ,
             to
             belong
             to
             him
             ,
             to
             his
             Church
             and
             Family
             ,
             and
             not
             to
             the
             Devils
             .
          
           This
           conclusion
           b●ing
           the
           main
           pillar
           upon
           which
           he
           settles
           Infant-baptism
           ,
           the
           Antecedent
           of
           his
           Euthymem
           I
           examined
           with
           great
           di●igence
           after
           the
           exact
           manner
           of
           Scholastick
           Writers
           in
           their
           Disputes
           .
           Which
           dealing
           of
           mine
           being
           indeed
           the
           one●y
           way
           to
           clear
           truth
           ,
           and
           approved
           by
           a
           learned
           member
           of
           the
           Assembly
           [
           Mr
           
             R.C.
             of
             P.C.O.
          
           ]
           and
           known
           to
           be
           one
           of
           the
           most
           accurate
           disputants
           in
           his
           time
           in
           Oxford
           ,
           yet
           Mr
           M.
           pag.
           105.
           of
           his
           Defence
           ,
           in
           a
           most
           inj●rious
           though
           frivolous
           way
           ,
           traduce●h
           as
           an
           indirect
           Artifice
           .
           To
           which
           some
           answer
           is
           given
           in
           my
           
             Apologie
             sect
          
           .
           5.
           
             pag
             ▪
          
           23
           I
           shall
           now
           view
           the
           reply
           he
           makes
           :
           First
           ,
           
             he
             compares
             my
             dealing
             with
             an
             unnam'd
             person
             in
             Cambridge
             ,
             whose
             faculty
             was
             to
             make
             a
             clear
             text
             dark
             by
             his
             Interpretation
          
           :
           whereas
           my
           way
           was
           the
           true
           and
           onely
           way
           to
           clear
           his
           meanin●
           by
           distinction
           ,
           which
           is
           by
           Logicians
           called
           
             the
             light
             of
             speech
          
           ,
           and
           
             in
             all
             consideration
             of
             things
             to
             be
             first
             ,
          
           as
           
             Keckerm
             .
             Log
             Syst
             ,
             part
             .
          
           2.
           lib.
           1.
           c.
           1
           sp●aks
           :
           No●
           h●●h
           Mr
           M.
           shewed
           in
           his
           Defence
           ,
           that
           any
           of
           those
           senses
           of
           his
           words
           which
           I
           set
           down
           ,
           might
           not
           be
           conceived
           to
           be
           his
           meaning
           ;
           and
           therefore
           his
           complaint
           of
           me
           is
           ridiculous
           ,
           and
           I
           shall
           have
           cause
           to
           censure
           him
           as
           a
           confused
           Dict●t●r
           rather
           than
           an
           accurate
           Disputer
           ,
           who
           doth
           so
           indistinctly
           set
           down
           his
           main
           conclusion
           ,
           That
           an
           adversary
           cannot
           determinely
           resolve
           what
           is
           the
           meaning
           ,
           and
           so
           nei●her
           easily
           examine
           his
           proofs
           ,
           nor
           know
           what
           to
           oppose
           .
        
         
           B●●
           he
           tells
           me
           
             he
             meant
             it
             of
             a
             visible
             priviledge
             ,
             in
             facie
             Ec●lesiae
             visibilis
             ,
          
           yet
           he
           doth
           not
           tell
           what
           that
           visible
           priviledge
           is
           .
           He
           tells
           me
           ,
           
             That
             they
             have
             their
             share
             in
             Foedus
             externum
          
           ;
           but
           sets
           not
           down
           what
           share
           they
           have
           ,
           nor
           what
           he
           means
           by
           
             Foedus
             externum
          
           ,
           in
           which
           they
           have
           share
           .
           And
           after
           he
           saith
           ,
           
             God
             would
             have
             the
             children
             of
             them
             who
             by
             externall
             vocation
             and
             profession
             joyn
             to
             the
             Church
             of
             God
             even
             while
             they
             are
             children
             ,
             to
             enjoy
             the
             same
             priviledge
             wi●h
             them
             ,
          
           which
           hath
           also
           ambiguity
           in
           it
           .
           For
           whereas
           there
           are
           many
           priviledges
           which
           the
           parents
           enjoy
           ,
           as
           
             R.
             G.
          
           to
           be
           baptized
           ,
           to
           be
           admitted
           
           to
           the
           Lords
           Supper
           ,
           perhaps
           the
           Father
           to
           be
           an
           Elder
           teaching
           or
           ruling
           ,
           or
           a
           Deacon
           in
           the
           Church
           ,
           and
           by
           (
           Children
           )
           may
           be
           meant
           persons
           of
           ten
           or
           twenty
           years
           old
           ,
           and
           while
           ▪
           they
           are
           children
           may
           be
           understood
           either
           during
           their
           infancy
           ,
           or
           during
           their
           relation
           as
           children
           to
           their
           parents
           (
           which
           is
           as
           long
           as
           they
           are
           men
           )
           the
           words
           may
           be
           understood
           either
           that
           they
           have
           the
           same
           priviledge
           of
           admission
           to
           the
           Lords
           Supper
           or
           Church-government
           ,
           while
           they
           are
           infants
           ,
           or
           that
           they
           have
           even
           in
           infancy
           the
           same
           priviledge
           to
           be
           baptized
           that
           the
           parent
           had
           upon
           his
           profession
           .
           Which
           last
           if
           it
           were
           his
           meanng
           (
           as
           most
           likely
           it
           was
           )
           then
           his
           second
           conclusion
           being
           the
           same
           with
           his
           Antecedent
           in
           his
           Euthymem
           ,
           his
           argument
           is
           an
           inapt
           tautology
           ,
           Infants
           of
           professors
           have
           the
           same
           priviledge
           with
           the
           parents
           to
           be
           baptized
           :
           Ergo
           they
           are
           to
           be
           baptized
           ,
           which
           is
           to
           prove
           the
           same
           by
           the
           same
           :
           yet
           this
           I
           must
           needs
           take
           to
           be
           his
           meaning
           ,
           till
           he
           shew
           what
           other
           priviledge
           wi●h
           their
           parents
           children
           of
           vi-sible
           professors
           have
           in
           infancy
           .
        
         
           Then
           he
           distinguisheth
           of
           the
           
             Covenant
             of
             grace
             taken
             largely
             and
             strictly
             ,
          
           which
           distinction
           is
           shewed
           before
           Sect.
           25
           ,
           to
           have
           no
           footing
           in
           Scripture
           ,
           and
           to
           be
           inaptly
           used
           by
           Mr
           M.
           He
           distinguisheth
           of
           
             Jewes
             some
             Abrahams
             seed
             according
             to
             the
             promise
             ,
             some
             onely
             in
             the
             face
             of
             the
             visible
             Church
             ,
             and
             of
             being
             in
             Christ
             by
             the
             mysticall
             union
             ,
             and
             by
             visible
             and
             externall
             profession
          
           Which
           distinction
           I
           mislike
           not
           though
           they
           be
           not
           of
           use
           here
           ,
           sith
           they
           were
           not
           the
           terms
           used
           in
           his
           Conclusion
           .
           He
           distinguisheth
           of
           
             Seals
             belonging
             to
             the
             Covenant
             ,
             the
             Seal
             of
             the
             Spirit
             ,
             and
             externall
             Seals
             .
          
           But
           he
           nei●her
           shew●s
           where
           the
           externall
           seals
           (
           as
           he
           calls
           them
           )
           are
           tearmed
           Seals
           of
           the
           Covenant
           :
           nor
           was
           the
           term
           (
           
             Seal
             of
             the
             Covenant
          
           )
           at
           all
           used
           in
           his
           conclusion
           .
           Yea
           to
           shew
           how
           unskilfully
           he
           handles
           the
           matter
           in
           all
           these
           distinctions
           ,
           he
           doth
           not
           distinguish
           any
           of
           those
           terms
           that
           were
           in
           question
           ,
           and
           were
           the
           predicate
           in
           his
           proposition
           ,
           to
           wit
           ,
           
             to
             be
             accounted
             Gods
             ,
             to
             belong
             to
             him
             ,
             to
             his
             Church
             and
             family
             ,
             and
             not
             to
             the
             Devils
             .
          
           And
           this
           piece
           of
           unskilfulness
           is
           in
           that
           which
           followeth
           .
        
         
           
             When
             therefore
             I
             say
             they
             are
             visibly
             to
             be
             reckoned
             to
             belong
             to
             the
             Covenant
             with
             their
             parents
             ,
             I
             mean
             ,
             look
             what
             right
             a
             visible
             professor
             hath
             to
             be
             received
             and
             reputed
             to
             belong
             to
             the
             visible
             Church
             ,
             quà
             visi●le
             professor
             ,
             that
             right
             hath
             his
             child
             so
             to
             be
             esteemed
             .
          
        
         
           But
           first
           ,
           this
           speech
           here
           explained
           was
           not
           in
           his
           Conclusion
           in
           his
           Sermon
           ,
           these
           words
           were
           not
           there
           ,
           
             They
             are
             visibly
             to
             be
             reckoned
             to
             belong
             to
             the
             Covenant
             with
             their
             parents
             ,
          
           but
           this
           ,
           
             They
             are
             to
             be
             accounted
             Gods
             ,
             to
             belong
             to
             him
             ,
             to
             his
             Church
             and
             Family
             ,
             and
             not
             to
             the
             Devils
             .
          
           2.
           
           Were
           the
           sense
           here
           given
           the
           meaning
           of
           his
           Conclusion
           ,
           it
           would
           not
           be
           true
           .
           For
           if
           the
           right
           belong
           to
           the
           visible
           professors
           ,
           quà
           visible
           professors
           ,
           the
           same
           right
           cannot
           belong
           to
           the
           child
           except
           he
           be
           a
           visible
           professor
           .
           For
           what
           agrees
           to
           any
           
             quà
             talis
             ,
             as
             such
          
           ,
           agrees
           
             universaliter
             &
             reciproce
          
           ,
           and
           therefore
           by
           this
           expression
           ,
           every
           visible
           professor
           is
           to
           be
           received
           and
           esteemed
           ,
           and
           every
           one
           to
           be
           so
           received
           and
           esteemed
           ,
           is
           a
           visible
           professor
           ,
           which
           cannot
           be
           said
           with
           any
           truth
           or
           shew
           of
           truth
           of
           the
           infant
           child
           of
           a
           believer
           .
           Besides
           ,
           if
           this
           Conclusion
           were
           good
           ,
           an
           infant
           should
           have
           right
           to
           be
           admitted
           to
           the
           Lords
           Supper
           sith
           the
           parent
           hath
           right
           thereto
           as
           a
           visible
           professor
           .
        
         
           But
           Mr.
           M.
           makes
           a
           large
           discourse
           to
           prove
           ,
           
             That
             to
             those
             to
             whom
             the
             spiritual
             part
             of
             the
             Covenant
             belongs
             not
             ,
             yet
             there
             are
             outward
             Church-privileges
             
             which
             belong
             to
             them
             as
             they
             are
             visible
             professors
             .
          
           And
           to
           prove
           this
           he
           cites
           ,
           Gen.
           6.1
           .
           Deut.
           14.1
           .
           Gal.
           3.26
           .
           Matth.
           8
           ,
           12.
           
           Acts
           3.25
           .
           Rom.
           9.4
           .
           Rom.
           9.3.1
           .
           Iohn
           8
           17.
           
           Psal.
           147.19
           ,
           20.
           
           Deut.
           33.4
           .
           Iohn
           4.22
           .
        
         
           In
           answer
           to
           which
           I
           say
           ,
           ●
           ,
           That
           I
           grant
           this
           speech
           to
           be
           true
           .
           2.
           
           I
           deny
           that
           the
           Texts
           are
           pertinent
           to
           the
           purpose
           of
           Mr.
           M.
           who
           intends
           this
           speech
           of
           Gentile
           visible
           professors
           ,
           whereas
           the
           texts
           are
           most
           of
           them
           of
           the
           privileges
           peculiar
           to
           the
           Jewish
           people
           ,
           namely
           ,
           Deut.
           14.1
           .
           Matth.
           8.12
           .
           Acts
           3.25
           .
           Rom.
           9.4
           .
           Rom.
           3.1
           .
           Iohn
           8.17
           .
           Psal.
           147
           19
           ,
           20.
           
           Deut.
           33.4
           .
           Iohn
           4.22
           .
           Of
           the
           other
           two
           the
           former
           is
           of
           those
           before
           the
           Flood
           ,
           who
           whether
           they
           were
           called
           
             Sons
             of
             God
          
           by
           descent
           ,
           or
           profession
           ,
           or
           some
           other
           way
           ,
           it
           is
           uncertain
           .
           The
           other
           Gal.
           3.26
           .
           is
           to
           be
           understood
           of
           being
           
             the
             Sons
             of
             God
          
           really
           ,
           and
           the
           term
           [
           All
           ]
           is
           to
           be
           limited
           ,
           as
           v.
           27.
           by
           [
           ye
           that
           are
           believers
           ]
           as
           the
           very
           words
           shew
           .
           For
           when
           he
           saith
           
             Ye
             are
             all
             the
             sons
             of
             God
             by
             faith
             in
             Christ
             Iesus
             ,
          
           it
           is
           plain
           this
           is
           meant
           onely
           of
           those
           who
           had
           faith
           in
           
             Christ
             Iesus
          
           3.
           
           In
           all
           this
           discourse
           he
           doth
           not
           shew
           a
           Text
           proving
           the
           privileges
           he
           mentions
           to
           belong
           to
           the
           infants
           of
           Gentile
           visible
           professors
           .
           Certainly
           some
           of
           them
           cannot
           be
           applied
           ;
           no
           ,
           not
           to
           the
           Infants
           of
           the
           Jewish
           nation
           ,
           as
           v.
           9.
           that
           to
           them
           were
           committed
           the
           Oracles
           of
           God
           ,
           that
           to
           them
           God
           shewed
           his
           word
           ,
           &c.
           
           4
           Nor
           doth
           Mr
           M.
           distinctly
           tell
           us
           ,
           which
           of
           these
           ,
           ●or
           what
           other
           outward
           priviledge
           it
           is
           that
           belongs
           to
           the
           Infants
           of
           visible
           professors
           ,
           which
           is
           the
           onely
           thing
           pertinent
           to
           the
           present
           business
           .
        
         
           After
           this
           he
           asserts
           ,
           
             That
             there
             are
             some
             rightly
             admitted
             by
             the
             Church
             to
             visible
             Membership
             who
             onely
             partake
             of
             the
             visible
             priviledges
             ,
             and
             undertakes
             to
             prove
             it
             from
             Rom.
          
           11.
           
           But
           I
           have
           in
           the
           first
           p●rt
           of
           this
           Review
           shewed
           Mr
           Ms
           ,
           and
           others
           mistakes
           about
           the
           ingraffing
           ,
           Rom.
           11.17
           .
           and
           proved
           that
           it
           is
           meant
           of
           giving
           faith
           according
           ●o
           election
           .
           Yet
           I
           grant
           it
           true
           which
           Mr
           M.
           asserts
           in
           those
           word
           ,
           and
           do
           take
           notice
           that
           pag.
           110.
           he
           acknowledgeth
           that
           I
           grant
           in
           my
           Examen
           pag.
           149.
           a
           lawfulness
           of
           admitting
           men
           into
           a
           visible
           communion
           upon
           a
           visible
           profession
           ,
           and
           that
           rightly
           even
           by
           a
           judgement
           of
           faith
           ,
           though
           their
           inward
           holiness
           be
           unknown
           to
           us
           .
           And
           yet
           in
           the
           next
           pag.
           111.
           he
           tells
           me
           ,
           
             This
             mistake
             runs
             through
             your
             whole
             Book
             ,
             that
             none
             are
             to
             be
             reputed
             to
             have
             a
             visible
             right
             to
             the
             Covenant
             of
             Grace
             ,
             but
             onily
             such
             as
             partake
             of
             the
             saving
             graces
             of
             it
             .
          
           But
           of
           this
           calumny
           more
           may
           be
           seen
           in
           my
           
             Apologie
             ,
             Sect.
          
           10.
           pag.
           47.
           
        
         
           After
           all
           these
           expressions
           of
           his
           meaning
           in
           his
           Conclusion
           he
           adds
           ,
           pag.
           111.
           
           
             This
             then
             was
             and
             is
             my
             meaning
             when
             I
             say
             ,
             that
             infants
             of
             Believers
             are
             confederates
             with
             their
             parents
             ,
             that
             they
             have
             the
             same
             visible
             right
             to
             be
             reputed
             Church-members
             ,
             as
             their
             parents
             have
             by
             being
             visible
             professors
             ,
             and
             are
             therefore
             to
             be
             admitted
             to
             all
             such
             externall
             priviledges
             as
             their
             infant-age
             is
             capable
             of
             ;
             and
             that
             the
             visible
             Church
             is
             made
             up
             of
             such
             visible
             professors
             and
             their
             children
             ;
             that
             the
             invisible
             takes
             in
             neither
             all
             of
             the
             one
             ,
             nor
             the
             other
             ,
             but
             some
             of
             both
             .
          
        
         
           In
           answer
           whereto
           I
           say
           ,
           1.
           
           Neither
           Mr
           M.
           in
           his
           pretended
           explication
           keeps
           the
           terms
           of
           his
           second
           Conclusion
           in
           which
           the
           words
           were
           not
           as
           Mr.
           M.
           sets
           them
           down
           ,
           
             That
             infants
             of
             believers
             are
             confederates
             with
             their
             parents
             .
          
           Nor
           (
           2
           )
           do
           any
           of
           the
           words
           explain
           that
           proposition
           .
           Far
           would
           any
           that
           knowes
           the
           meaning
           of
           words
           ,
           take
           this
           for
           a
           right
           paraphrase
           ?
           
             Infants
             of
             believers
             are
             confederate
             with
             their
             parents
             ,
             that
             is
             ;
             they
             have
             the
             same
             visible
             right
             ,
             
             &c.
             
          
           Is
           [
           confederate
           ]
           all
           one
           with
           [
           
             to
             have
             visible
             right
             ,
             to
             be
             reputed
             Church-members
             ,
             to
             be
             admitted
             to
             externall
             Church-priviledges
             ,
             to
             be
             of
             the
             visible
             Church
             ?
          
           ]
           Yea
           would
           not
           a
           Grammarian
           count
           such
           a
           paraphrase
           to
           be
           quite
           besides
           the
           words
           paraphrased
           ,
           and
           the
           words
           paraphrased
           plainer
           than
           the
           paraphrase
           it self
           ?
           Sure
           [
           Confederate
           ]
           is
           [
           
             being
             in
             Covenamt
             together
          
           ]
           And
           yet
           in
           all
           this
           Paraphrase
           there
           is
           not
           so
           much
           as
           the
           term
           Covenant
           mentioned
           ,
           much
           lesse
           any
           explication
           in
           what
           covenant
           ,
           and
           in
           what
           manner
           ,
           by
           what
           act
           believing
           parents
           are
           in
           covenant
           together
           with
           their
           infants
           .
           3.
           
           By
           this
           Paraphrase
           we
           have
           4
           propositions
           of
           one
           ,
           like
           so
           many
           Hydra's
           heads
           rising
           up
           in
           the
           place
           of
           one
           ▪
           The
           first
           is
           ,
           
             That
             Infants
             of
             believers
             have
             the
             same
             visible
             right
             to
             be
             reputed
             Church-members
             as
             their
             parents
             have
             by
             being
             visible
             professors
             .
          
           But
           this
           is
           manifestly
           false
           :
           For
           if
           the
           visible
           right
           be
           by
           being
           visible
           professors
           ,
           infants
           cannot
           have
           the
           same
           visible
           right
           but
           by
           being
           visible
           professors
           ,
           which
           to
           assert
           of
           them
           is
           all
           one
           as
           to
           say
           ,
           the
           snow
           is
           black
           .
           The
           second
           ,
           [
           
             And
             are
             therefore
             to
             be
             admitted
             to
             all
             such
             externall
             Church-priviledges
             as
             their
             infant
             age
             is
             capable
             of
          
           ]
           is
           ambiguous
           :
           for
           the
           capacity
           of
           their
           infant-age
           may
           be
           understood
           of
           Capacity
           from
           the
           institution
           of
           God
           ;
           and
           so
           infants
           of
           Gentile-believers
           are
           to
           be
           admitted
           to
           no
           externall
           priviledges
           Sacramentall
           ,
           for
           none
           are
           appointed
           for
           them
           :
           or
           naturall
           capacity
           in
           respect
           of
           receiving
           the
           Sacrament
           ,
           and
           then
           if
           by
           the
           Sacrament
           be
           meant
           not
           onely
           the
           outward
           element
           ,
           but
           also
           the
           use
           or
           signification
           by
           it
           ,
           they
           have
           not
           a
           naturall
           capacity
           of
           receiving
           the
           Sacrament
           of
           Baptism
           :
           if
           onely
           of
           the
           elements
           they
           are
           capable
           also
           of
           the
           Lords
           Supper
           ,
           as
           well
           as
           baptism
           .
           For
           they
           may
           eat
           and
           drink
           bread
           and
           wine
           as
           well
           as
           be
           washed
           by
           baptism
           .
           The
           third
           proposition
           is
           ,
           
             That
             the
             visible
             Church
             is
             made
             up
             of
             such
             visible
             professors
             and
             their
             children
             .
          
           This
           is
           indeed
           the
           conclusion
           of
           the
           Assembly
           in
           their
           
             Confession
             of
             Faith
             ,
             ch
          
           .
           25.
           art
           .
           2.
           and
           they
           cite
           to
           prove
           it
           ,
           1
           Cor.
           7.14
           .
           Acts
           2.39
           .
           Ezek.
           16.20
           ,
           21.
           
           Rom.
           11.16
           .
           The
           impertinency
           of
           which
           is
           shewed
           before
           in
           the
           first
           part
           of
           this
           Review
           ,
           and
           in
           that
           which
           goes
           before
           in
           this
           part
           of
           this
           Review
           :
           Of
           the
           impertinency
           of
           two
           other
           texts
           ,
           to
           wit
           ,
           Gen.
           3.15
           .
           Gen.
           17.7
           .
           Somewhat
           is
           said
           also
           before
           ,
           and
           more
           is
           intended
           to
           be
           decla-in
           the
           remainder
           of
           this
           Review
           .
           The
           fourth
           proposition
           ,
           
             That
             the
             invisible
             neither
             takes
             in
             all
             of
             the
             one
             nor
             the
             other
             ,
             but
             some
             of
             both
             ,
          
           I
           grant
           to
           be
           true
           .
        
         
           After
           all
           these
           Mr
           M
           adds
           ,
           
             I
             beseech
             you
             stand
             no
             longer
             doubtfull
             of
             my
             meaning
             :
             I
             mean
             of
             them
             as
             I
             mean
             of
             other
             visible
             professors
             ,
             they
             are
             taken
             into
             covenant
             both
             wayes
             respectively
             ,
             according
             as
             they
             are
             elect
             or
             not
             elect
             ;
             all
             of
             them
             are
             in
             covenant
             in
             respect
             of
             out-ward
             priviledges
             ,
             the
             elect
             over
             &
             above
             the
             outward
             priviledges
             ,
             are
             in
             covenant
             with
             respect
             to
             saving
             graces
             ;
             and
             the
             same
             is
             to
             be
             said
             of
             visible
             members
             both
             parents
             and
             infants
             under
             the
             N.
             T.
             in
             this
             point
             of
             being
             in
             covenant
             as
             was
             to
             be
             said
             of
             visible
             members
             in
             the
             former
             administration
             ,
             whether
             Jewes
             and
             their
             children
             ,
             or
             Proselytes
             and
             their
             children
             .
          
        
         
           Answer
           .
           Here
           again
           Mr
           M.
           explains
           the
           term
           
             Of
             Infants
             being
             taken
             into
             Covenant
             ,
          
           which
           was
           not
           in
           his
           second
           conclusion
           ▪
           However
           I
           note
           first
           ,
           That
           
             in
             respect
             of
             saving
             grace
             ,
             all
             the
             infants
             of
             believers
             are
             not
             taken
             into
             covenant
             ,
             but
             onely
             the
             elect
             .
          
           2.
           
           That
           when
           he
           asserts
           ,
           That
           
             all
             the
             infants
             of
             visibls
             professors
             are
             taken
             into
             covenant
             in
             respect
             of
             outward
             priviledges
             .
          
           1
           ,
           He
           never
           
           shewes
           what
           those
           outward
           priviledges
           are
           .
           2.
           
           Nor
           any
           where
           ●lse
           that
           I
           know
           ,
           instanceth
           in
           any
           but
           the
           initiall
           seal
           ,
           which
           is
           now
           no
           other
           than
           baptism
           ,
           and
           this
           then
           being
           the
           antecedent
           in
           his
           Enthymeme
           ,
           his
           argument
           is
           this
           ,
           All
           infants
           of
           believers
           are
           taken
           into
           Covenant
           in
           respect
           of
           the
           outward
           priviledge
           of
           Baptism
           ,
           Ergo
           ,
           they
           are
           to
           be
           baptized
           ;
           which
           is
           all
           one
           as
           to
           say
           ,
           They
           are
           to
           be
           baptized
           ,
           Ergo
           they
           are
           to
           be
           baptized
           ,
           unlesse
           he
           mean
           they
           are
           taken
           into
           covenant
           
             de
             facto
          
           ,
           and
           so
           his
           assertion
           should
           be
           ,
           They
           are
           already
           baptized
           (
           wich
           is
           false
           )
           and
           if
           his
           inference
           be
           ,
           Ergo
           they
           are
           to
           be
           baptized
           ,
           his
           argument
           is
           ,
           They
           are
           already
           baptized
           ,
           Ergo
           they
           are
           to
           be
           baptised
           ,
           which
           were
           to
           assert
           Anabaptism
           .
           3.
           
           Nor
           doth
           Mr.
           M.
           tell
           where
           that
           covenant
           is
           that
           promiseth
           the
           outward
           Church-priviledge
           of
           an
           initiaall
           seal
           ,
           nor
           by
           whose
           act
           they
           are
           taken
           into●covenant
           ,
           or
           who
           takes
           them
           into
           covenant
           .
           4.
           
           If
           he
           understand
           it
           of
           the
           outward
           covenant
           ,
           meaning
           thereby
           the
           outward
           administration
           ,
           he
           useth
           ,
           the
           word
           improperly
           by
           a
           Trope
           ,
           and
           so
           speaks
           obscurely
           in
           his
           main
           conclusion
           on
           which
           his
           whole
           dispute
           r●sts
           ,
           which
           is
           contrary
           to
           Logick
           Rules
           ,
           and
           ●ll
           right
           Disputation
           .
           Besides
           ,
           he
           doth
           but
           trifle
           thus
           in
           his
           arguings
           ,
           I●fants
           of
           believers
           are
           taken
           into
           covenan●
           ,
           that
           is
           the
           outward
           covenant
           ,
           that
           is
           the
           outward
           administration
           ,
           that
           is
           (
           now
           )
           Baptism
           ,
           Ergo
           they
           are
           to
           be
           baptized
           ,
           which
           is
           to
           prove
           the
           same
           ●y
           the
           same
           .
           Lastly
           ,
           if
           that
           speech
           of
           his
           be
           true
           ,
           That
           
             in
             respect
             of
             outward
             priviledges
             the
             same
             is
             to
             be
             said
             of
             visible
             members
             both
             parents
             and
             infants
             under
             the
             New
             Testament
             ,
             in
             this
             poynt
             of
             being
             in
             covenant
             ,
             as
             was
             to
             be
             said
             of
             visible
             members
             in
             the
             former
             administration
             ▪
             whether
             Jewes
             and
             their
             children
             ,
             or
             Proselytes
             and
             their
             children
             ,
          
           it
           is
           apparent
           to
           me
           that
           he
           makes
           the
           covenant
           now
           and
           then
           not
           onely
           the
           same
           for
           substance
           ,
           but
           also
           in
           respect
           of
           administrations
           contrary
           to
           his
           first
           conclusion
           .
           For
           what
           are
           those
           outward
           priviledges
           in
           respect
           of
           which
           they
           are
           the
           same
           but
           outward
           administrations
           ?
           And
           if
           so
           ,
           his
           speech
           is
           in
           my
           apprehension
           professed
           Judaism
           opposite
           to
           the
           Apostles
           determination
           in
           the
           Synod
           Acts
           15.
           
           And
           yet
           Mr.
           M.
           tells
           me
           
             he
             endevours
             in
             all
             this
             to
             speak
             as
             clearly
             as
             he
             can
             possibly
             ,
          
           which
           makes
           me
           hopeless
           of
           any
           thing
           but
           confusedness
           in
           his
           writing
           ,
           when
           after
           I
           had
           distinctly
           opened
           the
           various
           senses
           of
           his
           terms
           ,
           yet
           he
           wilfully
           declines
           making
           answer
           in
           which
           of
           those
           senses
           I
           should
           take
           his
           words
           ,
           and
           when
           he
           takes
           on
           him
           to
           explain
           his
           meaning
           ,
           he
           takes
           on
           him
           to
           explain
           other
           terms
           then
           were
           in
           his
           conclusion
           ,
           and
           yet
           his
           explications
           are
           as
           dark
           as
           his
           terms
           which
           he
           would
           explain
           ,
           and
           in
           the
           upshot
           his
           second
           conclusion
           can
           have
           no
           other
           sense
           consistent
           with
           his
           own
           Hypothesis
           but
           such
           as
           asserts
           Judaism
           ,
           or
           being
           cōceived
           to
           be
           the
           antecedent
           of
           his
           Enthymeme
           ,
           is
           the
           same
           with
           the
           conclusion
           of
           it
           ,
           which
           is
           meerly
           to
           trifle
           ,
           proving
           the
           same
           by
           the
           same
           :
           which
           course
           how
           unfit
           it
           is
           for
           him
           who
           is
           to
           dispute
           ,
           I
           leave
           it
           to
           them
           to
           judge
           who
           know
           what
           belongs
           to
           Scolastick
           exercise
           .
        
         
           Mr.
           M.
           next
           chargeth
           me
           with
           holding
           
             no
             more
             promises
             for
             believers
             children
             in
             reference
             to
             the
             covenant
             ,
             then
             to
             the
             children
             of
             Turks
             .
          
           And
           yet
           page
           119.
           he
           doth
           in
           these
           words
           maintain
           the
           same
           which
           I
           do
           .
           
             I
             joyn
             with
             you
             that
             it
             is
             an
             error
             to
             say
             ,
             that
             all
             Infants
             of
             believers
             indefinitely
             are
             under
             the
             saving
             graces
             of
             the
             covenant
             ,
             for
             although
             I
             find
             abundance
             of
             promises
             in
             the
             Scripture
             of
             Gods
             giving
             saving
             graces
             unto
             the
             posterity
             of
             his
             people
             ,
             and
             that
             experience
             teacheth
             us
             ,
             that
             God
             uses
             to
             continue
             the
             Church
             in
             their
             posterity
             ,
             and
             that
             Gods
             
             election
             lies
             more
             among
             their
             seed
             then
             others
             ,
             yet
             neither
             to
             Iew
             nor
             Gentile
             was
             the
             covenant
             so
             made
             at
             any
             time
             ,
             that
             the
             spirituall
             part
             and
             grace
             of
             the
             covenant
             should
             be
             conferred
             upon
             them
             all
             ,
          
           which
           is
           directly
           to
           contradict
           the
           usuall
           plea
           of
           Pedobaptists
           ,
           that
           
             the
             covenant
             of
             grace
             is
             made
             to
             every
             believer
             and
             his
             seed
             ,
          
           and
           particularly
           the
           words
           of
           the
           
             Directory
             ,
             The
             p●omise
             is
             made
             to
             believers
             and
             their
             seed
          
           ▪
           seeing
           the
           covenant
           of
           grace
           is
           made
           to
           none
           but
           those
           on
           whom
           the
           spirituall
           part
           is
           conferred
           ,
           nor
           can
           (
           without
           wresting
           the
           words
           from
           the
           plain
           meaning
           according
           to
           the
           Grammar
           sense
           )
           the
           spech
           of
           the
           Directory
           be
           understood
           of
           any
           other
           promise
           than
           saving
           grace
           .
        
         
           Mr.
           M.
           and
           with
           him
           Mr.
           
             G.
             Vindic.
             Paedob
             ,
             pag.
          
           12.
           charge
           me
           ,
           that
           
             in
             my
             judgement
             believers
             children
             are
             not
             actually
             belonging
             to
             the
             Covenant
             or
             Kingdom
             of
             God
             ,
             but
             onely
             in
             possibility
             ;
             that
             they
             belong
             to
             the
             Kingdome
             of
             the
             Devil
             actually
             ,
          
           which
           calumnies
           are
           re●u●ed
           in
           my
           
             Apologie
             ,
             Sect.
          
           14.
           
        
         
           Next
           ,
           he
           speaks
           thus
           to
           me
           :
           
             But
             say
             you
             ,
             to
             make
             them
             actually
             members
             of
             the
             visible
             Church
             ,
             is
             to
             overthrow
             the
             definitions
             of
             the
             visible
             Church
             ,
             which
             Protestant
             Writers
             use
             to
             give
             ,
             because
             they
             must
             be
             all
             Christians
             by
             profession
             .
             I
             reply
             ,
             It
             overthrowes
             it
             not
             at
             all
             ,
             for
             they
             all
             include
             the
             infants
             of
             such
             professors
             ,
             as
             the
             visible
             Church
             among
             the
             Iewes
             did
             include
             their
             infants
             male
             (
             and
             female
             too
             ,
             lest
             you
             say
             that
             circumcision
             made
             them
             members
             .
             )
          
        
         
           Answer
           .
           Though
           Protestant
           Divines
           do
           hold
           many
           of
           them
           ,
           that
           infants
           belong
           to
           the
           visile
           Church
           ,
           yet
           they
           put
           them
           not
           in
           their
           definitions
           .
           There
           are
           many
           definitions
           cited
           by
           me
           in
           the
           first
           part
           of
           this
           
             Review
             Sect.
          
           14.
           in
           which
           infants
           are
           not
           included
           ,
           not
           in
           that
           definition
           of
           the
           Church
           (
           visible
           )
           which
           
             Baxter
             plain
             Scripture
             proofe
             ,
             page
          
           82
           saith
           ,
           
             Certainly
             all
             Divines
             are
             agreed
             ,
             That
             it
             is
             a
             Society
             of
             persons
             separated
             from
             the
             world
             to
             God
             ,
             or
             called
             out
             of
             the
             world
             ,
             &c
             ,
             Not
             in
             that
             of
             Dr.
             
               Featly
               Dipper
               dipped
               ,
               pag.
            
             4.
             
             A
             true
             particular
             visible
             Church
             is
             a
             particular
             Congregation
             of
             men
             professing
             the
             true
             faith
             ,
             known
             by
             the
             two
             markes
             above
             mentioned
             ,
             the
             sincere
             preaching
             of
             the
             Word
             ,
             and
             the
             due
             administration
             of
             the
             Sacraments
             .
             Norton
             Resp.
             ad
             Appollon
             ▪
             pag.
             10.
             
             
               Immota
               Thesis
               .
               Idem
               illud
               in
               professione
               constituit
               Eccl●si●m
               visibilem
               ,
               quod
               internâ
               suâ
               naturâ
               constituit
               Ecclesiam
               mysticam
               :
            
             i.
             e.
             
               Fides
               usque
               adeo
               luculenta
               est
               haec
               veritas
               ut
               vel
               invito
               Bellarmino
               lib.
               de
               Eccles
               ▪
               milit
               .
               etiam
               à
               praecipuorum
               inter
               Pontificos
               calamis
               excidisse
               videatur
               .
               The
               Assembly
               Answer
               to
               the
               reasons
               of
               the
               seven
               dissenting
               brethren
               ,
               pag.
            
             48.
             
             Precog
             1.
             
             The
             whole
             Church
             of
             Christ
             is
             but
             one
             made
             up
             of
             the
             collection
             and
             aggregation
             of
             all
             who
             are
             called
             by
             the
             preaching
             of
             the
             word
             to
             professe
             the
             faith
             of
             Christ.
             Mr.
             M.
             himself
             in
             his
             Sermon
             at
             the
             Spittle
             April
             16
             ▪
             52.
             pag.
             15.
             
             ▪
             Secondly
             ,
             that
             part
             of
             the
             Church
             which
             is
             upon
             earth
             in
             regard
             that
             the
             very
             life
             and
             being
             of
             it
             ,
             and
             of
             all
             the
             members
             of
             it
             ,
             lye
             in
             internall
             graces
             ,
             which
             cannot
             be
             seen
             ,
             in
             that
             respect
             the
             Church
             of
             Christ
             is
             called
             an
             invisible
             Church
             :
             But
             now
             as
             the
             said
             Church
             and
             members
             doe
             make
             a
             profession
             of
             their
             faith
             and
             obedience
             sensibly
             to
             the
             eyes
             and
             ears
             of
             others
             ,
             in
             that
             respect
             it
             is
             called
             a
             visible
             Church
             :
             But
             the
             visible
             is
             not
             one
             Church
             and
             the
             invisible
             another
             ,
             but
             meerly
             the
             same
             Church
             under
             severall
             denominations
             ,
             the
             one
             from
             their
             constituting
             graces
             ,
             the
             other
             from
             the
             external
             profession
             of
             them
             .
          
           The
           Church
           visible
           of
           the
           Jewes
           consisted
           of
           the
           whole
           nation
           ,
           and
           was
           visible
           otherwise
           than
           the
           Christian
           ,
           and
           therefore
           the
           definition
           of
           
           the
           Christian
           Church
           visible
           is
           different
           from
           that
           of
           the
           Jewish
           Church
           visible
           ,
           and
           infants
           included
           in
           the
           definition
           of
           the
           one
           are
           not
           included
           in
           the
           definition
           of
           the
           other
           .
        
         
           Mr.
           M.
           saith
           ,
           
             I
             add
             also
             Baptisme
             now
             (
             as
             well
             as
             circumcision
             of
             old
             )
             is
             a
             re●
             all
             though
             implicite
             profession
             of
             the
             Christian
             faith
             .
          
        
         
           Answer
           .
           Baptism
           of
           it self
           (
           I
           mean
           dipping
           in
           water
           )
           is
           no
           reall
           explicite
           or
           implicite
           profession
           of
           faith
           ,
           but
           onely
           when
           it
           is
           done
           with
           consent
           of
           the
           baptized
           to
           that
           end
           :
           Otherwise
           the
           Indians
           driven
           into
           the
           water
           by
           the
           Spaniards
           against
           their
           wills
           ,
           should
           be
           prof●ssors
           of
           the
           Christian
           faith
           .
           The
           like
           may
           be
           said
           of
           circumcision
           .
        
         
           Mr
           M
           omitting
           my
           next
           reason
           ,
           [
           That
           to
           make
           infants
           [
           visible
           Church-members
           ,
           is
           to
           make
           a
           member
           of
           the
           visible
           Church
           ,
           to
           whom
           the
           note
           of
           a
           member
           of
           the
           visible
           Church
           doth
           not
           agree
           ]
           saith
           thus
           to
           me
           :
           
             But
             say
             you
             ,
             Infants
             are
             onely
             passive
             ,
             and
             do
             nothing
             whereby
             they
             may
             be
             denominated
             visible
             Christians
             .
             I
             answer
             ,
             Even
             as
             much
             as
             the
             infants
             of
             the
             Iewes
             could
             do
             of
             old
             ,
             who
             yet
             in
             their
             dayes
             were
             visible
             members
             .
          
        
         
           I
           reply
           ,
           It
           is
           so
           ;
           yet
           that
           which
           made
           a
           visible
           Church
           member
           in
           the
           Jewish
           Church
           ,
           is
           not
           enough
           to
           make
           a
           visible
           Church
           member
           in
           the
           Christian
           Church
           ,
           which
           consists
           not
           of
           a
           whole
           nation
           known
           by
           circumcision
           ,
           genealogies
           ,
           outward
           policy
           ,
           national
           meetings
           ,
           family
           dwelling
           ,
           &c.
           
           But
           of
           so
           many
           persons
           as
           are
           called
           out
           of
           the
           world
           by
           the
           preaching
           of
           the
           word
           to
           professe
           the
           faith
           of
           Christ.
           Mr.
           M.
           adds
           ,
           
             Yea
             (
             say
             you
             )
             further
             it
             will
             follow
             ,
             that
             there
             may
             be
             a
             v●sible
             Church
             which
             consists
             onely
             of
             infants
             of
             believers
             .
             I
             answer
             ,
             no
             more
             now
             than
             in
             the
             time
             of
             the
             Iewish
             Church
             ;
             it
             's
             possible
             ,
             but
             very
             im●roble
             ,
             that
             all
             the
             men
             and
             women
             should
             die
             and
             leave
             onely
             infants
             behind
             them
             ,
             and
             it
             's
             far
             more
             probable
             that
             a
             Church
             in
             the
             Anabaptists
             way
             may
             consist
             onely
             of
             hypocrites
             .
          
        
         
           Answer
           .
           It
           is
           somewhat
           more
           possible
           ,
           or
           more
           probable
           ,
           there
           should
           be
           onely
           infants
           left
           in
           a
           Church
           of
           a
           house
           ,
           town
           ,
           or
           village
           ;
           than
           in
           the
           Church
           which
           consists
           of
           a
           numerous
           nation
           ,
           as
           the
           Iewish
           Church
           did
           :
           nor
           is
           it
           unlikely
           ;
           ●uch
           things
           h●ve
           happened
           in
           sweeping
           plagues
           .
           And
           if
           
             it
             be
             farre
             more
             probable
             that
             a
             Church
             in
             the
             Anabaptists
             way
             may
             consist
             onely
             of
             hypocrites
             ,
          
           the
           s●me
           with
           more
           probability
           may
           be
           said
           of
           a
           Church
           gathered
           in
           the
           Pedob●●pists
           way
           ,
           in
           which
           there
           is
           of
           necessi●y
           so
           much
           ignorance
           in
           matters
           of
           Religion
           ,
           all
           being
           admitted
           Church-members
           afore
           they
           know
           or
           can
           know
           anything
           of
           Christ.
           
             Jam
             sumus
             ergo
             pares
          
           .
           But
           if
           it
           be
           possible
           ,
           as
           it
           is
           granted
           ,
           that
           a
           Church
           visible
           of
           Christians
           may
           consist
           only
           of
           infants
           ,
           it
           wil
           follow
           that
           there
           may
           be
           a
           visible
           Church
           of
           Christians
           in
           which
           there
           is
           no
           one
           professor
           of
           the
           faith
           ,
           contrary
           ro
           the
           defini●ion
           of
           a
           visible
           Church
           ,
           That
           it
           is
           a
           company
           of
           professors
           of
           faith
           ,
           and
           they
           shal
           be
           visible
           Church-members
           ,
           who
           neither
           by
           themselves
           or
           any
           for
           them
           ,
           do
           any
           thing
           which
           is
           apparent
           to
           the
           understanding
           by
           the
           meditation
           of
           sense
           ,
           whereby
           Christianity
           is
           expressed
           .
           The
           case
           is
           not
           the
           same
           of
           the
           Iewish
           Church
           and
           the
           Christian
           ;
           for
           the
           Christian
           Church
           is
           any
           company
           though
           but
           of
           two
           or
           three
           gathered
           together
           in
           Christs
           name
           ,
           Matth.
           18.20
           .
           But
           the
           Iewish
           Church
           was
           the
           whole
           Congregation
           of
           Israel
           known
           otherwise
           ,
           as
           h●th
           been
           said
           ,
           than
           the
           Christian.
           
        
         
           Next
           ,
           Mr
           M.
           against
           these
           words
           of
           mine
           [
           It
           is
           also
           true
           that
           we
           are
           not
           to
           account
           infants
           [
           of
           believers
           ]
           (
           which
           he
           omits
           in
           repetition
           )
           to
           belong
           
           to
           God
           [
           before
           God
           ]
           (
           which
           he
           likewise
           omits
           in
           repetition
           )
           in
           respect
           of
           election
           [
           from
           eternity
           ]
           (
           omitted
           by
           him
           )
           or
           promise
           of
           grace
           [
           in
           Christ
           ]
           (
           omitted
           also
           )
           of
           present
           estate
           of
           in-being
           in
           Christ
           ,
           or
           future
           estate
           by
           any
           act
           of
           Science
           ,
           or
           faith
           without
           a
           particular
           relation
           :
           for
           there
           is
           no
           generall
           declaration
           of
           God
           ,
           that
           the
           infants
           of
           present
           believers
           indefinitely
           all
           or
           some
           either
           are
           elected
           to
           life
           ,
           or
           are
           in
           the
           covenant
           of
           grace
           in
           Christ
           ,
           either
           in
           respect
           of
           present
           in-being
           or
           future
           estate
           ,
           excepts
           two
           things
           -
           1.
           
           
             This
             makes
             nothing
             against
             that
             visible
             Church-membership
             be
             pleads
             for
             .
          
        
         
           Answer
           .
           If
           that
           visible
           Church-membership
           he
           pleads
           for
           ,
           arise
           from
           the
           covenant
           of
           grace
           in
           Christ
           (
           as
           hitherto
           hath
           been
           the
           plea
           )
           nor
           can
           they
           shew
           any
           other
           )
           then
           they
           are
           not
           visible
           Church-members
           who
           have
           not
           an
           estate
           in
           that
           covenant
           which
           is
           the
           cause
           of
           it
           :
           For
           take
           away
           the
           cause
           and
           ●he
           effect
           ceaseth
           ,
           and
           then
           the
           visible
           Church-membership
           of
           existing
           infants
           of
           present
           believers
           is
           overthrown
           ,
           sith
           the
           cause
           of
           it
           appears
           not
           .
           And
           if
           they
           are
           not
           to
           be
           accounted
           by
           act
           of
           faith
           to
           belong
           to
           God
           in
           respect
           of
           promise
           of
           grace
           in
           Christ
           ,
           and
           the
           Minister
           is
           to
           dispense
           the
           seals
           by
           a
           judgment
           of
           faith
           ,
           as
           Mr
           M.
           holds
           in
           his
           Sermon
           ,
           pag.
           47
           ,
           in
           his
           Defence
           ,
           pag.
           111.
           then
           there
           being
           no
           act
           of
           faith
           concerning
           existing
           infants
           of
           present
           believers
           ,
           they
           are
           not
           to
           be
           baptized
           .
        
         
           
             2.
             
             Saith
             Mr.
             M.
             I
             retort
             rhe
             Argument
             upon
             your self
             ,
             and
             dare
             boldly
             affirm
             ,
             that
             by
             this
             argument
             no
             visible
             Church
             ,
             or
             all
             the
             visible
             professors
             of
             any
             Church
             ,
             are
             to
             be
             accounted
             to
             belong
             to
             God
             either
             in
             respect
             of
             election
             from
             eternity
             ,
             or
             promise
             of
             grace
             ,
             or
             present
             state
             of
             in-being
             in
             Christ
             ,
             &c.
             w●thout
             a
             paricular
             revelation
             ,
             because
             there
             is
             no
             declaration
             of
             God
             ,
             that
             present
             visible
             professors
             are
             indefinitely
             all
             or
             some
             either
             elected
             to
             life
             ,
             or
             are
             in
             the
             covenant
             of
             grace
             in
             Christ
             either
             in
             respect
             of
             present
             in-being
             or
             future
             estate
             :
             look
             by
             what
             distinction
             you
             will
             answer
             this
             :
             For
             visible
             professors
             who
             are
             grown
             men
             ,
             the
             same
             will
             serve
             for
             infants
             of
             believers
             .
          
        
         
           Answ.
           If
           Mr.
           M.
           had
           put
           in
           these
           words
           of
           mine
           ,
           
             By
             any
             act
             or
             science
             of
             faith
             ,
          
           I
           should
           have
           granted
           the
           same
           might
           be
           said
           of
           visible
           professors
           grown
           men
           ,
           which
           I
           had
           said
           of
           infants
           .
           But
           this
           no
           whit
           hur●s
           our
           Tene●t
           or
           practice
           who
           do
           not
           baptize
           grown
           persons
           because
           by
           no
           act
           of
           faith
           ,
           or
           science
           we
           know
           them
           to
           be
           in
           the
           covenant
           of
           grace
           in
           Christ
           ,
           but
           because
           by
           an
           act
           of
           faith
           we
           know
           Christ
           hath
           appointed
           Disciples
           appearing
           such
           by
           heir
           profession
           of
           faith
           ,
           to
           be
           baptized
           by
           us
           ,
           and
           by
           an
           act
           of
           science
           or
           experience
           by
           sense
           ,
           we
           know
           them
           to
           be
           such
           whom
           we
           baptize
           .
           Concerning
           whom
           though
           we
           cannot
           account
           them
           elect
           and
           in
           the
           covenant
           by
           an
           act
           of
           science
           ,
           or
           faith
           without
           a
           particular
           revelation
           ,
           yet
           we
           may
           by
           an
           act
           of
           certain
           knowledge
           mixt
           of
           science
           and
           prudence
           from
           sense
           of
           their
           visible
           profession
           know
           them
           to
           be
           serious
           ,
           sober
           ,
           understanding
           and
           free
           professors
           of
           Christianity
           ,
           and
           by
           an
           act
           of
           faith
           from
           Christs
           institution
           of
           bapttizing
           professing
           disciples
           ,
           know
           we
           ought
           to
           baptize
           them
           ,
           and
           upon
           their
           profession
           out
           of
           charity
           ,
           which
           
             believeth
             all
             things
             ,
             hopeth
             all
             things
             ,
          
           1
           Cor.
           13.7
           .
           judge
           them
           by
           an
           act
           of
           opinion
           elect
           ,
           and
           in
           the
           covenant
           of
           grace
           in
           Christ.
           None
           of
           all
           which
           can
           be
           said
           of
           existing
           infants
           of
           present
           believrs
           ,
           and
           therfore
           we
           ought
           to
           pass
           no
           judgement
           on
           them
           in
           this
           thing
           ,
           but
           suspend
           our
           judgmen●t
           ,
           and
           act
           of
           baptizing
           concerning
           our selves
           with
           that
           comfortable
           hope
           which
           we
           have
           from
           indefinite
           promises
           .
        
         
         
           Next
           Mr
           M.
           takes
           upon
           him
           to
           excuse
           some
           speeches
           of
           Mr.
           Cottons
           ,
           against
           which
           I
           excepted
           in
           my
           
             Examen
             ,
             pag
             ▪
          
           42
           .
           4●
           .
           one
           was
           ,
           
             That
             the
             covenant
             of
             grace
             is
             given
             to
             every
             godly
             man
             in
             his
             seed
             .
          
           Concerning
           which
           Mr
           M.
           tels
           me
           ,
           
             That
             he
             takes
             M.
             Cottons
             meaning
             to
             be
             ,
             that
             look
             as
             Abraham
             ,
             Isaac
             ,
             and
             Jacob
             ,
             and
             the
             other
             godly
             Jewes
             were
             to
             their
             seed
             in
             respect
             of
             the
             covenant
             ,
             that
             is
             every
             godly
             man
             to
             his
             seed
             now
             ,
             except
             onely
             in
             such
             things
             wherein
             these
             Patriarks
             were
             of
             Christ
             ,
             in
             all
             other
             things
             wherein
             God
             promised
             to
             be
             the
             God
             of
             them
             and
             types
             their
             seed
             ,
             godly
             parents
             may
             plead
             it
             as
             much
             for
             their
             seed
             now
             as
             ,
             they
             could
             then
             ,
             and
             what
             ever
             in●onveniences
             or
             absurdity
             you
             can
             seem
             to
             fasten
             upon
             Mr.
             Cotton
             ,
             will
             equally
             reach
             to
             them
             also
             .
             As
             for
             example
             ▪
             suppose
             an
             Israelite
             should
             plead
             this
             promise
             for
             his
             seed
             ,
             you
             'l
             demand
             if
             he
             plead
             it
             to
             his
             seed
             universally
             ,
             that
             's
             false
             ,
             add
             so
             of
             the
             rest
             of
             your
             inferences
             ,
             look
             what
             satisfying
             answer
             an
             Israelite
             would
             give
             you
             the
             same
             would
             Mr.
          
           Cotton
           
             give
             ,
             and
             as
             satisfyingly
          
           .
        
         
           Answ.
           Mr
           Ms
           paraphrase
           of
           Mr.
           Cottons
           words
           ,
           is
           such
           as
           no
           Rule
           of
           Crammar
           will
           warrant
           ,
           the
           words
           being
           so
           expresse
           ,
           It
           (
           the
           covenant
           of
           grace
           )
           
             was
             given
             to
             Christ
             ,
             and
             in
             Christ
             to
             every
             godly
             man
             ,
          
           Gen.
           17.7
           .
           
             And
             in
             every
             godly
             man
             to
             his
             seed
             :
          
           where
           the
           same
           
             covenant
             of
             grace
          
           ,
           not
           an
           uncertain
           promise
           of
           any
           thing
           whatsoever
           ,
           is
           said
           
             to
             be
             given
             to
             every
             godly
             mans
             seed
             ,
          
           which
           is
           said
           
             to
             be
             given
             to
             Christ
             ,
             and
             to
             every
             godly
             man
             ,
          
           and
           
             in
             every
             godly
             man
          
           ,
           using
           the
           same
           pronounce
           which
           was
           used
           concerning
           Christ
           :
           no●
           is
           it
           said
           ,
           that
           
             it
             might
             be
             pleaded
             by
             every
             godly
             man
             ,
          
           but
           
             it
             was
             given
          
           ,
           which
           in
           plain
           construction
           is
           mean●
           of
           the
           same
           grant
           which
           was
           made
           to
           Christ
           ,
           and
           to
           a
           godly
           man.
           2.
           
           Nor
           perhaps
           would
           Mr
           Cotton
           have
           owned
           this
           explication
           of
           his
           words
           .
           3.
           
           If
           he
           had
           ,
           they
           had
           not
           been
           true
           ,
           for
           every
           ▪
           godly
           Gentile
           now
           cannot
           plead
           the
           same
           for
           his
           seed
           now
           ,
           which
           
             Abraham
             ,
             Isaac
          
           and
           Jacob
           ,
           and
           some
           other
           Is●aelites
           could
           then
           ,
           (
           because
           God
           made
           such
           peculiar
           promises
           to
           them
           ,
           particularly
           to
           
             Abraham
             ,
             G●n
          
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           in
           respect
           of
           their
           seed
           )
           ●s
           he
           hath
           made
           to
           any
           be●ieving
           Genti●e
           now
           .
           For
           much
           of
           that
           he
           promised
           then
           was
           out
           of
           respect
           ,
           to
           the
           future
           comming
           of
           Christ
           from
           them
           ,
           which
           being
           accomplished
           ,
           the
           reason
           of
           those
           promises
           ,
           and
           of
           circumcision
           and
           other
           rites
           ceaseth
           .
           And
           yet
           the
           promises
           were
           not
           then
           so
           universally
           to
           them
           and
           their
           seed
           ,
           but
           that
           God
           took
           himself
           not
           ingaged
           to
           be
           the
           God
           of
           many
           of
           them
           ,
           nor
           ar●
           Gentile-believers
           seed
           now
           Abrahams
           seed
           till
           they
           believe
           as
           he
           did
           ,
           and
           therfore
           in
           explic●tion
           of
           Mr.
           M.
           there
           can
           be
           no
           good
           sa●i●faction
           so
           as
           to
           verifie
           
             Mr
             Cottons
          
           words
           .
        
         
           The
           other
           speech
           of
           Mr
           Cotton
           ,
           that
           
             God
             will
             have
             some
             of
             every
             god●y
             mans
             seed
             stand
             before
             him
             for
             ever
             ,
             
               he
               confesseth
               is
            
             not
             to
             be
             justified
             ,
             if
             it
             be
             meant
             in
             reference
             to
             election
             and
             everlasting
             life
             ,
             tha●
             every
             godly
             man
             shall
             have
             some
             of
             his
             seed
             infallibly
             saved
             ,
             nor
             doth
             he
             think
             Mr
             Cotton
             meant
             so
             :
             but
             for
             his
             part
             he
             thinks
             he
             only
             added
             to
             that
             promise
             made
             to
             Jonadabs
             children
             ,
             Jerem
             35.
             that
             God
             would
             always
             beare
             a
             mercifull
             respect
             unto
             the
             posterity
             of
             his
             servants
             ,
             according
             to
             that
             promise
             ,
             Exo.
             20.5
             .
             I
             wil
             shew
             mercy
             to
             thousands
             of
             them
             that
             love
             me
             and
             keep
             my
             commandements
             .
             And
             that
             being
             his
             scope
             (
             as
             he
             thinks
             it
             was
             )
             I
             need
             not
             to
             have
             kept
             such
             a
             stir
             about
             it
             .
          
        
         
           Ans.
           The
           words
           in
           the
           plainest
           sense
           they
           bare
           ,
           had
           that
           sense
           which
           Mr.
           M.
           counts
           unjustifiable
           ,
           nor
           can
           they
           be
           construed
           in
           such
           an
           indefinite
           manner
           as
           Mr.
           M.
           conceives
           ,
           the
           good
           promised
           being
           no
           lesse
           than
           
             standing
             before
             God
             for
             
             ever
          
           :
           which
           how
           ever
           it
           allude
           to
           Ionadabs
           promise
           ,
           yet
           is
           not
           to
           be
           understood
           in
           the
           sense
           made
           to
           him
           ,
           nor
           in
           any
           other
           sense
           now
           than
           that
           of
           eternall
           salvation
           ,
           that
           I
           know
           ,
           and
           by
           his
           declaration
           should
           belong
           to
           some
           of
           every
           godly
           mans
           seed
           determinately
           .
           So
           that
           what
           ever
           his
           scope
           were
           ,
           his
           words
           were
           likely
           to
           be
           a
           stumbling-block
           to
           many
           who
           are
           too
           much
           taken
           with
           his
           dictates
           ,
           and
           the
           place
           in
           which
           I
           examined
           them
           leading
           me
           to
           it
           ,
           and
           both
           Mr.
           Cottons
           letter
           to
           me
           ,
           acquainting
           me
           with
           his
           Dialogue
           of
           
             the
             grounds
             of
             Infant-baptism
          
           ,
           of
           which
           the
           supposed
           interest
           in
           the
           covenant
           is
           the
           chief
           ,
           and
           the
           desire
           I
           have
           to
           make
           learned
           men
           more
           cautelous
           in
           venting
           such
           passages
           as
           may
           occasion
           error
           ,
           knowing
           how
           Luthers
           unwary
           speeches
           were
           the
           seed
           of
           Antinomianism
           ,
           and
           other
           learned
           mens
           writings
           have
           misled
           ,
           most
           Divines
           adhering
           pertinaciously
           to
           leading
           men
           ,
           provoking
           me
           thereto
           ,
           I
           did
           and
           still
           do
           think
           it
           was
           necessary
           I
           should
           say
           what
           I
           said
           about
           those
           speeches
           .
        
         
           Mr.
           M.
           tells
           me
           ,
           pag
           ,
           116
           ,
           
             You
             doe
             but
             lose
             time
             and
             waste
             paper
             in
             endeavouring
             to
             confute
             what
             was
             never
             asserted
             by
             me
             ,
          
           viz.
           
             That
             the
             covenant
             of
             saving
             grace
             is
             made
             to
             believers
             and
             their
             naturall
             seede
             that
             the
             infants
             of
             believers
             are
             so
             within
             the
             covenant
             of
             grace
             as
             to
             be
             elected
             ,
             and
             to
             have
             all
             the
             spirituall
             privileges
             of
             the
             covenant
             belong
             to
             them
             .
             But
             this
             he
             suspects
             to
             fasten
             on
             him
             against
             my
             own
             light
          
           :
           from
           which
           I
           cleared
           my self
           ,
           
             Apolog.
             Sect.
          
           9.
           
           He
           then
           interprets
           his
           own
           words
           
             of
             infants
             being
             within
             the
             covenant
             of
             grace
             as
             visible
             professors
             are
             quà
             visible
          
           (
           which
           speech
           is
           shewed
           false
           before
           )
           
             they
             are
             to
             be
             accounted
             to
             belong
             to
             God
             as
             well
             as
             their
             parents
             ,
          
           viz.
           
             by
             a
             visible
             profession
             they
             are
             made
             free
             according
             to
             Abrahams
             Copy
             ,
          
           viz.
           
             in
             a
             visible
             priviledge
             for
             their
             posterity
          
           But
           he
           leaves
           out
           those
           passages
           which
           I
           alledged
           ,
           saying
           ,
           
             The
             covenant
             of
             s●lvation
             is
             com●
             to
             his
             hous
             ,
          
           that
           in
           the
           first
           cōclusion
           it
           's
           said
           ,
           
             The
             covenant
             is
             the
             same
          
           ,
           which
           he
           means
           of
           saving
           graces
           ,
           and
           then
           saith
           ,
           
             and
             children
             belong
             to
             IT
          
           ,
           which
           can
           demonstrate
           no
           other
           than
           the
           same
           covenant
           ,
           that
           is
           made
           
             a
             part
             of
             the
             Gospel
             preached
             to
             Abraham
             .
          
           To
           which
           I
           might
           add
           ,
           that
           in
           his
           
             Sermon
             ,
             page
          
           40.
           he
           saith
           
             The
             text
             not
             onely
             shewing
             that
             they
             are
             within
             the
             covenant
             ,
             but
             also
             that
             a
             right
             to
             baptism
             is
             the
             consequence
             of
             being
             within
             the
             covenant
             ,
          
           which
           covenant
           is
           made
           by
           him
           the
           covenant
           of
           salvation
           ,
           pag.
           16
           and
           in
           his
           Defence
           pag.
           88.
           
           
             We
             are
             enquiring
             after
             the
             salvation
             of
             them
             to
             whom
             a
             promise
             of
             salvation
             is
             made
             .
             ,
             and
             hence
             infers
             the
             salvation
             of
             infants
             ;
             of
             believers
             dying
             in
             infancy
             ,
          
           which
           were
           frivolous
           if
           he
           did
           not
           conceive
           ,
           Gen.
           17.7
           .
           to
           promise
           salvation
           to
           believers
           infants
           :
           and
           page
           98.
           counts
           it
           absurd
           that
           
             in
             a
             covenant
             of
             grace
             temporall
             blessings
             should
             be
             ratified
             by
             the
             seal
             of
             it
             .
          
           So
           that
           either
           M.
           M.
           heeded
           not
           his
           own
           speeches
           ,
           or
           confounded
           things
           much
           different
           ,
           or
           said
           and
           unsaid
           the
           same
           thing
           ,
           if
           that
           were
           not
           his
           meaning
           which
           I
           conceived
           .
           And
           I
           must
           still
           professe
           that
           his
           setting
           down
           first
           distinctly
           the
           identity
           of
           the
           covenant
           consisting
           in
           saving
           graces
           ,
           and
           then
           affirming
           Infants
           of
           believers
           to
           belong
           to
           it
           ,
           and
           not
           understanding
           it
           of
           the
           same
           Covenant
           ,
           hath
           the
           shew
           of
           juggling
           tending
           to
           deceive
           not
           to
           instruct
           the
           Reader
           .
           There
           are
           more
           speeches
           produced
           by
           me
           to
           shew
           ,
           that
           if
           he
           did
           speak
           consonantly
           to
           other
           Writers
           and
           sayings
           ,
           he
           meant
           as
           I
           interpreted
           his
           words
           ,
           two
           of
           which
           he
           chuseth
           to
           vindicate
           ,
           one
           the
           proposition
           of
           the
           Directory
           ;
           (
           
             The
             promise
             is
             made
             to
             belivers
             and
             their
             seed
             ,
          
           )
           which
           how
           frivolously
           it
           is
           interpreted
           by
           Mr.
           G.
           and
           Mr.
           M.
           is
           shewd
           in
           my
           
             Apol.
             Sect.
          
           9.
           in
           my
           Addition
           
           to
           my
           Apol.
           to
           Mr.
           
             Bailee
             ,
             Sect.
          
           3.
           
           To
           which
           I
           add
           ,
           that
           in
           the
           
             Assemblies
             Confession
             of
             Faith
          
           it
           is
           said
           ,
           ch
           .
           7.
           art
           3
           that
           
             in
             the
             covenant
             of
             grace
             God
             promiseth
             to
             give
             unto
             all
             those
             that
             are
             ordained
             unto
             life
             ,
             his
             holy
             Spirit
             ,
             ch
             .
          
           14.
           art
           .
           2.
           
           
             The
             principall
             acts
             of
             saving
             faith
             are
             ,
             accepting
             ,
             receiving
             ,
             and
             resting
             upon
             Christ
             alone
             for
             justification
             ,
             sanctification
             ,
             and
             eternall
             life
             ,
             by
             vertue
             of
             the
             covenant
             of
             Grace
             ,
          
           ch
           .
           17.
           art
           .
           2.
           
           
             The
             perseverance
             of
             the
             Saints
             depends
             upon
             the
             nature
             of
             the
             covenant
             of
             grace
             .
          
           The
           other
           speech
           he
           would
           clear
           ,
           is
           thus
           by
           me
           expressed
           ▪
           
             Baptism
             seals
             onely
             the
             promise
             of
             saving
             grace
             ,
             remission
             of
             sins
             ,
             &c.
             
          
           So
           in
           the
           
             Directory
             of
             Baptism
             ,
             That
             it
             is
             the
             seal
             of
             the
             covenant
             of
             grace
             ,
             of
             our
             ingrafting
             into
             Christ
             ,
             and
             of
             our
             union
             with
             him
             ,
             of
             remission
             of
             sins
             ,
             regeneration
             ,
             adoption
             ,
             and
             life
             eternall
             :
             and
             after
             ,
             And
             that
             the
             seed
             and
             posterity
             of
             the
             faithfull
             born
             within
             the
             Church
             have
             by
             their
             birth
             interest
             in
             the
             covenant
             ,
             and
             right
             to
             the
             seal
             of
             it
          
           In
           the
           
             Rules
             of
             direction
             in
             the
             Ordinance
             Octob.
          
           20.
           1645.
           
           
             That
             the
             Sacraments
             are
             seals
             of
             the
             covenant
             of
             grace
             in
             the
             blood
             of
             Christ.
          
           And
           therefore
           if
           there
           be
           not
           a
           promise
           of
           saving
           grace
           to
           infants
           ,
           in
           vain
           are
           they
           baptized
           ,
           the
           seal
           is
           put
           to
           a
           blank
           ,
           as
           some
           use
           to
           speak
           .
           To
           this
           saith
           Mr.
           M.
           
           
             I
             utterly
             deny
             your
             consequence
             ,
             that
             unlesse
             there
             be
             absolute
             promises
             of
             saving
             grace
             to
             infants
             ,
             the
             seal
             is
             set
             to
             a
             blank
             :
             For
             give
             me
             leave
             but
             to
             put
             the
             same
             case
             ;
             First
             for
             the
             ●nfants
             of
             the
             Jewes
             ,
             was
             the
             seal
             put
             to
             a
             blank
             with
             them
             ,
             or
             had
             they
             all
             promises
             of
             saving
             graces
             ?
             Secondly
             ,
             let
             me
             put
             the
             same
             case
             in
             grown
             men
             ,
             who
             make
             an
             external
             visible
             profession
             ,
             and
             thereupon
             are
             admit●ed
             to
             baptism
             ,
             can
             any
             man
             say
             ,
             that
             all
             the
             saving
             graces
             of
             the
             covenant
             ,
             or
             the
             spirituall
             part
             of
             it
             is
             promised
             to
             all
             visible
             professors
             ?
             Is
             it
             not
             abundantly
             known
             ,
             that
             in
             all
             ages
             even
             in
             the
             best
             times
             ,
             even
             in
             the
             Apostles
             times
             multitudes
             were
             baptized
             ,
             to
             whom
             God
             yet
             never
             gave
             saving
             graces
             ,
             and
             therefore
             never
             promised
             them
             ?
             for
             had
             he
             made
             a
             promise
             ,
             he
             would
             have
             performed
             it
             .
          
        
         
           Answer
           .
           To
           the
           words
           in
           my
           
             Examen
             (
             the
             seal
             is
             put
             to
             a
             blank
          
           )
           was
           added
           ,
           as
           some
           speak
           ,
           which
           I
           did
           to
           intimate
           that
           it
           was
           Paedobaptists
           phraseology
           ,
           not
           mine
           ,
           and
           that
           they
           counted
           this
           an
           absurdity
           ,
           not
           that
           I
           did
           so
           .
           So
           that
           my
           consequence
           was
           ,
           it
           being
           counted
           frequently
           in
           their
           writings
           an
           absurdity
           that
           the
           seal
           should
           be
           put
           to
           a
           blank
           ,
           that
           is
           ,
           that
           baptism
           should
           be
           administred
           to
           them
           that
           had
           not
           the
           promise
           ,
           and
           it
           seals
           onely
           the
           promise
           of
           saving
           grace
           ,
           if
           the
           promise
           of
           saving
           grace
           belong
           not
           to
           the
           infants
           baptized
           ,
           then
           in
           vain
           are
           they
           baptized
           according
           to
           Paedobaptists
           Hypothesis
           ,
           for
           the
           seal
           of
           the
           promise
           is
           put
           to
           them
           to
           whom
           it
           is
           confessed
           the
           promise
           is
           not
           made
           .
           Mr.
           M
           himselfe
           in
           his
           Sermon
           ,
           pag.
           43.
           
           
             Infants
             are
             capable
             of
             receiving
             the
             holy
             Ghost
             ,
             of
             union
             with
             Christ
             ,
             of
             adoption
             ,
             of
             forgivenesse
             of
             sins
             ,
             of
             regeneration
             ,
             of
             everlasting
             life
             ,
             all
             which
             things
             are
             signified
             and
             sealed
             in
             the
             Sacrament
             of
             Baptisme
             .
          
           The
           covenant
           then
           sealed
           is
           the
           covenant
           of
           these
           saving
           graces
           ,
           which
           if
           it
           belong
           not
           to
           infants
           baptized
           ,
           but
           another
           outward
           covenant
           ,
           in
           vain
           are
           they
           baptized
           ,
           for
           they
           have
           not
           the
           covenant
           which
           baptisme
           seals
           .
           And
           that
           this
           is
           the
           sense
           of
           other
           Writers
           ,
           appeares
           by
           the
           words
           of
           
             Ampsing
             .
             Diolog
             .
             eontra
             Anabapt
             .
             p.
          
           195.
           
           
             Dico
             ergo
             :
             Omnibus
             fidelibus
             baptismum
             competere
             cum
             ipsorum
             semine
             tam
             mulieribus
             quam
             viris
             tam
             infantibus
             quam
             adulti●
             :
             horum
             omnium
             enim
             se
             Deum
             fore
             declarat
             .
             Deus
             ,
             his
             remissionem
             peccatorum
             in
             Christi
             sanguine
             ;
             his
             mentis
             renovatio●ē
             per
             spiritum
             sanctum
             ;
             his
             vitā
             aeternam
             promittit
             ac
             regnum
             coelorum
             :
             quare
             quoque
             ipsis
             obsignabitur
             hac
             Dei
             gratia
             .
             
             Ames
             .
             Bellarm.
             enervat
             .
             tom
             .
          
           3.
           l.
           1.
           c.
           4.
           ch
           .
           9.
           
           
             Protest
             .
             Circu●cisio
             à
             primâ
             su●
             institutione
             habuit
             promissionem
             illam
             annexam
             quâ
             nulla
             est
             major
             :
             Ero
             Deus
             tuus
             &
             seminis
             tui
             post
             te
             .
             Gen.
          
           17.
           
             quam
             Christus
             ita
             interpretatur
             ,
             Matth.
          
           22.
           
             ut
             vitam
             aeternam
             illa
             doceat
             contineri
             ,
             &
             Paulus
             Ephes.
          
           2.12
           .
           
             Ostendit
             spem
             vivam
             ex
             illâ
             pendere
             .
          
           I
           wil
           add
           the
           words
           of
           
             Calvin
             ,
             Epist.
          
           229.
           which
           are
           in
           stead
           of
           many
           othe●s
           ,
           both
           because
           of
           the
           great
           eminency
           of
           the
           man
           ,
           being
           accounted
           almost
           an
           Oracle
           by
           many
           of
           my
           Antagonists
           ,
           and
           because
           they
           are
           full
           to
           the
           present
           purpose
           :
           they
           are
           thus
           in
           English.
           
           
             This
             principle
             is
             still
             to
             be
             held
             ,
             That
             baptism
             is
             not
             conferred
             on
             infants
             that
             they
             may
             be
             made
             sons
             and
             heirs
             of
             God
             :
             but
             because
             they
             are
             already
             with
             God
             reckoned
             in
             that
             place
             and
             degree
             ;
             he
             grace
             of
             adoption
             is
             sealed
             in
             their
             flesh
             Otherwise
             the
             Anabaptists
             should
             rightly
             keep
             them
             from
             baptism
             :
             For
             unlesse
             there
             should
             agree
             to
             them
             the
             truth
             of
             the
             outward
             sign
             ,
             it
             would
             be
             a
             meer
             profanation
             to
             call
             them
             to
             the
             participation
             of
             the
             sign
             it selfe
             .
             Moreover
             ,
             if
             any
             deny
             baptism
             to
             them
             ,
             our
             answer
             is
             ready
             ,
             that
             they
             are
             already
             of
             the
             flock
             of
             Christ
             ,
             and
             of
             the
             family
             of
             God
             ,
             because
             the
             covenant
             of
             salvation
             which
             God
             maketh
             with
             believers
             ,
             is
             common
             also
             to
             the
             sons
             ,
             as
             also
             the
             words
             sound
             ,
             I
             will
             be
             thy
             God
             and
             of
             thy
             seed
             after
             thee
             ,
             Gen
             17.7
             .
             unlesse
             this
             promse
             went
             before
             ,
             by
             which
             God
             adopteth
             the
             children
             of
             believers
             not
             yet
             born
             ▪
             it
             is
             certain
             baptism
             is
             ill
             bestowed
             on
             them
             .
          
        
         
           Which
           words
           do
           plainly
           express
           the
           covenant
           of
           salvation
           which
           is
           made
           by
           God
           with
           believers
           ,
           is
           common
           to
           the
           sons
           ,
           that
           so
           it
           is
           meant
           ,
           Gen.
           17.7
           ,
           that
           with
           God
           they
           are
           afore
           baptism
           reckoned
           in
           the
           place
           and
           degree
           of
           sons
           and
           heirs
           of
           God
           ,
           who
           adopteth
           them
           not
           yet
           born
           ,
           that
           unlesse
           the
           truth
           of
           the
           outward
           sign
           (
           that
           is
           according
           to
           Mr.
           Ms.
           adoption
           ,
           regeneration
           ,
           remission
           of
           sins
           ,
           &c.
           )
           did
           agree
           to
           them
           ,
           it
           were
           profanation
           to
           call
           infants
           of
           believers
           to
           the
           participation
           of
           the
           sign
           ,
           and
           Anabaptists
           should
           rightly
           keep
           them
           from
           Baptism
           .
           Therefore
           Calvin
           thought
           the
           covenant
           of
           saving
           grace
           Gen.
           17.7
           .
           made
           by
           God
           to
           believers
           infan●s
           (
           which
           Mr.
           M.
           disclaism
           )
           and
           otherwise
           infant-baptism
           is
           profanation
           ,
           and
           it
           is
           rightly
           opposed
           .
           Yea
           ,
           the
           shifts
           that
           are
           used
           to
           free
           their
           doctrine
           of
           infants
           interest
           in
           the
           covenant
           ,
           and
           the
           sealing
           of
           it
           from
           the
           difficulty
           of
           verefying
           it
           against
           the
           exceptions
           before
           alledged
           ,
           do
           all
           seem
           to
           suppose
           the
           covenant
           in
           which
           infants
           have
           interest
           ,
           is
           the
           covenant
           of
           saving
           grace
           .
           As
           when
           Mr.
           
             Baxters
             plain
             Scripture
             ,
             &c.
          
           pag.
           223.
           will
           have
           
             Baptisme
             seal
             onely
             the
             conditionall
             promise
          
           Mr.
           
             Philips
             vind
          
           .
           pag.
           37.
           expresseth
           
             the
             sealing
             by
             offering
          
           .
           Mr.
           
             Davenport's
             Confess
             .
             of
             Faith
             ,
             p
          
           39.
           maketh
           the
           
             benefits
             of
             the
             covenant
             not
             to
             be
             offered
             in
             the
             Sacraments
             ,
             but
             to
             be
             exhibited
             onely
             to
             true
             believers
             .
          
           Mr.
           
             Cotton's
             grounds
             of
             Bapt.
             pag.
          
           70
           ,
           
             The
             covenant
             of
             grace
             doth
             not
             give
             them
             saving
             grace
             at
             all
             ,
             but
             onely
             offereth
             it
             ,
             and
             seals
             what
             it
             offereth
             .
          
           Dr
           Homes
           ,
           that
           
             the
             administration
             of
             the
             covenant
             of
             grace
             ,
             belongs
             to
             believers
             children
             though
             not
             the
             efficacie
             .
          
           Dr.
           Twisse
           ,
           that
           
             Infants
             are
             in
             the
             covenant
             of
             grace
             in
             the
             judgement
             of
             charity
             ,
          
           and
           that
           baptism
           
             seals
             regeneration
             ,
             &c.
             not
             conferred
             ,
             but
             to
             be
             conferred
             .
          
           Dr.
           
             Th
             Goodwin
          
           ,
           that
           
             they
             are
             to
             be
             judged
             in
             the
             covenant
             of
             grace
             by
             parcels
             though
             not
             all
             in
             the
             lump
             ,
          
           yet
           all
           make
           the
           promise
           ,
           
             I
             will
             be
             the
             God
             of
             thy
             seed
             ,
          
           applied
           to
           infants
           of
           believers●
           contain
           the
           promise
           of
           saving
           grace
           ,
           and
           therefore
           I
           had
           great
           reason
           to
           conceive
           Mr.
           M.
           so
           meant
           his
           second
           conclusion
           .
           As
           for
           the
           two
           cases
           he
           puts
           ,
           I
           neither
           grant
           all
           the
           Infants
           of
           the
           Jewes
           ,
           nor
           visible
           Christian
           
           professors
           adult
           had
           all
           saving
           graces
           who
           were
           circumcised
           or
           rightly
           baptized
           by
           the
           Apostles
           ,
           nor
           do
           I
           say
           they
           were
           sealed
           with
           the
           seal
           of
           the
           covenant
           ,
           it
           's
           the
           Pedobaptists
           expression
           not
           mine
           ,
           except
           where
           I
           use
           the
           term
           to
           express
           their
           mind
           ▪
           nor
           do
           I
           count
           it
           an
           absurdity
           to
           say
           the
           seal
           was
           and
           is
           to
           be
           put
           to
           a
           blank
           ,
           that
           is
           ,
           that
           those
           should
           be
           baptized
           to
           whom
           the
           promise
           of
           saving
           grace
           is
           not
           made
           ,
           when
           I
           speak
           after
           mine
           own
           mind
           .
           But
           in
           the
           place
           of
           my
           Examen
           pag.
           46.
           in
           which
           I
           alleged
           that
           as
           an
           absurdity
           ,
           that
           the
           seal
           should
           be
           put
           to
           a
           blank
           ,
           it
           was
           not
           because
           I
           took
           it
           so
           to
           be
           ,
           but
           because
           the
           Paedobaptists
           so
           count
           it
           ,
           as
           Mr.
           Calvins
           words
           before
           recited
           shew
           .
        
      
       
         
           SECT
           .
           XXXI
           ,
           Of
           the
           novelty
           and
           vanity
           of
           Mr.
           Marshals
           and
           others
           doctrine
           about
           Sacraments
           ,
           being
           seals
           of
           the
           covenant
           ,
           and
           the
           severall
           sealings
           of
           them
           .
        
         
           BUt
           Mr.
           
             M.
             desires
             me
             a
             little
             to
             consider
             the
             nature
             of
             a
             Sacrament
             in
             what
             sense
             it
             is
             a
             seal
             ,
          
           and
           he
           te●s
           me
           ,
           
             that
             in
             every
             Sacrament
             the
             truth
             of
             the
             Covenant
             in
             it self
             ,
             and
             all
             the
             promises
             of
             it
             are
             sealed
             to
             be
             Yea
             and
             Amen
             ;
             Iesus
             Christ
             became
             a
             Minister
             of
             the
             Circumcision
             to
             confirm
             the
             promises
             made
             unto
             the
             Fathers
             ,
             and
             so
             to
             every
             one
             who
             is
             admitted
             to
             partake
             of
             baptism
             according
             to
             the
             rule
             which
             God
             hath
             given
             to
             his
             Church
             to
             administer
             the
             Sacrament
             ,
             there
             is
             sealed
             the
             truth
             of
             all
             the
             promises
             of
             the
             Gospel
             ,
             that
             they
             are
             all
             true
             in
             Christ
             ,
             and
             that
             whoever
             partakes
             of
             Christ
             ,
             shall
             partake
             of
             all
             these
             saving
             promises
             ,
             this
             is
             sealed
             absolutely
             in
             Bapiism
             .
          
        
         
           Answer
           .
           Mr
           M.
           would
           have
           me
           to
           
             consider
             the
             nature
             of
             a
             Sacrament
             ,
             in
             what
             sense
             it
             is
             a
             seal
             ,
          
           and
           I
           am
           very
           willing
           so
           to
           do
           ,
           as
           knowing
           that
           as
           Mr.
           M.
           imagines
           that
           I
           am
           mislead
           for
           want
           of
           considering
           thereof
           ,
           so
           I
           am
           sure
           Mr.
           M.
           and
           other
           Paedobaptists
           are
           both
           mistaken
           ,
           and
           do
           abuse
           others
           in
           this
           point
           ,
           by
           reason
           of
           their
           inconsideratenass
           ,
           or
           superficial
           consideration
           of
           this
           thing
           .
           The
           word
           Sacrament
           is
           a
           Latin
           word
           in
           profane
           Authors
           signifying
           an
           oath
           made
           by
           a
           Souldier
           to
           his
           Generall
           ;
           in
           Ecclesiastick
           Writers
           it
           is
           applied
           to
           all
           the
           mysteries
           of
           religion
           ,
           and
           it
           is
           used
           most
           by
           the
           African
           Writers
           ,
           
             Tertullian
             ,
             Augustine
             &c.
          
           as
           the
           word
           Mystery
           is
           by
           the
           
             Greeks
             ,
             Chrysostome
             Cyril
             ,
             &c.
             
             Chamier
             Paustrat
             .
             Cath
             tom
             ,
          
           4.
           l.
           4.
           c.
           4.
           
           Sect.
           14.
           
           
             Saepe
             jam
             dictum
             latissimam
             fuisse
             olim
             Saramenti
             significationem
             :
             serò
             tandem
             contractam
             in
             angustos
             istos
             terminos
             quos
             hodie
             vix
             migrat
             :
             quod
             diligenter
             attendendum
             .
             Certè
             sacramenti
             definitionem
             nullam
             est
             invenire
             ante
             Augustinum
             ,
             qui
             suo
             exemplo
             posteris
             praiit
             ,
             deinde
             Augustini
             definitione
             ,
             &c.
          
           Whence
           I
           inferre
           ,
           that
           as
           the
           term
           Sacrament
           ,
           so
           the
           definition
           of
           a
           Sacrament
           is
           but
           a
           novelty
           ,
           and
           possibly
           the
           great
           contentions
           about
           the
           number
           of
           the
           Sacraments
           ,
           some
           making
           seven
           ,
           some
           three
           ,
           most
           Protestants
           two
           onely
           ,
           would
           be
           lessened
           ,
           if
           moderate
           learned
           men
           had
           the
           handling
           of
           it
           .
           I
           confesse
           that
           sundry
           Texts
           of
           Scripture
           do
           plainly
           shew
           the
           two
           rites
           of
           Baptism
           and
           the
           Lords
           Supper
           to
           be
           the
           chief
           rites
           of
           the
           Church
           ,
           as
           1
           Cor.
           10
           ,
           1
           ,
           2
           ,
           3
           ,
           4.
           
           &
           12
           ,
           13.
           
           Eph.
           4
           ,
           5.
           
           Mark
           16.16
           .
           1
           Cor.
           10.16
           ,
           17.
           
           &
           11.23
           ,
           &c.
           Yet
           that
           the
           Scripture
           either
           calls
           these
           Sacraments
           ,
           or
           sets
           down
           one
           generall
           nature
           of
           them
           in
           a
           certain
           definition
           of
           them
           ,
           cannot
           be
           demonstrated
           .
           They
           are
           certain
           rites
           appointed
           for
           certain
           
           vses
           according
           to
           certain
           rules
           ;
           but
           such
           a
           nature
           or
           essence
           genericall
           as
           distinguisheth
           them
           from
           all
           other
           rites
           ,
           as
           laying
           on
           of
           hands
           ,
           &c.
           denied
           to
           be
           Sacraments
           I
           find
           not
           in
           Scripture
           .
           Divines
           elder
           and
           later
           ,
           have
           framed
           their
           definitions
           according
           to
           their
           own
           conceits
           .
           After
           Augustines
           time
           that
           definition
           was
           commonly
           received
           in
           Schools
           ,
           
             That
             a
             Sacrament
             is
             a
             visible
             sign
             of
             an
             invisible
             grace
          
           :
           yet
           the
           Ancients
           did
           rent
           such
           speeches
           as
           occasioned
           the
           opinion
           commonly
           received
           in
           Schools
           afore
           the
           reformation
           by
           Luther
           and
           Zuinglius
           ,
           that
           they
           did
           
             conferre
             gratiam
             ex
             opere
             operato
             ,
             give
             grace
             by
             the
             ●a●e
             outward
             use
             of
             them
             .
             Zuinglius
          
           denying
           them
           to
           be
           any
           more
           than
           signs
           ,
           the
           Lutherans
           denying
           that
           they
           give
           grace
           by
           the
           bare
           use
           of
           them
           without
           the
           concurrence
           of
           faith
           ,
           to
           which
           the
           Lutherans
           ascribe
           all
           the
           efficacie
           ;
           the
           Papists
           object
           the
           baptizing
           of
           infants
           who
           did
           not
           believe
           ,
           used
           by
           them
           all
           :
           whereupon
           the
           opposers
           of
           infant-baptisme
           ,
           falsly
           termed
           Anabaptists
           ,
           proved
           infant-baptism
           inconsistent
           with
           their
           own
           doctrine
           .
           I
           wil
           set
           down
           Mr.
           Bedfords
           words
           in
           his
           Epistle
           to
           Mr.
           Baxter
           ,
           printed
           in
           the
           
             Friendly
             Accommodation
          
           between
           them
           ,
           pag.
           352.
           
           
             The
             Anabaptists
             took
             occasion
             from
             that
             position
             of
             Luther
             ,
             No
             Faith
             no
             Baptism
             .
             Coetaneous
             with
             him
             was
             Zuinglius
             and
             others
             ,
             who
             to
             overthrow
             the
             reall
             presence
             ,
             insisted
             upon
             it
             ●hat
             Sacraments
             were
             but
             signs
             for
             representation
             ;
             and
             when
             that
             doctrin
             was
             once
             broached
             ▪
             the
             Anabaptists
             could
             easily
             make
             their
             advantage
             of
             it
             .
          
           To
           answer
           whom
           the
           Lutherans
           maintain
           ,
           that
           by
           baptism
           ,
           or
           before
           they
           are
           made
           believers
           ,
           as
           the
           words
           of
           the
           Lutherans
           in
           the
           
             Conference
             at
             Mont●elgard
          
           ,
           cited
           by
           me
           in
           my
           
             Examen
             part
          
           3.
           sect
           .
           15
           ,
           p.
           143.
           shew
           ,
           
             Osiander
             epist.
             Histor.
             Eccl.
             Cent.
          
           26.
           l.
           2.
           c.
           68.
           pag·
           449.
           
           
             Cum
             autem
             baptismus
             ●it
             lavacrum
             regenerationis
             (
             teste
             Paulo
             )
             sentimus
             nos
             Deum
             dare
             fidem
             infantibus
             vel
             ante
             baptismum
             ad
             preces
             parentum
             &
             Ecclesiae
             ,
             vel
             in
             ipso
             actu
             baptismi
             &
             regenerationis
             ,
             quae
             si●e
             fide
             esse
             non
             potest
             .
          
           And
           to
           this
           opinion
           did
           many
           in
           England
           warp
           ,
           when
           the
           face
           of
           the
           Church
           of
           England
           became
           ceremonious
           ,
           and
           tended
           to
           symbolizing
           with
           the
           Lutheran
           Protestants
           ,
           or
           with
           the
           more
           moderate
           not
           Jesuited
           Papists
           in
           the
           time
           of
           the
           late
           Prelates
           potency
           ,
           as
           may
           be
           seen
           by
           the
           passages
           cited
           by
           me
           in
           
             Examen
             part
          
           .
           3●
           ▪
           Sect.
           15.
           pag.
           143.
           and
           by
           the
           printed
           writings
           of
           Dr.
           Davenant
           ,
           Dr.
           Ward
           ,
           Mr
           ,
           
             Thomas
             Bedford
          
           ,
           which
           have
           been
           refuted
           by
           Mr.
           Gataker
           and
           
             Mr.
             Baxter
          
           ,
           nor
           is
           it
           likely
           but
           still
           the
           same
           mind
           is
           in
           
             Mr.
             Bedford
          
           ,
           notwithstanding
           the
           late
           Synectism
           ,
           or
           rather
           clawing
           of
           one
           another
           which
           hath
           been
           between
           him
           and
           Mr.
           Baxter
           in
           their
           painted
           
             Frindly
             Accommodation
          
           .
           In
           which
           Mr.
           Cranfords
           Epistle
           hath
           these
           words
           to
           Mr.
           
             Bedford
             ,
             Brother
             you
             know
             my
             mind
             ,
             that
             I
             conceive
             the
             ground
             of
             Anabaptisme
             to
             have
             been
             the
             erroneus
             Doctrine
             ,
             de
             nudis
             signis
             ,
             as
             is
             ●leare
             in
             the
             Ecclesiasticall
             Stories
             of
             old
             ,
             and
             most
             arguings
             of
             Anabaptists
             .
          
           Which
           shewes
           they
           fear
           Infants
           Baptim
           will
           not
           be
           maintained
           without
           this
           doctrine
           of
           giving
           by
           Baptism
           to
           the
           elect
           at
           least
           initiall
           seminall
           regerating
           grace
           reall
           or
           relative
           .
           But
           Mr.
           Baxter
           thinks
           otherrwise
           ,
           that
           that
           doctrine
           will
           increase
           Anabaptism
           ,
           Leaving
           them
           to
           their
           severall
           fancies
           ,
           I
           proceed
           .
        
         
           Mr.
           Calvin
           ,
           and
           w●th
           him
           many
           others
           ▪
           take
           another
           course
           to
           avoyd
           extreams
           ,
           neither
           making
           Baptism
           a
           naked
           sign
           ,
           which
           is
           imputed
           to
           Zuinglius
           ,
           nor
           ascribing
           to
           it
           the
           giving
           of
           grace
           by
           the
           work
           wrought
           ,
           with
           the
           Papists
           ,
           nor
           holding
           such
           initiall
           seminall
           regeneration
           or
           seed
           of
           Faith
           at
           Baptism
           ,
           given
           at
           least
           to
           the
           elect
           ,
           as
           Lutherans
           and
           others
           (
           which
           perhaps
           will
           be
           
           found
           as
           much
           as
           the
           Papists
           ascribe
           to
           it
           )
           but
           ascribing
           to
           Baptism
           and
           the
           Lords
           Supper
           ,
           not
           onely
           signification
           ,
           but
           also
           obsignation
           ,
           and
           so
           making
           this
           the
           generall
           nature
           of
           Sacraments
           to
           be
           seals
           of
           the
           Covenant
           of
           grace
           ,
           which
           they
           say
           is
           made
           to
           infants
           of
           believers
           ,
           though
           they
           want
           not
           faith
           at
           or
           before
           Baptism
           ;
           and
           from
           this
           promise
           they
           desire
           a
           title
           to
           the
           baptism
           of
           Infants
           of
           believers
           ,
           as
           is
           shewed
           out
           of
           Calvin
           above
           .
           But
           1.
           there
           is
           much
           ambiguity
           in
           their
           determinations
           about
           the
           covenant
           of
           grace
           what
           it
           is
           ,
           and
           what
           it
           contains
           ,
           and
           in
           what
           sense
           it
           belongs
           ●o
           infants
           of
           believers
           as
           such
           ,
           and
           what
           believers
           infants
           it
           belongs
           ●o
           ,
           and
           how
           baptism
           seals
           it
           .
           So
           that
           in
           their
           speeches
           there
           is
           much
           equivocation
           ,
           and
           frequent
           saying
           and
           unsaying
           ,
           as
           chiefly
           about
           the
           promise
           ,
           Gen.
           17.7
           .
           
             I
             will
             be
             thy
             God
             and
             the
             God
             of
             thy
             seed
             after
             thee
          
           :
           which
           is
           one
           way
           expounded
           in
           their
           Commentaries
           on
           Rom.
           9.7
           ,
           8
           ,
           and
           elsewhere
           ,
           as
           meant
           of
           saving
           graces
           ,
           and
           applied
           onely
           to
           the
           elect
           and
           true
           believers
           in
           their
           disputes
           against
           Arminius
           :
           But
           elsewhere
           expounded
           of
           every
           Gentile
           visible
           professor
           of
           faith
           in
           Christ
           ,
           and
           his
           naturall
           seed
           ,
           as
           if
           thereby
           the
           outward
           privileges
           of
           visible
           Church
           membership
           ,
           and
           initiall
           seal
           were
           promised
           and
           applied
           to
           all
           infants
           of
           believers
           ,
           whether
           elect
           or
           not
           in
           their
           disputes
           against
           Anabaptists
           ,
           as
           may
           be
           perceived
           by
           this
           and
           other
           writings
           published
           by
           me
           .
           2.
           
           The
           objection
           still
           holds
           ,
           How
           can
           baptism
           seal
           to
           an
           infant
           ?
           Every
           seal
           is
           a
           sign
           ,
           though
           every
           sign
           be
           not
           a
           seal
           ;
           but
           baptism
           is
           no
           sign
           to
           an
           infant
           ,
           sith
           it
           signifies
           nothing
           to
           it
           at
           the
           time
           of
           baptism
           ,
           because
           the
           infant
           hath
           not
           understanding
           to
           perceive
           the
           use
           of
           it
           ;
           and
           when
           the
           infant
           comes
           to
           understanding
           there
           's
           no
           print
           of
           baptism
           to
           represent
           anything
           to
           the
           person
           baptized
           some
           years
           before
           .
           If
           the
           person
           know
           anything
           of
           it
           ,
           it
           is
           by
           report
           ,
           which
           is
           no
           visible
           sign
           ,
           but
           audible
           to
           the
           baptized
           .
           3.
           
           A
           a
           seal
           is
           an
           assuring
           sign
           to
           the
           eye
           of
           what
           is
           promised
           to
           the
           eare
           :
           but
           baptism
           assures
           nothing
           to
           an
           infant
           without
           faith
           ,
           therefore
           it
           seals
           nothing
           without
           faith
           ▪
           And
           thus
           in
           Mr
           Perkins
           his
           
             Exposition
             of
             the
             fifth
             principle
             of
             his
             Catechism
             .
          
           Heretofore
           we
           were
           taught
           ,
           
             A
             Sacrament
             is
             a
             sign
             to
             represent
             ,
             a
             seal
             to
             confirm
             ,
             an
             instrument
             to
             convey
             Christ
             and
             all
             his
             benefits
             to
             them
             that
             do
             believe
             in
             him
             .
          
           Faith
           therefore
           was
           a
           necessary
           prerequisite
           in
           the
           person
           to
           whom
           the
           Sacrament
           was
           a
           seal
           of
           the
           Covenant
           of
           grace
           ,
           which
           infants
           wanting
           it
           is
           no
           seal
           to
           them
           ,
           and
           consequently
           no
           Sacrament
           ,
           as
           Mr.
           Gataker
           argues
           in
           another
           case
           ,
           
             Discep
             .
             de
             bapt
             .
             inf
             .
             vi
             &
             effic
             .
             pag.
          
           192.
           ●f
           it
           be
           a
           seal
           of
           the
           essence
           of
           a
           Sacrament
           .
        
         
           The
           main
           if
           not
           the
           onely
           Texts
           whence
           they
           ●etch
           this
           Doctrine
           of
           making
           the
           nature
           of
           Sacraments
           to
           be
           Seals
           of
           the
           covenant
           of
           grace
           ▪
           are
           Rom.
           4.11
           .
           Gen.
           17.7
           ,
           10
           ,
           11.
           
           In
           the
           former
           it
           is
           said
           ,
           
             Abraham
             received
             the
             sign
             of
             Circumcision
             a
             Seal
             of
             the
             righteousness
             of
             faith
             which
             he
             had
             yet
             being
             uncircumcised
          
           ;
           and
           in
           the
           other
           Circumcision
           is
           termed
           the
           Covenant
           ▪
           and
           
             token
             of
             the
             Covenant
          
           .
           
           Whence
           [
           the
           seal
           of
           the
           Covenant
           of
           grace
           ]
           is
           either
           made
           the
           definition
           of
           a
           Sacrament
           in
           generall
           ,
           or
           at
           least
           the
           genus
           of
           it
           ,
           and
           in
           the
           writings
           of
           Paedobaptists
           ●●●ls
           of
           the
           Covenant
           and
           Sacraments
           are
           used
           as
           terms
           of
           the
           same
           signification
           .
           
             I●
             the
             Confession
             of
             faith
             of
             the
             Assembly
             ,
             chap.
          
           27.
           art
           .
           1.
           
           
             Sacraments
             are
             holy
             signs
             and
             seals
             of
             the
             Covenant
             of
             grace
             ,
          
           and
           they
           cite
           but
           two
           texts
           for
           it
           ,
           Rom.
           4.11
           .
           Gen.
           17.7.10
           Yea
           ,
           in
           the
           
             Ordinance
             of
             Parliament
             Octob.
          
           20
           ▪
           1645.
           
             about
             Rules
             concerning
             examining
             
             persons
             to
             be
             admited
             to
             the
             Lords
             Supper
             ,
          
           this
           is
           one
           principle
           which
           every
           one
           who
           is
           admitted
           to
           the
           Lords
           Supper
           ,
           is
           required
           to
           give
           account
           of
           ,
           that
           
             Sacraments
             are
             seals
             of
             the
             covenant
             of
             grace
             in
             the
             blood
             of
             Christ
          
           :
           so
           that
           in
           effect
           it
           is
           made
           as
           one
           of
           the
           first
           Credenda
           ,
           or
           articles
           of
           faith
           necessary
           for
           all
           to
           know
           .
           On
           the
           contrary
           ,
           I
           have
           seen
           a
           little
           book
           in
           English
           of
           one
           Mr.
           Jackson
           ,
           in
           which
           are
           nineteen
           arguments
           to
           prove
           circumcision
           no
           seal
           of
           the
           covenant
           of
           grace
           .
           For
           my
           part
           ,
           as
           I
           express
           my self
           in
           my
           Examen
           ,
           pag.
           117.
           
           I
           should
           not
           st●ck
           to
           yeild
           that
           the
           rites
           of
           the
           New
           Testament
           called
           Sacraments
           ,
           may
           be
           called
           seals
           of
           the
           covenant
           of
           grace
           ,
           being
           ●ightly
           expounded
           in
           this
           sense
           ,
           that
           they
           sh●w
           forth
           Christs
           death
           ,
           and
           thereby
           to
           the
           true
           believer
           ,
           the
           benefits
           of
           the
           covenant
           of
           grace
           are
           assured
           :
           yet
           considering
           how
           Writers
           make
           this
           the
           very
           Genus
           in
           the
           definition
           of
           them
           ,
           and
           of
           their
           nature
           and
           essence
           ,
           and
           thence
           inferre
           duties
           and
           draw
           arguments
           to
           determine
           cases
           of
           conscience
           about
           the
           use
           of
           Sacraments
           as
           they
           are
           called
           ,
           and
           make
           it
           a
           necessary
           point
           to
           be
           acknowledged
           by
           all
           ,
           I
           reject
           it
           ,
           and
           except
           against
           this
           use
           of
           that
           term
           for
           these
           reasons
           .
        
         
           First
           ,
           Because
           this
           use
           of
           that
           term
           is
           not
           in
           or
           from
           the
           holy
           Scripture
           ,
           That
           term
           
             Seal
             of
             the
             covenant
             of
             grace
             ,
          
           is
           not
           expressly
           in
           the
           holy
           Scripture
           ,
           I
           suppose
           will
           not
           be
           denied
           :
           if
           it
           be
           ,
           let
           it
           be
           shewed
           where
           .
           Though
           the
           term
           Seal
           ,
           and
           the
           true
           
             Token
             of
             the
             Covenant
          
           ,
           be
           ascribed
           to
           circumcision
           ,
           Rom.
           4.11
           Gen.
           17.11
           .
           yet
           is
           not
           the
           term
           
             Seal
             of
             the
             Covenant
             of
             grace
             ,
          
           applied
           to
           any
           Sacrament
           ,
           no
           not
           to
           circumcision
           .
           Nor
           is
           the
           term
           
             Seal
             of
             the
             righteousness
             of
             Faith
             ,
             Rom.
          
           4.11
           .
           of
           the
           same
           sense
           with
           the
           term
           
             Seal
             of
             the
             covenant
             of
             grace
             .
          
           For
           
             the
             Seale
             of
             the
             covenant
             of
             grace
          
           in
           the
           ordinary
           acception
           ,
           is
           as
           much
           as
           an
           assuring
           sign
           or
           mean
           of
           the
           grace
           of
           the
           covenant
           to
           be
           bestowed
           ,
           Rom.
           4.11
           .
           it
           is
           said
           ,
           that
           
             Abraham
             received
             the
             sign
             of
             Circumcision
             ,
             a
             Seal
             of
             the
             righteousness
             of
             Faith
             ,
             which
             he
             had
             being
             yet
             uncircumcised
             ,
          
           and
           therefore
           it
           was
           rather
           a
           seal
           of
           certification
           of
           what
           he
           had
           ,
           than
           a
           prediction
           or
           promise
           what
           he
           should
           have
           .
           Mr.
           Baxter
           against
           Mr.
           Blake
           ,
           pag.
           104.
           saith
           truly
           ,
           
             That
             circumcision
             was
             the
             Seal
             of
             the
             righteousness
             of
             Faith
             ,
             even
             a
             justifying
             faith
             already
             in
             being
             ,
             Rom.
          
           4.11
           ,
           12.
           
           The
           
             New
             England
             Elders
          
           in
           their
           
             Answer
             to
             the
             third
             and
             fourth
             of
             the
             nine
             positions
             ,
          
           pag.
           65.
           say
           truly
           thus
           ,
           
             The
             scope
             of
             the
             Apostle
             in
             that
             place
             ,
             Rom.
          
           4
           11
           ,
           
             is
             not
             to
             def●ne
             a
             Sacrament
             ,
             nor
             to
             shew
             what
             is
             the
             adequate
             subject
             of
             the
             Sacrament
             ,
             but
             to
             prove
             by
             the
             example
             of
             Abraham
             that
             a
             sinner
             is
             justified
             before
             God
             ,
             not
             by
             works
             but
             by
             faith
             (
             thus
             )
             As
             Abraham
             the
             Father
             of
             the
             faitfull
             was
             justified
             before
             God
             ,
             so
             must
             his
             seed
             be
             ,
             that
             in
             all
             believers
             whether
             Iewes
             or
             Gentiles
             ,
             circumcised
             or
             uncircumcised
             ,
             for
             therefore
             Abraham
             received
             circumcision
             which
             belonged
             to
             the
             Iewes
             ,
             to
             confirm
             the
             righteousness
             which
             he
             had
             before
             ,
             even
             whilst
             he
             was
             uncircumcised
             ,
             that
             he
             might
             be
             the
             Father
             of
             both
             .
          
           And
           to
           speak
           truth
           ,
           to
           conceive
           that
           circumcision
           there
           is
           made
           the
           seal
           of
           the
           covenant
           of
           grace
           ,
           that
           is
           ,
           that
           
             God
             would
             be
             the
             God
             of
             Abraham
             and
             his
             seed
          
           for
           the
           future
           ,
           sanctifying
           ,
           justifying
           ,
           saving
           him
           and
           them
           ,
           ●is
           indeed
           to
           evacuate
           the
           force
           of
           the
           Apostles
           argument
           ,
           which
           is
           ,
           that
           righteousness
           is
           not
           appropriated
           to
           the
           Lawes
           by
           the
           Law
           ,
           but
           common
           to
           the
           Gentiles
           with
           them
           by
           faith
           ,
           because
           Abrahams
           circumcision
           sealed
           to
           him
           the
           righteousness
           of
           faith
           ,
           which
           he
           had
           before
           he
           was
           circumcised
           .
           Nor
           do
           I
           see
           that
           which
           
             Camier
             .
             Paust
             .
             Cath.
             tom
             .
          
           4.
           l.
           2.
           c.
           10.
           
           Sect.
           47.
           saith
           ,
           doth
           prove
           that
           circumcision
           Rom.
           4.11
           .
           
             is
             meant
             of
             a
             Seal
             of
             a
             
             promise
             ,
             because
             Gen.
          
           17.
           
             in
             the
             institution
             it
             was
             termed
             a
             token
             of
             the
             covenant
             ,
          
           for
           the
           Apostle
           ,
           Rom.
           4
           11.
           mentions
           not
           what
           God
           appointed
           circumcision
           to
           be
           to
           every
           circumcised
           person
           ,
           but
           what
           peculiar
           use
           Abrahrms
           circumcision
           had
           to
           him
           and
           all
           believers
           though
           uncircumcised
           .
           And
           though
           it
           is
           true
           ,
           
             that
             righteousness
             of
             faith
             supposeth
             a
             word
             of
             God
             ,
             or
             a
             promise
             or
             covenant
             of
             grace
             ,
             yet
             Ro
          
           4.11
           .
           the
           citcumcision
           there
           mentioned
           is
           said
           to
           seal
           not
           a
           promise
           of
           something
           future
           ,
           but
           something
           past
           and
           already
           had
           many
           years
           before
           ,
           Gen.
           15.6
           .
        
         
           But
           were
           it
           granted
           ,
           that
           ci●cumcision
           there
           sealed
           the
           promise
           to
           come
           ,
           to
           wit
           ,
           that
           part
           of
           the
           covenant
           ,
           Gen.
           17.4
           .
           
             Thou
             shalt
             be
             a
             father
             of
             many
             Nations
             ,
          
           and
           that
           v
           7.
           
           
             And
             I
             will
             establish
             my
             covenant
             between
             me
             and
             thee
             ,
             and
             thy
             seed
             after
             thee
             in
             their
             generations
             for
             an
             everlasting
             covenant
             to
             bee
             a
             God
             unto
             thee
             and
             thy
             seed
             after
             thee
             ,
             or
             that
             Gen.
          
           15.5
           .
           
             So
             shall
             thy
             seed
             be
          
           ,
           mentioned
           Rom.
           4.17
           ,
           18.
           and
           so
           did
           assure
           a
           future
           estate
           to
           others
           as
           well
           as
           an
           estate
           already
           ob●ained
           to
           Abraham
           ,
           yet
           this
           is
           ascribed
           in
           that
           place
           to
           no
           ones
           circumcision
           but
           Abrahams
           .
           For
           1.
           
           The
           occasion
           and
           scope
           of
           the
           passage
           shew
           it
           is
           meant
           of
           Abrahams
           circumcision
           ,
           it
           being
           alleged
           to
           prove
           ,
           that
           Gentiles
           were
           to
           be
           justified
           by
           faith
           though
           uncircumcised
           ,
           because
           Abraham
           was
           justified
           by
           faith
           afore
           circumcision
           ,
           and
           his
           circumcision
           after
           did
           but
           seal
           (
           not
           convey
           )
           the
           righteousness
           of
           faith
           we
           had
           before
           .
           2.
           
           The
           expression
           [
           
             He
             received
          
           ]
           standing
           in
           opposition
           to
           [
           
             yet
             being
             uncircumcised
          
           ]
           shewes
           that
           the
           receiving
           of
           the
           seal
           of
           circumcision
           was
           in
           his
           own
           person
           .
           3.
           
           The
           end
           of
           receiving
           it
           sh●wes
           it
           more
           plainly
           :
           for
           it
           was
           ,
           
             That
             he
             might
             be
             the
             father
             of
             them
             that
             believe
             .
          
           But
           this
           was
           the
           end
           onely
           of
           Abrahams
           personall
           circumcision
           :
           Neither
           Ishmaels
           ,
           nor
           Isaacks
           ,
           nor
           any
           others
           personall
           circumcision
           were
           ,
           that
           Abraham
           might
           be
           
             the
             father
             of
             them
             that
             believe
             ,
          
           but
           onely
           Abrahams
           .
           4.
           
           The
           time
           exactly
           noted
           of
           his
           believing
           ,
           and
           imputation
           of
           right●ousness
           to
           him
           ,
           distinguished
           from
           the
           time
           of
           his
           receiving
           circumcision
           shew
           plainly
           that
           it
           was
           the
           same
           person
           who
           had
           the
           one
           and
           the
           other
           ,
           and
           the
           receiving
           it
           not
           as
           a
           command
           to
           execute
           it
           upon
           others
           ,
           but
           as
           a
           sign
           and
           seal
           to
           himself
           ,
           and
           all
           believers
           whether
           circumcised
           or
           uncircumcised
           ,
           evidently
           shew
           it
           is
           spoken
           Rom
           4.11
           .
           of
           Abrahams
           personall
           circumcision
           and
           of
           no
           others
           .
        
         
           As
           for
           Gen.
           17.10
           11.
           it
           is
           true
           Circumcision
           is
           termed
           
             the
             Covenant
          
           ,
           and
           
             a
             token
             of
             the
             Covenant
          
           :
           But
           it
           is
           not
           said
           of
           that
           promise
           onely
           ,
           v
           ▪
           7.
           nor
           of
           that
           promise
           in
           the
           Gospel
           sense
           ,
           and
           therefore
           it
           cannot
           there
           be
           proved
           to
           be
           a
           token
           or
           seal
           of
           the
           Covenant
           of
           grace
           ;
           but
           it
           followeth
           that
           Rom.
           4.11
           .
           Gen.
           17
           ,
           7.10
           ,
           are
           impertinently
           alledged
           by
           the
           Assembly
           to
           prove
           this
           proposition
           ,
           
             Sacraments
             are
             holy
             signs
             and
             seals
             of
             the
             Covenant
             of
             grace
             .
          
           Yea
           the
           end
           of
           circumcision
           was
           conceived
           generally
           by
           the
           Jewes
           ,
           and
           so
           used
           to
           bind
           men
           to
           observe
           the
           Law
           of
           Moses
           for
           righteousness
           .
           And
           thus
           they
           taught
           who
           are
           mentioned
           Acts
           15.1
           .
           
             Except
             ye
             be
             circumcised
             after
             the
             manne●
             of
             Moses
             yee
             cannot
             be
             saved
             .
             And
             v.
             5.
             
             That
             it
             was
             needfull
             to
             circumcise
             them
             ,
             and
             to
             command
             them
             to
             keep
             the
             Law
             of
             
               Moses
               ,
               Acts
            
             21.20
             ▪
             21.
             
             Thou
             seest
             brother
             how
             many
             thousands
             of
             Jewes
             there
             are
             which
             believe
             ,
             and
             they
             are
             all
             zealous
             of
             the
             Law
             ,
             and
             they
             are
             informed
             of
             thee
             ,
             that
             thou
             teachest
             all
             the
             Jewes
             which
             are
             among
             the
             Gentiles
             ,
             to
             forsake
             Moses
             ,
             saying
             ,
             That
             they
             ought
             not
             to
             circumcise
             their
             children
             ,
             neither
             to
             
             walk
             after
             the
             customes
             ,
          
           and
           the
           Apostle
           Gal.
           5.2
           ,
           3
           ,
           saith
           ,
           
             Behold
             I
             Paul
             say
             to
             you
             ,
             That
             if
             any
             of
             you
             be
             circumeised
             Christ
             shall
             profit
             you
             nothing
             .
          
           
             For
             I
             testifie
             again
             to
             every
             man
             that
             is
             circumcised
             ,
             that
             he
             is
             a
             debtor
             to
             keep
             the
             whole
             Law.
          
           So
           that
           circumcision
           in
           the
           ordinary
           use
           may
           seem
           to
           have
           been
           a
           seal
           of
           the
           Law
           rather
           than
           of
           the
           Gospel
           or
           covenant
           of
           grace
           ;
           and
           if
           your
           baptism
           be
           of
           the
           same
           nature
           with
           circumcision
           ,
           it
           is
           so
           far
           from
           being
           a
           rite
           of
           the
           Gospel
           ,
           that
           it
           rather
           binds
           us
           to
           observe
           the
           Law.
           But
           fourthly
           ,
           were
           it
           granted
           that
           it
           was
           in
           the
           use
           of
           it
           according
           to
           the
           institutton
           a
           seal
           of
           the
           covenant
           of
           grace
           ,
           how
           doth
           it
           follow
           from
           thence
           ,
           that
           this
           is
           the
           nature
           of
           every
           Sacrament
           ?
           Whence
           will
           it
           be
           evinced
           that
           that
           is
           the
           Genus
           of
           every
           Sacrament
           which
           is
           not
           so
           much
           as
           once
           attributed
           to
           them
           .
           The
           Passover
           is
           counted
           a
           Sacrament
           ,
           and
           we
           find
           that
           it
           signified
           the
           Passover
           over
           the
           Isralites
           houses
           ,
           and
           sparing
           their
           first
           born
           ,
           and
           that
           it
           typified
           Christ
           ,
           1
           
             Cor
             ▪
          
           5.7
           .
           But
           this
           doth
           not
           prove
           that
           it
           was
           a
           seal
           of
           the
           covenant
           of
           grace
           any
           more
           than
           Jon●hs
           being
           in
           the
           Whales
           belly
           ,
           which
           was
           a
           type
           of
           Christs
           buriall
           ,
           was
           a
           seal
           of
           the
           covenant
           of
           grace
           .
           I
           grant
           we
           are
           said
           
             to
             be
             baptized
             into
             Christs
             death
             ,
             to
             be
             buried
             by
             baptism
             into
             death
             ,
          
           Rom
           6
           3
           ▪
           4
           ▪
           
             to
             be
             buried
             with
             him
             in
             Baptism
             ,
             and
             therein
             to
             be
             raised
             up
             through
             the
             faith
             of
             the
             operation
             of
             God
             who
             raised
             him
             from
             the
             dead
             ,
             Col.
          
           2.12
           ,
           
             and
             that
             they
             who
             are
             baptized
             into
             Christ
             ,
             have
             put
             on
             Christ
             ,
          
           Gal.
           3.27
           .
           And
           
             the
             Cup
             is
             called
             the
             new
             Testament
             in
             his
             blood
             ,
          
           1
           Cor.
           12.25
           .
           And
           therefore
           I
           should
           yelld
           to
           call
           both
           th●se
           ordinances
           signes
           memorative
           of
           Christs
           death
           in
           the
           first
           place
           ,
           and
           by
           consequence
           seals
           of
           the
           New
           Testament
           and
           its
           benefit●s
           ,
           specially
           the
           Cup
           in
           the
           Lords
           Supper
           .
           But
           this
           doth
           not
           prove
           this
           is
           the
           Genus
           of
           Sacraments
           ,
           much
           less
           of
           all
           Sacraments
           .
           Nor
           doth
           it
           any
           whit
           justifie
           the
           determining
           of
           doubts
           of
           conscience
           ,
           and
           so
           binding
           duties
           on
           mens
           consciences
           concerning
           meer
           positive
           rites
           without
           any
           institution
           of
           Christ
           ,
           or
           Apostolicall
           example
           ,
           meerly
           from
           this
           devised
           term
           ,
           
             The
             Seal
             of
             the
             Covenant
          
           ,
           and
           mal●ing
           it
           so
           necessary
           to
           be
           acknowledged
           ,
           that
           it
           is
           pressed
           on
           persons
           to
           be
           admitted
           to
           the
           Lords
           Supper
           ,
           as
           it
           were
           a
           necessary
           Article
           of
           Faith.
           
        
         
           2.
           
           This
           term
           
             Seal
             of
             the
             Covenant
          
           ,
           applied
           to
           these
           Sacraments
           ,
           as
           being
           of
           their
           nature
           is
           ,
           so
           farre
           as
           my
           reading
           and
           memory
           reach
           ,
           but
           a
           novell
           term
           ,
           not
           used
           till
           the
           16.
           
           Century
           ,
           &
           in
           that
           not
           used
           among
           the
           learned
           
             Romanists
             and
             Lutherans
          
           ,
           at
           least
           not
           frequently
           .
           I
           grant
           the
           Ancients
           say
           ,
           
             Men
             are
             sealed
             by
             baptism
          
           ,
           and
           sometimes
           by
           laying
           on
           of
           hands
           or
           anointing
           after
           baptism
           .
           And
           this
           sealing
           is
           attributed
           to
           infant
           baptism
           by
           Nazianzen
           in
           his
           fortieth
           Oration
           .
           But
           this
           sealing
           was
           not
           a
           confirmation
           of
           the
           covenant
           of
           grace
           ,
           but
           a
           confirmation
           of
           their
           faith
           received
           in
           Baptism
           .
           The
           ancient
           Greeks
           call
           it
           
             the
             seal
             of
             Faith
          
           ,
           as
           the
           Latins
           call
           it
           
             the
             seal
             of
             Repentance
          
           ,
           and
           
             the
             Sacrament
             of
             Faith
          
           ,
           in
           respect
           of
           the
           profession
           of
           Faith
           ,
           as
           
             Grotius
             Annot.
             on
             Mat.
          
           28.19
           .
           observes
           when
           he
           saith
           ,
           
             And
             such
             were
             the
             Interrogations
             of
             faith
             either
             in
             the
             first
             times
             ,
             or
             those
             next
             the
             first
             in
             respect
             of
             which
             by
             Basil
             and
             others
             ,
             it
             is
             called
             the
             seal
             of
             faith
             ,
             sealing
             of
             faith
             ,
             of
             repentance
             ,
             by
          
           Tertul.
           
             in
             his
             book
             of
             Repentance
          
           ,
           and
           this
           sealing
           was
           not
           to
           assure
           a
           promise
           ,
           but
           to
           strengthen
           and
           keep
           their
           faith
           or
           vertues
           .
           Whence
           as
           Mr.
           Gataker
           observes
           in
           his
           
             Strictures
             on
             Dr.
             Davenants
             Epistle
          
           ,
           pag.
           44
           ,
           45.
           they
           accounted
           Baptism
           to
           some
           not
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             pardoning
             of
             sins
             ,
             but
             a
             seal
             of
             vertues
          
           ;
           and
           where
           Nazianzen
           calls
           ●t
           a
           Seal
           ,
           he
           expresseth
           it
           thus
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             a
             seal
             as
             keeping
             and
             noting
             dominion
             .
          
           No
           where
           do
           I
           find
           any
           of
           them
           use
           the
           term
           
             Seal
             of
             the
             covenant
             of
             grace
             ,
          
           applied
           either
           to
           Sacraments
           in
           generall
           ,
           or
           to
           baptism
           in
           special
           .
        
         
           3.
           
           But
           were
           the
           use
           of
           the
           term
           
             Seal
             of
             the
             covenant
             of
             grace
          
           in
           the
           Scripture
           ,
           or
           the
           writings
           of
           the
           Ancients
           ,
           yet
           it
           is
           against
           Logick
           to
           define
           a
           Sacrament
           by
           a
           
             Seal
             of
             the
             covenant
          
           as
           the
           genus
           ,
           and
           so
           to
           make
           it
           of
           its
           essence
           .
           For
           it
           is
           a
           rule
           in
           Logick
           ,
           
             Definitio
             non
             fit
             ex
             verbis
             metaphoricis
             ,
             Scheibler
             Top.
             cap.
          
           30
           num
           .
           126.
           
           
             Ita
             Aristot
             ,
             Topic.
             lib.
          
           2.
           c.
           2.
           sect
           .
           4.
           
           
             Keckerm
             .
             Syst.
             Logic
             .
             lib.
          
           1.
           
             sect
             .
             cap.
          
           8.
           
           Aristotle
           saith
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Every
             translated
             speech
             is
             doubtfull
          
           till
           reduced
           to
           proper
           ,
           for
           it
           may
           have
           divers
           senses
           .
           Besides
           ,
           metaphors
           ,
           or
           borrowed
           speeches
           ,
           may
           be
           many
           ,
           as
           in
           this
           point
           we
           may
           call
           a
           Sacrament
           a
           Pledge
           ,
           as
           in
           the
           
             Common
             Prayer
             Book
             Catechism
          
           ,
           or
           a
           pawn
           ,
           earnest
           ,
           as
           well
           as
           a
           seal
           
             Chamier
             .
             Paust
             .
             Cath.
             tom
             .
          
           4.
           l.
           2.
           c.
           9.
           sect
           .
           10.
           
           
             You
             have
             also
             the
             similitude
             of
             a
             pledge
             somewhat
             divers
             from
             Seals
             ,
             but
             nevertheless
             tending
             to
             the
             same
             ,
             which
             we
             also
             doe
             most
             willingly
             use
             .
          
           And
           if
           we
           should
           define
           a
           Sacrament
           by
           a
           pledge
           ,
           and
           from
           that
           metaphor
           infer
           ,
           that
           an
           infant
           must
           contract
           afore
           it
           receive
           the
           Sacrament
           as
           a
           pledge
           ,
           we
           might
           do
           it
           with
           as
           good
           reason
           as
           they
           who
           infer
           they
           are
           to
           be
           sealed
           because
           the
           seal
           followes
           the
           covenant
           .
           Well
           doth
           Chamier
           call
           a
           Seal
           a
           Similitude
           ,
           which
           cannot
           shew
           what
           a
           Sacrament
           is
           ,
           but
           what
           it
           is
           like
           ;
           and
           therefore
           all
           metaphors
           are
           unfit
           to
           shew
           the
           quid●●tative
           conceit
           of
           a
           thing
           ,
           nor
           are
           to
           be
           used
           in
           definitions
           except
           there
           be
           want
           of
           proper
           terms
           ,
           of
           which
           there
           is
           not
           in
           this
           case
           .
           Now
           to
           define
           a
           Sacrament
           by
           a
           
             Seale
             of
             the
             covenant
          
           ,
           is
           to
           define
           it
           by
           a
           metaphor
           ,
           neither
           Baptism
           nor
           the
           Lords
           Supper
           are
           Seals
           in
           proper
           acceptation
           ,
           they
           make
           no
           visible
           figure
           or
           impression
           on
           the
           body
           ,
           therefore
           to
           use
           the
           term
           thus
           is
           an
           abuse
           ,
           much
           more
           when
           positions
           and
           duties
           are
           urged
           on
           mens
           consciences
           from
           it
           .
           I
           will
           subjoyn
           Mr.
           Baxters
           words
           in
           his
           Apologie
           against
           Mr
           
             Blake
             ,
             Sect.
          
           64.
           pag
           ,
           11.
           
           
             Some
             sober
             men
             no
             way
             inclined
             to
             Anabaptism
             ,
             do
             think
             that
             we
             ought
             not
             to
             call
             the
             Sacraments
             Seals
             ;
             as
             being
             a
             thing
             not
             to
             be
             proved
             from
             the
             word
             ;
             (
             for
             all
             Rom.
          
           4.
           )
           
             But
             I
             am
             not
             of
             their
             mind
             ,
             yet
             I
             think
             it
             is
             a
             Metaphor
             ,
             and
             to
             make
             it
             the
             subject
             of
             tedious
             disputations
             ,
             and
             to
             lay
             too
             great
             a
             stress
             upon
             a
             metaphoricall
             notion
             ,
             is
             the
             way
             not
             to
             edifie
             ,
             but
             to
             lose
             our selves
             .
          
        
         
           Lastly
           ,
           were
           all
           this
           yielded
           to
           Mr
           M.
           that
           the
           term
           
             Seal
             of
             the
             covenant
          
           were
           the
           language
           of
           the
           Scripture
           and
           Ancients
           ,
           and
           fit
           enough
           to
           express
           the
           generall
           nature
           of
           Sacraments
           ,
           yet
           I
           conceive
           it
           of
           little
           moment
           to
           the
           ends
           to
           which
           it
           is
           applied
           .
           For
           what
           is
           it
           to
           seal
           and
           not
           to
           confer
           grace
           ,
           but
           onely
           to
           assure
           ?
           And
           so
           the
           use
           of
           it
           is
           to
           represent
           to
           the
           mind
           as
           a
           morall
           instrument
           .
           But
           that
           is
           not
           done
           to
           infants
           ,
           who
           are
           not
           naturally
           capable
           to
           understand
           the
           meaning
           ,
           therefore
           this
           term
           [
           
             Seal
             of
             the
             covenant
          
           ]
           beyond
           .
           [
           
             sign
             of
             grace
          
           ]
           doth
           not
           take
           away
           the
           objection
           of
           Papists
           ,
           Lutherans
           ,
           or
           Anti-paedobaptists
           
             That
             without
             giving
             grace
             or
             faith
             by
             baptism
             ,
             it
             is
             in
             vain
             or
             without
             effect
             to
             baptize
             infants
             .
          
           And
           in
           like
           manner
           the
           deriving
           from
           it
           Paedobaptism
           is
           very
           frivolous
           .
           These
           things
           will
           appear
           by
           considering
           what
           Mr
           M.
           and
           others
           say
           of
           the
           covenant
           which
           they
           say
           is
           sealed
           ,
           and
           of
           the
           sealing
           ,
           there
           being
           little
           agreement
           among
           Paedobaptists
           ,
           whether
           the
           inward
           or
           outward
           covenant
           ,
           the
           absolute
           or
           conditionall
           be
           sealed
           ,
           whether
           the
           sealing
           be
           absolute
           or
           conditionall
           ,
           to
           the
           Major
           ,
           Minor
           ,
           or
           Conclusion
           .
           I
           will
           examine
           
           what
           I
           find
           said
           by
           Mr
           M.
           First
           ,
           whose
           words
           are
           commended
           by
           Mr.
           Pry●●●
           in
           his
           
             Suspension
             suspended
             ,
             pag.
          
           19
           ,
           
             &
             c.
          
           ●e
           saith
           ,
           
             In
             every
             Sacrament
             the
             truth
             of
             the
             covenant
             it self
             ,
             and
             all
             the
             promises
             of
             it
             are
             sealed
             to
             be
             Yea
             and
             Amen
             ,
             and
             this
             is
             sealed
             absolutely
             in
             baptism
             to
             all
             that
             partake
             of
             it
             .
          
        
         
           But
           1.
           there
           's
           no
           Scripture
           that
           saith
           so
           :
           That
           Rom.
           5
           8.
           is
           impertinent
           :
           For
           Christ
           is
           not
           called
           the
           
             Minister
             of
             Circumcision
          
           because
           he
           did
           administer
           circumcision
           to
           others
           ,
           that
           were
           not
           true
           ,
           he
           circumcised
           none
           ,
           but
           he
           was
           a
           circumcised
           Minister
           
             for
             the
             truth
          
           ,
           he
           was
           of
           the
           circumcision
           ,
           that
           is
           ,
           a
           Jew
           not
           a
           Gentile
           .
           Nor
           is
           it
           said
           his
           circumcision
           was
           to
           confirm
           the
           promises
           of
           the
           Fathers
           that
           they
           were
           true
           ;
           but
           that
           therefore
           he
           was
           a
           circumcised
           
             Minister
             for
             the
             truth
             of
             God
             ,
          
           that
           
             the
             promises
             of
             the
             Fathers
             might
             be
             confirmed
          
           by
           his
           ministring
           the
           truth
           of
           God
           in
           his
           preaching
           ,
           or
           in
           his
           accomplishment
           of
           what
           the
           promises
           foretold
           .
           2.
           
           Nor
           do
           I
           know
           any
           act
           in
           baptism
           that
           hath
           any
           aptnesse
           of
           it self
           ,
           or
           by
           institution
           to
           seal
           this
           position
           ,
           that
           the
           covenant
           of
           grace
           and
           all
           the
           promises
           of
           it
           are
           Yea
           and
           Amen
           .
           3.
           
           Yet
           were
           it
           so
           ,
           this
           sealing
           is
           not
           to
           Infants
           ,
           who
           have
           no
           intelligence
           thereof
           ,
           and
           so
           no
           confirmation
           thereof
           by
           baptism
           .
           4.
           
           Nor
           doth
           this
           sealing
           any
           more
           pertain
           to
           the
           children
           of
           believers
           ,
           than
           unbelievers
           ,
           it
           is
           but
           of
           the
           truth
           of
           the
           covenant
           in
           it self
           ,
           not
           of
           any
           persons
           interest
           in
           it
           .
           5.
           
           This
           is
           as
           well
           sealed
           by
           the
           baptism
           of
           others
           ,
           yea
           by
           the
           baptism
           of
           any
           one
           deceased
           ,
           most
           of
           all
           by
           Christs
           baptism
           ,
           as
           by
           each
           persons
           own
           baptism
           .
           6.
           
           This
           sealing
           may
           be
           not
           onely
           to
           them
           that
           are
           baptized
           ,
           but
           to
           them
           that
           deny
           baptism
           ,
           yea
           to
           Infidels
           ,
           yea
           to
           Devils
           ,
           who
           may
           and
           do
           believe
           the
           truth
           of
           the
           covenant
           it self
           ,
           and
           all
           the
           promises
           of
           it
           to
           be
           Yea
           and
           Amen
           ,
           and
           have
           it
           sealed
           as
           well
           to
           them
           by
           the
           baptism
           of
           a
           person
           as
           to
           the
           baptized
           ,
           and
           better
           than
           to
           an
           infant
           .
           But
           perhaps
           Mr
           M.
           helps
           the
           matter
           in
           the
           second
           or
           third
           .
        
         
           
             But
             as
             to
             the
             second
             (
             saith
             he
             )
             which
             is
             
               interesse
               meum
            
             ,
             or
             the
             receivers
             interest
             in
             that
             spirituall
             part
             of
             the
             covenant
             ,
             that
             is
             sealed
             to
             no
             receiver
             absolutely
             ,
             but
             conditionally
             ;
             in
             this
             particular
             all
             Sacraments
             are
             but
             
               Signa
               conditionalia
            
             ,
             conditionall
             seals
             sealing
             the
             spirituall
             part
             of
             the
             covenant
             to
             the
             receivers
             upon
             condition
             that
             they
             perform
             the
             spirituall
             part
             of
             the
             covenant
             .
             Thus
             our
             Divines
             use
             to
             answer
             the
             Papists
             ,
             thus
             Dr.
             Ames
             answers
             to
             Bellarmine
             ,
             when
             Bellarmine
             disputing
             against
             our
             doctrines
             ,
             that
             Sacraments
             are
             Seals
             ,
             alledges
             then
             they
             are
             falsly
             applied
             oftentimes
             ;
             he
             answers
             to
             Bellarmin
             ,
             Sacraments
             are
             conditionall
             Seals
             ,
             and
             therefore
             not
             Seals
             to
             us
             but
             upon
             condition
             .
          
        
         
           Answer
           .
           The
           spirituall
           condition
           is
           faith
           ,
           so
           
             Ames
             Bell.
             enerv
             .
             tom
          
           .
           3.
           l.
           1.
           
           ●
           .
           1.
           q.
           4.
           th
           .
           11.
           
           
             Sacramenta
             non
             sunt
             testimonia
             completa
             &
             absoluta
             ,
             nisi
             credentibus
             .
             Sacraments
             are
             not
             compleat
             and
             absolute
             testimonies
             but
             to
             the
             believing
             .
          
           Now
           if
           the
           Sacraments
           seal
           onely
           conditionally
           ,
           they
           seal
           onely
           this
           proposition
           ,
           that
           he
           that
           believeth
           shall
           be
           justified
           ,
           saved
           ,
           &c.
           
           But
           this
           is
           all
           one
           with
           sealing
           the
           truth
           of
           the
           covenant
           in
           it self
           :
           nor
           doth
           this
           seal
           the
           baptized
           persons
           interest
           in
           the
           covenant
           any
           more
           than
           the
           unbaptizeds
           ;
           no
           more
           to
           the
           infants
           of
           believers
           than
           of
           unbelievers
           ,
           not
           at
           all
           to
           any
           till
           they
           believe
           ,
           and
           so
           to
           no
           infants
           ordinarily
           ,
           and
           if
           then
           the
           baptizing
           of
           them
           must
           be
           derived
           from
           this
           interest
           and
           sealing
           of
           the
           covenant
           ,
           either
           none
           are
           to
           be
           baptized
           till
           they
           do
           believe
           ,
           or
           all
           alike
           are
           to
           be
           baptized
           .
           Besides
           ,
           if
           Sacraments
           be
           but
           conditionall
           signes
           ,
           or
           testimonies
           incompleat
           ,
           and
           conditionall
           
           till
           persons
           believe
           ,
           then
           they
           are
           but
           conditionall
           incompleat
           Sacraments
           till
           a
           person
           believes
           ,
           sith
           to
           be
           a
           sign
           &
           seal
           is
           of
           the
           nature
           of
           a
           Sacrament
           ;
           and
           if
           so
           ,
           then
           infants
           have
           not
           a
           compleat
           Sacrament
           or
           absolute
           ,
           but
           an
           incompleat
           and
           conditionall
           baptism
           ,
           and
           consequently
           though
           the
           baptizer
           begin
           to
           baptize
           the
           infants
           ,
           yet
           he
           cannot
           say
           he
           doth
           baptize
           them
           ,
           but
           must
           wait
           till
           they
           be
           believers
           ,
           and
           then
           he
           may
           say
           he
           baptizeth
           them
           ,
           and
           gives
           them
           a
           compleat
           Sacrament
           ,
           and
           is
           bound
           to
           baptize
           them
           when
           they
           come
           to
           years
           whom
           he
           did
           wash
           in
           infancy
           ,
           or
           else
           he
           mocks
           them
           ,
           which
           is
           the
           mind
           of
           Christ
           indeed
           ,
           that
           he
           that
           believeth
           should
           be
           baptized
           ,
           and
           no
           other
           ,
           Mark
           16.16
           .
           Besides
           ,
           whether
           there
           be
           any
           conditionall
           sealing
           may
           be
           a
           uqestion
           .
           Mr.
           
             Baxter
             Apologie
             against
             Mr
             Blake
             ,
             Sect.
          
           77.
           pag.
           140.
           speaks
           of
           it
           as
           a
           strange
           thing
           useless
           and
           vain
           .
           But
           this
           I
           shall
           leave
           till
           I
           examine
           Mr.
           Baxters
           exceptions
           against
           me
           about
           the
           condirional
           covenant
           and
           sealing
           ,
           onely
           I
           take
           notice
           of
           his
           words
           Sect.
           79.
           pag.
           141
           ,
           
             A
             conditional
             seal
             is
             not
             a
             seal
             till
             the
             condition
             be
             performed
             ,
          
           and
           infers
           ,
           that
           if
           baptism
           be
           a
           conditionall
           seal
           ,
           it
           is
           no
           seal
           ,
           and
           consequently
           no
           sacrament
           to
           an
           infant
           untill
           he
           doth
           perform
           the
           condition
           .
        
         
           
             Mr
             M.
             adds
             ,
             Now
             for
             the
             third
             thing
             the
             obligation
             which
             is
             put
             upon
             the
             receiver
             ,
             a
             bond
             or
             tie
             for
             him
             to
             perform
             ,
             who
             is
             admitted
             to
             receive
             the
             Sacrament
             ,
             this
             third
             I
             say
             is
             also
             absolute
             ,
             All
             circumcised
             and
             baptized
             persons
             did
             or
             do
             stand
             absolutely
             ingaged
             to
             perform
             the
             conditions
             required
             on
             their
             part
             ,
             and
             therefore
             all
             circumcised
             persons
             were
             by
             the
             circumcision
             obliged
             to
             keep
             the
             Law
             ,
             that
             is
             ,
             the
             legall
             and
             typicall
             administration
             of
             the
             covenant
             which
             was
             then
             in
             force
             ,
             and
             infants
             among
             the
             rest
             ,
             are
             bound
             to
             this
             though
             they
             had
             no
             understanding
             of
             the
             covenant
             ,
             or
             that
             administration
             of
             the
             Covenant
             when
             this
             seal
             was
             administred
             to
             them
             .
          
        
         
           Answer
           .
           It
           is
           true
           ,
           God
           required
           that
           his
           covenant
           should
           be
           kept
           ,
           which
           is
           expressed
           to
           be
           ,
           
             That
             every
             man
             child
             among
             the
             Hebrewes
             should
             be
             circumcised
             ,
             Gen
             ,
          
           17.9
           ,
           10.
           but
           this
           was
           the
           duty
           of
           the
           parents
           ,
           not
           of
           the
           infants
           ,
           who
           were
           to
           be
           circumcised
           not
           to
           circumcise
           .
           And
           it
           is
           true
           ,
           
             That
             all
             circumcised
             persons
             were
             by
             the
             eircumcision
             obliged
             to
             keep
             the
             Law.
          
           And
           if
           circumcision
           sealed
           this
           ,
           its
           sealing
           of
           this
           was
           the
           sealing
           of
           a
           command
           not
           a
           promise
           of
           God
           ,
           for
           they
           are
           not
           obliged
           to
           keep
           Gods
           promise
           (
           that
           is
           the
           work
           of
           God
           alone
           )
           but
           his
           precept
           ,
           so
           that
           this
           sealing
           is
           not
           of
           the
           covenant
           of
           grace
           at
           all
           :
           yea
           by
           this
           sealing
           obliging
           to
           keep
           the
           whole
           Law
           ,
           the
           covenant
           of
           works
           is
           sealed
           rather
           than
           the
           covenant
           of
           grace
           ,
           as
           the
           Apostles
           speech
           shews
           ,
           Gal.
           5
           ▪
           2
           ,
           3
           ,
           4
           ,
           And
           this
           sealing
           belongs
           to
           all
           infants
           and
           elder
           persons
           ,
           for
           all
           are
           tied
           to
           perform
           the
           condition
           of
           the
           covenant
           ,
           that
           is
           to
           repent
           and
           believe
           .
           And
           if
           hence
           be
           derived
           a
           title
           to
           baptism
           ,
           either
           all
           are
           to
           be
           baptized
           because
           all
           are
           obliged
           to
           the
           condition
           of
           repentance
           and
           faith
           ,
           or
           none
           are
           to
           be
           baptized
           but
           penitent
           &
           believing
           persons
           .
           To
           speak
           the
           plain
           truth
           ,
           the
           right
           use
           of
           baptism
           is
           first
           to
           seal
           to
           God
           ,
           testifying
           our
           repentance
           and
           faith
           by
           it
           ,
           afore
           God
           seals
           to
           us
           by
           it
           any
           benefit
           of
           the
           covenant
           of
           grace
           .
           To
           conclude
           ,
           Mr.
           M.
           hath
           not
           yet
           acquitted
           himself
           from
           putting
           a
           seal
           to
           a
           blank
           ,
           which
           Mr
           Calvin
           counts
           a
           profanation
           of
           the
           Sacrament
           when
           he
           baptizeth
           an
           infant
           ,
           who
           hath
           neither
           a
           promise
           of
           spiritual
           grace
           from
           God
           ,
           nor
           doth
           perform
           the
           condition
           of
           the
           covenant
           ,
           nor
           understand
           by
           baptism
           any
           thing
           of
           the
           covenant
           ,
           
           nor
           professe
           any
           accptance
           of
           the
           covenant
           ,
           nor
           is
           or
           can
           be
           known
           to
           have
           any
           part
           in
           the
           covenant
           of
           grace
           ,
           nor
           is
           there
           indeed
           any
           thing
           but
           vanity
           in
           this
           discourse
           of
           Mr.
           M.
           or
           the
           Paedobaptists
           doctrine
           about
           Sacraments
           being
           seals
           of
           the
           covenant
           of
           grace
           ,
           and
           the
           interest
           of
           believers
           infants
           therein
           .
        
      
       
         
           SECT
           .
           XXXII
           .
           The
           exceptions
           in
           my
           
             Examen
             ,
             part
             4.
             
             Sect.
             5.
          
           against
           Mr
           Ms
           speeches
           about
           the
           covenant
           and
           conditionall
           sealing
           ,
           are
           made
           good
           against
           Mr.
           M.
           and
           Mr.
           Blake
           .
        
         
           BUt
           that
           we
           may
           the
           better
           discern
           the
           vanity
           of
           Paedobaptists
           conceits
           about
           the
           seal
           and
           covenant
           ,
           I
           shall
           enquire
           a
           little
           more
           into
           this
           point
           ,
           in
           which
           I
           find
           much
           jangling
           and
           uncertainty
           among
           them
           .
           To
           which
           I
           conceive
           my self
           the
           more
           ingaged
           ,
           because
           some
           words
           of
           mine
           in
           my
           
             Examen
             ,
             part
          
           4.
           
           Sect.
           5.
           gave
           some
           overture
           to
           Mr
           M.
           and
           after
           to
           Mr
           Bl.
           and
           Mr
           B.
           to
           except
           much
           against
           me
           about
           this
           point
           .
           Two
           things
           which
           I
           said
           in
           that
           passage
           ,
           it
           seems
           ,
           are
           not
           relished
           ▪
           one
           ,
           that
           I
           said
           that
           God
           seals
           not
           to
           every
           one
           that
           is
           baptized
           ,
           but
           onely
           to
           true
           believers
           ;
           the
           other
           ,
           that
           making
           Gods
           promise
           in
           the
           covenant
           of
           grace
           conditional
           in
           this
           sense
           ,
           that
           persons
           after
           agnize
           the
           covenant
           ,
           and
           that
           to
           speak
           of
           it
           so
           as
           if
           it
           were
           common
           to
           the
           elect
           and
           reprobates
           ,
           and
           conditionall
           in
           this
           sense
           ,
           as
           if
           God
           left
           it
           to
           mens
           liberty
           to
           whom
           he
           had
           sealed
           ,
           to
           agn●ze
           or
           recognize
           that
           sealing
           ,
           or
           to
           free
           themselves
           if
           they
           please
           ,
           and
           so
           nullifie
           all
           ;
           yet
           so
           ,
           as
           to
           afford
           them
           a
           while
           the
           favour
           and
           priviledge
           of
           being
           in
           covenant
           with
           him
           ,
           ●s
           symbolizing
           with
           Arminians
           .
           To
           this
           Mr
           M.
           replied
           but
           little
           ,
           yet
           what
           he
           saith
           in
           his
           Defence
           ,
           pag.
           236
           ,
           I
           shall
           briefly
           answer
           .
           First
           ,
           saith
           he
           ,
           
             Was
             not
             Circumcision
             Gods
             sign
             and
             seal
             ,
             which
             by
             his
             own
             appointment
             was
             applied
             to
             all
             the
             Jewes
             and
             proselytes
             ,
             and
             their
             children
             ?
          
        
         
           Ans.
           Circumcision
           was
           appointed
           by
           God
           to
           be
           applied
           to
           all
           the
           Jews
           ,
           &
           proselytes
           and
           their
           children
           being
           males
           of
           eight
           dayes
           old
           ,
           and
           was
           by
           his
           institution
           a
           sign
           of
           the
           covenant
           made
           with
           
             Abraham
             ,
             Gen.
          
           17.
           
           Abrahams
           own
           circumcision
           in
           his
           own
           person
           ,
           was
           ,
           
             a
             seal
             of
             the
             righteousness
             of
             faith
             ,
             which
             he
             had
             yet
             being
             uncircum●ised
             ,
          
           but
           that
           God
           did
           by
           Circumcision
           seal
           ●o
           every
           one
           the
           righteousness
           of
           faith
           who
           was
           rightly
           circumcised
           ,
           I
           find
           not
           ,
           nor
           if
           I
           did
           ,
           should
           I
           think
           it
           were
           any
           thing
           to
           prove
           that
           God
           seals
           the
           righteousness
           of
           faith
           to
           every
           one
           that
           is
           baptized
           rightly
           ,
           sith
           I
           doe
           not
           take
           circumcision
           and
           baptism
           to
           be
           all
           one
           ,
           or
           to
           have
           the
           same
           use
           ,
           or
           that
           baptism
           seals
           in
           the
           same
           manner
           as
           circumcision
           .
           Mr.
           M.
           adds
           ,
           
             Did
             it
             ingage
             God
             absolutely
             to
             every
             one
             of
             them
             to
             write
             his
             law
             in
             their
             hearts
             ,
             &c.
             Answer
             .
          
           No.
           
             And
             are
             not
             the
             Sacraments
             Signa
             conditionalia
             ,
             conditionall
             signes
             and
             Seals
             ?
          
        
         
           Answer
           .
           I
           conceive
           baptism
           ,
           according
           to
           Christs
           institution
           ,
           to
           be
           a
           sign
           of
           the
           faith
           of
           the
           baptized
           ,
           and
           so
           it
           is
           a
           sign
           absolute
           ,
           and
           not
           conditionall
           ,
           and
           because
           the
           object
           of
           that
           faith
           is
           Christ
           dead
           and
           risen
           again
           ,
           whereby
           we
           are
           justified
           ,
           and
           baptisme
           as
           fitted
           to
           mind
           the
           baptized
           of
           Christs
           death
           ,
           but
           all
           and
           resurrection
           ,
           Rom.
           6.2
           ,
           3
           ,
           4.
           
           Col.
           2.12
           .
           it
           is
           in
           its
           nature
           ,
           that
           is
           in
           its
           right
           use
           ▪
           apt
           to
           seal
           ▪
           that
           is
           to
           assure
           justification
           and
           salvation
           ,
           
           1
           Pet.
           3.21
           .
           and
           so
           may
           be
           termed
           in
           its
           nature
           a
           seal
           aptitudinall
           ,
           but
           yet
           it
           seals
           actually
           to
           none
           but
           those
           who
           truly
           believe
           ,
           which
           it
           doth
           absolutely
           in
           respect
           of
           justification
           ,
           and
           coditionally
           in
           respect
           of
           glorification
           ,
           which
           is
           not
           yet
           attained
           ,
           nor
           to
           be
           attained
           but
           upon
           conditition
           of
           perseverance
           :
           yet
           it
           doth
           not
           seal
           that
           as
           an
           uncertain
           thing
           because
           conditionall
           ,
           for
           even
           the
           condition
           also
           is
           assured
           by
           vertue
           of
           the
           death
           of
           Christ
           confirming
           the
           covenant
           of
           grace
           ,
           or
           the
           New
           Testament
           in
           his
           blood
           .
           But
           when
           I
           say
           these
           things
           are
           actually
           assured
           by
           baptism
           ,
           I
           do
           not
           conceive
           they
           are
           actually
           sealed
           by
           God
           ,
           not
           to
           the
           true
           believer
           without
           the
           inward
           testimony
           or
           seal
           of
           the
           spirit
           ,
           without
           which
           God
           never
           sealed
           actually
           by
           his
           word
           or
           Sacraments
           these
           promises
           of
           the
           covenant
           of
           grace
           or
           the
           persons
           interest
           in
           them
           ,
           although
           both
           the
           word
           of
           God
           ,
           the
           oath
           of
           God
           ,
           the
           death
           of
           Christ
           ,
           the
           ordinances
           of
           Baptism
           and
           the
           Lords
           Supper
           ,
           are
           in
           themselves
           ,
           or
           in
           their
           nature
           aptitudinall
           seals
           ,
           that
           is
           ,
           apt
           signs
           to
           assure
           them
           .
           The
           like
           I
           say
           of
           the
           Lords
           Supper
           ,
           both
           which
           are
           alike
           signes
           and
           seals
           ,
           neither
           to
           an
           infant
           without
           extraordinary
           operation
           .
           Mr
           M.
           adds
           ,
        
         
           
             And
             did
             any
             orthodox
             Divines
             before
             your self
             ,
             charge
             this
             to
             be
             Arminianism
             ,
             to
             say
             that
             the
             Gospel
             runs
             upon
             conditions
             ?
             I
             confesse
             it
             is
             Arminianism
             to
             say
             any
             thing
             is
             conditionall
             to
             God
             ,
             this
             I
             never
             asserted●
             ,
             but
             that
             the
             Gospel
             is
             both
             preached
             ,
             and
             by
             the
             Sacraments
             sealed
             to
             us
             upon
             condition
             of
             faith
             ,
             will
             passe
             for
             orthodox
             doctrine
             when
             you
             and
             I
             are
             dead
             and
             gone
             .
          
        
         
           Answer
           .
           I
           never
           charged
           this
           to
           be
           Arminianism
           ,
           That
           
             the
             Gospel
             runs
             upon
             conditions
             ,
             that
             it
             is
             both
             preached
             and
             by
             the
             Sacraments
             sealed
             to
             us
             upon
             condition
             of
             faith
             ,
          
           according
           to
           the
           explication
           given
           .
           What
           I
           count
           symbolizing
           with
           the
           Arminians
           ,
           I
           have
           before
           declared
           ,
           to
           wit
           ,
           Gods
           conditionall
           sealing
           and
           covenant
           common
           to
           elect
           and
           reprobates
           ,
           as
           Mr
           M.
           in
           his
           Sermon
           seemed
           to
           conceive
           .
           To
           what
           I
           said
           that
           I
           did
           not
           well
           understand
           that
           God
           required
           of
           the
           Jewes
           infants
           to
           seal
           in
           their
           infancy
           ,
           
             I
             reply
          
           saith
           Mr
           
             M.
             But
             I
             hope
             you
             understand
             ,
             that
             the
             infants
             were
             sealed
             in
             their
             infancy
             ,
             and
             by
             this
             they
             received
             not
             only
             a
             priviledge
             to
             be
             accounted
             as
             belonging
             to
             Gods
             family
             ,
             but
             it
             also
             obliged
             them
             to
             the
             severall
             duties
             of
             the
             covenant
             ,
             as
             they
             grew
             up
             to
             be
             capable
             of
             performing
             them
             .
          
        
         
           Answer
           .
           I
           understand
           the
           Iewes
           were
           circumcised
           in
           their
           infancy
           ,
           but
           that
           God
           did
           seal
           to
           every
           circumcised
           infant
           ,
           either
           the
           truth
           of
           the
           promises
           ,
           or
           his
           interest
           in
           them
           ,
           or
           that
           they
           did
           in
           infancy
           seal
           to
           God
           ,
           I
           do
           not
           yet
           understand
           .
           For
           though
           they
           had
           the
           priviledge
           mentioned
           ,
           yet
           not
           by
           vertue
           of
           Gods
           sealing
           to
           them
           ,
           and
           though
           they
           were
           obliged
           to
           the
           duties
           mentioned
           ,
           yet
           not
           by
           vertue
           of
           their
           sealing
           to
           God.
           
        
         
           But
           Mr.
           Bl.
           and
           Mr
           ,
           B.
           are
           more
           earnest
           in
           this
           point
           ,
           and
           in
           opposition
           to
           what
           I
           said
           in
           my
           
             Examen
             ,
             part
          
           4.
           
           Sect.
           5.
           in
           his
           
             Answer
             to
             my
             Letter
          
           Mr.
           
             Bl.
             ch
          
           .
           15.
           asserts
           ,
           Sect.
           1.
           
           
             The
             seals
             of
             the
             Sacrament
             are
             conditionall
             ,
             not
             absolute
             ,
             Sect.
             2.
             
             The
             entrance
             into
             covenant
             and
             acceptation
             of
             the
             terms
             of
             it
             ,
             is
             common
             to
             the
             elect
             and
             reprobate
             ,
             a
             heart
             stedfast
             in
             the
             covenant
             ,
             and
             the
             mercies
             of
             the
             conenant
             ,
             are
             proper
             onely
             to
             the
             elect
             and
             regenerate
             ,
             Sect.
             3.
             
             To
             say
             that
             the
             seals
             of
             the
             Sacraments
             are
             conditionall
             ,
             and
             that
             the
             reprobate
             are
             within
             the
             verge
             of
             the
             covenant
             ,
             as
             tendered
             in
             the
             Gospel
             ;
             and
             accepted
             ,
             is
             not
             to
             symbolize
             with
             Arminians
             .
             
               To
               which
               I
               replied
               in
               my
               Postscript
               ,
               Sect.
            
             21.
             
               concerning
               which
               Mr.
            
             Bl.
             
               in
               his
               
               plain
               Scripture
               proof
               ,
               &c.
               pag.
            
             224.
             
               of
               the
               first
               Edition
               ,
               saith
               ,
            
             But
             to
             these
             Mr.
             Bl.
             hath
             fully
             answered
             Mr
             T.
             though
             in
             his
             Apology
             he
             passeth
             over
             much
             ,
             and
             is
             not
             able
             to
             discern
             his
             meaning
             .
             For
             my
             part
             I
             speak
             impartially
             according
             to
             my
             judgement
             ,
             I
             think
             there
             is
             more
             true
             worth
             in
             those
             two
             or
             three
             leaves
             of
             Mr.
             Blakes
             book
             ,
             in
             opening
             the
             nature
             of
             the
             covenant
             ,
             than
             in
             all
             Mr
             T
             s
             book
             that
             ever
             he
             wrote
             about
             baptism
             .
          
        
         
           And
           pag.
           222.
           he
           chargeth
           me
           with
           two
           errors
           in
           Apologie
           ,
           and
           saith
           of
           them
           ,
           
             I
             conceive
             these
             dangerous
             errors
             of
             Mr
          
           T.
           
             about
             the
             nature
             of
             the
             Covenant
             and
             Seals
             in
             generall
             ,
             are
             the
             root
             of
             his
             error
             about
             baptism
             ,
             or
             at
             least
             much
             strengthen
             it
             ,
          
           and
           there
           he
           takes
           upon
           him
           to
           refute
           them
           .
           Since
           that
           time
           Mr.
           Bl
           hath
           renewed
           his
           exceptions
           ,
           
             Vindic
             grat
             .
             ch
          
           .
           7.
           to
           which
           as
           touching
           upon
           Mr
           B.
           about
           the
           thing
           sealed
           ,
           and
           manner
           of
           sealing
           ,
           Mr
           B.
           hath
           replied
           in
           his
           
             Apologie
             against
             Mr.
             Blakes
             Exceptions
             ,
             Sect.
          
           60
           ,
           
             &c.
             pag.
          
           115.
           
           Because
           of
           Mr
           Bs
           censure
           I
           have
           received
           the
           passages
           in
           Mr
           
             Blakes
             answer
             to
             my
             Letter
             ,
             ch
             .
          
           15.
           &
           in
           my
           
             Postscript
             Sect.
          
           21.
           and
           leaving
           Mr.
           B.
           (
           who
           is
           no
           competent
           judge
           of
           my
           Writings
           ,
           by
           reason
           of
           his
           prejudice
           against
           me
           and
           the
           cause
           I
           maintain
           )
           and
           others
           to
           conceive
           of
           my
           books
           as
           they
           please
           ,
           I
           am
           not
           ashamed
           to
           profess
           ,
           1.
           
           That
           I
           discern
           no
           such
           true
           worth
           in
           Mr
           Blakes
           mentioned
           passages
           which
           open
           the
           nature
           of
           the
           covenant
           ,
           but
           rather
           sundry
           that
           darken
           it
           ,
           the
           shewing
           of
           which
           now
           would
           be
           but
           a
           digression
           .
           2.
           
           That
           there
           is
           not
           one
           of
           the
           three
           positions
           set
           down
           by
           Mr
           Blake
           ,
           which
           doth
           contradict
           anything
           I
           said
           in
           my
           
             Examen
             ,
             part
          
           4.
           
           Sect
           5.
           
           For
           I
           said
           not
           the
           Sacraments
           are
           Seals
           absolute
           ,
           not
           conditionall
           ;
           but
           that
           God
           seals
           not
           upon
           condition
           persons
           agnize
           the
           covenant
           ,
           as
           Mr
           M.
           said
           in
           his
           Sermon
           ,
           pag.
           49
           ,
           nor
           did
           I
           deny
           ,
           that
           the
           entrance
           into
           covenant
           and
           acceptation
           of
           i●
           ,
           is
           common
           to
           elect
           and
           reprobate
           ,
           but
           that
           Gods
           covenant
           of
           grace
           ,
           or
           as
           I
           said
           before
           ,
           his
           promise
           in
           the
           covenant
           of
           grace
           ,
           is
           common
           to
           the
           elect
           and
           reprobates
           ,
           and
           this
           was
           it
           which
           I
           termed
           symbolizing
           with
           Arminians
           ,
           not
           that
           which
           Mr.
           Blake
           sets
           down
           .
           3.
           
           That
           I
           do
           not
           find
           that
           I
           have
           need
           to
           make
           any
           further
           reply
           to
           Mr.
           Blake
           therein
           ,
           nor
           to
           the
           six
           arguments
           he
           brings
           ,
           
             Vindic.
             Foed
             .
             ch
          
           .
           7.
           to
           prove
           Sacraments
           sealing
           conditionally
           .
           And
           for
           the
           flings
           Mr
           Blake
           hath
           at
           some
           spe●ches
           of
           mine
           ,
           I
           shall
           briefly
           return
           answer
           .
           Those
           words
           of
           mine
           ,
           I
           like
           not
           to
           call
           the
           Sacrament
           a
           conditionall
           Seal
           ,
           for
           that
           which
           seals
           doth
           assure
           ,
           and
           supposeth
           the
           condition
           ▪
           In
           my
           apprehension
           ,
           that
           which
           is
           called
           conditionall
           sealing
           ,
           is
           not
           sealing
           ,
           but
           offering
           or
           propounding
           ,
           or
           representing
           :
           but
           about
           this
           I
           will
           not
           contend
           ,
           Mr.
           Bl.
           leaving
           out
           the
           later
           words
           ,
           thus
           oppose●h
           ,
           
             Then
             our
             Lawyers
             have
             a
             long
             time
             decived
             us
             ,
             who
             have
             given
             us
             presidents
             (
             as
             they
             call
             them
             )
             for
             obligations
             under
             seal
             ,
             to
             run
             in
             these
             words
             ;
             The
             condition
             of
             this
             obligation
             is
             such
             ,
             and
             after
             an
             indication
             of
             the
             condition
             ,
             to
             conclude
             and
             close
             up
             all
             :
             then
             this
             present
             obligation
             to
             be
             void
             and
             of
             none
             effect
             ,
             or
             else
             to
             stand
             in
             full
             force
             and
             vertue
             :
             Seals
             we
             see
             leave
             the
             condition
             to
             me
             doubtfull
             .
          
           Whereto
           I
           reply
           .
        
         
           Neither
           I
           nor
           the
           Lawyers
           do
           deceive
           
             Mr
             Blake
          
           ,
           but
           he
           deceives
           himself
           ,
           the
           words
           of
           the
           president
           do
           intimate
           that
           the
           validity
           of
           the
           obligation
           is
           conditionall
           ,
           and
           is
           left
           doubtfull
           ,
           not
           that
           the
           seal
           is
           conditionall
           ,
           which
           doth
           absolutely
           assure
           or
           testifie
           the
           obligation
           :
           or
           ,
           as
           the
           Lawyers
           speak
           ,
           the
           act
           and
           deed
           of
           him
           that
           seals
           ,
           which
           is
           not
           future
           ,
           but
           present
           ,
           and
           so
           not
           conditionall
           .
           
             Mr
             Baxter
             Apol.
             against
             Mr
             Blake
             Sect.
          
           77.
           
           
             I
             never
             heard
             of
             nor
             
             knew
             a
             conditionall
             sealing
             in
             the
             world
             ,
             though
             I
             have
             oft
             heard
             of
             the
             effects
             of
             obligation
             and
             collation
             of
             right
             to
             be
             conditionall
             ,
             which
             are
             not
             onely
             separate
             from
             the
          
           terminus
           proximus
           
             of
             sealing
             ,
             but
             also
             are
             directly
             the
             effects
             of
             the
             covenant
             ,
             promise
             ,
             testament
             ,
             &c.
             onely
             ,
             and
             but
             remotely
             of
             the
             seals
             ,
             inasmuch
             as
             that
             seal
             is
             a
             full
             owning
             of
             the
             testament
             of
             conveyance
             :
             yet
             such
             a
             thing
             as
             a
             conditionall
             sealing
             may
             be
             imagined
             .
          
           In
           a
           word
           ,
           a
           conditionall
           engagement
           ,
           or
           obligation
           ,
           is
           one
           thing
           ,
           and
           frequent
           ;
           a
           conditionall
           seal
           ,
           or
           sealing
           ,
           is
           another
           thing
           but
           unknown
           .
           There
           are
           other
           things
           at
           me
           as
           calumniating
           Mr.
           M.
           concerning
           his
           words
           ,
           as
           symbolizing
           with
           the
           Arminians
           ,
           which
           I
           shall
           acqui●
           my self
           from
           in
           answering
           Mr
           B.
           and
           that
           
             Mr
             Bs
             questionist
             and
             my self
             are
             both
             of
             one
             pitch
             both
             for
             knowledge
             and
             ignorance
             ,
             and
             stand
             equally
             affected
             to
             Mr.
             Bl.
             both
             in
             respect
             of
             his
             person
             and
             opinions
          
           ;
           which
           intimate
           as
           if
           he
           were
           perswaded
           I
           were
           that
           questionist
           ,
           whom
           I
           profess
           to
           be
           unknown
           to
           me
           ,
           and
           were
           disaffected
           to
           Mr.
           Blakes
           person
           ,
           though
           I
           knew
           not
           wherein
           I
           have
           shewed
           any
           disaffection
           to
           him
           ,
           and
           for
           my
           knowledge
           or
           ignorance
           be
           it
           more
           or
           lesse
           ,
           I
           hope
           it
           will
           appear
           in
           the
           conclusion
           ,
           that
           God
           hath
           given
           me
           so
           much
           knowledge
           as
           to
           shew
           the
           vanity
           of
           
             Mr
             Blakes
          
           and
           
             Mr
             Bs
          
           pleas
           for
           Infant-baptism
           .
           And
           for
           his
           flirt
           or
           scoff
           at
           
             the
             wide
             standing
             open
             of
             the
             door
             in
             my
             night
             Sacraments
             ,
          
           I
           think
           my
           actions
           justifiable
           in
           celebrating
           the
           Lords
           Supper
           at
           night
           as
           Christ
           did
           ,
           with
           such
           notes
           as
           the
           Apostle
           made
           thereon
           in
           calling
           it
           the
           
             Lords
             Supper
          
           ,
           1
           Cor.
           11.20
           .
           and
           relating
           it
           so
           distinctly
           ,
           v.
           23
           ,
           25.
           
           My
           admitting
           none
           but
           bap●●zed
           persons
           after
           profession
           of
           faith
           ,
           is
           justified
           by
           
             Mr
             Blakes
          
           own
           words
           ,
           though
           somewhat
           misrepresenting
           my
           tenent
           ,
           
             Vindic.
             Foed
             .
             ch
          
           .
           23.
           nor
           do
           I
           admit
           any
           one
           other
           profession
           to
           baptism
           than
           was
           done
           in
           the
           first
           times
           by
           men
           who
           had
           the
           Spirit
           of
           God
           to
           guide
           them
           ;
           and
           if
           any
           be
           baptized
           in
           the
           night
           ,
           it
           's
           justifiable
           by
           Pauls
           action
           ,
           Acts
           16.33
           .
           His
           flings
           also
           which
           he
           hath
           ,
           
             Vindic.
             Foed
             .
             ch
          
           .
           17.
           p.
           126.
           shew
           the
           same
           Satyricall
           vein
           ,
           when
           he
           saith
           ,
           
             I
             establish
             a
             new
             conditionall
             covenant
             against
             the
             New
             Testament
             light
             ,
          
           which
           I
           shall
           shew
           I
           establish
           in
           that
           sense
           ,
           I
           do
           it
           according
           to
           plain
           New
           Testament
           light
           ,
           and
           censures
           these
           words
           ,
           the
           not
           teaching
           one
           another
           spoken
           of
           ,
           Heb.
           8
           ,
           11.
           is
           meant
           of
           that
           obscure
           teaching
           which
           was
           under
           the
           Law
           ,
           
             Apol.
             pag.
          
           154.
           
             said
             somewhat
             Magisterially
             after
             my
             manner
             ,
          
           whereas
           neither
           could
           I
           well
           dilate
           then
           being
           straitned
           in
           time
           ,
           and
           the
           exposition
           of
           that
           place
           there
           was
           but
           on
           the
           by
           ,
           and
           enough
           was
           said
           by
           me
           in
           those
           words
           answerably
           to
           the
           occasion
           ,
           and
           I
           conceived
           understanding
           men
           would
           gather
           the
           reason
           of
           my
           interpretation
           from
           those
           few
           words
           ,
           which
           is
           ,
           that
           the
           new
           covenant
           being
           there
           declared
           cōtradistinct
           to
           that
           in
           Horeb
           ,
           as
           
             the
             writing
             the
             laws
             in
             the
             heart
          
           is
           mentioned
           to
           distinguish
           it
           from
           the
           writing
           in
           stone
           ,
           so
           
             the
             teaching
          
           is
           mentioned
           to
           distinguish
           it
           f●ō
           that
           obscure
           teaching
           which
           was
           under
           the
           Law
           ,
           which
           I
           said
           not
           magisterially
           ,
           nor
           any
           thing
           else
           ,
           as
           
             Mr.
             Bl.
          
           mis-censures
           me
           .
           This
           is
           enough
           ,
           if
           not
           too
           much
           to
           answer
           these
           flirts
           of
           
             Mr.
             Bl.
          
           
        
         
           Fourthly
           ,
           I
           add
           ,
           That
           I
           find
           sundry
           passages
           in
           
             Mr.
             Bl.
          
           which
           seem
           to
           me
           to
           speak
           to
           the
           same
           purpose
           with
           my
           words
           ,
           as
           
             Answer
             to
             my
             Letter
             ,
             pag.
          
           99.
           that
           
             Baptism
             assures
             actually
             when
             men
             doe
             believe
             ,
          
           pag.
           102.
           out
           of
           
             Mr.
             Ball
             ,
             They
             that
             be
             truly
             in
             covenant
             obtained
             the
             highest
             blessings
             ,
             p.
          
           106.
           
           
             This
             covenant
             of
             Jeremies
             is
             no
             more
             than
             that
             promise
             ,
          
           Deut.
           30.6
           .
           
             The
             Lord
             thy
             God
             will
             circumcise
             thy
             heart
             ,
             and
             the
             heart
             of
             thy
             seed
             ,
             that
             thou
             mayst
             love
             the
             Lord
             ,
             &c.
             
          
           And
           his
           words
           
             Vindic.
             Foed
             .
             ch
          
           .
           7.
           pag.
           46.
           
           That
           
             the
             Sacrament
             doth
             actually
             
             seal
             to
             believers
             and
             penitent
             ones
             ,
             are
             answered
             by
             Mr
             B.
             Apol.
             against
             Mr
          
           Bl.
           sect
           .
           10.
           thus
           ,
           
             I
             perceive
             Mr.
          
           T.
           
             and
             you
             are
             more
             of
             a
             mind
             than
             I
             was
             aware
             off
             .
          
        
      
       
         
           SECT
           .
           XXXIII
           .
           That
           it
           is
           no
           error
           as
           Mr
           Baxter
           calls
           it
           ,
           but
           a
           Truth
           ,
           That
           the
           Covenant
           of
           grace
           is
           made
           onely
           to
           the
           elect
           .
        
         
           BUt
           that
           I
           may
           acquit
           my self
           of
           Mr.
           Bs
           charge
           of
           errors
           in
           these
           points
           ,
           I
           shall
           answer
           first
           what
           he
           saith
           about
           my
           fifth
           imagined
           error
           ,
           because
           as
           
             Mr.
             B.
          
           saith
           ,
           
             Appendix
             to
             his
             Aphorisms
             ,
             pag.
          
           66.
           
           
             It
             is
             in
             vain
             to
             enquire
             whether
             the
             Sacraments
             do
             seal
             absolutely
             or
             conditionally
             ,
             till
             you
             first
             know
             well
             what
             it
             is
             that
             they
             seal
             .
          
           And
           here
           I
           think
           it
           needfull
           to
           set
           down
           
             Mr
             Bs
          
           words
           against
           
             Mr
             ,
             Bl.
             in
             his
             Apol.
             p.
          
           103.
           
           Sect.
           52.
           
           Arg.
           17.
           
           
             That
             doctrine
             which
             signifieth
             an
             unsealed
             covenant
             for
             giving
             right
             to
             the
             covenant
             of
             grace
             ,
             is
             unsound
             .
             But
             such
             is
             Mr.
             Blakes
             ,
             therefore
             no
             Scripture
             can
             be
             brought
             to
             prove
             such
             an
             outward
             covenant
             of
             Gods
             :
             And
             it
             is
             against
             the
             common
             reason
             and
             custome
             of
             men
             ,
             that
             a
             second
             covenant
             should
             not
             be
             drawn
             to
             convey
             right
             to
             the
             seal
             of
             the
             first
             covenant
             ,
             seeing
             right
             to
             covenants
             seals
             go
             together
             ,
             and
             if
             there
             must
             be
             another
             covenant
             to
             give
             right
             to
             that
             ,
             then
             by
             the
             same
             reason
             there
             must
             be
             another
             to
             give
             right
             to
             that
             ,
             and
             another
             to
             that
             ,
             and
             so
             
               in
               infinitum
            
             .
             To
             the
             Antecedent
             it
             is
             apparent
             that
             Mr.
             Bl.
             distinguisheth
             
               ex
               parte
               Dei
            
             between
             the
             outward
             and
             inward
             covenant
             .
             It
             is
             probable
             that
             he
             thus
             distributes
             them
             from
             the
             blessings
             promised
             ,
             whereof
             some
             are
             inward
             ,
             and
             some
             outward
             :
             for
             though
             he
             explain
             not
             himself
             fully
             ,
             yet
             I
             know
             no
             other
             sense
             that
             it
             will
             bear
             .
             It
             is
             evident
             that
             his
             outward
             covenant
             hath
             no
             seal
             .
             For
             it
             is
             a
             covenant
             
               de
               conferendis
               ●igillis
            
             .
             If
             therefore
             it
             have
             a
             seal
             ,
             it
             is
             either
             the
             same
             which
             is
             promised
             ,
             or
             some
             other
             :
             other
             I
             never
             heard
             of
             .
             They
             no
             where
             tell
             us
             what
             is
             the
             seal
             of
             their
             outward
             covenant
             :
             The
             same
             it
             cannot
             be
             ,
             for
             the
             same
             thing
             cannot
             be
             the
             
               materia
               foederis
            
             ,
             or
             the
             legacie
             it self
             ,
             or
             the
             benefit
             given
             ,
             and
             the
             seal
             too
             of
             that
             covenant
             whereby
             it
             is
             given
             .
             And
             pag.
             6●
             .
             
               Mr
               Bls
            
             common
             phrase
             is
             ,
             that
             they
             are
             [
             in
             the
             outward
             covenant
             ]
             and
             what
             that
             is
             ,
             I
             cannot
             tell
             ,
             and
             
               then
               proves
            
             ,
             that
             God
             makes
             no
             such
             outward
             covenant
             .
          
           From
           whence
           I
           inferr
           ,
           1
           ,
           That
           
             Mr.
             B.
          
           had
           not
           cause
           to
           blame
           me
           for
           not
           disdaining
           
             Mr
             Blakes
          
           meaning
           when
           he
           understands
           him
           no
           better
           ,
           2
           ,
           Nor
           to
           magnifie
           his
           writing
           so
           much
           ,
           in
           which
           he
           finds
           so
           many
           flawes
           .
           3.
           
           Nor
           to
           rest
           so
           much
           upon
           an
           imagined
           
             ground
             of
             mens
             right
             to
             baptism
             by
             Gods
             promise
             or
             covenant
             grant
          
           which
           the
           che●fest
           assertors
           of
           Paedobaptism
           cannot
           well
           tell
           what
           it
           is
           .
           4.
           
           That
           by
           
             Mr
             Bs
          
           judgment
           there
           is
           no
           such
           outward
           covenant
           of
           God
           ,
           as
           
             Mr
             Bl.
          
           and
           other
           Paedobaptists
           infer
           infant-baptism
           from
           ▪
           and
           for
           the
           inward
           covenant
           ,
           or
           covenant
           of
           saving
           grace
           ,
           
             Mr
             M.
             Mr
             G.
          
           and
           others
           ,
           disclaim
           it
           as
           made
           to
           all
           the
           infants
           of
           believers
           .
           Let
           us
           view
           what
           
             Mr
             B.
          
           saith
           about
           the
           covenant
           sealed
           by
           baptism
           and
           its
           sealing
           .
           In
           his
           Confut.
           of
           my
           six
           imagined
           errors
           
             plain
             Scripture
             proof
             ,
             &c.
          
           pag.
           223
           ,
           he
           thus
           speaks
           ,
           Error●
           .
           Mr
           T.
           
             holdeth
             that
             the
             Covenant
             whereof
             Baptism
             is
             the
             seal
             ,
             is
             the
             absolute
             covenant
             of
             grace
             made
             onely
             to
             the
             elect
             .
             Confutation
             .
             Many
             more
             mistakes
             he
             
             utters
             in
             the
             way
             to
             this
             about
             the
             Covenant
             .
             This
             he
             publickly
             pleaded
             for
             in
             his
             Dispute
             ,
             and
             alledged
             Dr.
          
           Twisse
           
             as
             affirming
             the
             covenant
             of
             grace
             to
             be
             absolute
             .
             To
             which
             I
             then
             answered
             ,
          
           1.
           
           
             That
             to
             thrust
             in
             mens
             names
             and
             words
             ,
             when
             in
             disputation
             we
             are
             enquiring
             what
             the
             Scripture
             saith
             ,
             was
             unseasonable
             and
             diverting
             .
          
           2.
           
           
             That
             Dr.
          
           Twisse
           
             doth
             constantly
             in
             all
             his
             writings
             affirm
             ,
             That
             the
             promises
             of
             remission
             of
             sin
             and
             salvation
             are
             conditionall
             ,
             though
             the
             promise
             of
             the
             grace
             [
             I
             will
             take
             the
             hard
             heart
             out
             of
             their
             bodies
             &c
             ]
             is
             absolute
             .
             This
             I
             dare
             affirm
             as
             having
             read
             six
             of
             Dr
          
           Twisse
           
             his
             books
             again
             and
             again
          
           .
           And
           then
           he
           adds
           somewhat
           of
           Dr.
           Twisse
           ,
           which
           I
           leave
           to
           others
           to
           answer
           as
           they
           shall
           see
           cause
           .
        
         
           Answer
           .
           That
           Baptism
           is
           the
           seal
           of
           the
           covenant
           is
           not
           my
           expression
           ,
           except
           when
           I
           speak
           in
           answer
           to
           Paedobaptists
           according
           to
           their
           mind
           ,
           and
           in
           what
           seal
           and
           manner
           I
           allow
           it
           ,
           I
           have
           said
           before
           .
           What
           I
           said
           of
           Dr
           Twisse
           in
           the
           disputation
           ,
           was
           neither
           unseasonable
           nor
           diverting
           ,
           nor
           untrue
           .
           The
           dispute
           was
           (
           so
           far
           as
           I
           can
           gather
           from
           my
           memory
           and
           the
           notes
           I
           have
           of
           the
           dispute
           )
           whe●her
           the
           words
           Deut.
           29.13
           .
           did
           prove
           that
           God
           did
           make
           the
           covenant
           ●here
           with
           all
           that
           are
           said
           to
           enter
           into
           covenant
           ,
           which
           I
           ●enied
           ,
           and
           Mr.
           B.
           endeavoured
           to
           prove
           from
           the
           words
           [
           
             and
             that
             he
             may
             be
             to
             thee
             a
             God
          
           ]
           and
           from
           Deut.
           30.6
           ▪
           where
           he
           promiseth
           to
           
             circumcise
             the
             heart
             of
             them
             and
             of
             their
             seed
          
           ;
           which
           I
           proved
           could
           not
           be
           ,
           sith
           the
           covenant
           of
           grace
           is
           made
           only
           to
           the
           elect
           ,
           and
           it
           is
           absolute
           in
           that
           promise
           ,
           
             I
             will
             write
             my
             lawes
             in
             their
             hearts
             ,
          
           which
           is
           the
           same
           with
           circumcising
           the
           heart
           ,
           and
           so
           could
           not
           be
           meant
           of
           all
           that
           entred
           into
           covenant
           ,
           Deut.
           29.10
           ,
           11
           ,
           12
           (
           which
           Mr
           B.
           since
           acknowledge●h
           in
           his
           letter
           to
           Mr.
           Bedford
           when
           he
           saith
           thus
           ,
           
             The
             Text
             seemes
             plainly
             to
             speak
             of
             their
             seed
             not
             in
             their
             infant
             estate
             but
             in
             their
             adult
             ,
             Deut.
          
           30.
           )
           but
           of
           the
           elect
           onely
           ,
           and
           in
           respect
           of
           that
           promise
           the
           covenant
           of
           grace
           is
           absolute
           ,
           which
           I
           thought
           seasonable
           ,
           no
           way
           diverting
           from
           the
           business
           to
           confirm
           by
           Dr.
           Twisse
           his
           authority
           ,
           whose
           tenent
           Mr
           B.
           confesseth
           was
           ,
           
             That
             the
             promise
             of
             the
             first
             grace
             [
             I
             will
             take
             the
             hard
             heart
             out
             of
             their
             bodies
             ,
             &c.
             ]
             is
             absolute
             .
          
           And
           to
           shew
           that
           I
           did
           Dr.
           Twisse
           no
           wrong
           ,
           I
           shall
           alledge
           some
           words
           of
           his
           which
           I
           find
           in
           his
           
             Animadversions
             on
             Corvinus
             his
             Defence
             of
             Arminius
             against
             Tilenus
             ,
          
           p.
           235
           
             Negamus
             Deum
             pacisci
             foedus
             gra●iae
             cum
             omnibus
             &
             singulis
             :
             dicimus
             hoc
             fieri
             solum
             cum
             electis
             :
          
           that
           is
           ,
           
             We
             deny
             that
             God
             makes
             the
             covenant
             of
             peace
             with
             all
             and
             each
             ,
             we
             say
             it
             to
             be
             made
             onely
             with
             the
             elect
             .
          
           pag.
           346.
           
           
             At
             foedus
             gratiae
             absolutum
             est
             ;
             quod
             &
             nube
             testimoniorm
             divinorum
             comprobatum
             damus
          
           :
           that
           is
           ,
           
             But
             the
             covenant
             of
             grace
             is
             absolute
             ,
             which
             also
             we
             prove
             by
             a
             cloud
             of
             testimonies
             .
          
           But
           Mr.
           B.
           having
           given
           Dr
           Twisse
           a
           lash
           ,
           on
           the
           by
           falls
           thus
           on
           me
           .
        
         
           
             But
             Mr.
          
           T.
           
             his
             answer
             to
             me
             was
             ,
             That
             the
             promise
             of
             saving
             grace
             is
             not
             conditional
             ,
             and
             that
             though
             some
             parts
             of
             the
             covenant
             be
             conditionall
             ,
             yet
             it
             is
             all
             together
             that
             is
             called
             the
             covenant
             ,
             the
             leading
             promise
             being
             not
             conditionall
             ,
             therefore
             the
             covenant
             is
             not
             conditionall
             ,
             and
             that
             it
             was
             a
             grosse
             palpable
             error
             of
             me
             to
             say
             ,
             That
             the
             promise
             of
             saving
             benefits
             was
             made
             to
             infants
             that
             were
             not
             ●lest
             .
          
        
         
           Answer
           .
           My
           answer
           is
           the
           same
           now
           that
           it
           was
           then
           ,
           and
           having
           upon
           occasion
           of
           this
           charge
           ,
           reviewed
           the
           notes
           of
           the
           dispute
           ,
           which
           though
           very
           imperfect
           ,
           I
           have
           yet
           by
           me
           ,
           I
           find
           not
           but
           that
           in
           the
           greatest
           part
           of
           the
           dispute
           ,
           I
           answered
           Mr.
           B.
           rightly
           ,
           though
           he
           have
           most
           shamefully
           and
           unbrotherlike
           
           misrepresented
           me
           to
           the
           world
           ,
           and
           made
           a
           noyse
           in
           the
           world
           as
           if
           he
           had
           driven
           me
           to
           gross
           absurdities
           ,
           which
           having
           acquitted
           my self
           from
           in
           my
           
             Pr●cursor
             ,
             Sect.
          
           17.
           he
           replies
           nothing
           to
           that
           Section
           ,
           which
           I
           take
           to
           be
           a
           tacite
           confession
           of
           his
           unworthy
           abusing
           of
           me
           ,
           And
           I
           do
           think
           it
           necessary
           to
           tell
           the
           world
           ,
           that
           I
           find
           so
           little
           of
           brotherly
           love
           to
           me
           ,
           or
           common
           ingenuity
           in
           his
           insolent
           carriages
           towards
           me
           at
           the
           Dispute
           ,
           and
           his
           relations
           of
           me
           and
           of
           the
           Dispute
           in
           print
           ,
           that
           I
           think
           I
           should
           have
           found
           better
           dealing
           from
           a
           Jesuite
           than
           from
           him
           .
           And
           though
           I
           take
           him
           to
           be
           a
           godly
           man
           ,
           and
           an
           excellent
           Preacher
           and
           Writer
           in
           practicall
           points
           ,
           yet
           I
           find
           him
           to
           be
           but
           a
           superficiall
           Disputer
           ,
           and
           a
           slight
           interpreter
           of
           Scripture
           .
           But
           to
           the
           point
           .
        
         
           Four
           things
           Mr.
           B.
           it
           seems
           mislikes
           in
           my
           answer
           ,
           1.
           
           That
           I
           said
           ,
           
             That
             the
             promise
             of
             saving
             grace
             is
             not
             conditionall
             .
          
           To
           declare
           my self
           more
           fully
           ,
           it
           is
           requisite
           I
           should
           shew
           what
           promise
           of
           saving
           grace
           I
           make
           not
           conditionall
           .
           There
           is
           the
           saving
           grace
           of
           redemption
           ,
           regeneration
           ,
           justification
           ,
           remission
           of
           sins
           ,
           adoption
           ,
           glorification
           .
           The
           condition
           imagined
           as
           presupposed
           to
           the
           promise
           of
           saving
           grace
           ,
           that
           is
           ,
           to
           the
           fulfilling
           of
           it
           ,
           is
           either
           the
           well
           using
           naturall
           abilities
           ,
           as
           foregoing
           the
           promise
           of
           conversion
           and
           regeneration
           ;
           or
           faith
           and
           repentance
           as
           foregoing
           justification
           ,
           remission
           of
           sins
           ,
           adoption
           ,
           glorification
           .
           The
           promise
           of
           saving
           grace
           may
           be
           said
           to
           be
           conditionall
           in
           respect
           of
           these
           later
           saving
           graces
           ,
           and
           the
           conditions
           mentioned
           ,
           yet
           in
           respect
           of
           the
           promisers
           intention
           and
           act
           in
           the
           event
           ,
           certain
           ,
           necessary
           ,
           and
           infallibly
           to
           be
           performed
           by
           the
           person
           to
           whom
           the
           promise
           is
           made
           ,
           and
           in
           this
           sense
           I
           grant
           the
           promise
           of
           saving
           graces
           conditionall
           ,
           that
           is
           ,
           that
           God
           hath
           promised
           to
           none
           the
           saving
           graces
           of
           justification
           ,
           remission
           of
           sins
           ,
           adoption
           ,
           but
           on
           condition
           of
           true
           repentance
           and
           faith
           ;
           nor
           glorification
           but
           on
           condition
           of
           perseverance
           therein
           :
           yet
           that
           these
           conditions
           are
           not
           uncertain
           in
           the
           event
           ,
           or
           left
           to
           the
           persons
           to
           whom
           the
           promise
           is
           made
           ,
           to
           do
           by
           themselves
           ,
           but
           by
           Gods
           intention
           and
           actings
           certainly
           to
           be
           accomplished
           ;
           or
           it
           may
           be
           said
           to
           be
           conditionall
           ,
           that
           is
           ,
           ●o
           as
           that
           the
           condition
           of
           any
           of
           these
           graces
           is
           made
           the
           well
           using
           naturall
           abilities
           ,
           or
           that
           the
           conditions
           of
           these
           later
           saving
           graces
           are
           uncertain
           in
           the
           event
           notwithstanding
           the
           promisers
           intention
           and
           acting
           ,
           and
           thus
           I
           deny
           the
           promise
           of
           saving
           grace
           to
           be
           conditionall
           .
           More
           briefly
           ,
           I
           deny
           the
           promise
           of
           regeneration
           and
           conversion
           ,
           to
           presuppose
           some
           well
           using
           our
           naturall
           abilities
           ,
           or
           that
           justification
           ,
           remission
           of
           sins
           ,
           adoption
           ,
           glorification
           ,
           are
           promised
           upon
           condition
           of
           our
           repentance
           ,
           faith
           ,
           obedience
           ,
           perseverance
           ,
           left
           by
           God
           to
           be
           performed
           by
           us
           ,
           and
           not
           promised
           as
           certain
           in
           the
           event
           ,
           which
           is
           the
           Arminian
           sense
           ,
           yet
           deny
           that
           the
           promise
           of
           justification
           ,
           remission
           of
           sins
           ,
           is
           absolute
           ,
           so
           as
           that
           God
           promiseth
           that
           an
           elect
           person
           shall
           be
           justified
           ,
           or
           have
           remission
           of
           sins
           without
           a
           fore
           faith
           ,
           which
           is
           charged
           on
           the
           Antinomians
           .
        
         
           The
           second
           thing
           which
           Mr.
           B.
           mislikes
           in
           my
           Answer
           is
           ,
           
             That
             though
             some
             parts
             of
             the
             Covenant
             be
             conditional
             ,
             yet
             it
             is
             all
             together
             that
             is
             called
             the
             Covenant
             .
          
           But
           this
           speech
           if
           it
           be
           liable
           to
           exception
           ,
           Mr.
           B.
           must
           except
           against
           the
           holy
           Ghost
           ,
           who
           doth
           expresly
           call
           all
           together
           the
           covenant
           ,
           Heb.
           8.10
           .
           saying
           ,
           
             This
             is
             the
             Covenant
             which
             I
             will
             make
             ,
          
           and
           having
           recited
           all
           together
           ,
           he
           adds
           ,
           v.
           13.
           
             in
             that
             he
             saith
             a
             new
          
           covenant
           .
           And
           the
           like
           is
           Heb.
           10.16
           .
        
         
         
           The
           third
           thing
           misliked
           in
           my
           answer
           is
           ,
           
             And
             the
             leading
             promise
             being
             no●
             conditionall
             ,
             therefore
             the
             covenant
             is
             not
             conditional
          
           ▪
           But
           there
           is
           no
           just
           cause
           of
           excepting
           against
           this
           ,
           sith
           ●t
           is
           usuall
           ,
           and
           that
           according
           to
           a
           Logick
           Rule
           to
           determinate
           from
           the
           more
           famous
           part
           ,
           or
           chief
           part
           ,
           as
           a
           visible
           Church
           is
           called
           Holy
           ,
           or
           of
           Saints
           ,
           even
           in
           Scripture
           ,
           1
           Cor.
           1.2
           .
           from
           the
           better
           part
           ,
           a
           field
           of
           corn
           where
           is
           much
           tare
           .
           Do
           not
           Paedobaptists
           usually
           call
           the
           covenant
           Gen.
           17.
           the
           eovenant
           of
           grace
           ,
           though
           there
           be
           other
           promises
           than
           of
           saving
           grace
           ,
           and
           what
           promise
           is
           made
           of
           saving
           grace
           there
           ▪
           is
           made
           under
           the
           covert
           of
           words
           expressing
           other
           things
           .
           And
           to
           shew
           that
           there
           is
           reason
           for
           what
           I
           said
           ,
           I
           urge
           ,
           1.
           
           That
           the
           promise
           of
           
             writing
             the
             Lawes
             of
             God
             in
             the
             heart
             ,
             Heb.
          
           8.10
           ▪
           is
           not
           onely
           the
           leading
           promise
           ,
           but
           also
           it
           is
           the
           comprehensive
           promise
           ,
           including
           or
           inferring
           all
           the
           rest
           ,
           for
           therefore
           God
           will
           be
           a
           God
           to
           them
           ,
           be
           mercifull
           to
           their
           unrighteousness
           ,
           because
           he
           will
           write
           his
           Lawes
           in
           their
           heart
           ;
           to
           those
           and
           those
           onely
           he
           promiseth
           the
           later
           to
           whom
           he
           promised
           the
           former
           .
           Yea
           ,
           it
           seemeth
           to
           be
           the
           principall
           thing
           God
           aimed
           at
           in
           the
           new
           Covenant
           ,
           to
           assure
           that
           he
           would
           not
           write
           his
           lawes
           in
           stone
           as
           he
           did
           before
           ,
           but
           write
           them
           in
           their
           heart
           .
           2.
           
           That
           where
           Luke●
           .
           72
           ,
           73.
           he
           puts
           it
           to
           be
           in
           this
           (
           which
           I
           take
           to
           be
           absolute
           )
           
             that
             he
             would
             give
             to
             us
             ,
             that
             being
             delivered
             from
             the
             hand
             of
             our
             enemies
             ,
             without
             fear
             we
             should
             serve
             him
             in
             holiness
             and
             righteousness
             before
             him
             all
             the
             dayes
             of
             our
             life
             ,
             v.
          
           73
           ,
           74
           75.
           
        
         
           The
           fourth
           thing
           misliked
           in
           my
           answer
           is
           ,
           that
           I
           said
           ,
           
             That
             it
             was
             a
             gross
             palpable
             error
             of
             Mr.
          
           B.
           
             to
             say
             that
             the
             promise
             of
             saving
             benefits
             was
             made
             to
             Infants
             that
             were
             not
             elect
             .
          
           If
           I
           understand
           Mr.
           M.
           he
           counted
           it
           a
           gross
           error
           ,
           when
           he
           disclaimed
           this
           asser●ion
           ,
           That
           
             the
             covenant
             of
             saving
             grace
             is
             made
             to
             believers
             and
             their
             naturall
             seed
             .
             Defence
             of
             his
             Sermon
             ,
             pag.
          
           116.
           and
           Mr.
           G.
           when
           in
           his
           
             Vindic.
             P●●dob
          
           p.
           12.
           he
           said
           of
           this
           conclusion
           ,
           that
           infants
           are
           taken
           into
           covenant
           with
           their
           parents
           in
           respect
           of
           saving
           graces
           ,
           
             You
             know
             the
             conclusion
             in
             that
             sense
             is
             so
             manifestly
             against
             Protestants
             principles
             and
             experience
             ,
             that
             no
             Protestant
             can
             hold
             it
          
           But
           Mr.
           B.
           it
           's
           like
           will
           not
           be
           convinced
           by
           mens
           sayings
           ,
           let
           us
           try
           what
           we
           can
           do
           by
           Arguments
        
         
           1.
           
           The
           promise
           of
           saving
           benefits
           is
           made
           onely
           to
           those
           to
           whom
           saving
           benefits
           are
           bestowed
           :
           But
           to
           elect
           infants
           onely
           they
           are
           bestowed
           .
           Ergo.
           The
           Major
           is
           manifest
           to
           them
           that
           acknowledge
           God
           to
           be
           true
           and
           faithfull
           ,
           it
           being
           manifest
           falshood
           and
           unfaithfulness
           to
           promise
           and
           not
           to
           perform
           .
           But
           it
           is
           certain
           by
           experience
           and
           Scripture
           that
           God
           saves
           none
           but
           the
           Elect
           .
           Therefore
           it
           is
           a
           gross
           and
           palpable
           error
           as
           charging
           God
           with
           lying
           to
           say
           ,
           that
           his
           promise
           of
           saving
           benefits
           is
           made
           to
           infants
           not
           elect
           .
        
         
           12.
           
           This
           is
           proved
           directly
           from
           the
           Apostles
           words
           ,
           Rom.
           9.6
           ,
           7
           ,
           8.
           which
           also
           strengthens
           the
           former
           argument
           ,
           where
           he
           concludes
           that
           the
           promises
           of
           God
           must
           be
           understood
           as
           made
           to
           them
           only
           to
           whom
           they
           were
           performed
           ,
           otherwise
           
             the
             word
             of
             God
             should
             fall
             ,
          
           which
           he
           abhorres
           as
           blasphemy
           .
           But
           I
           argue
           further
           thus
           .
        
         
           To
           them
           onely
           is
           the
           promise
           of
           saving
           benefits
           made
           ,
           who
           are
           children
           of
           that
           promise
           ,
           that
           God
           would
           be
           a
           God
           to
           them
           in
           respect
           of
           saving
           benefits
           ,
           for
           to
           be
           the
           children
           of
           the
           promise
           there
           is
           manifestly
           meant
           of
           those
           to
           whom
           the
           promise
           of
           being
           God
           is
           meant
           ,
           Gen.
           17.7
           .
           as
           is
           proved
           before
           ,
           
           Sect.
           28
           ,
           29.
           which
           the
           Apostle
           in
           that
           chapter
           understands
           of
           saving
           benefits
           ,
           which
           I
           think
           will
           not
           be
           denied
           ;
           if
           it
           were
           ,
           it
           might
           be
           proved
           from
           v.
           8
           ,
           &c.
           
           But
           the
           elect
           onely
           are
           children
           of
           the
           promise
           ,
           this
           is
           proved
           before
           ,
           Sect.
           28
           ,
           29
           ,
           and
           might
           be
           proved
           from
           v.
           11.
           
           Ergo.
           
        
         
           3.
           
           I
           further
           argue
           from
           the
           same
           place
           ;
           If
           any
           other
           than
           the
           elect
           infants
           had
           the
           promise
           of
           saving
           benefits
           made
           to
           them
           ;
           then
           all
           the
           naturall
           seed
           of
           Abraham
           ,
           for
           no
           infants
           besides
           the
           elect
           ,
           had
           more
           promises
           of
           saving
           benefits
           than
           they
           :
           But
           they
           all
           had
           not
           the
           promise
           of
           saving
           benefits
           made
           to
           them
           ,
           the
           Apostle
           determines
           ,
           that
           the
           promise
           was
           to
           Ishmael
           not
           Esau
           ,
           but
           onely
           to
           Isaac
           and
           
             Jacob
             ,
             That
             the
             purpose
             of
             God
             according
             to
             election
             might
             stand
             ,
             or
             be
             of
             him
             that
             calleth
             ,
          
           whom
           he
           will
           for
           the
           seed
           ,
           v.
           11.
           
           Therefore
           the
           promise
           of
           saving
           benefits
           is
           made
           onely
           to
           elect
           infants
           .
        
         
           To
           the
           Allegation
           of
           this
           text
           ,
           I
           find
           something
           said
           by
           
             Mr.
             B.
             in
             his
             plain
             Scripture
             proof
             .
             &
             .
             Part.
          
           2.
           chap.
           1.
           1.
           
           
             There
             is
             no
             strong
             appearance
             of
             contradiction
             in
             this
             to
             what
             we
             have
             taught
             .
             For
             I
             willingly
             acknowledge
             ,
             that
             they
             are
             not
             therefore
             the
             children
             of
             God
             ,
             because
             they
             are
             the
             seed
             of
             Abraham
             ,
             or
             others
             that
             were
             godly
             ,
             but
             because
             they
             are
             the
             children
             of
             the
             promise
             .
          
        
         
           But
           Mr.
           B.
           c●ean
           mistakes
           the
           Apostles
           speech
           ,
           for
           he
           conceives
           that
           all
           the
           naturall
           seed
           of
           Abraham
           were
           yeelded
           to
           be
           the
           children
           of
           God
           ,
           but
           not
           because
           children
           of
           the
           flesh
           ,
           bu●
           because
           children
           of
           the
           promise
           ,
           as
           if
           he
           granted
           the
           thing
           ,
           but
           denied
           the
           reason
           ,
           whereas
           the
           Apostle
           denies
           the
           thing
           it self
           ,
           affirming
           ,
           that
           all
           the
           seed
           of
           Abraham
           ,
           were
           not
           the
           children
           of
           God
           ,
           Rom.
           9.7
           ,
           8
           ,
           and
           contradisting
           
             the
             children
             of
             the
             promise
             to
             the
             children
             of
             the
             flesh
             ,
          
           which
           were
           non-sense
           if
           they
           were
           the
           same
           ,
           and
           no
           distinction
           or
           opposition
           between
           them
           .
           As
           if
           a
           man
           say
           ,
           not
           all
           natives
           but
           free-men
           are
           Citizens
           ,
           he
           supposeth
           all
           natives
           are
           not
           freemen
           ,
           and
           denies
           all
           natives
           who
           are
           not
           free-men
           ,
           to
           be
           Citizens
        
         
           
             Mr
             B.
          
           adds
           ,
           I
           pray
           you
           observe
           ,
           1.
           
           
             That
             which
             the
             Apostle
             here
             pleadeth
             ,
             is
             ,
             That
             salvation
             was
             not
             by
             the
             Covenant
             tied
             to
             all
             Abrahams
             seed
             .
          
           To
           which
           I
           reply
           ,
           This
           grants
           what
           I
           would
           evi●ce
           ,
           that
           the
           promise
           of
           saving
           benefites
           was
           not
           to
           all
           Abrahams
           seed
           ,
           but
           only
           to
           the
           elect
           of
           them
           .
           But
           yet
           sa●th
           
             Mr.
             B.
             he
             denieth
             not
             but
             Church-membership
             did
             for
             the
             time
             past
             belong
             to
             the
             generallity
             of
             them
             .
             Now
             it
             is
             not
             the
             certain
             salvation
             ,
             but
             the
             Church-membership
             of
             Infants
             that
             we
             are
             disputing
             for
             (
             in
             regard
             of
             the
             individuals
          
        
         
           Answer
           .
           Though
           it
           be
           the
           Church-membership
           of
           infants
           which
           Paedobaptists
           dispute
           for
           ,
           and
           not
           the
           certain
           salvation
           ,
           yet
           they
           would
           inferre
           their
           Church-membership
           from
           that
           Covenant
           which
           was
           a
           Covenant
           of
           salvation
           as
           it
           was
           Evangelicall
           .
           And
           this
           Mr.
           B.
           must
           yeild
           ,
           who
           in
           the
           words
           forecited
           against
           
             Mr.
             Bl.
          
           denies
           an
           outward
           covenant
           giving
           right
           to
           the
           Seals
           ,
           and
           asserts
           ,
           
             A
             right
             to
             Baptism
             as
             it
             is
             a
             benefit
             given
             directly
             by
             God
             from
             his
             promise
             ,
             or
             covenant
             Apol.
             against
             Mr
             Bl.
             p.
          
           80
           ▪
           which
           is
           no
           other
           than
           of
           saving
           grace
           ,
           by
           which
           if
           salvation
           be
           not
           tied
           to
           all
           Abrahams
           seed
           ,
           then
           that
           covenant
           is
           not
           the
           ground
           of
           their
           Church-membership
           ,
           and
           right
           to
           the
           initiall
           seal
           ,
           and
           consequently
           not
           to
           our
           infants
           ,
           for
           take
           away
           the
           Cause
           ,
           the
           effect
           is
           removed
           ,
           &
           so
           this
           text
           is
           directly
           against
           infant-baptism
           
             and
             Church-membership
             .
             Mr.
             B.
          
           adds
           ,
        
         
           2.
           
           
             The
             Apostle
             disputeth
             not
             against
             the
             salvation
             or
             Church-membership
             of
             every
             one
             of
             Abrahams
             seed
             ;
             (
             for
             many
             of
             his
             seed
             were
             after
             this
             saved
             )
             but
             against
             
             the
             salvation
             of
             the
             whole
             seed
             or
             posterity
          
           conjunctim
           .
           
             But
             now
             Anabaptists
             dispute
             against
             the
             Church-membership
             visible
             of
             any
             infants
             .
          
        
         
           Answer
           .
           If
           the
           Church-membership
           visible
           of
           the
           whole
           seed
           or
           posterity
           conjunctim
           of
           Abraham
           be
           asserted
           (
           as
           it
           is
           by
           Mr.
           B.
           )
           from
           that
           covenant
           which
           the
           Apostle
           denies
           to
           belong
           to
           the
           whole
           seed
           or
           posterity
           conjunctim
           (
           which
           Mr
           B.
           grants
           )
           he
           disputeth
           for
           the
           Anabaptists
           against
           the
           imagined
           visible
           Church-membership
           of
           all
           infants
           of
           true
           believers
           .
        
         
           
             3.
             
             Saith
             Mr.
             B.
             That
             which
             the
             Apostle
             mainly
             drives
             at
             ,
             is
             ,
             that
             men
             are
             not
             therefore
             saved
             because
             they
             are
             Abrahams
             carnall
             seed
             (
             and
             consequently
             not
             because
             they
             are
             the
             carnall
             seed
             of
             any
             other
             .
             And
             I
             say
             so
             too
             with
             all
             my
             heart
             .
             But
             the
             Apostle
             doth
             not
             say
             ,
             or
             mean
             ,
             that
             Abrahams
             seed
             should
             not
             be
             saved
             :
             for
             they
             shall
             again
             be
             called
             ,
             and
             so
             all
             Israel
             shall
             be
             saved
             ,
             Rom.
             11
             )
             But
             onely
             that
             they
             are
             saved
             ,
             not
             because
             they
             are
             his
             seed
             ,
             bu●
             because
             they
             are
             children
             of
             the
             promise
             :
             And
             so
             say
             we
             ,
             That
             the
             seed
             of
             the
             faithfull
             are
             Church-members
             ,
             and
             Disciples
             and
             subjects
             of
             Christ
             ,
             not
             properly
             or
             directly
             because
             they
             are
             their
             seed
             (
             for
             so
             they
             are
             no
             better
             than
             others
             :
             but
             because
             they
             are
             children
             of
             the
             promise
             ;
             God
             having
             been
             pleased
             to
             make
             the
             promise
             to
             the
             faithfull
             and
             their
             seed
             ;
             and
             having
             promised
             that
             the
             seed
             of
             the
             righteous
             shall
             be
             blessed
             :
             and
             that
             he
             will
             be
             mercifull
             to
             them
             ,
             and
             will
             take
             thm
             to
             be
             a
             people
             to
             him
             ,
             and
             he
             will
             be
             to
             them
             a
             God
             ,
             and
             he
             hath
             pronounced
             them
             holy
             .
             Isaac
             was
             Abrahams
             seed
             ,
             and
             Jacob
             his
             ,
             and
             yet
             not
             saved
             because
             his
             seed
             directly
             and
             properly
             (
             yet
             remotely
             they
             were
             :
             )
             but
             because
             children
             of
             the
             promise
             .
          
        
         
           Answer
           .
           Mr.
           B.
           in
           his
           pass●ge
           shewes
           ,
           he
           neither
           understood
           the
           Apostles
           scope
           nor
           answer
           ,
           but
           according
           to
           his
           overly
           manner
           of
           handling
           Texts
           ,
           perverts
           both
           .
           I
           grant
           that
           from
           the
           Apostles
           words
           it
           followeth
           ,
           
             That
             men
             are
             not
             therefore
             saved
             because
             they
             are
             Abrahams
             seed
             ,
             and
             consequently
             not
             because
             they
             are
             the
             carnall
             seed
             of
             any
             other
             .
          
           But
           it
           is
           manifest
           ,
           and
           acknowledged
           by
           all
           Interpreters
           almost
           I
           m●et
           with
           ,
           that
           the
           Apostles
           scope
           is
           to
           answer
           an
           objection
           as
           the
           words
           v.
           6.
           shew
           ,
           That
           if
           the
           Jewes
           were
           rejected
           the
           word
           of
           God
           to
           Israel
           and
           Abrahams
           seed
           falls
           ;
           which
           shews
           ,
           that
           the
           objectors
           did
           not
           conceive
           God
           by
           covenant
           tied
           to
           save
           all
           Abrahams
           seed
           ,
           and
           Israel
           ,
           because
           he
           had
           by
           covenant
           tied
           himself
           to
           be
           a
           God
           to
           Abraham
           and
           his
           seed
           ,
           Gen.
           17.7
           .
           and
           therefore
           Paul
           did
           not
           rightly
           suggest
           ,
           Rom.
           9
           1
           ,
           2
           ,
           3.
           as
           if
           they
           should
           be
           rejected
           .
           The
           clearing
           of
           ●he
           consistency
           of
           these
           two
           things
           ,
           the
           truth
           of
           Gods
           promise
           ,
           Gen.
           17.7
           .
           ,
           and
           the
           Apostles
           intimation
           that
           the
           Jewes
           should
           be
           cast
           away
           ,
           was
           his
           scope
           ,
           not
           that
           which
           Mr.
           B.
           imagines
           the
           Apostle
           mainly
           drives
           at
           ,
           to
           shew
           why
           the
           Jewes
           are
           saved
           ,
           for
           the
           Apostle
           supposeth
           that
           they
           should
           not
           be
           saved
           ,
           and
           to
           maintain
           it
           ,
           answers
           the
           objection
           .
           Whence
           also
           it
           may
           be
           perceived
           ,
           that
           Mr.
           B.
           quite
           perverts
           the
           Apostles
           answer
           :
           For
           he
           makes
           it
           to
           be
           this
           ,
           1.
           
           
             That
             the
             Apostle
             doth
             not
             say
             ,
             or
             mean
             ,
             Abrahams
             seed
             should
             not
             be
             saved
             ,
          
           whereas
           it
           's
           the
           very
           occasion
           of
           the
           objection
           ,
           that
           he
           determined
           that
           a
           great
           part
           ,
           or
           the
           body
           or
           people
           of
           the
           Jewes
           ,
           who
           were
           Abrahams
           seed
           ,
           were
           then
           rejected
           ,
           as
           his
           words
           shew
           ,
           Rom.
           9.1
           ,
           2
           ,
           3
           ,
           4
           ,
           5
           ,
           31
           ▪
           &
           10
           ,
           1
           ,
           2
           ,
           3
           ,
           21.
           
           &
           11.7.15.17.20
           ,
           &c.
           and
           the
           Gentiles
           taken
           for
           Gods
           people
           in
           their
           stead
           :
           the
           searching
           of
           which
           was
           the
           great
           quarrell
           the
           Jewes
           had
           against
           Paul
           ▪
           so
           that
           Mr
           B.
           makes
           Paul
           not
           to
           say
           that
           
           which
           he
           did
           teach
           ,
           and
           plainly
           intimated
           in
           that
           very
           place
           .
           2.
           
           That
           
             he
             onely
             sayes
             ,
             that
             Abrahams
             carnall
             seed
             were
             saved
             ,
             not
             because
             they
             are
             his
             seed
             ,
             but
             because
             they
             are
             children
             of
             the
             promise
             ,
          
           which
           is
           both
           contrary
           to
           the
           Apostles
           suppositions
           ,
           which
           is
           ,
           that
           they
           are
           not
           saved
           ,
           and
           that
           because
           they
           are
           not
           children
           of
           God
           ,
           nor
           children
           of
           the
           promise
           ,
           though
           children
           of
           the
           flesh
           ,
           and
           impertinent
           to
           the
           removing
           of
           the
           objection
           concerning
           the
           rejection
           of
           the
           Jewes
           ,
           how
           it
           could
           stand
           with
           Gods
           promise
           .
           For
           the
           answer
           as
           Mr.
           B.
           makes
           it
           ,
           had
           no
           way
           justified
           Gods
           truth
           ,
           but
           strengthened
           the
           objection
           ,
           if
           it
           were
           supposed
           they
           were
           children
           of
           the
           promise
           ,
           whom
           yet
           Paul
           counted
           for
           castawayes
           .
           Nor
           do
           the
           Apostles
           words
           say
           the
           children
           of
           the
           flesh
           are
           saved
           though
           not
           because
           they
           are
           Abrahams
           seed
           ,
           but
           that
           they
           are
           not
           the
           children
           of
           God
           ,
           who
           were
           onely
           children
           of
           the
           flesh
           ,
           not
           children
           of
           the
           promise
           ,
           nor
           counted
           for
           the
           seed
           to
           whom
           the
           promise
           Gen.
           17.7
           .
           was
           made
           at
           all
           ,
           as
           it
           was
           Evangelicall
           .
           As
           for
           what
           Mr.
           B.
           alledgeth
           ,
           
             That
             the
             Jewes
             shall
             be
             again
             called
             ,
             and
             so
             all
             Israel
             be
             saved
             ,
             Rom.
          
           11.
           
             and
             therefore
             the
             Apostle
             doth
             not
             say
             ,
             or
             mean
             ,
             that
             Abrahams
             seed
             should
             not
             be
             saved
             ,
          
           it
           is
           inconsequent
           ,
           si●h
           the
           Apostle
           might
           and
           did
           suppose
           the
           present
           should
           not
           be
           saved
           though
           hereafter
           the
           Jewes
           shall
           ;
           it
           followes
           on
           the
           contrary
           ,
           he
           supposed
           the
           present
           Jewes
           should
           be
           rejected
           ,
           because
           he
           speaks
           of
           the
           calling
           and
           salvation
           of
           the
           Jewes
           ,
           was
           a
           thing
           future
           ,
           yet
           not
           
             till
             the
             fulness
             of
             the
             Gentiles
             be
             come
             in
             ,
          
           in
           the
           mean
           time
           he
           saith
           ,
           
             blindness
             happened
             to
             them
             in
             part
             .
          
           And
           what
           he
           saith
           ,
           that
           
             God
             hath
             been
             pleased
             to
             make
             the
             promise
             to
             the
             faithfull
             and
             their
             seed
             ,
          
           he
           neither
           sheweth
           where
           that
           promise
           is
           ,
           nor
           do
           I
           know
           where
           to
           find
           it
           ,
           nor
           where
           
             he
             promiseth
             to
             take
             them
             to
             be
             a
             people
             to
             him
             ,
             and
             that
             he
             will
             be
             to
             them
             a
             God
             ,
          
           and
           for
           what
           he
           alledgeth
           ,
           that
           the
           
             seed
             of
             the
             righteous
             shall
             be
             blessed
             ,
             and
             that
             God
             will
             be
             mercifull
             to
             them
             ,
          
           how
           little
           they
           make
           for
           the
           visible
           Church-membership
           of
           G●ntile
           believers
           infants
           ,
           will
           be
           shewed
           in
           answering
           Chap.
           21
           ,
           22
           ,
           ,
           of
           the
           first
           part
           of
           his
           Book
           .
           And
           for
           Gods
           
             pronouncing
             them
             holy
          
           ,
           he
           is
           fully
           answered
           ,
           
             Antipoedob
             ,
             part
          
           1.
           
           Sect.
           23●
           &c.
           It
           followes
           in
           Mr.
           B.
           
        
         
           
             4
             And
             observe
             further
             ,
             That
             Paul
             here
             speaks
             not
             a
             word
             against
             the
             priviledge
             of
             the
             infants
             whose
             parents
             deny
             not
             God
             ,
             nor
             violate
             his
             Covenant
             ,
             and
             fall
             not
             away
             .
             If
             any
             man
             should
             affirm
             ,
             that
             all
             the
             infants
             of
             the
             faithfull
             so
             dying
             ,
             are
             certainly
             saved
             ,
             there
             is
             not
             a
             syllable
             in
             this
             text
             against
             him
             .
             For
             Paul
             onely
             pleads
             ,
             that
             if
             men
             fall
             away
             and
             prove
             unbelievers
             ,
             God
             will
             not
             save
             them
             because
             Ahraham
             (
             or
             any
             other
             remote
             progenitor
             )
             was
             faithful
             .
             The
             covenant
             never
             intended
             this
             :
             But
             yet
             children
             of
             those
             that
             fall
             not
             away
             ,
             or
             be
             not
             broken
             off
             for
             unbelief
             ,
             do
             lose
             none
             of
             their
             priviledges
             ,
             but
             may
             belong
             to
             the
             visible
             or
             invisible
             Church
             If
             any
             man
             should
             deny
             Christ
             ,
             and
             yet
             think
             to
             be
             saved
             because
             they
             are
             Englishmen
             ,
             or
             because
             their
             progenitors
             long
             since
             were
             faithfull
             ;
             I
             should
             use
             to
             them
             Pauls
             words
             here
             .
             But
             what
             is
             this
             to
             those
             who
             do
             not
             deny
             Christ
             ,
             and
             therefore
             are
             both
             Children
             of
             the
             flesh
             ,
             and
             of
             the-promise
             ?
             Besides
             ,
             those
             the
             Apostle
             here
             excludeth
             ,
             were
             aged
             unbelievers
             ,
             so
             that
             this
             text
             hath
             not
             any
             colour
             either
             against
             baptism
             ,
             or
             their
             Church
             membership
             .
          
        
         
           Answer
           .
           There
           is
           little
           truth
           in
           this
           passage
           ,
           Paul
           speaks
           ,
           Rom.
           9
           ,
           6.
           7
           ,
           8
           ,
           &c.
           against
           the
           being
           in
           the
           Covenant
           ,
           Gen.
           17.7
           .
           of
           Abrahams
           and
           Isaacs
           naturall
           seed
           ,
           and
           therefore
           by
           consequence
           
             against
             the
             Church
             membership
             and
             
             Baptism
          
           of
           believers
           children
           by
           vertue
           of
           that
           covenant
           being
           made
           to
           them
           ,
           and
           he
           excludes
           Esau
           before
           he
           was
           born
           ,
           and
           therefore
           other
           than
           
             aged
             believers
          
           ,
           and
           if
           Esau
           the
           son
           of
           Isaac
           ,
           no
           Apostate
           ,
           were
           out
           of
           the
           covenant
           ,
           and
           declared
           so
           afore
           he
           was
           born
           ,
           then
           had
           he
           died
           in
           infancy
           ,
           he
           had
           not
           bin
           saved
           ,
           and
           so
           there
           is
           more
           than
           
             a
             Syllable
          
           in
           this
           Text
           against
           him
           ,
           who
           should
           affirm
           ,
           
             That
             all
             the
             infants
             of
             the
             faithfull
             so
             dying
             ,
             are
             certainly
             saved
          
           ;
           for
           this
           Text
           affirms
           some
           infants
           of
           the
           most
           holy
           believers
           ,
           are
           not
           in
           covenant
           ,
           and
           if
           not
           in
           covenant
           ,
           not
           certainly
           saved
           ,
           but
           certainly
           reprobate
           .
           The
           children
           of
           those
           who
           fall
           not
           away
           ,
           have
           no
           such
           
             priviledge
             ,
             that
             they
             do
             certainly
             belong
             either
             to
             the
             invisible
             or
             visible
             Church
             .
          
           If
           there
           may
           be
           infant-children
           of
           believers
           who
           may
           be
           children
           of
           the
           flesh
           and
           not
           children
           of
           the
           promise
           ,
           then
           the
           promise
           of
           saving
           benefits
           is
           not
           made
           to
           any
           other
           than
           the
           elect
           ,
           for
           sure
           it
           is
           made
           to
           none
           other
           of
           other
           believers
           ,
           if
           it
           be
           made
           onely
           to
           the
           elect
           ones
           of
           Abraham
           and
           Isaac
           .
           I
           go
           on
           .
        
         
           4.
           
           The
           promise
           which
           is
           
             in
             Christ
             Yea
             and
             Amen
          
           ,
           is
           made
           onely
           to
           the
           Elect
           ,
           for
           it
           is
           not
           
             Yea
             and
             Amen
          
           to
           any
           other
           ,
           sith
           it
           is
           not
           ratified
           &
           accomplished
           to
           any
           other
           .
           But
           the
           promise
           of
           saving
           benefits
           is
           
             in
             Christ
             Yea
             and
             Amen
          
           ,
           for
           so
           are
           as
           many
           promises
           as
           are
           in
           Christ
           ,
           2
           Cor.
           1.20
           .
           and
           such
           is
           the
           promise
           of
           saving
           benefits
           .
           Ergo.
           
        
         
           5.
           
           Those
           promises
           which
           were
           made
           
             to
             Christ
          
           ,
           were
           made
           onely
           to
           the
           Elect
           ,
           for
           whether
           Christ
           personall
           be
           meant
           the
           promises
           were
           made
           to
           him
           onely
           for
           those
           whom
           he
           represents
           ,
           and
           they
           are
           onely
           the
           elect
           ,
           or
           Christs
           mysticall
           body
           that
           is
           his
           Church
           they
           are
           the
           elect
           onely
           :
           But
           the
           promise
           of
           saving
           benefits
           
             made
             to
             Christ
             ,
             Gal.
          
           3.16
           .
           Ergo.
           
        
         
           6.
           
           The
           promise
           which
           is
           of
           the
           Covenant
           
             confirmed
             unto
             Christ
          
           ,
           is
           onely
           to
           the
           elect
           :
           But
           such
           is
           the
           promise
           of
           saving
           benefits
           ,
           Gal
           3.17
           .
           Ergo.
           
        
         
           7.
           
           The
           
             promise
             which
             is
             of
             eternall
             life
          
           ▪
           is
           made
           onely
           to
           the
           elect
           :
           But
           such
           is
           the
           promise
           of
           saving
           benefits
           ,
           Tit.
           1.2
           .
           Ergo.
           
        
         
           8.
           
           To
           whom
           the
           promise
           of
           saving
           benefits
           is
           made
           ,
           are
           
             Heirs
             of
             the
             Promise
          
           :
           But
           they
           are
           only
           to
           the
           elect
           ,
           for
           to
           
             the
             Heirs
             of
             promise
             Gods
             counsell
             is
             shewed
             to
             be
             immutable
             for
             their
             salvation
             ,
             Heb.
          
           6.17
           .
           But
           so
           it
           is
           onely
           to
           the
           elect
           .
           Ergo.
           
        
         
           9.
           
           Those
           promises
           
             by
             which
             we
             are
             made
             partakers
             of
             the
             Divine
             Nature
             ,
          
           are
           made
           onely
           to
           the
           elect
           :
           But
           such
           are
           the
           promises
           of
           saving
           benefits
           ,
           2
           Pet.
           1.4
           .
           Ergo.
           
        
         
           10.
           
           The
           promise
           of
           that
           Covenant
           is
           made
           onely
           to
           the
           elect
           ,
           
             of
             which
             Christ
             is
             surety
          
           ,
           for
           Christs
           sureti●hip
           engageth
           him
           to
           perform
           it
           ,
           and
           he
           performs
           it
           onely
           to
           the
           elect
           ,
           therefore
           he
           is
           surety
           of
           the
           covenant
           onely
           for
           the
           elect
           :
           But
           the
           promise
           of
           saving
           benefits
           is
           
             of
             that
             covenant
             of
             which
             Christ
             is
             surety
             ,
             Heb.
          
           7.22
           .
           Ergo.
           
        
         
           11.
           
           That
           covenant
           which
           is
           confirmed
           by
           Christs
           blood
           ,
           is
           made
           onely
           with
           the
           elect
           ,
           for
           it
           was
           shed
           for
           them
           onely
           .
           But
           such
           is
           the
           new
           covenant
           ,
           or
           covenant
           of
           grace
           ,
           Matth
           26
           28.
           
           Ergo.
           
        
         
           12.
           
           That
           covenant
           which
           is
           different
           from
           the
           first
           covenant
           in
           that
           
             it
             is
             not
             an
             occasion
             of
             complaint
             in
             that
             it
             was
             broken
             ,
             and
             they
             continued
             not
             in
             it
             ,
          
           is
           made
           onely
           to
           the
           elect
           :
           But
           such
           is
           the
           new
           covenant
           ,
           or
           covenant
           of
           grace
           ,
           Heb.
           8.7
           ,
           8
           ,
           9.
           
           Ergo.
           
        
         
           13.
           
           The
           covenant
           which
           ingageth
           God
           
             to
             write
             his
             lawes
             in
             the
             hearts
          
           of
           
           those
           to
           whom
           it
           is
           made
           ,
           ●s
           made
           onely
           to
           the
           elect
           ,
           for
           God
           doth
           this
           onely
           to
           them
           :
           But
           such
           is
           the
           new
           covenant
           ,
           or
           covenant
           of
           grace
           ,
           Heb.
           8.10
           .
           &
           10.16
           .
           Ergo.
           
        
         
           14.
           
           The
           covenant
           of
           which
           
             Christ
             is
             Mediator
          
           ,
           is
           made
           onely
           to
           the
           elect
           .
           for
           he
           is
           mediator
           for
           them
           onely
           ,
           sith
           he
           prayes
           for
           them
           onely
           ,
           John
           17.9
           ,
           
             And
             he
             is
             Mediator
             of
             the
             new
             covenant
             ,
             that
             by
             means
             of
             death
             they
             which
             are
             called
             might
             receive
             the
             promise
             of
             eternall
             inheritance
             ,
             Heb.
          
           9.15
           .
           But
           such
           is
           the
           new
           covenant
           or
           covenant
           of
           grace
           ,
           Heb.
           12.24
           Ergo.
           
        
         
           15.
           
           That
           covenant
           which
           is
           an
           
             everlasting
             Covenant
          
           ,
           is
           made
           onely
           to
           the
           elect
           ,
           for
           the
           covenant
           with
           reprobates
           is
           not
           everlasting
           .
           But
           such
           is
           the
           new
           covenant
           ,
           or
           covenant
           of
           grace
           ,
           Heb.
           13.20
           .
           Ergo
        
         
           16
           That
           in
           which
           are
           
             given
             the
             sure
             mercies
             of
             David
             ,
          
           is
           made
           onely
           to
           the
           elect
           ,
           for
           no
           other
           have
           them
           given
           to
           them
           :
           But
           such
           is
           the
           new
           covenant
           ,
           or
           covenant
           of
           grace
           ,
           Isa.
           55.3
           .
           Ergo.
           
        
         
           17.
           
           That
           covenant
           which
           engageth
           God
           
             to
             give
             to
             them
             to
             whom
             it
             is
             made
             ,
             deliverance
             from
             all
             enemies
             ,
             and
             to
             serve
             God
             in
             holiness
             and
             righteousness
             before
             him
             all
             the
             dayes
             of
             their
             life
             without
             fear
             ,
          
           is
           made
           onely
           to
           the
           elect
           ,
           for
           to
           them
           onely
           God
           performs
           it
           :
           But
           such
           is
           the
           covenant
           of
           grace
           ,
           Luke
           1.73
           ,
           74
           ,
           75.
           Ergo
        
         
           That
           covenant
           which
           assures
           perseverance
           to
           them
           to
           whom
           it
           was
           made
           ,
           is
           made
           onely
           to
           the
           elect
           ,
           for
           they
           onely
           persevere
           :
           But
           such
           is
           the
           new
           covenant
           of
           grace
           ,
           Isa.
           54
           ▪
           9
           ,
           10.
           
           Jer.
           32
           ▪
           40.
           
           Ergo.
           
        
         
           19.
           
           If
           the
           covenant
           of
           grace
           be
           made
           with
           other
           than
           the
           elect
           ,
           then
           it
           is
           the
           absolute
           or
           condi●ionall
           covenant
           ,
           as
           Mr
           B.
           distinguisheth
           ;
           but
           neither
           :
           Not
           the
           first
           ,
           as
           Mr
           B.
           confesse●h
           ;
           nor
           the
           conditionall
           ,
           for
           it
           is
           made
           onely
           with
           believers
           ,
           and
           they
           are
           onely
           the
           elect
           .
           I
           grant
           it
           is
           propounded
           ,
           as
           Dr
           Twisse
           speaks
           ,
           
             Animad
             .
             in
             Corinth
             .
             Defens
             .
             pag.
          
           235
           ▪
           or
           as
           others
           say
           ,
           offered
           or
           tendered
           to
           others
           ,
           but
           made
           with
           the
           elect
           .
           Ergo.
           
        
         
           If
           the
           covenant
           of
           grace
           be
           made
           to
           any
           other
           than
           to
           the
           elect
           ,
           then
           with
           all
           ,
           which
           seems
           to
           be
           Mr.
           Bs
           opinion
           ,
           when
           he
           saith
           ,
           
             Plain
             Scripture
             Proof
             ,
             &c.
          
           pag
           :
           316
           ,
           
             The
             new
             Covenant
             is
             conditionall
             and
             universall
             .
          
           But
           it
           is
           not
           made
           withall
           .
           That
           covenant
           which
           was
           made
           with
           all
           ,
           had
           Adam
           for
           the
           common
           head
           ,
           but
           the
           new
           covenant
           was
           not
           made
           with
           Adam
           as
           the
           common
           head
           ,
           but
           with
           Christ
           who
           is
           
             given
             for
             a
             covenant
             of
             the
             people
             ,
             Isai.
          
           49.8
           .
           and
           therefore
           rhe
           promise
           was
           ,
           that
           
             the
             seed
             of
             the
             woman
             should
             break
             the
             Serpents
             head
             ,
             Gen.
          
           3.15
           .
           which
           Mr
           B
           most
           corruptly
           interprets
           ,
           
             Of
             the
             whole
             seed
             of
             the
             woman
             ,
             infants
             as
             well
             as
             others
             .
             Plain
             Scripture
             proof
             ,
             &c.
             part
             .
          
           1.
           
           Chap.
           24.
           pag.
           69
           ,
           but
           it
           is
           true
           primarily
           or
           onely
           of
           Christ
           ,
           Heb.
           2.14
           .
           But
           Christ
           is
           not
           a
           common
           head
           to
           all
           ,
           but
           onely
           to
           the
           elect
           ,
           who
           
             are
             chosen
             in
             him
             ,
             Eph.
          
           1.3
           ,
           4.
           Ergo
        
         
           I
           omit
           the
           Arguments
           which
           Doctor
           Twisse
           urgeth
           in
           his
           
             Animadversions
             on
             Corinus
             ,
             pag.
          
           346.
           
           
             Answer
             to
             M.
             Hoard
             ,
             pag.
          
           283.286
           .
           
             Doctor
             Kendall
             ,
             Vindic.
             part
          
           3.
           ch
           .
           18
           ▪
           pag.
           14
           ,
           15
           ,
           and
           hasten
           to
           consider
           what
           Mr
           B.
           saith
           further
           against
           me
           .
        
         
           
             And
             he
             saith
             in
             his
             Examen
             and
             Apology
             ,
             that
             Mr
             M.
             speakes
             like
             Corinus
             and
             the
             Arminians
             ,
             in
             his
             asserting
             the
             conditional
             sealing
             ,
             and
             when
             he
             talks
             of
             the
             Covenant
             ,
             Christs
             suretiship
             ,
             &c.
             
             To
             which
             I
             answer
             ,
             A
             great
             many
             hotspurs
             of
             this
             age
             do
             make
             any
             thing
             Arminianism
             ,
             which
             is
             
             but
             contradictory
             to
             Antinomianism
             .
             I
             will
             not
             say
             Mr
             T.
             is
             an
             Antinomian
             ,
             for
             I
             think
             he
             is
             not
             ;
             but
             this
             opinion
             ,
             that
             the
             covenant
             of
             grace
             ,
             which
             baptism
             sealeth
             ,
             is
             onely
             to
             the
             elect
             ,
             and
             is
             not
             conditionall
             ,
             is
             one
             of
             the
             two
             Master-pillars
             in
             the
             Antinomian
             Fabrick
             ▪
          
        
         
           Answer
           .
           1.
           
           If
           any
           Antinomian
           or
           Antipaedobaptist
           hath
           been
           in
           this
           age
           a
           verier
           hot-spur
           than
           Mr
           B.
           let
           him
           be
           disciplin'd
           at
           Bedlem
           :
           For
           my
           part
           I
           know
           none
           that
           hath
           in
           his
           Writings
           shewed
           so
           much
           heat
           (
           call
           it
           fury
           or
           zeal
           as
           you
           please
           )
           with
           so
           much
           confidence
           and
           peremptoriness
           ,
           and
           so
           many
           mistakes
           against
           Antinomians
           ,
           Antipaedobaptists
           ,
           and
           others
           ,
           as
           he
           ha●h
           don
           .
           And
           surely
           they
           want
           not
           considerate
           men
           that
           fear
           lest
           the
           esteem
           he
           ●a●h
           gotten
           by
           his
           practical
           Writings
           ,
           and
           for
           infant-baptism
           ,
           and
           the
           Ministery
           ,
           may
           occasion
           the
           swallowing
           down
           of
           some
           things
           he
           vents
           about
           univers●ll
           redemption
           ,
           universall
           covenant
           of
           grace
           ,
           uncertainty
           of
           perseverance
           ,
           and
           salvation
           ,
           the
           condition
           of
           justification
           ,
           which
           with●ut
           more
           than
           a
           grain
           of
           salt
           will
           turn
           to
           A●miniani●m
           and
           Popery
           if
           received
           by
           such
           understandings
           as
           are
           not
           of
           good
           concoction
           .
           Nor
           do
           I
           know
           any
           man
           who
           under
           so
           great
           a
           shew
           of
           se●king
           truth
           and
           peace
           in
           the
           Church
           ,
           hath
           more
           hindred
           both
           .
           For
           tha●
           wh●ch
           he
           saith
           ,
           That
           
             this
             opinion
             that
             the
             covenant
             of
             grace
             is
             onely
             to
             elect
             ,
             and
             is
             n●t
             conditionall
             ,
             is
             one
             of
             the
             pillars
             of
             Antinomianism
             .
          
           I
           have
           made
           some
           search
           into
           my
           books
           ,
           and
           made
           use
           of
           my
           memory
           ,
           and
           though
           I
           find
           that
           in
           the
           Synod
           at
           
             New
             Town
          
           in
           
             New
             England
             ,
             August
          
           30
           ,
           1637
           ,
           this
           is
           made
           the
           81
           Error
           of
           the
           Antinomians
           ,
           That
           
             where
             faith
             is
             held
             forth
             by
             the
             Ministery
             as
             the
             condition
             of
             the
             ●ovenant
             of
             grace
             on
             mans
             part
             ,
             as
             also
             evidencing
             justification
             by
             sanctification
             and
             the
             activity
             of
             faith
             ,
             in
             that
             Church
             there
             is
             not
             sufficien●
             bread
          
           And
           in
           other
           books
           they
           are
           charged
           wi●h
           error
           in
           holding
           the
           covenant
           of
           grace
           absolute
           ,
           so
           as
           if
           by
           it
           men
           were
           exempted
           from
           duty
           ,
           they
           were
           justified
           without
           faith
           ,
           &c.
           
           Yet
           I
           never
           to
           my
           remembrance
           heard
           th●s
           charged
           with
           Antinomianism
           ,
           that
           the
           covenant
           of
           grace
           is
           made
           onely
           to
           the
           elect
           ,
           but
           find
           it
           avouched
           by
           many
           of
           their
           best
           Antagonists
           ;
           and
           the
           covenant
           of
           grace
           is
           held
           by
           able
           Anti-Arminians
           unconditionall
           in
           th●se
           two
           senses
           ,
           1.
           
           That
           God
           requires
           no
           condition
           from
           us
           to
           be
           performed
           by
           our
           power
           ,
           but
           what
           he
           requires
           of
           us
           to
           do
           ,
           he
           promiseth
           to
           works
           in
           those
           to
           whom
           he
           makes
           promise
           in
           that
           covenant
           .
           2
           That
           in
           the
           covenant
           of
           grace
           God
           requires
           no
           condition
           which
           is
           of
           an
           uncertain
           event
           ,
           but
           to
           those
           to
           whom
           he
           makes
           his
           promises
           of
           righteousness
           ,
           forgiveness
           ,
           eternall
           life
           ,
           he
           also
           by
           covenant
           assures
           repentance
           ,
           faith
           ,
           and
           perseverance
           :
           and
           therefore
           though
           some
           proposals
           of
           the
           covenant
           of
           grace
           be
           conditionall
           ,
           yet
           no
           promise
           as
           it
           stands
           in
           the
           entire
           covenant
           ,
           is
           conditionall
           :
           and
           therefore
           the
           covenant
           and
           all
           the
           promises
           to
           be
           termed
           absolute
           and
           conditionall
           .
        
         
           
             Mr.
             B.
             adds
             ,
             2.
             
             But
             to
             these
             Mr
             B.
             hath
             fully
             answered
             Mr.
             T.
             and
             fully
             cleared
             Mr
             M.
             and
             himself
             from
             the
             charge
             of
             symbolizing
             with
             the
             Arminians
             ;
             and
             hath
             fully
             proved
             ,
             that
             the
             entrance
             into
             covenant
             ,
             and
             acceptation
             of
             the
             term
             of
             it
             (
             though
             not
             sincerely
             and
             unreservedly
             )
             is
             common
             to
             the
             elect
             and
             reprobate
             ;
             and
             that
             the
             reprobate
             are
             within
             the
             verge
             of
             the
             covenant
             ,
             as
             tendered
             in
             the
             Gospel
             ,
             and
             accepted
             (
             as
             beforesaid
             with
             a
             half
             heart
             .
             )
             And
             if
             any
             that
             are
             run
             into
             the
             other
             extream
             ,
             shall
             think
             that
             this
             affirming
             that
             [
             Christ
             hath
             brought
             the
             reprobate
             also
             into
             the
             covenant
             of
             grace
             conditionall
             ]
             be
             any
             part
             of
             the
             Arminian
             errors
             ,
             
             as
             the
             whole
             Scripture
             is
             against
             them
             ,
             so
             Mr.
             Blake
             hath
             said
             enough
             to
             satisfie
             .
          
        
         
           Answer
           .
           What
           Mr
           Blake
           asserted
           and
           took
           upon
           him
           to
           prove
           ,
           did
           neither
           contradict
           what
           I
           said
           ,
           nor
           vindicate
           Mr
           M.
           who
           said
           in
           his
           
             Sermon
             pag.
          
           49.1
           .
           
             That
             God
             did
             seal
             to
             Infants
             presently
             ,
             and
             put
             their
             name
             into
             the
             Deed.
          
           2.
           
           
             That
             in
             the
             mean
             time
             untill
             they
             come
             to
             years
             of
             discretion
             ,
             Jesus
             Christ
             who
             is
             the
             surety
             of
             the
             covenant
             ,
             Heb.
          
           7.22
           .
           
             and
             the
             surety
             of
             all
             the
             covenanters
             ,
             is
             pleased
             to
             be
             their
             surety
             .
          
           3.
           
           
             That
             God
             accepts
             of
             such
             a
             seal
             on
             their
             parts
             as
             they
             are
             able
             to
             give
             in
             their
             infant
             age
             ,
             expecting
             a
             future
             ratification
             on
             their
             part
             ,
             when
             they
             are
             come
             to
             riper
             years
             .
          
           4.
           
           
             That
             in
             the
             mean
             time
             he
             affords
             them
             the
             favour
             and
             priviledge
             of
             being
             in
             covenant
             with
             him
             .
          
           5.
           
           
             When
             they
             are
             grown
             men
             ,
             they
             may
             refuse
             to
             stand
             to
             this
             covenant
             ,
             and
             nullifie
             all
             .
          
        
         
           These
           things
           I
           count
           symbolizing
           with
           Arminians
           ,
           to
           say
           that
           infants
           who
           may
           and
           do
           when
           they
           come
           to
           age
           ,
           refuse
           to
           stand
           to
           this
           covenant
           ,
           are
           for
           a
           while
           afforded
           by
           God
           the
           favour
           and
           priviledge
           of
           being
           in
           covenant
           with
           him
           ,
           even
           in
           that
           covenant
           of
           which
           Jesus
           Christ
           is
           their
           surety
           ,
           and
           that
           for
           a
           while
           Jesus
           Christ
           is
           their
           surety
           which
           contains
           three
           points
           of
           Arminianism
           ,
           1.
           
           That
           God
           affords
           them
           the
           favour
           of
           being
           in
           covenant
           with
           him
           in
           that
           covenant
           of
           which
           Christ
           is
           surety
           ,
           who
           are
           reprobates
           .
           2.
           
           That
           Christ
           is
           their
           sure●y
           .
           3.
           
           That
           they
           may
           be
           thus
           in
           covenant
           for
           a
           time
           onely
           .
           To
           say
           that
           any
           is
           afforded
           the
           favour
           of
           being
           in
           covenant
           with
           God
           who
           may
           be
           so
           for
           a
           time
           ,
           and
           that
           Christ
           is
           surety
           for
           such
           covenanters
           ,
           is
           to
           hold
           that
           God
           makes
           this
           new
           covenant
           with
           other
           than
           the
           elect
           ,
           and
           that
           Christ
           is
           surety
           for
           them
           ,
           is
           to
           hold
           that
           the
           new
           covenant
           is
           made
           with
           all
           ,
           and
           that
           it
           doth
           not
           assure
           effectuall
           calling
           and
           perseverance
           ,
           but
           is
           upon
           an
           uncertain
           condition
           left
           to
           mans
           will
           ,
           which
           are
           condemned
           as
           the
           Arminians
           errors
           on
           the
           second
           and
           fifth
           Articles
           ,
           by
           the
           
             Deputies
             of
             Gelderland
             Act
             Synod
             .
             Dordr
             .
             Judic
             .
             Theol.
             Prov.
             pag.
          
           131.
           
           
             Of
             South-Holland
             pag.
          
           141
           ,
           142.
           
           
             Of
             North-Holland
             ▪
             pag
          
           154.
           
           
             Of
             Zealand
             ,
             pag.
          
           159.
           
           
             Of
             Virecht
             ,
             pag.
          
           162
           ,
           163
           ,
           171.
           
           
             Of
             Friesland
             ,
             pag.
          
           181
           ,
           
             &c.
             Profess
             .
             Belg
             ▪
             pag.
          
           30●
           ▪
           
             Disput.
             G●ld
             .
             pag.
          
           324.
           
           
             Transisul
             .
             pag.
          
           371
           ,
           and
           others
           .
        
         
           And
           whereas
           Mr.
           
             Bl.
             Vindic
             Foed
             .
             pag.
          
           39.
           chargeth
           me
           with
           misci●ing
           Corvinus
           ,
           I
           confesse
           I
           have
           not
           now
           his
           book
           by
           me
           ,
           having
           lost
           it
           ,
           yet
           such
           remaining
           notes
           as
           I
           have
           by
           me
           ,
           do
           give
           me
           cause
           to
           think
           there
           is
           somewhat
           to
           that
           purpose
           in
           or
           neer
           the
           place
           ,
           and
           however
           it
           is
           carried
           on
           ,
           Corvinus
           by
           the
           Deputies
           at
           the
           Synod
           of
           Dort
           ,
           in
           his
           
             Defence
             of
             Arminius
             against
             Tilenus
          
           ,
           and
           by
           Dr.
           Twisse
           in
           his
           
             Animad
             ▪
          
           pag.
           346.
           and
           generally
           charged
           on
           the
           Arminians
           by
           other
           Authors
           forecited
           :
           And
           though
           I
           count
           Mr
           M.
           far
           from
           Arminianism
           ,
           yet
           I
           again
           say
           ,
           the
           speeches
           he
           used
           do
           symbolize
           with
           their
           language
           .
           Mr.
           B.
           adds
           ,
        
         
           
             He
             that
             will
             deny
             Reprobates
             to
             be
             so
             far
             within
             the
             covenant
             of
             grace
             ,
             must
             not
             onely
             deny
             Infant-baptism
             ,
             but
             all
             Sacraments
             ,
             till
             he
             be
             able
             infallibly
             to
             discern
             a
             man
             to
             be
             elect
             .
             And
             doubtless
             this
             interest
             in
             the
             covenant
             is
             ●
             fruit
             of
             Christs
             death
             .
          
        
         
           Answer
           .
           I
           deny
           not
           but
           Reprobates
           may
           be
           in
           the
           covenant
           of
           grace
           in
           this
           sense
           ,
           they
           may
           have
           it
           tendred
           to
           them
           by
           the
           preachers
           of
           the
           Gospel
           ,
           they
           may
           accept
           of
           that
           tender
           with
           half
           an
           heart
           ,
           they
           may
           think
           themselves
           to
           be
           in
           it
           ,
           they
           may
           by
           baptism
           engage
           themselves
           to
           believe
           unto
           the
           death
           ,
           they
           
           may
           be
           received
           into
           the
           Church
           ,
           deemed
           to
           be
           really
           in
           the
           covenant
           of
           grace
           ▪
           But
           it
           is
           not
           true
           that
           God
           ever
           made
           the
           new
           covenant
           to
           or
           with
           them
           ,
           or
           that
           Christ
           as
           a
           mediator
           brought
           them
           into
           the
           covenant
           of
           grace●
           or
           was
           surety
           of
           them
           ,
           or
           that
           God
           afforded
           them
           for
           a
           time
           the
           favour
           of
           being
           in
           covenant
           with
           him
           .
           And
           though
           I
           deny
           not
           that
           it
           is
           a
           fruit
           of
           Christs
           death
           ,
           that
           whosoever
           believeth
           on
           him
           should
           live
           ,
           yet
           that
           this
           is
           not
           obtained
           for
           the
           reprobate
           ,
           but
           the
           elect
           ;
           nor
           a
           part
           by
           it self
           ,
           but
           together
           with
           this
           ,
           that
           
             he
             should
             gather
             into
             one
             the
             Children
             of
             God
             that
             were
             scattered
             abroad
             ,
             John
          
           11
           ,
           52.
           
           And
           
             that
             they
             which
             are
             called
             might
             receive
             the
             promise
             of
             eternall
             inheritance
             ,
             Heb.
          
           9.15
           .
           Nor
           need
           I
           by
           these
           assertions
           of
           mine
           deny
           Baptism
           or
           the
           Lords
           Supper
           to
           any
           man
           till
           I
           be
           able
           to
           discern
           him
           infallibly
           to
           be
           a
           man
           elect
           .
           For
           I
           have
           warrant
           to
           baptize
           him
           if
           he
           shew
           by
           his
           profession
           that
           he
           is
           a
           Disciple
           of
           Christ
           ,
           and
           though
           I
           knew
           infallibly
           he
           were
           one
           of
           those
           whom
           God
           would
           save
           ,
           and
           had
           promised
           saving
           grace
           to
           him
           ,
           and
           in
           that
           sense
           were
           in
           the
           covenant
           of
           grace
           ,
           yet
           for
           the
           present
           not
           a
           D●sciple
           ,
           I
           should
           justifiably
           refuse
           to
           baptize
           him
           .
           And
           this
           is
           a
           sufficient
           plea
           why
           we
           baptize
           not
           infants
           of
           believers
           ,
           because
           they
           are
           not
           then
           Disciples
           ,
           no
           not
           though
           it
           could
           be
           proved
           God
           had
           promised
           to
           be
           their
           God.
           
        
         
           Mr.
           B.
           adds
           ,
           Mr
           T.
           
             one
             day
             in
             the
             pulpit
             in
             pleading
             that
             the
             covenant
             belonged
             onely
             to
             the
             elect
             ,
             was
             pleased
             to
             bring
             me
             in
             as
             witnessing
             thereto
             ,
             in
             the
             Append
             .
             of
             my
             Aphor.
             pag.
          
           43.
           
             because
             I
             there
             say
             ,
             that
             the
             absolute
             promise
             ,
             or
             prophesie
             there
             mentioned
             is
             made
             onely
             to
             the
             elect
             ;
             when
             yet
             onely
             the
             very
             scope
             of
             the
             place
             is
             to
             prove
             that
             it
             is
             not
             the
             absolute
             promise
             that
             is
             most
             fitly
             called
             the
             Covenant
             of
             grace
             .
          
        
         
           Answer
           .
           My
           alledging
           Mr
           Bs
           words
           was
           right
           and
           pertinent
           :
           For
           they
           acknowledged
           the
           promise
           Heb.
           8.10
           ,
           to
           be
           absolute
           ,
           and
           to
           the
           elect
           onely
           ,
           which
           was
           enough
           for
           my
           purpose
           ,
           and
           this
           the
           Author
           of
           that
           Episte
           calls
           
             the
             new
             Covenant
          
           or
           Testament
           ,
           and
           however
           ,
           Mr
           Bs
           conceit
           is
           I
           have
           proved
           before
           the
           holy
           Ghost
           doth
           make
           it
           to
           be
           the
           Covenant
           of
           God
           ,
           and
           therefore
           I
           deem
           it
           fitly
           be
           called
           the
           covenant
           of
           grace
           ,
           chusing
           to
           speak
           as
           the
           Scripture
           speaks
           ,
           rather
           than
           as
           Mr
           B.
           conceives
           sittest
           .
        
      
       
         
           SECT
           .
           XXXIX
           .
           Mr
           Baxter
           hath
           not
           proved
           that
           the
           absolute
           promise
           or
           covenant
           is
           not
           it
           that
           i●
           sealed
           in
           Baptism
           and
           the
           Lords
           Supper
           .
        
         
           HE
           adds
           ,
           
             But
             that
             this
             absolute
             Promise
             ,
             or
             Covenant
             (
             if
             you
             will
             call
             it
             so
             )
             is
             not
             it
             that
             is
             sealed
             in
             Baptism
             and
             the
             Lords
             Supper
             ,
             I
             prove
             against
             Mr
          
           T.
           
             thus
             ,
             clearly
          
           .
        
         
           Answer
           .
           He
           should
           prove
           nothing
           against
           me
           though
           he
           should
           prove
           neither
           the
           absolute
           nor
           conditional
           promise
           to
           be
           sealed
           in
           baptism
           and
           the
           Lords
           Supper
           .
           For
           though
           it
           be
           true
           ,
           that
           in
           some
           sense
           I
           grant
           Baptism
           and
           the
           Lords
           Supper
           to
           seal
           the
           covenant
           of
           grace
           ,
           yet
           in
           the
           sense
           and
           to
           the
           purposes
           Paedobaptists
           use
           to
           say
           the
           covenant
           is
           sealed
           by
           them
           ,
           I
           reject
           it
           ,
           and
           can
           freely
           yeild
           that
           the
           use
           uf
           Baptism
           and
           the
           Lords
           Supper
           is
           not
           to
           seal
           Gods
           Covenant
           either
           absolute
           or
           conditionall
           to
           us
           ,
           except
           by
           remote
           consequence
           ,
           
           but
           to
           signifie
           our
           duty
           of
           engaging
           our selves
           to
           be
           Christs
           Disciples
           in
           Baptism
           ,
           and
           to
           remember
           his
           death
           in
           the
           Lords
           Supper
           .
           But
           Mr
           Bs
           dispute
           in
           this
           is
           against
           himself
           ,
           in
           that
           his
           arguments
           will
           overthrow
           his
           own
           assertion
           of
           infant-baptism
           ,
           and
           against
           his
           fellow
           Paedobaptists
           ,
           who
           make
           baptisme
           to
           seal
           the
           promise
           of
           Regeneration
           from
           Titus
           3.5
           ,
           and
           the
           promise
           of
           being
           a
           God
           to
           Abraham
           and
           his
           seed
           from
           Gen.
           17.7
           .
           which
           the
           Apostle
           Rom.
           9.6
           ,
           7
           ,
           8.
           makes
           absolute
           ,
           and
           appropriates
           to
           the
           elect
           .
           I
           need
           not
           cite
           again
           Paedobaptists
           speeches
           ,
           making
           baptism
           the
           seal
           of
           Regeneration
           ,
           and
           of
           the
           Covenant
           ,
           Gen.
           17.7
           .
           having
           cited
           before
           ,
           Sect.
           30
           ,
           sundry
           ,
           to
           wit
           ,
           the
           Assembly
           in
           the
           
             Directory
             ,
             Mr
          
           M
           
             &c.
             
             In
             the
             Assembly
             at
             Westminster
             their
             confession
             of
             faith
             ,
             chap.
          
           28.
           
           
             Baptism
             is
             ordained
             by
             Jesus
             Christ
             to
             be
             to
             the
             baptized
             a
             sign
             and
             seal
             of
             the
             covenant
             of
             grace
             ,
             of
             his
             ingrafting
             into
             Christ
             ,
             of
             Regeneration
             ,
             of
             remission
             of
             sins
             ,
             and
             of
             his
             giving
             up
             unto
             God
             through
             Jesus
             Christ
             to
             walk
             in
             newness
             of
             life
             .
             Artic.
          
           27
           
             of
             the
             Church
             of
             England
             .
             Baptism
             is
             a
             sign
             of
             Regeneration
             or
             Newness
             ,
             whereby
             as
             by
             an
             instrument
             they
             that
             receive
             baptism
             rightly
             are
             graffed
             into
             the
             Church
             ,
             the
             promises
             of
             forgiveness
             of
             sin
             ,
             and
             of
             our
             adoption
             to
             be
             the
             sons
             of
             God
             ,
             by
             the
             holy
             Ghost
             ,
             are
             visibly
             signed
             and
             sealed
             .
          
           In
           the
           
             French
             Confess
             .
             Artic
          
           ,
           35.
           
           
             By
             Baptism
             ,
             as
             by
             a
             certain
             and
             stable
             seal
             ,
             this
             promise
             is
             sealed
             ,
             that
             Chri●t
             will
             be
             to
             us
             sanctification
             and
             justification
             .
          
           In
           Mr
           Gatakers
           two
           books
           against
           Dr
           Davenant
           ,
           there
           are
           so
           many
           passages
           out
           of
           the
           chiefest
           Protestant
           Writers
           which
           do
           make
           baptism
           the
           sign
           and
           seal
           of
           Regeneration
           ,
           and
           of
           the
           promise
           of
           it
           ,
           that
           it
           would
           be
           tedious
           to
           transcribe
           them
           ,
           I
           shall
           poynt
           at
           some
           pages
           wherein
           they
           may
           be
           found
           .
           
             Discept
             .
             de
             vi
             bapt
             .
             infant
             .
          
           pag.
           23
           ,
           52
           ,
           110
           ,
           117
           ,
           1●8
           .
           Strict
           .
           in
           
             Daven
             .
             Ep.
          
           pag.
           76
           ,
           77
           ,
           78.
           
           There
           is
           one
           passage
           which
           he
           cites
           often
           out
           of
           Vorstius
           ,
           That
           
             the
             Gospel
             Preachers
             are
             wont
             to
             acknowledge
             one
             onely
             generall
             effect
             of
             Baptism
             ,
             to
             wit
             ,
             the
             sealing
             of
             a
             double
             saving
             grace
             promised
             in
             the
             Gospel
             concerning
             the
             remission
             together
             and
             the
             purging
             out
             of
             sins
             by
             the
             Blood
             and
             Spirit
             of
             Christ
             ,
             which
             is
             by
             inward
             renovation
             ,
             which
             is
             absolutely
             promised
             .
          
           Yea
           Mr
           Gataker
           ,
           a
           man
           deservedly
           much
           valued
           by
           Mr
           
             B.
             Discept
             .
             de
             bapt
             .
             infant
             .
          
           saith
           ,
           That
           
             Baptism
             doth
             equally
             if
             not
             primarily
             design
             internall
             renewing
             ,
             regeneration
             ,
             mortification
             ,
             quickning
             ,
             which
             in
             that
             sign
             are
             not
             onely
             most
             clearly
             shadowed
             ,
             but
             also
             painted
             ,
             both
             the
             thing
             it self
             doth
             lowdly
             speak
             ,
             and
             the
             holy
             Scripture
             doth
             most
             expressly
             ,
             Rom.
          
           6.3
           ,
           6.
           
           Col.
           2.11
           ,
           12.
           
           T
           it
           3.5
           .
           Eph.
           5
           25.
           
           And
           though
           all
           express
           not
           the
           sealing
           of
           regeneration
           alike
           by
           baptism
           ,
           some
           placing
           it
           in
           the
           assuring
           to
           the
           conscience
           ,
           some
           in
           the
           giving
           of
           title
           ,
           some
           of
           regeneration
           already
           given
           ,
           some
           of
           regeneration
           to
           be
           attained
           in
           time
           ,
           yet
           all
           make
           i●
           the
           seal
           of
           that
           covenant
           wherein
           God
           promiseth
           it
           ,
           and
           do
           commonly
           distinguish
           it
           from
           the
           Lords
           Supper
           ,
           which
           they
           make
           the
           seal
           of
           growth
           as
           they
           do
           baptism
           ,
           of
           new-birth
           and
           entrance
           into
           the
           Church
           .
           So
           Mr
           M.
           in
           his
           Sermon
           ,
           p.
           43
           ,
           51.
           
           But
           let
           us
           hear
           what
           Mr
           B.
           opposeth
           ,
        
         
           
             1
             ▪
             That
             which
             is
             sealed
             to
             by
             the
             Sacrament
             ,
             is
             a
             proper
             covenant
             ,
             having
             a
             restipulation
             on
             our
             parts
             as
             well
             as
             a
             promise
             on
             Gods
             part
             .
             But
             an
             absolute
             promise
             is
             not
             a
             proper
             covenant
             with
             such
             a
             mutuall
             engagement
             ,
             but
             properly
             a
             meer
             promise
             or
             prophesie
             ,
             therefore
             it
             is
             not
             this
             absolute
             promise
             which
             is
             sealed
             by
             the
             Sacraments
             .
             The
             Major
             M.
             T.
             cannot
             deny
             ;
             for
             he
             pleaded
             it
             himself
             ●n
             the
             pulpit
             as
             a
             reason
             to
             prove
             that
             infants
             might
             not
             be
             baptized
             ,
             because
             they
             could
             not
             engage
             themselves
             .
             
             And
             he
             brought
             that
             passage
             in
             my
             foresaid
             Appendix
             ,
             pag.
             68.
             as
             attesting
             it
             ,
             where
             I
             say
             it
             is
             a
             mutuall
             engaging
             sign
             or
             seal
             :
             As
             it
             is
             given
             it
             is
             Gods
             seal
             ,
             as
             it
             is
             accepted
             it
             is
             ours
             .
             And
             indeed
             the
             very
             definition
             of
             a
             proper
             Covenant
             (
             of
             which
             
               Grotius
               de
               jure
               belli
            
             ,
             and
             other
             Lawyers
             ,
             will
             inform
             you
             )
             sheweth
             as
             much
             that
             it
             must
             be
             a
             mutuall
             engagement
             .
             Now
             in
             that
             absolute
             promise
             [
             
               I
               will
               take
               the
               hard
               heart
               out
               of
               their
               bodies
               &c.
            
             ]
             There
             is
             no
             such
             matter
             ,
             but
             onely
             God
             telleth
             what
             he
             will
             do
             .
          
        
         
           Answer
           .
           According
           to
           my
           own
           judgement
           I
           use
           not
           to
           te●m
           Sacraments
           Seals
           of
           the
           Covenant
           ,
           nor
           did
           I
           urge
           Mr
           Bs
           words
           otherwise
           than
           as
           an
           Argument
           
             ad
             homin●m
          
           ,
           to
           prove
           from
           his
           own
           words
           ,
           that
           infants
           have
           not
           baptism
           rightly
           according
           to
           his
           own
           grants
           .
           1.
           because
           there
           is
           no
           restipulation
           on
           infants
           part
           ,
           therefore
           there
           is
           no
           covenant
           properly
           so
           called
           between
           God
           and
           them
           ,
           and
           so
           baptism
           of
           infants
           is
           not
           a
           seal
           of
           a
           covenant
           ,
           and
           consequently
           according
           to
           the
           supposition
           of
           Paedobaptists
           ,
           no
           Sacrament
           .
           2
           ▪
           
             Baptism
             is
          
           saith
           Mr
           
             B.
             a
             mutuall
             engaging
             sign
             or
             seal
             ,
             as
             it
             is
             given
             it
             is
             Gods
             seal
             ,
             as
             i●
             is
             accepted
             it
             is
             our
             :
          
           But
           in
           infant-baptism
           there
           is
           no
           mutuall
           engagement
           or
           signing
           .
           Infants
           promise
           nothing
           ,
           nor
           sign
           or
           accept
           of
           any
           thing
           ,
           Ergo
           infant-baptism
           is
           not
           ,
           according
           to
           Mr
           Bs
           own
           grants
           ,
           right
           ;
           nor
           are
           these
           objections
           avoided
           by
           saying
           the
           parents
           covenant
           for
           them
           :
           for
           neither
           is
           there
           any
           the
           least
           ground
           o●
           hint
           in
           Scripture
           that
           for
           baptismall
           covenanting
           the
           parents
           covenant
           should
           go
           for
           the
           childs
           covenant
           ,
           nor
           do
           in
           the
           practice
           of
           baptizing
           the
           parents
           restipulate
           though
           they
           declare
           their
           faith
           ,
           and
           if
           they
           should
           promise
           or
           engage
           for
           the
           child
           ,
           they
           should
           sin
           ,
           and
           so
           should
           and
           have
           those
           that
           have
           promised
           as
           sureties
           the
           infant
           should
           believe
           and
           obey
           Christ
           ,
           which
           they
           have
           not
           been
           able
           to
           perform
           ,
           but
           have
           taken
           on
           them
           Christs
           prerogative
           ,
           Heb.
           7.22
           .
           Nor
           is
           the
           baptism
           of
           the
           infant
           his
           sign
           or
           seal
           ,
           he
           being
           meerly
           passive
           ,
           as
           they
           say
           ,
           and
           so
           doing
           no
           act
           ,
           nor
           engaging
           thereby
           ,
           and
           if
           the
           parent
           do
           engage
           for
           the
           child
           ,
           the
           parent
           should
           be
           baptized
           for
           the
           child
           ,
           if
           baptism
           be
           the
           baptized
           party
           his
           seal
           .
           But
           as
           I
           said
           ,
           I
           do
           not
           call
           baptism
           a
           seal
           of
           the
           covenant
           ,
           and
           therefore
           am
           not
           tied
           at
           all
           to
           answer
           this
           Argument
           ,
           except
           to
           shew
           the
           fuci●ity
           of
           it
           .
           For
           which
           end
           ,
           1.
           the
           mann●r
           of
           speech
           is
           liable
           to
           exception
           in
           the
           use
           of
           the
           term
           
             Proper
             Covenant
          
           ]
           which
           I
           imagine
           Mr.
           B.
           useth
           unskilfully
           for
           
             Properly
             so
             called
          
           .
           2.
           
           There
           is
           no
           proof
           of
           the
           Major
           ,
           from
           this
           ,
           that
           Baptism
           or
           
             the
             Sacrament
             is
             a
             mutuall
             engaging
             sign
             or
             seal
             .
          
           For
           that
           proves
           rather
           that
           baptism
           or
           the
           Sacrament
           it self
           is
           a
           proper
           covenant
           ,
           than
           that
           ,
           that
           which
           is
           sealed
           by
           the
           Sacraments
           is
           a
           proper
           Covenant
           .
           3.
           
           Nor
           doth
           it
           follow
           ,
           That
           
             if
             the
             very
             definition
             of
             a
             proper
             Covenant
             be
             ,
             that
             it
             must
             be
             a
             mutuall
             engagement
             ,
          
           that
           which
           is
           sealed
           by
           the
           Sacraments
           must
           be
           a
           proper
           covenant
           ,
           but
           onely
           proves
           that
           upon
           supposition
           ,
           that
           the
           covenant
           sealed
           to
           by
           the
           Sacraments
           ,
           must
           be
           a
           proper
           covenant
           ,
           that
           then
           it
           must
           be
           with
           restipulation
           or
           mutuall
           engaging
           .
           4.
           though
           Lawyers
           do
           determine
           that
           a
           covenant
           properly
           so
           called
           ,
           is
           a
           mutuall
           engagement
           ,
           yet
           this
           proves
           not
           that
           which
           in
           Scripture
           is
           termed
           the
           covenant
           which
           they
           say
           baptism
           seals
           ,
           is
           such
           .
           Yea
           ,
           in
           all
           the
           places
           (
           that
           I
           know
           )
           where
           the
           covenant
           of
           grace
           is
           mentioned
           ,
           there
           is
           no
           restipulation
           at
           all
           mentioned
           ,
           neither
           Gen.
           17.
           nor
           Jer.
           31.
           nor
           Luke
           1.
           nor
           Heb.
           8
           &
           10.
           
           But
           where
           there
           is
           a
           restipulation
           ,
           it
           is
           rather
           the
           covenant
           of
           the
           Law
           than
           of
           the
           Gospel
           .
           5.
           
           That
           
           which
           is
           a
           meer
           prophesie
           or
           promise
           ,
           is
           as
           properly
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           &
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           we
           translate
           Covenant
           ,
           as
           a
           mutuall
           engagement
           ,
           as
           I
           shall
           shew
           hereafter
           against
           Mr.
           Bl.
           6.
           
           Nor
           do
           I
           know
           why
           that
           may
           not
           be
           a
           mutuall
           engagement
           if
           the
           absolute
           promise
           were
           sealed
           to
           by
           the
           Sacrament
           as
           well
           as
           if
           the
           conditionall
           .
           For
           if
           the
           engagement
           in
           the
           conditionall
           covenant
           on
           Gods
           part
           is
           ,
           that
           if
           he
           believe
           he
           shall
           be
           justified
           ;
           and
           on
           mans
           part
           ,
           that
           he
           will
           believe
           :
           or
           rather
           in
           baptism
           he
           testifies
           ,
           he
           doth
           believe
           .
           The
           absolute
           promise
           is
           to
           give
           faith
           :
           Is
           not
           God
           and
           Man
           in
           like
           manner
           engaged
           by
           baptism
           in
           sealing
           this
           as
           well
           as
           the
           other
           ?
           7.
           
           I
           know
           not
           how
           it
           can
           be
           truly
           said
           ,
           That
           
             Baptism
             as
             given
             is
             Gods
             seal
             ,
             and
             as
             accepted
             Mans
             seal
             .
          
           For
           neither
           doth
           God
           give
           baptism
           to
           be
           accepted
           but
           his
           promise
           ,
           nor
           is
           the
           baptized
           said
           to
           accept
           baptism
           ,
           but
           the
           promise
           .
           Nor
           is
           there
           any
           act
           of
           God
           which
           may
           be
           called
           his
           Seal
           ,
           but
           he
           covenants
           ,
           and
           I
           presume
           they
           will
           not
           confound
           Covenant
           and
           Seal
           .
           8.
           
           Nor
           doth
           the
           infant
           accept
           ,
           or
           seal
           ,
           or
           engage
           ,
           and
           therefore
           in
           infant-baptism
           there
           is
           no
           covenant
           or
           seal
           .
           9
           By
           this
           description
           of
           Mr.
           B.
           there
           should
           be
           a
           mutuall
           seal
           ,
           and
           so
           a
           severall
           seal
           ,
           and
           not
           baptism
           Gods
           and
           Mans
           seal
           too
           .
           For
           according
           to
           the
           manner
           of
           sealing
           Covenants
           which
           are
           mutuall
           as
           the
           one
           party
           seals
           with
           his
           own
           seal
           ,
           so
           the
           other
           party
           seals
           with
           his
           own
           distinct
           seal
           ;
           and
           so
           if
           baptism
           be
           Gods
           seal
           ,
           the
           party
           bap●ized
           should
           have
           another
           seal
           to
           signifie
           his
           engagement
           .
           10.
           
           
             Mr.
             B.
          
           tells
           me
           ,
           that
           
             Grotius
             de
             jure
             belli
             ,
             and
             other
             Lawyers
             will
             inform
             me
             ,
             that
             the
             very
             definition
             of
             a
             proper
             Covenant
             is
             ,
             that
             it
             must
             be
             a
             mutuall
             engagement
             .
          
           But
           he
           doth
           not
           tell
           me
           where
           it
           is
           in
           Grotius
           ,
           nor
           in
           what
           other
           Lawyer
           .
           I
           have
           lightly
           looked
           over
           the
           ●1
           .
           Chapter
           of
           the
           second
           book
           of
           
             Grot.
             de
             jure
             belli
             ac
             pacis
             ,
          
           which
           is
           ,
           
             de
             promissis
          
           ,
           and
           some
           other
           following
           ,
           and
           find
           not
           that
           which
           Mr.
           B.
           saith
           ,
           but
           find
           ch
           .
           11.
           sect
           .
           5.
           that
           he
           determines
           that
           
             of
             an
             infant
             is
             no
             promise
             ,
             because
             the
             use
             of
             reason
             is
             required
             to
             a
             promise
             ,
          
           and
           therefore
           in
           infant-baptism
           there
           is
           no
           restipulation
           or
           mutuall
           engagement
           ,
           and
           so
           no
           proper
           covenant
           by
           Mr
           B.
           his
           doctrine
           .
           But
           what
           ever
           other
           Lawyers
           say
           ,
           I
           am
           mistaken
           if
           it
           be
           not
           usuall
           with
           the
           Lawyers
           in
           conveyances
           to
           use
           this
           expression
           ,
           That
           the
           seller
           is
           said
           to
           covenant
           to
           and
           with
           such
           a
           person
           ,
           who
           makes
           no
           restipulation
           or
           reciprocall
           engagement
           .
           And
           both
           in
           the
           Scottish
           covenant
           ,
           and
           in
           our
           solemn
           League
           and
           Covenant
           ,
           I
           find
           covenanters
           engaged
           to
           do
           many
           things
           without
           any
           restipulation
           or
           reciprocall
           engagement
           ,
           and
           therefore
           do
           not
           conceive
           it
           necessary
           to
           a
           covenant
           that
           it
           be
           a
           mutual
           engagement
           ,
           or
           with
           restipulation
           .
           Mr.
           B.
           adds
           ,
        
         
           2.
           
           
             If
             it
             were
             the
             absolute
             promise
             of
             the
             first
             grace
             that
             is
             sealed
             by
             the
             Sacraments
             ,
             then
             the
             Sacraments
             must
             be
             given
             to
             no
             man
             ,
             or
             to
             all
             men
             :
             but
             that
             is
             absurd
             ,
             therefore
             so
             is
             the
             former
             .
             The
             consequent
             is
             manifest
             ,
             because
             that
             absolute
             promise
             or
             prophesie
             is
             onely
             of
             the
             elect
             ,
             and
             that
             before
             regeneration
             .
             Now
             no
             man
             hath
             any
             sign
             given
             him
             ,
             so
             much
             as
             probable
             by
             which
             to
             judge
             of
             the
             unregenerate
             elect
             ,
             so
             that
             it
             must
             either
             be
             given
             to
             all
             or
             none
             .
          
        
         
           Answer
           .
           The
           whole
           frame
           of
           this
           Argument
           depends
           on
           these
           mistakes
           ,
           1.
           
           That
           a
           person
           hath
           title
           to
           baptism
           by
           vertue
           of
           its
           interest
           in
           Gods
           covenant
           of
           grace
           ,
           and
           that
           accordingly
           a
           Minister
           is
           to
           baptize
           .
           2.
           
           That
           a
           probable
           sign
           of
           such
           interest
           warrants
           the
           baptism
           of
           the
           party
           so
           interessed
           ,
           which
           I
           have
           often
           proved
           to
           be
           false
           ,
           and
           that
           nothing
           but
           manifest
           discipleship
           certainly
           known
           to
           the
           baptizer
           ,
           warrants
           him
           to
           do
           it
           .
           And
           indeed
           if
           we
           must
           
           baptize
           according
           to
           that
           rule
           of
           persons
           interest
           in
           the
           covenant
           ,
           probably
           signified
           .
           Salvages
           in
           
             New
             England
          
           are
           to
           be
           baptized
           upon
           the
           probable
           signes
           they
           give
           of
           being
           wrought
           upon
           by
           a
           Sermon
           afore
           they
           know
           and
           profess
           the
           faith
           of
           Christ
           ,
           and
           few
           or
           no
           infants
           are
           baptized
           ,
           there
           being
           either
           no
           sign
           given
           to
           any
           man
           of
           their
           being
           in
           covenant
           ,
           or
           at
           most
           but
           of
           very
           few
           of
           the
           baptized
           .
        
         
           Mr.
           B.
           
             Ap.
             to
             his
             Aphor.
             p.
          
           70.
           
           
             If
             a
             Minister
             adventure
             to
             administer
             it
             upon
             probability
             ,
             then
             should
             he
             be
             guilty
             of
             proph●ning
             the
             ordinance
             .
          
        
         
           3.
           
           Saith
           
             Mr
             B.
             Or
             we
             may
             argue
             thus
             :
             It
             may
             be
             known
             to
             whom
             that
             covenant
             belongs
             which
             is
             sealed
             by
             the
             Sacraments
             .
             But
             it
             cannot
             be
             known
             (
             before
             the
             fulfilling
             ,
             no
             not
             at
             all
             )
             to
             whom
             (
             particularly
             )
             that
             absolute
             promise
             doth
             belong
             ;
             therefore
             that
             abs●lut
             promise
             is
             not
             it
             which
             is
             sealed
             by
             the
             Sacraments
             .
          
        
         
           Answer
           .
           1.
           
           By
           denying
           the
           Major
           .
           2.
           
           By
           retorting
           the
           argument
           thus
           ,
           It
           may
           be
           known
           to
           whom
           that
           covenant
           belongs
           which
           is
           sealed
           by
           the
           Sacraments
           :
           But
           it
           cannot
           be
           known
           ordinarily
           in
           this
           to
           whom
           (
           particularly
           )
           the
           conditionall
           promise
           of
           the
           covenant
           of
           grace
           belongs
           ,
           for
           to
           none
           (
           particularly
           )
           besides
           the
           elect
           belongs
           the
           promise
           of
           justification
           ,
           adoption
           and
           glorification
           .
           Therefore
           the
           conditionall
           promise
           is
           not
           it
           which
           is
           sealed
           by
           the
           Sacraments
           .
        
         
           
             4.
             
             Sai●h
             Mr.
             B.
             If
             (
             according
             to
             Mr
             T.
             his
             judgement
             )
             that
             absolute
             promise
             must
             be
             fulfilled
             to
             a
             man
             before
             he
             be
             capable
             of
             receiving
             the
             Sacraments
             which
             are
             seals
             of
             the
             covenant
             of
             grace
             ,
             then
             is
             it
             not
             that
             absolute
             promise
             which
             is
             the
             covenant
             of
             grace
             sealed
             to
             by
             the
             Sacraments
             :
             But
             according
             to
             Mr.
             T.
             his
             judgment
             )
             that
             absolute
             promise
             must
             be
             fulfilled
             to
             a
             man
             before
             he
             be
             capable
             of
             (
             a
             right
             )
             receiving
             the
             Sacraments
             ,
             which
             are
             seals
             of
             the
             covenant
             of
             grace
             :
             Therefore
             it
             is
             not
             that
             absolute
             promise
             which
             is
             the
             covenant
             so
             sealed
             to
             .
             The
             Antecedent
             is
             evident
             ,
             ●f
             you
             consider
             ,
             1.
             
             That
             it
             is
             the
             promise
             of
             the
             first
             renewing
             grace
             which
             we
             speak
             of
             (
             for
             all
             after
             grace
             is
             promised
             conditionally
             )
             2.
             
             That
             Mr.
             T.
             pleadeth
             that
             believers
             onely
             are
             disciples
             ,
             and
             such
             disciples
             onely
             must
             be
             baptized
             .
             3.
             
             That
             faith
             is
             a
             part
             of
             this
             first
             grace
             abs●lutely
             promised
             (
             as
             is
             commonly
             judged
             )
             The
             giving
             of
             a
             new
             soft
             heart
             ,
             is
             the
             giving
             the
             seed
             of
             all
             graces
             ,
             and
             so
             of
             faith
             .
             The
             consequence
             is
             evident
             ,
             because
             the
             mercy
             promised
             in
             the
             covenant
             which
             is
             sealed
             ,
             is
             not
             given
             before
             the
             first
             sealing
             :
             But
             the
             mercy
             promised
             in
             that
             absolute
             promise
             is
             (
             according
             to
             Mr.
             T.
             and
             in
             part
             the
             truth
             )
             given
             before
             the
             first
             sealing
             of
             the
             Covenant
             of
             grace
             ;
             therefore
             ,
             &c.
             
             God
             doth
             not
             promise
             a
             Seal
             to
             a
             man
             that
             hath
             a
             new
             heart
             to
             give
             him
             a
             new
             heart
             ,
             or
             to
             a
             man
             that
             is
             a
             believer
             ,
             that
             he
             will
             give
             him
             to
             be
             a
             believer
             ;
             except
             we
             speak
             of
             the
             continuance
             or
             increase
             of
             faith
             and
             newnesse
             which
             is
             not
             the
             thing
             in
             question
             .
          
        
         
           Answer
           .
           The
           consequence
           of
           this
           argument
           may
           be
           denied
           ,
           and
           the
           reason
           of
           it
           also
           :
           For
           according
           to
           the
           Apostle
           ,
           
             Abraham
             received
             the
             sign
             of
             Circumcision
             ,
             a
             seal
             of
             the
             righteousnesse
             of
             faith
             ,
             which
             he
             had
             yet
             being
             uncircumcised
             ;
             Rom
          
           4
           ▪
           11.
           
           If
           then
           the
           sealing
           of
           the
           covenant
           of
           grace
           by
           baptism
           be
           the
           same
           with
           the
           sealing
           of
           the
           righteousness
           of
           faith
           by
           circumcision
           ,
           Rom.
           4.11
           (
           which
           is
           the
           common
           tenent
           of
           many
           Paedobaptists
           ,
           who
           from
           this
           Text
           draw
           a
           
           definition
           of
           Sacraments
           ,
           though
           falsly
           ,
           as
           is
           shewed
           before
           )
           then
           the
           mercy
           promised
           in
           the
           covenant
           which
           is
           sealed
           ,
           is
           given
           before
           the
           first
           sealing
           .
           Yea
           ,
           if
           the
           conditionall
           covenant
           be
           sealed
           to
           believers
           now
           ,
           justification
           which
           is
           the
           mercy
           promised
           in
           the
           covenant
           which
           is
           sealed
           ▪
           is
           given
           before
           the
           first
           sealing
           .
           For
           a
           man
           is
           justified
           actually
           as
           soon
           as
           ever
           he
           believes
           ,
           as
           I
           am
           confident
           
             Mr.
             B
          
           will
           grant
           :
           Bu●
           he
           is
           not
           regularly
           baptized
           till
           after
           his
           believing
           ,
           therefore
           a
           believer
           is
           justified
           ,
           and
           consequently
           the
           mercy
           promised
           in
           the
           first
           covenant
           which
           is
           sealed
           ,
           is
           given
           before
           the
           first
           sealing
           ,
           That
           
             all
             after
             grace
             is
             promised
             conditionally
             ,
          
           is
           said
           by
           
             Mr.
             B.
          
           without
           proof
           ,
           and
           how
           inconsistent
           it
           is
           with
           the
           promises
           of
           perseverance
           ,
           how
           much
           it
           undermines
           the
           doctrine
           of
           the
           Saints
           perseverance
           ,
           how
           it
           disables
           the
           godly
           to
           plead
           the
           promises
           ,
           and
           takes
           away
           their
           comforts
           when
           they
           are
           sensible
           of
           their
           f●i●ings
           ,
           if
           the
           after
           graces
           of
           recove●y
           after
           fal●s
           ,
           and
           perseverance
           to
           the
           end
           ,
           be
           promised
           condi●ionally
           ,
           I
           need
           no●
           shew
           it
           here
           ,
           ●i●h
           Dr.
           Owen
           hath
           done
           it
           amply
           in
           his
           Treatise
           of
           
             Perseverace
             ,
             ch
          
           .
           4
           ▪
           5
           ,
           &c.
           Dr.
           Kendall
           in
           his
           
             sancti
             sanciti
             ,
             ch
          
           .
           3.
           and
           wou●d
           be
           here
           a
           digressi●n
           ▪
        
         
           5.
           
           Saith
           
             Mr.
             B.
             The
             benefits
             of
             the
             Covenant
             of
             grace
             which
             are
             sealed
             by
             the
             Sacraments
             ,
             are
             (
             by
             those
             of
             age
             )
             to
             be
             received
             by
             faith
             .
             But
             the
             benefits
             of
             the
             absolute
             promise
             of
             the
             first
             grace
             are
             not
             to
             be
             received
             by
             faith
             :
             Therefore
             this
             is
             not
             the
             covenant
             of
             grace
             so
             sealed
             .
             The
             Major
             is
             evident
             :
             Mr.
          
           T.
           
             saith
             ,
             onely
             believers
             must
             be
             baptized
             as
             disciples
             :
             The
             Minor
             is
             proved
             before
             .
             Faith
             is
             part
             of
             the
             thing
             promised
             ,
             and
             we
             do
             not
             by
             faith
             receive
             our
             first
             faith
             ,
             or
             our
             power
             to
             believe
             .
          
        
         
           Answer
           .
           It
           is
           not
           I
           onely
           ,
           but
           
             Mr.
             B.
          
           himself
           ,
           who
           speaks
           in
           effect
           what
           I
           say
           ,
           
             Plain
             Script
             .
             pr●of
             ,
             &c.
             pag.
          
           299
           ,
           ●00
           .
           of
           the
           first
           edition
           when
           he
           saith
           ,
           
             That
             in
             the
             insti●ution
             ,
             and
             every
             example
             of
             baptism
             through
             all
             the
             Bible
             ,
             the
             first
             grace
             is
             prerequisite
             as
             a
             condition
             ,
             is
             undeniable
             ,
             as
             might
             be
             manifest
             by
             a
             recitall
             of
             the
             particular
             Texts
             could
             we
             stay
             so
             long
             upon
             it
             .
             John
             required
             a
             profession
             of
             repentance
             in
             those
             he
             baptized
             .
             Jesus
             first
             made
             them
             Disciples
             ,
             and
             then
             by
             his
             Apostles
             baptized
             them
             ,
             John
             4.1
             .
             The
             solemn
             institution
             of
             it
             as
             a
             standing
             ordinance
             to
             the
             Church
             ,
             which
             tells
             us
             fully
             the
             end
             is
             in
             Matth
             21.19
             ,
             20.
             
             Go
             and
             disciple
             me
             all
             Nations
             ,
             baptizing
             them
             ;
             &c.
             
             Now
             for
             the
             aged
             ,
             a
             disciple
             and
             a
             believer
             are
             all
             one
             ,
             Mark
             16
             16.
             
             He
             that
             believeth
             and
             is
             baptized
             shall
             be
             saved
             ,
             Acts
             2.38
             .
             Repent
             and
             be
             bap●ized
             every
             one
             ,
             &c.
             
             41
             They
             that
             gladly
             received
             his
             word
             were
             baptized
             ,
             Acts
             8.12
             ,
             13.
             
             The
             Samaritans
             believed
             and
             were
             baptized
             both
             men
             and
             women
             .
             Simon
             himself
             believed
             and
             was
             baptized
             ,
             Acts
             8.36
             ,
             37.
             
             If
             thou
             believest
             with
             all
             thy
             heart
             thou
             maist
             (
             be
             baptized
             )
             and
             he
             answered
             ,
             I
             believe
             ,
             &c.
             
             Paul
             believed
             upon
             Ananias
             instruction
             ,
             and
             then
             was
             bapt●zed
             ,
             Acts
             10.47
             ,
             48.
             
             &
             16.15
             ,
             33.
             
             &
             18.8
             .
             &
             19.4
             ,
             5
             ,
             &c.
             You
             see
             it
             is
             still
             required
             ,
             that
             at
             all
             age
             do
             first
             believe
             and
             then
             be
             baptized
             .
          
        
         
           I
           acknowledge
           he
           puts
           in
           these
           words
           [
           
             for
             the
             aged
             at
             all
             age
          
           ]
           by
           which
           he
           would
           prevent
           the
           inference
           from
           his
           own
           words
           against
           infants
           baptism
           ,
           intimating
           that
           there
           are
           an
           institution
           and
           examples
           of
           infant
           baptism
           elsewhere
           .
           But
           this
           is
           but
           a
           vain
           caution
           ,
           when
           his
           own
           proposition
           is
           ,
           That
           
             in
             the
             institution
             &
             every
             example
             of
             baptism
             through
             all
             the
             Bible
             ,
             the
             first
             grace
             (
             to
             wit
             Faith
             )
             is
             prerequisite
             as
             a
             condition
             ,
             is
             undeniable
             .
          
           So
           that
           which
           he
           intimates
           
           in
           his
           caution
           ,
           is
           contradictory
           to
           himself
           ,
           and
           a
           palpable
           falshood
           ,
           there
           being
           no
           other
           institution
           or
           example
           of
           baptism
           to
           any
           but
           disciples
           or
           believers
           in
           all
           the
           Bible
           ;
           and
           therefore
           baptism
           of
           infants
           who
           are
           not
           believers
           or
           disciples
           ,
           is
           a
           manifest
           abuse
           ,
           deviation
           from
           Christ
           and
           his
           Apostles
           appointment
           and
           practice
           ,
           by
           Mr.
           B.
           his
           own
           words
           ,
           and
           consequently
           will-worship
           and
           profanation
           of
           that
           ordinance
           .
           As
           for
           the
           present
           objection
           ,
           I
           deny
           the
           Major
           if
           it
           be
           universall
           ,
           though
           Mr.
           B.
           saith
           ,
           it
           is
           evident
           ,
           but
           proves
           it
           not
           ,
           nor
           doth
           any
           concession
           prove
           i●
           .
           For
           though
           I
           grant
           persons
           are
           to
           be
           believers
           afore
           baptism
           ,
           yet
           it
           doth
           not
           follow
           that
           the
           benefits
           of
           the
           covenant
           of
           grace
           ,
           which
           is
           sealed
           by
           the
           Sacraments
           ,
           are
           to
           be
           receiv●d
           by
           fa●th
           ,
           and
           not
           before
           .
           It
           is
           Mr.
           B.
           his
           mistake
           ,
           that
           the
           promise
           to
           which
           there
           is
           sealing
           ,
           must
           be
           fulfilled
           af●er
           and
           not
           before
           .
           The
           contrary
           is
           manifest
           in
           Abrahams
           circumcision
           ,
           in
           baptism
           as
           I
           shewed
           before
           ,
           and
           in
           the
           Lords
           Supper
           .
           For
           even
           in
           that
           very
           instant
           of
           Mr.
           
             B.
             Plain
             Script
             proof
             ,
             &c.
             pag.
          
           296.
           to
           prove
           
             the
             Sacrament
             to
             be
             a
             mutuall
             engaging
             sign
             ,
          
           when
           he
           saith
           ,
           
             Receiving
             the
             Elements
             is
             ●ur
             engaging
             sign
             ,
             that
             we
             receive
             Jesus
             Christ
             to
             be
             our
             onely
             Saviour
             and
             Lord
             ;
             as
             giving
             is
             Gods
             si●n
             that
             he
             giveth
             us
             Christ
          
           :
           the
           sealing
           on
           the
           part
           of
           the
           receiver
           is
           to
           a
           thing
           fulfi●led
           ,
           that
           he
           receives
           Christ
           ,
           and
           of
           the
           giver
           that
           he
           gives
           him
           .
        
         
           
             6.
             
             Saith
             Mr.
             T.
             The
             covenant
             sealed
             by
             the
             Sacrament
             ,
             is
             a
             plainly
             propounded
             unquestion●ble
             Covenant
             :
             But
             this
             absolute
             promise
             of
             the
             first
             grace
             is
             not
             such
             but
             very
             dark
             and
             doubtfull
             (
             and
             the
             most
             learned
             cannot
             agree
             whether
             there
             be
             any
             such
             thing
             :
             )
             ●herefore
             ,
             &c.
             
          
        
         
           
             I
             have
             spoken
             my
             judgment
             of
             this
             in
             the
             Appendix
             of
             my
             Aphorisms
             .
             The
             places
             alledged
             to
             prove
             an
             absolute
             promise
             of
             the
             first
             grace
             ,
             some
             learned
             divines
             I
             say
             do
             not
             prove
             it
             ;
             because
             he
             new
             and
             soft
             heart
             there
             mentioned
             ,
             may
             be
             a
             further
             degree
             of
             newness
             and
             sof●ness
             ,
             or
             though
             there
             be
             no
             condition
             there
             expressed
             ,
             yet
             it
             is
             in
             other
             places
             ,
             and
             therefore
             to
             be
             so
             understood
             there
             :
             To
             which
             end
             they
             cite
             Deut.
             ●0
             ▪
             where
             God
             promiseth
             the
             very
             same
             blessing
             (
             to
             circumcise
             their
             hearts
             that
             they
             may
             love
             the
             Lord
             ,
             &c.
             )
             on
             a
             condition
             which
             is
             here
             thought
             to
             be
             promised
             absolutely
             .
             Mr.
             T.
             could
             not
             understand
             Mr.
             Blake
             about
             this
             .
          
        
         
           Answer
           .
           If
           Mr
           ▪
           B.
           mean
           by
           
             unquestionable
             Covenant
          
           ,
           that
           which
           no
           learned
           man
           hath
           questioned
           ,
           the
           Major
           is
           false
           ,
           and
           must
           be
           revoked
           by
           Mr.
           B.
           if
           he
           will
           maintain
           the
           conditionall
           covenant
           to
           be
           sealed
           to
           by
           the
           Sacrament
           ,
           for
           that
           hath
           been
           questioned
           by
           learned
           men
           ;
           who
           have
           denied
           the
           covenant
           of
           grace
           to
           be
           conditionall
           ,
           and
           they
           think
           this
           to
           be
           a
           very
           good
           proof
           ,
           that
           the
           holy
           Scripture
           where
           it
           speakes
           of
           the
           new
           Covenant
           ,
           mentions
           the
           promises
           without
           condition
           .
           If
           he
           mean
           
             unquestionable
             de
             jure
          
           ,
           which
           ought
           not
           to
           have
           been
           questioned
           ,
           and
           which
           though
           it
           seem
           dark
           and
           doubtfull
           to
           some
           ,
           yet
           is
           plainly
           propounded
           by
           God
           ,
           and
           is
           in
           it self
           perspicuous
           ;
           the
           Minor
           is
           false
           .
           As
           for
           what
           Divines
           say
           ,
           it
           little
           moves
           ,
           when
           the
           Scripture
           opposeth
           the
           new
           spirit
           and
           soft
           heart
           to
           a
           strong
           heart
           ,
           as
           being
           in
           them
           before
           ,
           and
           to
           which
           the
           new
           spirit
           ,
           new
           heart
           of
           flesh
           ,
           succeed
           .
           Ezek.
           11.19
           .
           &
           ●6
           ,
           26
           ▪
           not
           to
           a
           lesse
           new
           or
           fleshly
           heart
           .
           And
           if
           elsewhere
           conditions
           be
           put
           and
           not
           there
           ,
           the
           promises
           in
           those
           places
           are
           not
           proved
           conditionall
           ,
           though
           to
           me
           the
           coditions
           Deut.
           30.1
           ;
           2
           ,
           seem
           not
           to
           be
           of
           the
           promise
           ,
           v.
           6.
           but
           of
           the
           promise
           v.
           3.
           
           I
           do
           not
           value
           Mr.
           B.
           his
           judgement
           so
           much
           as
           to
           be
           drawn
           by
           it
           any
           farther
           
           than
           his
           reasons
           carry
           me
           ,
           which
           ,
           I
           take
           it
           ,
           are
           the
           same
           in
           his
           Appendix
           ,
           with
           these
           in
           his
           mock-titled
           book
           which
           I
           have
           answered
           .
           I
           give
           Mr
           Baxter
           our
           new
           Doctor
           Sub●ilis
           ,
           leave
           to
           quip
           me
           with
           my
           dulness
           in
           being
           grown
           such
           an
           old
           superannuated
           dotard
           ,
           as
           that
           I
           could
           not
           understand
           Mr
           Blake
           ,
           time
           was
           when
           I
           thought
           I
           could
           have
           understood
           as
           profound
           a
           Doctor
           ,
           but
           now
           I
           am
           content
           not
           to
           understand
           such
           deep
           notions
           ,
           I
           should
           say
           non-sense
           as
           these
           ▪
           
             Disciple
             all
             ,
             covenant
             all
             ,
             &c
          
           :
           I
           hope
           I
           shall
           have
           by
           Divine
           assistance
           ,
           so
           much
           understanding
           as
           to
           demonstrate
           the
           frivolousness
           of
           those
           dictates
           in
           
             Mr
             Blakes
          
           and
           
             Mr
             Baxters
          
           writings
           ,
           whereby
           they
           have
           befooled
           the
           men
           of
           this
           age
           ,
           and
           my
           
             Strange
             and
             wild
             doctrine
          
           ,
           as
           
             Mr
             B.
          
           calls
           it
           ,
           will
           supplant
           
             Mr
             B.
          
           his
           familiar
           and
           tame
           doctrine
           ,
           without
           speaking
           like
           
             Mr
             Sal●marsh
             and
             the
             Antinomians
          
           ,
           and
           my
           speech
           about
           
             Mr
             M
          
           ,
           will
           be
           justified
           after
           the
           clearing
           my self
           from
           the
           fourth
           imagined
           error
           ,
           to
           which
           I
           now
           hast
           .
        
      
       
         
           SECT
           .
           XXXV
           .
           My
           speeeh
           about
           Gods
           sealing
           to
           none
           but
           believers
           ,
           is
           cleared
           from
           Mr
           Baxters
           Objections
           .
        
         
           Mr
           
             B.
             Plain
             Scripture
             ,
             &c.
          
           pag
           222.
           calls
           it
           my
           
             fourth
             error
             that
             I
             affirm
             in
             my
             Apolog.
          
           pag.
           152
           ,
           153.
           
           
             That
             every
             right
             administration
             of
             Baptism
             is
             not
             Gods
             sealing
             .
             Actually
             it
             sealeth
             not
             but
             when
             it
             is
             administred
             to
             a
             believer
             .
             It
             may
             be
             called
             a
             right
             act
             of
             the
             Administrator
             according
             to
             Gods
             appointment
             ,
             but
             not
             Gods
             sealing
             ,
             &c.
             
          
           And
           for
           confutation
           saith
           thus
           .
           
             It
             must
             be
             understood
             that
             our
             question
             is
             not
             about
             the
             internall
             seal
             of
             the
             spirit
             ,
             but
             onely
             the
             externall
             seal
             of
             the
             Sacrament
             ,
             which
             are
             two
             distinct
             things
             .
             The
             nature
             of
             this
             seal
             ,
             and
             whether
             it
             seal
             conditionally
             or
             absolutely
             ,
             I
             have
             fully
             opened
             in
             the
             Appendix
             of
             my
             Aphorisms
             of
             Justification
             ,
             whither
             I
             must
             desire
             the
             Reader
             to
             turn
             and
             read
             it
             ,
             ●o
             save
             me
             the
             labor
             of
             doing
             it
             here
             .
          
        
         
           Answer
           .
           That
           these
           imagined
           errors
           of
           mine
           about
           the
           nature
           of
           the
           Covenant
           and
           seals
           are
           not
           the
           root
           of
           my
           pretended
           error
           about
           baptism
           ,
           is
           abundantly
           shewed
           before
           ;
           and
           it
           hath
           been
           often
           affirmed
           by
           me
           ,
           that
           the
           reason
           of
           my
           opposing
           infant-baptism
           is
           ,
           because
           it
           agrees
           not
           with
           the
           institution
           and
           e●amples
           of
           baptism
           (
           which
           
             Mr
             B
          
           :
           his
           words
           cited
           in
           the
           next
           Section
           before
           verifie
           )
           in
           the
           holy
           Scripture
           ,
           and
           the
           arguments
           from
           the
           Covenant
           and
           seal
           ,
           and
           the
           pretended
           law
           of
           visible
           Church-membership
           ,
           no
           way
           extant
           unrepealed
           ,
           of
           which
           the
           Apostles
           practice
           shewes
           they
           were
           ignorant
           ,
           though
           many
           godly
           and
           learned
           men
           have
           embraced
           them
           ,
           are
           meerly
           an
           humane
           invention
           ▪
           That
           there
           is
           no
           error
           of
           mine
           in
           what
           I
           hold
           about
           the
           covenant
           ,
           much
           lesse
           dangeeous
           error
           ,
           is
           already
           shew
           ;
           I
           shall
           now
           shew
           the
           subtilty
           of
           Mr
           B
           :
           his
           arguings
           against
           my
           speech
           about
           Gods
           sealing
           .
        
         
           According
           to
           his
           direction
           I
           have
           read
           over
           his
           sayings
           in
           his
           Appendix
           in
           answer
           to
           the
           ninth
           Question
           ,
           and
           what
           
             Mr
             Blake
          
           excepted
           against
           him
           ,
           and
           his
           reply
           to
           
             Mr
             Blake
          
           in
           his
           
             Apologie
             ,
             Sect
          
           60
           ,
           &c.
           
           And
           the
           issue
           of
           my
           thoughts
           in
           this
           ,
           1.
           
           That
           there
           is
           nothing
           but
           jangling
           and
           uncertainty
           in
           their
           debates
           about
           the
           imaginary
           sealing
           by
           the
           Sacrament
           ,
           it
           being
           not
           agreed
           what
           is
           sealed
           ,
           the
           outward
           or
           inward
           covenant
           ,
           what
           is
           the
           Syllogism
           ,
           
           whose
           parts
           are
           to
           be
           sealed
           ,
           or
           what
           part
           thereof
           is
           to
           be
           sealed
           ,
           the
           Major
           ,
           Minor
           ,
           or
           Conclusion
           ,
           nor
           how
           ●t
           is
           sealed
           conditionally
           or
           absolutely
           ,
           actually
           or
           aptitudinally
           ,
           nor
           to
           whom
           the
           sealing
           is
           ,
           whether
           to
           every
           communicant
           or
           onely
           to
           penitent
           believers
           .
           And
           in
           my
           reading
           of
           other
           Authors●
           I
           find
           much
           uncertainty
           in
           their
           determinations
           about
           this
           pretended
           sealing
           ,
           and
           the
           thing
           sealed
           ,
           which
           I
           have
           briefly
           touched
           before
           .
           
             Mr.
             Humphrey
          
           in
           his
           Rejoynder
           to
           
             Dr.
             Drake
             ,
             part
          
           .
           1.
           
           Sect.
           4
           ,
           6.
           part
           .
           2.
           
           Sect.
           4
           ,
           5.
           tells
           us
           ,
           That
           
             in
             the
             nature
             of
             it
             the
             Sacrament
             is
             Gods
             seal
             onely
             ,
             not
             metaphorically
             or
             tropically
             ,
             but
             formally
             ,
             not
             a
             seal
             of
             our
             faith
             but
             of
             Gods
             assuring
             the
             tenor
             of
             it
             ,
             not
             onely
             mans
             particular
             interest
             absolutly
             ,
             but
             conditionally
             to
             all
             ,
             and
             that
             as
             well
             the
             threatning
             of
             condemnation
             in
             c●se
             of
             unbelief
             ,
             as
             the
             promise
             of
             righteousness
             in
             case
             of
             Faith
             ,
             the
             receiver
             of
             the
             Sacrament
             seals
             not
             by
             way
             of
             assuring
             ,
             or
             conveying
             ,
             but
             engagement
             ●o
             the
             condition
             on
             his
             part
             yet
             not
             in
             esse
             ,
             but
             in
          
           fieri
           
             agreeing
             to
             the
             terms
             of
             Christ
             pr●posed
             ,
             expecting
             salvation
             if
             ever
             he
             have
             grace
             to
             perform
             his
             engagements
             ,
             and
             yeildeth
             to
             be
             damned
             if
             not
             .
          
           2.
           
           That
           the
           dig●adiations
           of
           Pae●obaptists
           one
           against
           another
           ,
           are
           by
           Gods
           just
           judgement
           usefull
           to
           shew
           their
           iniquity
           in
           ●ressing
           o●hers
           to
           subscribe
           to
           their
           Dictates
           ,
           which
           they
           oppose
           one
           anoth●r
           in
           .
           3.
           
           That
           they
           do
           evidently
           prove
           that
           the
           argument
           is
           not
           good
           which
           th●y
           b●ing
           for
           infant-baptism
           to
           prove
           their
           covenant-right
           to
           the
           seal
           .
           For
           if
           infants
           be
           onely
           in
           the
           outward
           covenant
           ,
           and
           baptism
           seal
           another
           covenant
           ,
           then
           title
           to
           this
           seal
           comes
           not
           by
           bare
           interest
           in
           that
           .
           If
           it
           be
           a
           mutuall
           engaging
           seal
           ,
           then
           it
           is
           no
           seal
           of
           an
           infant
           who
           doth
           not
           ingage
           ;
           if
           it
           seal
           the
           condi●ional
           covenant
           ,
           and
           it
           belongs
           to
           all
           ,
           then
           all
           may
           be
           sea●ed
           ,
           if
           covenant
           interest
           intitle
           to
           the
           seal
           ,
           if
           baptism
           seal
           absolutely
           to
           none
           till
           he
           beli●ve
           ,
           then
           baptism
           is
           no
           compleat
           seal
           ,
           and
           so
           no
           Sacrament
           to
           a
           man
           till
           he
           believe
           ;
           if
           it
           seal
           the
           threatning
           as
           well
           as
           the
           promise
           ,
           th●n
           those
           sh●uld
           have
           the
           Sacrament
           to
           whom
           the
           threatning
           belongs
           ,
           as
           well
           as
           those
           to
           whom
           the
           promise
           ;
           if
           it
           seal
           absolutely
           onely
           Gods
           generall
           truth
           ,
           then
           it
           seals
           nones
           particular
           interest
           ,
           and
           then
           none
           can
           claim
           title
           to
           it
           .
           4.
           
           That
           most
           of
           their
           speeches
           are
           meer
           dictates
           without
           shew
           of
           proof
           ,
           and
           that
           from
           the
           metaphor
           of
           the
           seal
           of
           the
           covenant
           ,
           which
           the
           Scripture
           no
           where
           useth
           ,
           and
           
             Mr
             B.
          
           thinks
           it
           
             the
             way
             to
             lose
             our selves
             and
             not
             to
             edifie
             ,
             to
             make
             it
             the
             subject
             of
             tedious
             disputations
             ,
             and
             to
             lay
             too
             great
             a
             stress
             on
             it
             .
          
           As
           for
           what
           he
           wisheth
           me
           in
           his
           Apol.
           against
           
             Mr.
             Bl.
             Sect.
          
           80.
           to
           take
           notice
           of
           it
           ,
           I
           reply
           to
           what
           he
           saith
           against
           my
           distinction
           of
           actuall
           &
           aptitudinal
           seal
           ,
           I
           think
           it
           not
           worth
           while
           to
           reply
           to
           it
           ,
           si●h
           I
           used
           that
           distinction
           onely
           to
           shew
           how
           Bellarmin
           might
           be
           answered
           without
           
             Mr
             Bl●kes
          
           way
           of
           conditionall
           seal
           :
           It
           is
           little
           material
           whether
           the
           Sacrament
           be
           called
           a
           seal
           actuall
           or
           aptitudinall
           ,
           or
           no
           seal
           at
           all
           ,
           the
           explication
           of
           my
           meaning
           before
           given
           is
           enough
           to
           justifie
           my
           words
           against
           any
           thing
           
             Mr
             B.
          
           hath
           or
           can
           object
           .
           As
           for
           that
           which
           he
           saith
           ,
           
             That
             the
             question
             is
             not
             about
             the
             internall
             seal
             of
             the
             Spirit
             ,
             but
             onely
             the
             externall
             seal
             of
             the
             Sacrament
             ,
             which
             are
             two
             distinct
             things
             ,
          
           I
           answer
           ,
           the
           question
           is
           about
           my
           words
           whether
           they
           be
           true
           ,
           which
           deny
           that
           God
           sealeth
           in
           every
           right
           administration
           of
           baptism
           ,
           and
           affirm
           that
           he
           sealeth
           not
           but
           when
           it
           is
           admistred
           to
           a
           believer
           :
           And
           though
           it
           be
           true
           the
           seal
           of
           Baptism
           and
           the
           Spirit
           be
           two
           distinct
           things
           ,
           yet
           I
           say
           God
           never
           sealeth
           by
           Baptism
           without
           the
           Spirit
           ,
           nor
           can
           baptizing
           without
           the
           sealing
           of
           the
           Spirit
           
           be
           rightly
           according
           to
           Scripture
           language
           and
           truth
           ,
           called
           Gods
           sealing
           .
           Let
           's
           see
           what
           Mr.
           B.
           opposeth
           .
        
         
           
             His
             opinion
             I
             prove
             unsound
             ,
             thus
             ,
          
           1.
           
           
             If
             the
             Sacrament
             rightly
             administred
             to
             an
             hypocrite
             ,
             have
             all
             in
             it
             that
             is
             essentiall
             to
             Gods
             actuall
             sealing
             ,
             then
             it
             is
             his
             actuall
             sealing
             ,
             &c.
             But
             ,
             &c.
             
             Therefore
             ,
             &c.
             A
             seal
             is
             an
             engaging
             or
             obliging
             sign
             ,
             or
             at
             least
             a
             testifying
             .
             He
             that
             actually
             useth
             a
             sign
             to
             such
             an
             end
             ,
             doth
             actually
             seal
             .
             Now
          
           1.
           
           
             God
             useth
             this
             sign
          
           .
           2.
           
           
             And
             to
             this
             end
             .
             He
             useth
             the
             sign
             while
             his
             Ministers
             use
             it
             in
             his
             Name
             at
             his
             command
             ;
             for
             immediatly
             he
             never
             useth
             or
             applyeth
             it
             to
             any
             .
          
           2.
           
           
             He
             commandeth
             it
             to
             be
             used
             to
             this
             end
             ,
             to
             engage
             himselfe
             to
             make
             good
             his
             promises
             .
             For
          
           1.
           
           
             To
             what
             other
             end
             should
             God
             command
             them
             ?
          
           2
           
             Else
             he
             should
             command
             them
             to
             be
             used
             to
             one
             end
             to
             one
             ,
             and
             to
             another
             end
             to
             another
             ,
             which
             cannot
             be
             shewed
             that
             he
             hath
             done
             ,
             (
             I
             speake
             of
             the
             end
             of
             the
             Ordinance
             ,
             not
             of
             the
             event
             which
             God
             hath
             decreed
             shall
             follow
             .
             )
          
        
         
           Answer
           .
           The
           Minor
           of
           this
           Argument
           is
           denied
           .
           And
           to
           the
           proof
           I
           say
           ,
           1.
           
           That
           it
           is
           not
           alwayes
           true
           ,
           That
           
             he
             that
             actually
             useth
             a
             sign
             to
             such
             an
             end
             ,
             doth
             actually
             seal
             .
          
           For
           if
           actuall
           sea●ing
           be
           actuall
           assuring
           ●as
           it
           is
           conceived
           to
           be
           〈◊〉
           Rom.
           4.11
           .
           whence
           this
           phrase
           is
           taken
           )
           the
           actuall
           sealing
           must
           be
           denominated
           ,
           not
           onely
           from
           the
           end
           but
           also
           from
           the
           event
           ,
           as
           if
           God
           use
           a
           sign
           to
           comfort
           ,
           he
           doth
           not
           actually
           comfort
           except
           the
           person
           be
           comforted
           .
           2.
           
           That
           it
           is
           not
           universally
           true
           ,
           that
           
             God
             useth
             the
             sign
             while
             his
             Ministers
             use
             it
             in
             his
             name
             at
             his
             command
             ,
          
           but
           then
           when
           they
           represent
           his
           person
           .
           As
           for
           instance
           ,
           when
           Aaron
           offered
           sacrifice
           ,
           burned
           Incense
           ,
           &c.
           which
           were
           to
           signifie
           Christ
           ,
           they
           did
           these
           things
           in
           Gods
           name
           ,
           that
           is
           ,
           to
           his
           honor
           ,
           at
           his
           command
           ,
           yet
           I
           do
           not
           conceive
           it
           can
           be
           said
           that
           God
           did
           offer
           Sacrifice
           or
           burn
           Incense
           .
           And
           for
           baptism
           ,
           though
           I
           confesse
           it
           is
           commanded
           by
           God
           to
           be
           done
           by
           his
           Ministers
           ,
           and
           that
           it
           is
           to
           be
           done
           into
           his
           name
           ,
           yet
           it
           is
           no
           where
           intimated
           as
           if
           they
           did
           it
           in
           stead
           of
           God
           ,
           or
           Christ
           ,
           as
           their
           act
           .
           3.
           
           But
           let
           it
           be
           granted
           that
           baptism
           done
           right●y
           according
           to
           Gods
           command
           by
           his
           Ministers
           ,
           is
           his
           act
           ;
           how
           is
           it
           proved
           that
           it
           is
           
             used
             by
             God
             to
             this
             end
             ▪
             to
             engage
             himself
             to
             make
             good
             his
             promises
             ?
          
           For
           my
           part
           I
           read
           not
           any
           where
           in
           Scripture
           ,
           that
           God
           used
           baptism
           for
           this
           end
           ,
           to
           engage
           himself
           to
           make
           good
           his
           promises
           ,
           nor
           doth
           Mr.
           B.
           prove
           that
           end
           by
           any
           passage
           of
           Scripture
           .
           And
           to
           his
           reasons
           I
           answer
           ,
           1.
           
           To
           the
           first
           ,
           though
           neither
           I
           nor
           Mr.
           B.
           know
           any
           orher
           end
           ,
           yet
           doth
           not
           this
           prove
           ,
           that
           that
           is
           the
           end
           .
           Besids
           ,
           if
           I
           should
           assign
           no
           other
           end
           ,
           yet
           it
           were
           enough
           to
           answer
           Mr.
           B.
           his
           question
           to
           say
           ,
           it
           is
           to
           try
           obedience
           ,
           as
           in
           Abrahams
           offering
           his
           son
           .
           But
           Mr.
           B.
           might
           easily
           know
           if
           he
           would
           heed
           the
           Scripture
           ,
           that
           there
           are
           other
           ends
           of
           God
           in
           commanding
           baptism
           ;
           to
           wit
           ,
           the
           owning
           of
           Christ
           as
           our
           Lord
           ,
           1
           Cor.
           1.13
           .
           Gal.
           3.27
           joyning
           all
           Christians
           into
           one
           body
           ,
           1
           Cor.
           12.13
           .
           Ephes.
           4
           .
           5·
           The
           19
           ,
           and
           27
           Atricle
           of
           the
           Curch
           of
           England
           acknowledge
           this
           to
           be
           one
           end
           of
           baptism
           ,
           to
           be
           
             a
             sign
             of
             profession
          
           ,
           and
           to
           be
           a
           mark
           of
           difference
           of
           Christians
           from
           others
           .
           To
           the
           second
           ,
           though
           it
           were
           granted
           to
           be
           absurd
           ,
           that
           God
           should
           command
           the
           Sacraments
           to
           
             be
             used
             to
             one
             end
             to
             one
             ,
             and
             to
             another
             end
             to
             another
             ,
          
           yet
           this
           doth
           no
           whit
           prove
           that
           this
           is
           the
           end
           which
           
             Mr.
             B
             ▪
          
           assigns
           for
           the
           fore-going
           reasons
           .
           Yet
           sure
           if
           infant-baptism
           were
           granted
           ,
           baptism
           must
           needs
           be
           to
           one
           end
           ,
           to
           wit
           ,
           a
           sign
           of
           profession
           
           to
           the
           aged
           ,
           which
           it
           is
           not
           ,
           nor
           can
           be
           to
           an
           infant
           .
           Lastly
           if
           it
           yeelded
           that
           the
           end
           of
           baptism
           were
           to
           engage
           God
           to
           make
           good
           his
           promisses
           ,
           it
           is
           a
           good
           argument
           against
           Mr.
           B.
           t●at
           God
           seals
           not
           actually
           to
           an
           hyppocrite
           ,
           sith
           he
           doth
           not
           promise
           ,
           and
           co●sequently
           not
           to
           engage
           himselfe
           ,
           by
           the
           S●crament
           to
           make
           good
           his
           promise
           unto
           them
           .
           But
           
             Mr.
             B.
          
           adds
           thus
           .
        
         
           
             3.
             
             If
             the
             promise
             be
             to
             o●hers
             besides
             believers
             ,
             then
             so
             is
             the
             seal
             (
             for
             to
             whom
             God
             promiseth
             ,
             to
             them
             he
             engage●h
             himselfe
             to
             performe
             ,
             but
             the
             promise
             is
             to
             others
             therefore
             &c.
             
             This
             will
             be
             evident
             if
             it
             be
             once
             understood
             that
             it
             is
             only
             the
             conditional
             promise
             which
             sealeth
             by
             the
             Sacraments
             [
             if
             thou
             believe
             in
             the
             Lord
             Iesus
             thou
             shalt
             be
             saved
             ]
             ▪
             For
             this
             promise
             is
             made
             to
             unbelievers
             ,
             though
             the
             good
             promised
             is
             not
             to
             be
             enjoyed
             by
             any
             ●hat
             performe
             not
             the
             Condition
             .
             Thus
             I
             have
             fully
             proved
             in
             the
             foresaid
             Appendix
             to
             my
             Aphorisms
             :
             and
             will
             fall
             under
             the
             next
             question
             .
          
        
         
           Answer
           :
           I
           read
           ,
           tha●
           to
           
             Abraham
             &
             his
             seed
             were
             the
             promises
             made
             or
             said
             ,
          
           Gal.
           3.16
           .
           
             That
             the
             promise
             through
             the
             faith
             of
             Christ
             might
             be
             given
             to
             them
             that
             believe
          
           v.
           22.
           
           
             Jf
             ye
             be
             Christs
             then
             are
             ye
             Abrahams
             seed
             &
             heires
             according
             to
             the
             promise
          
           v.
           29.
           
           
             Whereby
             are
             given
             unto
             us
             exceeding
             great
             &
             pretious
             promises
          
           2
           Pet.
           1
           ▪
           4.
           
           
             The
             children
             of
             the
             promise
             are
             counted
             for
             the
             seed
          
           Rom.
           9.8
           .
           
             Strangers
             from
             the
             Covenants
             of
             promise
          
           Ephes.
           2.12
           .
           But
           this
           is
           to
           use
           Mr.
           B.
           His
           own
           words
           of
           my
           doctrine
           ,
           
             str●ng
             and
             wild
             dostrine
          
           to
           say
           that
           
             God
             promises
             to
             unbelievers
             ,
             the
             promise
             of
             salvation
             is
             made
             to
             unbelievers
             ,
             that
             to
             them
             he
             engageth
             himselfe
             to
             performe
             :
          
           nor
           do
           I
           see
           how
           he
           can
           avoid
           Antinomianism
           ,
           which
           he
           so
           much
           abhors
           ,
           to
           wit
           the
           justification
           of
           Infidels
           ,
           if
           i●
           be
           true
           ,
           that
           this
           promise
           is
           made
           to
           unbelievers
           .
           Nor
           is
           he
           relieved
           by
           saying
           ,
           
             the
             promise
             is
             made
             to
             them
             though
             the
             good
             promised
             is
             not
             to
             be
             enjoyed
             ,
          
           For
           what
           is
           this
           but
           to
           say
           the
           promise
           is
           made
           to
           them
           by
           God
           ,
           but
           not
           performed
           ,
           which
           is
           to
           make
           God
           false
           ?
           Nor
           is
           he
           relieved
           by
           saying
           
             it
             is
             made
             conditionally
             only
             to
             unbelievers
             (
             if
             thou
             believe
             thou
             shalt
             be
             justified
             .
             )
          
           For
           this
           is
           equivalent
           to
           this
           he
           that
           bel●eveth
           shall
           be
           justified
           ,
           and
           so
           the
           promise
           is
           made
           only
           to
           the
           believer
           :
           though
           it
           may
           be
           said
           to
           be
           offered
           ,
           tendered
           ,
           propounded
           as
           a
           Law
           ,
           or
           ordinance
           of
           God
           to
           unbelievers
           .
           yet
           neither
           Scripture
           language
           ,
           nor
           any
           other
           approved
           Au●hors
           speech
           ,
           will
           I
           concieve
           warrant
           this
           speech
           ,
           
             God
             promiseth
             ,
             engageth
             himself
             to
             performe
             ,
             this
             pormise
          
           (
           of
           salvation
           ,
           justification
           ,
           )
           
             is
             made
             to
             unbelievers
          
           .
           As
           for
           his
           dictates
           in
           his
           appendix
           ,
           and
           the
           next
           question
           ,
           the
           futility
           of
           them
           is
           already
           shewed
           .
           He
           goes
           on
           thus
           .
        
         
           
             2.
             
             If
             God
             do
             no
             more
             in
             his
             actual
             calling
             to
             believers
             ,
             than
             he
             doth
             when
             the
             Sacrament
             is
             rightly
             applied
             to
             hypocrites
             ,
             then
             he
             actually
             sealeth
             to
             hypocrites
             .
             The
             major
             is
             proved
             by
             the
             enumeration
             on
             the
             severall
             acts
             .
             1.
             
             God
             maketh
             the
             promise
             .
             2.
             
             He
             commandeth
             ministers
             to
             publish
             it
             .
             3.
             
             He
             hath
             instituted
             the
             Sacraments
             as
             mutual
             engaging
             signes
             or
             seals
             .
             He
             commandeth
             ministers
             to
             deliver
             or
             apply
             them
             to
             those
             that
             profess
             their
             consent
             ,
             and
             desire
             to
             enter
             or
             renew
             the
             Covenant
             ,
             (
             This
             I
             need
             not
             stand
             to
             prove
             ,
             beeing
             Mr.
             T.
             Here
             yeildeth
             that
             the
             giving
             of
             the
             Sacrament
             is
             the
             right
             act
             of
             the
             administrator
             ,
             which
             it
             could
             not
             be
             except
             it
             were
             commanded
             )
             as
             also
             the
             initiating
             seal
             to
             the
             children
             
             of
             those
             believing
             parents
             that
             will
             enter
             him
             into
             the
             Covenant
             ,
             as
             is
             proved
             before
             .
             Now
             what
             act
             more
             than
             these
             doth
             God
             performe
             to
             the
             elect
             or
             believers
             .
          
        
         
           Answ.
           It
           was
           assayed
           to
           be
           proved
           before
           ,
           but
           not
           proved
           that
           God
           commandeth
           ministers
           to
           deliver
           or
           apply
           the
           Lords
           Supper
           to
           them
           that
           desire
           to
           renew
           their
           Covenant
           ,
           or
           baptism
           to
           believers
           infant
           children
           ;
           what
           I
           said
           of
           the
           right
           act
           of
           the
           administrator
           I
           spake
           perticularly
           of
           baptism
           .
           Nor
           is
           it
           true
           that
           God
           maketh
           promise
           to
           hypocrits
           ,
           or
           commandeth
           ministers
           to
           publish
           it
           ,
           and
           how
           is
           it
           from
           Scripture
           speech
           ,
           or
           truths
           to
           say
           ,
           God
           hath
           instituted
           the
           Sacraments
           as
           mutual
           engaging
           signs
           or
           seals
           ,
           and
           how
           destructive
           this
           is
           to
           infant
           baptism
           is
           shewed
           before
           .
           To
           this
           puestion
           ,
           I
           answer
           ,
           The
           witness
           of
           the
           spirit
           is
           a
           further
           act
           of
           God
           necessary
           to
           his
           sealing
           as
           I
           meant
           my
           words
           ,
           and
           express
           my self
           in
           my
           
             Postscript
             .
             Sest
          
           :
           21.
           
           Pag
           153.
           what
           saith
           Mr.
           B.
           to
           this
           ?
        
         
           
             Jf
             it
             be
             said
             that
             he
             add
             the
             seal
             of
             his
             spirit
             ;
             that
             is
             nothing
             to
             the
             question
             ,
             seeing
             we
             are
             speaking
             only
             of
             the
             outward
             seal
             .
          
           Answ.
           though
           Mr.
           B.
           spake
           only
           of
           the
           outward
           seal
           ,
           yet
           he
           should
           have
           spoken
           of
           the
           inward
           also
           .
           If
           he
           would
           have
           opposed
           my
           saying
           ,
           he
           should
           have
           proved
           that
           God
           actually
           seals
           by
           the
           outward
           Sacrament
           without
           the
           inward
           testimony
           of
           the
           spirit
           ,
           till
           then
           ,
           he
           spake
           nothing
           to
           the
           question
           .
        
         
           But
           saith
           he
           .
           
             Jf
             it
             be
             said
             that
             he
             assureth
             the
             conscience
             of
             the
             truth
             of
             the
             promise
             ,
             and
             maketh
             the
             outward
             seal
             effectual
             .
             I
             Answ.
          
           1.
           
           
             That
             is
             still
             the
             inward
             seal
             ,
             and
             so
             nothing
             to
             this
             .
             Answ.
          
           He
           should
           rather
           have
           said
           it
           is
           all
           in
           all
           to
           this
           ,
           sith
           my
           words
           denie
           Gods
           actual
           sealing
           withou●
           ▪
        
         
           
             2.
             
             That
             is
             the
             making
             of
             the
             seal
             successful
             ,
             which
             is
             nothing
             to
             the
             sealing
             :
             If
             you
             seal
             a
             deed
             of
             gift
             to
             three
             men
             and
             one
             believeth
             it
             ,
             and
             another
             doth
             not
             believe
             it
             ,
             and
             another
             doth
             half
             believe
             it
             ,
             yet
             this
             doth
             not
             make
             it
             no
             sealing
             to
             him
             that
             believeth
             not
             ;
             you
             seal
             equally
             to
             them
             all
             .
          
        
         
           Answ.
           1.
           
           However
           it
           be
           in
           mens
           sealing
           ,
           yet
           Gods
           actual
           sealing
           is
           still
           effectual
           ,
           they
           seal
           only
           to
           the
           eye
           ,
           he
           to
           the
           heart
           ,
           2
           Cor.
           1.21
           ,
           22.
           2.
           
           He
           makes
           no
           deed
           of
           gift
           but
           to
           believers
           ,
           nor
           seals
           to
           any
           but
           them
           Ephes.
           1.13
           .
           and
           ●4
           .
           30
           .
           Rom.
           4.11
           .
           and
           8.15
           ,
           16.
           
        
         
           
             3.
             
             And
             God
             doth
             not
             alwayee
             assure
             the
             elect
             or
             believers
             ,
             but
             they
             oft
             conclude
             hardlyer
             against
             themselves
             than
             others
             do
             that
             have
             .
             So
             that
             I
             desire
             Mr.
             T
             to
             produce
             any
             one
             act
             which
             God
             performes
             to
             believers
             ,
             and
             not
             to
             others
             ,
             which
             may
             appropriate
             the
             name
             of
             sealing
             to
             them
             .
          
        
         
           Answ.
           though
           God
           do
           not
           alwayes
           actually
           seal
           to
           believers
           ,
           yet
           this
           doth
           neither
           prove
           that
           his
           actually
           sealing
           is
           uneffectual
           ,
           nor
           to
           any
           others
           .
        
         
           Mr.
           B.
           hath
           answere
           to
           his
           demand
           ,
           and
           were
           it
           not
           that
           I
           much
           pitty
           the
           souls
           of
           many
           ministers
           and
           poeple
           who
           are
           by
           this
           notion
           of
           [
           seal
           of
           the
           Covenant
           of
           grace
           ]
           partly
           perverted
           to
           uphold
           and
           continue
           as
           manifest
           a
           Corruption
           as
           ever
           was
           in
           the
           Christian
           church
           ,
           I
           mean
           infant-baptism
           ,
           being
           by
           all
           ,
           most
           by
           Mr.
           B.
           Confessed
           to
           be
           without
           institution
           and
           example
           in
           Bible
           ,
           parly
           perplexed
           about
           delivering
           and
           recieving
           the
           Lords-supper
           ,
           it
           would
           much
           trouble
           me
           that
           I
           have
           spent
           so
           much
           time
           
             de
             lanâ
             Caprinâ
          
           ,
           a
           new
           devised
           notion
           ▪
           But
           overshooes
           over
           boots
           ,
           I
           must
           needs
           add
           
           few
           lines
           more
           in
           answer
           to
           Mr.
           B.
           whose
           page
           1●6
           saith
           thus
           .
        
         
           
             And
             by
             this
             the
             former
             question
             about
             sealing
             conditionally
             may
             be
             decided
             :
             which
             Mr.
             T.
             darkneth
             with
             a
             m●ze
             of
             words
             ;
             and
             addeth
             [
             That
             God
             seals
             not
             conditionally
             in
             this
             sense
             ,
             as
             if
             he
             left
             it
             to
             a
             mans
             liberty
             to
             whome
             he
             had
             sealed
             to
             agnize
             or
             recognize
             that
             sealing
             or
             to
             free
             themselves
             if
             they
             please
             ,
             and
             so
             nullifie
             all
             :
             yet
             so
             as
             to
             afford
             them
             awhile
             the
             favour
             and
             privileige
             of
             being
             in
             Covenant
             with
             him
             ,
             which
             
               Mr.
               M.
            
             He
             concieves
             meant
             by
             his
             conditional
             sealing
             ]
             Heare
             are
             more
             things
             heapt
             up
             ,
             then
             will
             be
             satisfied
             in
             one
             answer
             :
             therefore
             I
             say
             1.
             it
             is
             improperly
             called
             liberty
             of
             the
             will
             which
             consists
             in
             an
             indifferency
             to
             good
             or
             evils
             as
             Gibeouf
             and
             Bradwardin
             &c.
             will
             teach
             you
             .
             2.
             more
             improp●rly
             is
             the
             nullif●ing
             of
             the
             Covenant
             called
             a
             freeing
             themselves
             which
             is
             an
             enslaving
             themselves
             .
             3.
             
             And
             the
             violating
             of
             the
             Covenant
             is
             not
             fitly
             called
             a
             nullifying
             of
             it
             .
             4.
             
             Yet
             if
             you
             will
             needs
             use
             those
             terms
             ;
             I
             say
             that
             God
             sealeth
             the
             conditional
             promise
             to
             thousands
             that
             shall
             perish
             ,
             and
             le●veth
             it
             to
             their
             own
             choise
             ,
             whether
             they
             will
             recognize
             and
             continue
             ,
             and
             be
             faithfull
             to
             the
             Covenant
             (
             giving
             them
             onely
             the
             common
             grace
             :
             )
             which
             men
             do
             prove
             unfaithful
             to
             ,
             &
             break
             the
             Covenant
             ,
             and
             so
             p●rish
             for
             treading
             the
             blood
             of
             the
             Covenant
             under
             foot
             .
             And
             doth
             Mr.
             T.
             thinke
             that
             no
             wicked
             men
             perish
             as
             Covenant-breake●s
             with
             Christ
             ?
          
        
         
           Answer
           .
           I
           am
           so
           used
           to
           Mr.
           B.
           his
           snarling
           at
           me
           ,
           that
           I
           think
           it
           not
           worth
           while
           to
           take
           notice
           of
           all
           the
           noise
           he
           makes
           ,
           and
           methinks
           a
           wise
           Reader
           should
           be
           no
           whit
           moved
           with
           these
           frivolous
           accusations
           of
           me
           ,
           as
           
             darkning
             the
             thing
             with
             a
             maze
             of
             words
          
           (
           which
           is
           a
           pretty
           phrase
           )
           which
           are
           very
           few
           and
           very
           plain
           ,
           intimating
           as
           if
           ▪
           
             I
             would
             needs
             use
             those
             terms
             though
             improperly
             ,
          
           which
           were
           used
           of
           necessity
           when
           I
           was
           to
           set
           down
           M
           M.
           his
           meaning
           ,
           not
           as
           mine
           ,
           but
           his
           ,
           even
           his
           very
           expressions
           ,
           except
           it
           be
           to
           observe
           the
           quarrelsom
           vein
           he
           was
           in
           when
           he
           wrot
           that
           book
           against
           me
           .
           If
           the
           expression
           be
           not
           proper
           ,
           let
           him
           blame
           Mr.
           M.
           yet
           let
           it
           be
           observed
           ,
           that
           the
           speech
           of
           the
           nullifying
           the
           covenant
           ,
           was
           neither
           mine
           nor
           Mr.
           Ms
           ,
           but
           nullifying
           all
           ,
           which
           is
           to
           be
           understood
           of
           the
           sealing
           and
           priviledge
           mentioned
           .
           As
           for
           his
           reference
           of
           me
           to
           Gibeo●f
           and
           Bradwardin
           to
           shew
           the
           impropriety
           of
           the
           use
           of
           the
           term
           [
           Liberty
           ]
           I
           am
           not
           likely
           to
           be
           taught
           by
           them
           ,
           except
           I
           had
           the
           books
           (
           one
           of
           which
           I
           have
           lost
           by
           the
           plunder
           of
           above
           three
           hundred
           bookes
           never
           recovered
           )
           and
           Mr.
           B.
           had
           given
           me
           better
           directions
           where
           to
           find
           my
           Lesson
           .
           I
           conceive
           it
           liberty
           of
           will
           properly
           so
           called
           ,
           whereby
           men
           are
           moved
           to
           chuse
           evill
           ,
           though
           the
           persons
           be
           in
           a
           state
           of
           servitude
           ,
           John
           8.33
           .
           Else
           it
           were
           not
           penall
           to
           chuse
           evill
           .
           And
           for
           what
           Mr.
           B
           asserts
           ,
           I
           have
           shewed
           before
           that
           Gods
           covenant
           of
           grace
           is
           neither
           made
           nor
           sealed
           by
           God
           to
           any
           but
           the
           elect
           ;
           and
           I
           say
           ,
           that
           though
           wicked
           men
           may
           perish
           as
           covenant-breakers
           with
           Christ
           ,
           that
           is
           ,
           as
           breaking
           their
           own
           covenant
           or
           promise
           with
           Christ
           ,
           yet
           no
           man
           ever
           breaks
           the
           covenant
           of
           grace
           ,
           that
           is
           Gods
           new
           covenant
           or
           promise
           of
           saving
           grace
           in
           Christ
           ,
           it
           being
           the
           very
           end
           of
           the
           making
           of
           the
           new
           covenant
           ,
           that
           whereas
           the
           old
           occasioned
           God
           to
           complain
           of
           Israel
           as
           not
           continuing
           in
           it
           ,
           there
           might
           be
           another
           covenant
           
             established
             or
             made
             a
             Law
             on
             better
             promises
             ,
          
           that
           it
           might
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           we
           read
           faultless
           ,
           but
           more
           rightly
           Plaintless
           ,
           that
           is
           ,
           not
           occasioning
           God
           to
           complain
           
           by
           reason
           of
           the
           breach
           of
           it
           ,
           as
           the
           Author
           to
           the
           Hebrews
           plainly
           shews
           ,
           Heb.
           8.6
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           &c.
           
           And
           this
           is
           expressly
           called
           
             Gods
             covenant
             to
             turn
             away
             ungodliness
             from
             Jacob
             ,
             Rom.
          
           11.26
           ,
           27.
           
           So
           that
           to
           deny
           the
           promise
           of
           the
           first
           grace
           of
           regeneration
           ,
           conversion
           ,
           or
           effectuall
           calling
           to
           be
           properly
           Gods
           covenant
           of
           grace
           ,
           and
           to
           make
           a
           conditionall
           after
           to
           be
           Gods
           Covenant
           of
           grace
           ,
           and
           to
           say
           Gods
           covenant
           of
           grace
           may
           be
           broken
           ,
           and
           persons
           with
           whom
           it
           is
           made
           not
           continue
           therein
           ,
           is
           to
           alter
           or
           deny
           the
           new
           covenant
           ,
           and
           to
           make
           voyd
           the
           grace
           of
           God
           and
           the
           comfort
           of
           his
           people
           ,
           and
           to
           my
           understanding
           to
           symbolize
           with
           Arminians
           .
        
         
           Mr.
           B.
           adds
           ,
           5.
           
           
             It
             is
             unworthily
             said
             ,
             That
             God
             affordeth
             these
             but
             a
             while
             the
             favour
             and
             priviledge
             of
             being
             in
             covenant
             with
             him
             ,
             seeing
             it
             is
             their
             own
             wilfull
             act
             to
             cast
             themselves
             out
             of
             this
             priviledge
             ;
             they
             might
             have
             continued
             it
             ,
             and
             proceeded
             further
             in
             it
             if
             they
             would
             .
          
        
         
           Answer
           .
           I
           agree
           that
           it
           is
           unworthily
           said
           ;
           but
           by
           this
           censure
           though
           he
           aim
           at
           me
           ,
           yet
           heedlesly
           he
           hits
           Mr.
           M
           ,
           whose
           speech
           this
           was
           .
           But
           whoever
           be
           in
           the
           fault
           ,
           it
           seems
           while
           the
           rod
           is
           in
           Mr.
           B.
           his
           hand
           ,
           I
           must
           be
           lashed
           .
           Yet
           Mr.
           B.
           his
           reason
           is
           so
           far
           from
           proving
           it
           unworthily
           said
           ,
           that
           it
           seems
           rather
           to
           be
           worthily
           said
           ,
           that
           
             God
             affords
             them
             but
             a
             while
             the
             favour
             of
             being
             in
             covenant
             with
             him
             ,
             sith
             it
             is
             their
             own
             wilfull
             act
             to
             cast
             themselves
             out
          
           I
           rather
           think
           it
           unworthily
           said
           ,
           because
           God
           should
           fail
           them
           to
           perform
           
             his
             covenant
             of
             putting
             his
             fear
             into
             their
             heart
             ,
             so
             as
             that
             they
             shall
             not
             depart
             from
             him
          
           ;
           nor
           his
           covenant
           be
           everlasting
           contrary
           to
           Jer.
           32.40
           .
        
         
           6.
           
           Saith
           Mr.
           
             B.
             Yet
             withall
             we
             affirm
             ,
             That
             to
             his
             elect
             God
             freely
             giveth
             ,
             as
             leave
             ,
             so
             a
             will
             to
             enter
             sincerely
             into
             Covenant
             with
             him
             ,
             and
             faithfully
             to
             keep
             covenant
             ,
             and
             so
             the
             continuance
             of
             the
             priviledges
             of
             the
             covenant
          
        
         
           Answer
           .
           If
           Mr.
           B.
           had
           as
           the
           Scripture
           doth
           ,
           ascribed
           this
           to
           Gods
           covenant
           ,
           and
           understood
           the
           difference
           between
           the
           covenant
           of
           grace
           under
           the
           Gospel
           ,
           and
           the
           nationall
           covenant
           made
           with
           the
           people
           of
           Israel
           ,
           much
           of
           the
           opposition
           between
           us
           had
           been
           saved
           .
           But
           sith
           things
           are
           as
           they
           are
           ,
           I
           am
           resolved
           with
           Gods
           assistance
           to
           try
           his
           strength
           in
           what
           is
           yet
           unanswered
           of
           his
           second
           main
           argument
           ,
           after
           I
           have
           examined
           the
           remainder
           of
           what
           Paedobaptists
           say
           after
           the
           old
           way
           of
           arguing
           from
           Covenant
           and
           Seal
           .
        
      
       
         
           SECT
           .
           XXXVI
           .
           Christianity
           is
           not
           by
           Birth
           ,
           or
           the
           Church
           ,
           nor
           the
           Church
           at
           Civill
           Corporations
           ,
           as
           Mr.
           M.
           his
           equivocation
           in
           the
           use
           of
           the
           term
           Covenant
           of
           grace
           .
        
         
           I
           Return
           now
           to
           Mr.
           M.
           whom
           I
           meet
           in
           his
           
             Defence
             ,
             pag
          
           119.
           
             passing
             over
             my
             six
             Arguments
          
           ,
           and
           thus
           answering
           me
           ,
           
             I
             joyn
             with
             you
             that
             it
             is
             an
             error
             to
             say
             ,
             that
             all
             infants
             of
             believers
             indefinitely
             are
             under
             the
             saving
             graces
             of
             the
             Covenant
             ,
             for
             although
             I
             find
             abundance
             of
             promises
             in
             the
             Scripture
             ,
             of
             Gods
             giving
             saving
             grace
             unto
             the
             posterity
             of
             his
             people
             ,
             and
             that
             experience
             teacheth
             us
             ,
             that
             God
             uses
             to
             continue
             his
             Church
             in
             their
             posterity
             ,
             and
             that
             Gods
             election
             is
             more
             among
             their
             seed
             than
             others
             ,
             yet
             neither
             to
             Jew
             nor
             Gentile
             was
             the
             Covenant
             so
             made
             at
             any
             time
             ,
             that
             the
             spirituall
             part
             and
             grace
             of
             the
             covenant
             should
             be
             conferred
             upon
             them
             all
             .
          
        
         
         
           Which
           if
           true
           ,
           then
           all
           have
           not
           interest
           in
           the
           saving
           grace
           of
           the
           Covenant
           ,
           but
           so
           many
           as
           are
           elect
           ,
           and
           then
           the
           baptisme
           of
           them
           all
           cannot
           be
           deduced
           thence
           :
           And
           for
           the
           conditionall
           covenant
           ,
           it
           is
           either
           to
           all
           ,
           or
           believers
           onely
           ,
           and
           baptism
           by
           it
           must
           be
           of
           all
           men
           or
           onely
           believers
           .
           And
           for
           a
           third
           covenant
           ,
           which
           they
           call
           outward
           ,
           Mr.
           Baxter
           against
           Mr.
           Blake
           ,
           pag.
           66
           ,
           67
           ,
           and
           elsewhere
           before
           cited
           ,
           hath
           proved
           it
           to
           be
           a
           signment
           ,
           and
           consequently
           there
           is
           no
           such
           to
           be
           sealed
           by
           baptism
           which
           may
           justifie
           baptizing
           of
           believers
           infants
           ,
           as
           their
           priviledge
           .
           Nor
           ,
           if
           the
           covenant
           of
           saving
           grace
           be
           not
           made
           to
           all
           believers
           seed
           ,
           can
           the
           certainty
           of
           their
           salvation
           ,
           dying
           in
           infancy
           ,
           be
           thence
           gathered
           ,
           nor
           is
           the
           promise
           of
           salvation
           made
           to
           a
           believer
           and
           his
           seed
           universally
           ,
           then
           is
           the
           Anabaptists
           sentence
           no
           more
           bloody
           than
           Mr.
           Ms
           ,
           then
           do
           Mr
           Bailee
           and
           others
           ,
           in
           pri
           ,
           nt
           and
           pulpit
           clamorously
           abuse
           them
           ,
           accusing
           them
           of
           cruelty
           to
           infants
           of
           believers
           ,
           &
           robbing
           parents
           of
           comfort
           concerning
           them
           ,
           when
           in
           truth
           we
           are
           as
           favourable
           in
           our
           sentence
           of
           infants
           as
           they
           ,
           and
           do
           give
           as
           much
           comfort
           as
           we
           truly
           can
           .
           As
           for
           the
           visible
           membership
           which
           he
           ascribes
           to
           infants
           of
           believers
           in
           the
           Christian
           Church
           ,
           it
           will
           appear
           to
           be
           but
           a
           fancy
           in
           the
           examining
           what
           Mr.
           B.
           brings
           for
           it
           .
        
         
           I
           objected
           ,
           that
           if
           the
           child
           of
           a
           Christian
           be
           a
           Christian
           ,
           then
           Christians
           are
           born
           Christians
           ,
           not
           made
           Christians
           ;
           whereas
           it
           was
           wont
           to
           be
           a
           current
           saying
           ,
           
             Christiani
             non
             nascuntur
             sed
             fiunt
          
           .
           And
           if
           the
           Covenant
           of
           grace
           be
           a
           birth-priviledge
           ,
           how
           are
           they
           children
           of
           wrath
           by
           nature
           ?
           To
           this
           Mr.
           M.
           answers
           ,
           
             It
             is
             his
             birth-right
             to
             be
             so
             esteemed
             ,
             to
             be
             reputed
             within
             the
             covenant
             of
             grace
             ,
             or
             a
             member
             of
             the
             visible
             Church
             ,
             and
             alledgeth
             ,
          
           Gal.
           2.15
           .
           Rom.
           11.21
           .
           
             Naturall
             branches
             ,
             that
             is
             visible
             Church-members
             .
          
        
         
           To
           which
           I
           say
           ,
           were
           I
           to
           write
           as
           a
           Geographer
           ,
           I
           should
           reckon
           the
           people
           of
           England
           old
           and
           young
           for
           Christians
           ,
           but
           as
           a
           Divine
           I
           should
           not
           so
           speak
           :
           forasmuch
           as
           the
           Scripture
           no
           where
           calls
           any
           other
           Christians
           than
           disciples
           and
           professors
           of
           Christianity
           ,
           Acts
           11
           ,
           26.
           
           &
           26
           ,
           28.
           1
           
           Pet.
           4.16
           .
           The
           term
           [
           
             Jew
             by
             nature
             ,
             Gal.
          
           2.15
           .
           ]
           is
           not
           as
           much
           as
           visible
           Church-member
           by
           nature
           ,
           but
           by
           natural
           birth
           of
           that
           nation
           :
           nor
           is
           the
           term
           [
           
             Naturall
             branch
             ,
             Rom.
          
           11.21
           .
           ]
           as
           much
           as
           visible
           Church-members
           by
           nature
           ,
           but
           onely
           descendents
           as
           branches
           from
           Abraham
           the
           root
           ,
           that
           is
           the
           father
           by
           naturall
           generation
           .
           To
           be
           a
           visible
           Church-member
           I
           never
           took
           to
           be
           all
           one
           with
           ;
           to
           be
           in
           the
           covenant
           of
           grace
           ,
           but
           to
           be
           in
           the
           covenant
           of
           grace
           to
           be
           the
           same
           with
           a
           
             Child
             of
             the
             promise
          
           ,
           which
           is
           expressly
           contra-distinguished
           to
           
             a
             child
             of
             the
             flesh
             ,
             Rom.
          
           9.8
           .
           The
           distinction
           of
           the
           outward
           and
           inward
           covenant
           is
           shewed
           before
           to
           be
           vain
           ,
           and
           to
           serve
           onely
           for
           a
           shift
           .
           I
           said
           in
           my
           Examen
           Christianity
           is
           no
           mans
           birth-right
           ,
           and
           this
           I
           proved
           in
           that
           no
           where
           in
           Scripture
           is
           a
           person
           called
           Christian
           ,
           but
           he
           that
           is
           so
           made
           by
           preaching
           .
        
         
           I
           said
           ,
           it
           is
           a
           carnall
           imagination
           ,
           that
           the
           Church
           of
           God
           is
           like
           to
           Civill
           Corporations
           ,
           as
           if
           persons
           were
           admitted
           to
           it
           by
           birth
           ,
           which
           my
           words
           shew
           to
           be
           meant
           of
           the
           Church
           of
           Christians
           invisible
           ,
           as
           well
           as
           visible
           :
           Nor
           is
           it
           to
           the
           purpose
           to
           prove
           the
           contrary
           that
           Mr.
           M.
           tells
           me
           ,
           
             The
             Jewish
             Church
             was
             in
             that
             like
             Civil
             Corporations
             .
          
           For
           I
           grant
           it
           was
           ,
           the
           whole
           nation
           being
           the
           same
           Politick
           and
           Ecclesiastick
           body
           ,
           but
           this
           Church-state
           was
           carnall
           as
           their
           ordinances
           ▪
           whereas
           the
           Christian
           Church
           hath
           another
           constitution
           
           by
           preaching
           the
           Gospel
           .
           Mr.
           M.
           his
           cavill
           at
           my
           words
           ,
           [
           In
           this
           all
           is
           done
           by
           free
           election
           of
           grace
           ]
           had
           been
           prevented
           ,
           if
           the
           following
           words
           had
           been
           recited
           and
           according
           to
           Gods
           appointment
           :
           nor
           is
           God
           tied
           ,
           or
           doth
           tie
           himself
           in
           the
           erecting
           and
           propagating
           his
           Church
           to
           any
           such
           carnall
           respects
           ,
           as
           discent
           from
           men
           ,
           Christianity
           is
           no
           mans
           birth
           right
           .
           ]
           Mr.
           M.
           shews
           not
           that
           God
           hath
           made
           it
           so
           in
           his
           Christian
           Church
           by
           any
           ordinance
           ,
           that
           the
           child
           should
           be
           baptized
           with
           the
           parent
           ,
           and
           therefore
           the
           objection
           still
           stands
           good
           .
        
         
           The
           speech
           of
           
             Mr.
             Rutherf●rd
          
           ▪
           are
           
             Mr.
             Cotton
          
           .
           and
           not
           to
           be
           reconc●led
           without
           making
           contradictories
           true
           .
           
             My
             answer
             bea●s
          
           not
           
             against
             the
             reason
             of
             the
             holy
             Ghost
             Gen.
          
           17.7
           .
           Nor
           is
           it
           true
           but
           that
           
             the
             holy-Ghost
             makes
             this
             his
             argument
             why
             he
             would
             have
             the
             male
             children
             circumcised
             ,
             and
             thereby
             reckon'd
             to
             be
             in
             Covenant
             with
             him
             ,
             because
             their
             parents
             are
             in
             Covenant
             with
             him
             ,
          
           but
           it
           is
           refused
           by
           M's
           .
           own
           Concession
           pag.
           182.
           
           That
           
             the
             command
             was
             the
             formal
             reason
             of
             their
             being
             Circumcised
             .
          
           Yet
           this
           was
           not
           it
           which
           I
           called
           a
           carnal
           imagination
           ,
           but
           the
           speech
           that
           
             it
             is
             in
             the
             church
             of
             God
             as
             in
             civil
             Corporations
             .
          
        
         
           
             Mr.
             M.
          
           pag.
           123
           takes
           upon
           him
           to
           defend
           his
           speech
           ,
           
             that
             in
             the
             time
             of
             the
             Jewes
             ,
             if
             God
             did
             reject
             the
             parents
             out
             of
             the
             Covenant
             ,
             the
             children
             were
             cast
             out
             with
             them
             .
          
           Against
           which
           I
           excepted
           that
           parents
           might
           be
           Idolatries
           ,
           Apostates
           from
           Iudaism
           ,
           draw
           up
           the
           foreskin
           again
           ,
           and
           yet
           the
           children
           were
           to
           be
           circumcised
           ,
           which
           he
           denies
           not
           but
           saith
           ,
           
             Is
             it
             not
             evident
             in
             the
             Iewes
             at
             this
             day
             ,
             that
             they
             and
             their
             children
             are
             cast
             out
             together
             .
          
        
         
           I
           grant
           this
           ,
           but
           this
           doth
           not
           make
           good
           his
           own
           assertion
           or
           overthrow
           mine
           .
           Then
           he
           tels
           me
           ,
           
             If
             I
             would
             shew
             the
             falsity
             of
             it
             I
             should
             have
             given
             some
             instance
             ;
             not
             of
             parents
             ,
             who
             remain
             Gods
             people
             in
             external
             profession
             ,
             though
             their
             lives
             might
             possibly
             be
             very
             wicked
             ,
             but
             of
             some
             who
             were
             cast
             off
             from
             being
             visible
             professors
             ,
             and
             yet
             their
             Infants
             remain
             in
             the
             visible
             society
             of
             the
             church
             ,
             or
             of
             some
             who
             were
             visibly
             thus
             taken
             in
             ,
             and
             their
             infants
             left
             out
             .
          
        
         
           Answ.
           If
           he
           meanes
           this
           of
           the
           christian
           church
           it
           is
           easie
           to
           give
           instances
           of
           Infants
           of
           those
           who
           have
           turned
           Papists
           ▪
           Mahometans
           ,
           excommunicate
           persons
           ,
           who
           are
           accounted
           baptiz●ble
           by
           vertue
           of
           their
           Ancestors
           faith
           ,
           or
           for
           defect
           thereof
           because
           nation●s
           ●s
           
             Mr.
             Rutherfurd
          
           affirms
           in
           his
           
             Temperate
             plea
          
           ch
           .
           12.
           concl
           .
           1.
           arg
           .
           7·
           But
           
             Mr.
             M.
          
           his
           speech
           was
           of
           the
           time
           of
           the
           Iewes
           ,
           and
           of
           their
           times
           before
           Christ
           he
           must
           needs
           say
           the
           same
           ●●less
           he
           will
           acknowledg
           Idolaters
           such
           as
           
             Ahab
             ,
             Ahaz
          
           ,
           &c.
           to
           have
           remained
           still
           Gods
           people
           in
           external
           profession
           .
           He
           concluds
           the
           reply
           to
           the
           fift
           Section
           of
           my
           Examen
           thus
           ,
           But
           instead
           of
           this
           you
           still
           go
           on
           in
           your
           wonted
           equivocation
           of
           the
           word
           Covenant
           of
           grace
           taking
           it
           only
           of
           the
           Covenant
           of
           saving
           grace
           ,
           not
           including
           the
           external
           way
           of
           administration
           with
           it
           .
        
         
           Answ.
           I
           do
           confess
           I
           do
           so
           take
           the
           word
           Covenant
           of
           grace
           ,
           not
           knowing
           any
           other
           Covenant
           of
           grace
           under
           the
           Gospel
           ▪
           but
           that
           which
           is
           of
           saving
           grace
           and
           concieving
           I
           should
           speak
           false
           ,
           and
           nonsense
           if
           I
           should
           include
           in
           the
           Covenant
           of
           grace
           the
           external
           way
           of
           administration
           .
           But
           to
           charge
           me
           with
           wanted
           equivocation
           whom
           he
           accuseth
           elswhere
           for
           destinguishing
           so
           much
           ,
           and
           equivocating
           in
           the
           use
           of
           a
           terme
           only
           one
           way
           ●s
           a
           ridiculous
           
           charge
           ,
           it
           being
           all
           one
           as
           to
           accuse
           a
           man
           of
           nonsense
           because
           he
           speaks
           good
           sense
           ,
           to
           say
           I
           do
           equivocate
           because
           I
           do
           not
           equivocate
           .
           For
           he
           that
           useth
           a
           word
           onely
           in
           one
           sense
           doth
           not
           aquivocate
           ,
           equivocation
           being
           when
           a
           word
           is
           used
           in
           more
           senses
           than
           one
           .
           
             Falla●ia
             aquivocationis
             est
             quando
             ex
             unius
             vocis
             multiplici
             fignificatione
             sophisticè
             concluditur
             .
             Dr.
             Prideaux
             Hypomn
             .
             Log
             :
             tract
             :
          
           4.
           c.
           7.
           
           Sect.
           2.
           
           
             Arist
             :
             Sophist
             :
             Ele●ch
             .
             l.
          
           1.
           c.
           3.
           reckons
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             equivocation
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             when
             with
             the
             same
             names
             and
             vowels
             we
             signifie
             not
             the
             same
             thing
             .
          
           which
           evidently
           proves
           Mr
           ▪
           M.
           guilty
           of
           equivocating
           from
           his
           own
           words
           .
           For
           in
           the
           
             first
             conclusion
          
           of
           his
           Sermon
           he
           distinguisheth
           the
           covenant
           of
           grace
           for
           substance
           (
           which
           he
           makes
           the
           Covenant
           of
           saving
           grace
           )
           from
           the
           externall
           way
           of
           administration
           ,
           and
           yet
           blames
           me
           for
           not
           including
           it
           .
           And
           if
           he
           by
           covenant
           of
           grace
           include
           the
           way
           of
           externall
           administra●ion
           ,
           how
           could
           he
           say
           in
           his
           Sermon
           ,
           pag.
           26.
           in
           the
           recapitulation
           of
           his
           two
           first
           conclusions
           ,
           
             If
             the
             covenant
             be
             the
             same
             ,
             and
             the
             children
             belong
             to
             it
             .
          
           Sure
           he
           will
           not
           say
           the
           way
           ,
           of
           externall
           administration
           is
           the
           same
           :
           Wherefore
           from
           his
           own
           words
           he
           is
           deprehended
           to
           equivocate
           in
           the
           term
           
             Covenant
             of
             grace
          
           ,
           in
           the
           first
           conclusion
           meaning
           by
           it
           the
           covenant
           of
           saving
           graces
           ,
           and
           distinguishing
           it
           from
           the
           externall
           administration
           ,
           but
           in
           the
           second
           conclusion
           when
           he
           saith
           ,
           
             children
             belong
             to
             it
          
           ,
           he
           understands
           not
           the
           inward
           but
           the
           outward
           covenant
           ,
           not
           the
           covenant
           of
           saving
           grace
           ,
           bu●
           the
           way
           of
           externall
           administration
           .
           And
           yet
           he
           dare
           not
           say
           ,
           the
           ●nfant
           children
           of
           Gentile
           Christian
           believers
           belong
           to
           it
           ,
           that
           is
           the
           same
           way
           of
           externall
           administration
           ,
           for
           that
           is
           in
           the
           Jewish
           Legall
           Rites
           .
           
             Asemblys
             Confess
             .
             of
             Faith
             ,
             chap.
          
           7.
           
           Art.
           5.
           
           Therefore
           he
           sophistically
           equivocates
           in
           the
           use
           of
           that
           term
           ,
           which
           is
           his
           frequent
           manner
           ,
           and
           yet
           he
           is
           not
           ashamed
           to
           accuse
           me
           of
           that
           ,
           of
           which
           his
           own
           words
           acquit
           me
           ,
           as
           if
           he
           had
           learned
           the
           Artifice
           in
           scolding
           to
           call
           another
           that
           first
           of
           which
           himself
           might
           be
           detected
           .
           Nor
           is
           Mr.
           M.
           clear
           from
           equivocating
           in
           what
           follows
           ,
           in
           which
           I
           find
           mu●h
           confusednesse
           and
           ambiguity
           .
        
      
       
         
           CHAP.
           XXXVII
           .
           That
           the
           promise
           
             Gen.
             17.7
          
           .
           proves
           not
           an
           externall
           priviledge
           of
           visible
           Church-membership
           ,
           and
           initiall
           seal
           to
           infants
           of
           Gentile
           believers
           ,
           as
           Mr.
           M.
           asserts
        
         
           AFter
           twenty
           pages
           spent
           about
           the
           explication
           of
           his
           second
           Conclusion
           ,
           having
           varied
           it
           five
           or
           six
           times
           ,
           and
           as
           I
           have
           shewed
           in
           every
           of
           them
           still
           speaking
           ambiguously
           even
           then
           when
           he
           tells
           us
           ,
           
             he
             speaks
             as
             plain
             as
             he
             can
             possibly
             ,
          
           I
           pitch
           upon
           this
           which
           is
           pag.
           116.
           as
           his
           second
           Conclusion
           ,
           Having
           said
           ,
        
         
           
             Infants
             of
             believers
             are
             made
             free
             according
             to
          
           Abrahams
           Copy
           ,
           he
           thus
           expounds
           himself
           ,
           
             True
             ,
             according
             to
             the
             promise
             made
             to
          
           Abraham
           ,
           
             I
             will
             be
             a
             God
             to
             thee
             and
             thy
             seed
             ,
             that
             look
             as
          
           Abraham
           ,
           
             the
             Proselytes
             and
             their
             seed
             upon
             their
             visible
             owning
             of
             God
             and
             his
             Covenant
             ,
             had
             this
             visible
             priviledge
             for
             their
             posterity
             that
             they
             should
             be
             accounted
             to
             belong
             to
             Gods
             kingdom
             and
             houshold
             with
             their
             
             parents
             ,
             so
             it
             is
             here
             .
          
           By
           which
           words
           it
           appears
           ,
           thar
           Mr.
           M.
           took
           this
           to
           be
           
             Abrahams
             Copy
          
           (
           as
           he
           calls
           it
           ,
           that
           
             according
             to
             the
             promise
             made
             to
             Abraham
             ,
             I
             will
             be
             a
             God
             to
             thee
             and
             thy
             seed
             ,
             Abraham
             and
             his
             seed
             ,
             the
             proselytes
             and
             their
             seed
             upon
             their
          
           (
           the
           parents
           )
           
             visible
             owning
             of
             God
             and
             his
             Covenant
             ,
             had
             this
             visible
             priviledge
             for
             their
             posterity
             ,
             that
             they
             should
             be
             accounted
             to
             belong
             to
             Godt
             Kingdom
             and
             Houshold
             with
             their
             parents
             .
          
           2.
           
           
             That
             so
             it
             is
             in
             the
             Christian
             Church
             by
             vertue
             of
             that
             promise
             I
             will
             be
             thy
             God
             and
             the
             God
             of
             thy
             seed
             ,
          
           Gen.
           17.7
           ▪
           
             Gentile
             believers
             upon
             their
             visibly
             owning
             of
             God
             and
             his
             Covenant
             ,
             have
             this
             visible
             priviledge
             for
             their
             posterity
             ,
             that
             they
             should
             be
             accounted
             to
             belong
             to
             Gods
             Kingdom
             and
             Houshold
             with
             their
             parents
             .
          
        
         
           Concerning
           which
           Conclusion
           I
           say
           still
           Mr.
           M.
           useth
           ambiguities
           of
           speech
           ,
           there
           being
           divers
           Covenants
           of
           God
           ,
           to
           wit
           ,
           the
           Old
           and
           the
           New
           ,
           and
           divers
           wayes
           of
           visibly
           owning
           God
           ,
           as
           by
           sacrificing
           ,
           circumcision
           ,
           &c.
           by
           Baptism
           ,
           the
           Lords
           Supper
           ,
           frequenting
           the
           Church
           meetings
           of
           Christians
           ,
           &c.
           divers
           kingdoms
           and
           housholds
           of
           God
           ,
           as
           the
           whole
           world
           ,
           and
           his
           Church
           ,
           the
           visible
           or
           invisible
           ,
           which
           might
           occasion
           various
           senses
           of
           Mr.
           M.
           his
           words
           .
           But
           I
           ghesse
           his
           meaning
           to
           be
           thus
           ;
           As
           the
           Jewes
           and
           proselytes
           being
           circumcised
           ,
           their
           children
           were
           to
           be
           so
           also
           :
           so
           Gentile-believers
           being
           baptized
           ,
           their
           children
           are
           to
           be
           baptized
           as
           visible
           Church-members
           ;
           which
           being
           the
           same
           with
           the
           Antecedent
           of
           Mr.
           M.
           his
           Enthymeme
           ,
           and
           the
           consequent
           ,
           it
           is
           evident
           Mr.
           M.
           his
           argument
           is
           a
           meer
           trifling
           tau●ology
           ,
           as
           I
           have
           often
           said
           .
           But
           I
           shall
           not
           insist
           on
           it
           ,
           having
           in
           my
           
             Apologie
             ,
             Sect.
          
           10.
           and
           elswhere
           shewed
           it
           ,
           That
           which
           I
           shall
           consider
           chiefly
           in
           his
           glosse
           on
           Gen.
           1●
           .
           7
           .
           which
           to
           me
           seems
           as
           (
           or
           more
           )
           absurd
           than
           the
           glosse
           of
           Papists
           ,
           
             Thou
             art
             Peter
             ,
             and
             on
             this
             Rock
             will
             I
             build
             my
             Church
          
           :
           i.
           e.
           The
           Bishop
           of
           Rome
           shall
           be
           my
           Vicar
           generall
           of
           the
           Oecumenicall
           Church
           .
           For
           1.
           according
           to
           Mr.
           M.
           his
           Glosse
           ,
           [
           Thee
           ,
           that
           is
           ,
           Abraham
           ,
           to
           whom
           the
           words
           were
           spoken
           ]
           is
           put
           for
           without
           all
           rule
           of
           Grammar
           or
           Divinity
           ,
           or
           as
           they
           speak
           in
           Logick
           
             supponit
             by
          
           [
           every
           Jew
           ,
           or
           Proselyte
           ,
           and
           every
           believer
           or
           Christian
           Jew
           or
           Gentile
           ,
           who
           doth
           not
           visibly
           own
           God
           and
           his
           Covenant
           .
           ]
           2.
           
           According
           to
           this
           glosse
           the
           naturall
           seed
           of
           proselytes
           though
           but
           visibly
           owning
           God
           and
           his
           Covenant
           ,
           are
           called
           
             Abrahams
             seed
          
           ,
           without
           any
           use
           of
           Scripture
           ,
           which
           speak
           of
           no
           other
           seed
           of
           Abraham
           but
           1.
           
           Christ
           ,
           Gal.
           3.16
           .
           By
           excellency
           so
           called
           ,
           2.
           by
           grace
           the
           elect
           ,
           Rom.
           9.7
           .
           3.
           
           Believers
           ,
           Rom.
           4
           .
           1●
           ,
           12
           ,
           16
           ,
           17.
           
           Gal.
           3.29
           .
           4
           By
           nature
           ,
           Gen.
           21
           ▪
           12.
           
           
             Psal
             ▪
          
           ●05
           .
           6
           .
           Gen.
           15.13.18
           .
           Neither
           o●
           which
           are
           proselytes
           who
           do
           onely
           own
           God
           and
           his
           covenant
           .
        
         
           3.
           
           The
           promise
           of
           God
           to
           
             be
             a
             God
             to
             Abrahams
             seed
          
           is
           thus
           expounded
           ,
           
             The
             naturall
             seed
             of
             Abraham
             and
             the
             naturall
             seed
             of
             Proselytes
             ,
             and
             of
             Gentile
             Christians
             visibly
             owning
             God
             and
             his
             covenant
             ,
             shall
             have
             this
             visible
             priviledge
             ,
             that
             they
             should
             be
             accounted
             to
             belong
             to
             Gods
             Kingdom
             and
             Houshold
             with
             their
             parents
             .
          
           In
           which
           paraphrase
           I
           note
           what
           he
           calls
           
             to
             be
             accounted
             to
             belong
             to
             Gods
             Kingdom
             a
             visible
             priviledge
             .
          
           Now
           [
           
             to
             be
             accounted
          
           ]
           I
           must
           refer
           to
           some
           person
           who
           doth
           so
           account
           ,
           and
           the
           accounting
           must
           be
           either
           an
           act
           of
           opinion
           ,
           or
           science
           ,
           or
           faith
           ,
           and
           then
           to
           be
           accounted
           to
           belong
           to
           Gods
           Kingdom
           ,
           is
           not
           a
           visible
           priviledg
           ,
           but
           invisible
           ,
           it
           being
           in
           the
           thoughts
           of
           anonother
           ,
           and
           the
           sense
           should
           be
           ,
           I
           
             will
             be
             a
             God
             to
             thy
             seed
             ,
          
           that
           is
           men
           as
           v.
           9.
           administrators
           shall
           in
           their
           thoughts
           take
           proselytes
           and
           their
           children
           to
           belong
           
           to
           my
           Kingdom
           ,
           or
           it
           is
           some
           outward
           trans●unt
           act
           ,
           and
           then
           it
           is
           an
           initial
           seal
           ,
           or
           I
           cannot
           conceive
           what
           it
           should
           be
           :
           if
           an
           initial
           seal
           either
           of
           Circumcision
           or
           Baptism
           ,
           if
           either
           of
           these
           ,
           then
           this
           promise
           [
           
             I
             will
             be
             thy
             God
             and
             the
             God
             of
             thy
             seed
          
           ]
           hath
           this
           sense
           ,
           I
           will
           bring
           it
           to
           passe
           that
           thou
           ,
           thy
           seed
           ,
           proselytes
           ,
           believers
           of
           the
           Gentiles
           and
           their
           seed
           ,
           even
           infants
           ,
           shall
           be
           circumcised
           or
           baptized
           .
           If
           any
           can
           make
           any
           other
           sense
           of
           the
           words
           ,
           I
           shall
           be
           his
           debtor
           .
           And
           if
           this
           be
           the
           sense
           ,
           then
           the
           promise
           is
           made
           a
           pre●iction
           of
           infant-Circumcision
           and
           Baptism
           ,
           which
           whether
           it
           be
           not
           a
           ridiculous
           exposition
           ,
           I
           leave
           it
           to
           any
           considerate
           man
           to
           judge
           .
           The
           Apostle
           ,
           Rom
           9.6
           ,
           7
           ,
           8.
           where
           he
           expounds
           this
           very
           Scripture
           ,
           understands
           
             being
             a
             God
          
           ,
           of
           saving
           grace
           according
           to
           election
           ,
           and
           by
           
             Abrahams
             seed
          
           the
           elect
           onely
           .
           Rom.
           4
           11
           ,
           12.13
           ,
           16
           
             justifying
             of
             believers
             by
             faith
             ,
             Gal.
          
           3.16.29
           .
           
             inheritance
             and
             blessing
             to
             believers
             thro●gh
             Christ
             Jesus
             .
          
           Our
           Lord
           Christ
           ,
           Luke
           20
           ,
           36
           ,
           37
           ,
           38.
           
           
             Of
             being
             the
             children
             of
             God
             and
             of
             the
             resurrection
             .
          
           Mr.
           M.
           his
           self
           in
           his
           Sermon
           ,
           pag.
           7.
           makes
           these
           words
           
             a
             promise
             of
             salvation
             to
             the
             infants
             of
             believers
             dying
             in
             their
             infancy
             .
          
           pag.
           10.
           he
           saith
           ,
           
             The
             substance
             of
             the
             Covenant
             on
             God●
             part
             was
             to
             be
             Abrahams
             God
             ,
             and
             the
             God
             of
             his
             seed
             ,
             to
             be
             an
             all-sufficient
             portion
             ,
             to
             be
             an
             all-sufficient
             reward
             for
             him
             ,
             to
             give
             Jesus
             Christ
             to
             him
             ,
             and
             righteousness
             with
             him
             ,
             both
             of
             justification
             and
             sanctification
             ,
             and
             everlasting
             life
          
           :
           And
           this
           he
           distinguisheth
           from
           the
           administration
           of
           the
           Covenant
           .
           Yea
           in
           his
           
             Defence
             of
             his
             Sermon
          
           ,
           pag.
           98.
           he
           conceives
           the
           right
           allegation
           of
           an
           expression
           of
           
             Cameron
             ,
             That
             Circumcision
             did
             seale
             primarily
             the
             temporall
             promise
             ,
             sanctification
             secondarily
             ,
             to
             have
             an
             untoward
             look
             ,
             as
             being
             inc●ngruous
             to
             a
             covenant
             of
             grace
             in
             Christ
             to
             ratifie
             temporall
             blessings
             ,
             which
             they
             may
             have
             that
             shall
             have
             no
             portion
             in
             Christ.
          
           Hath
           it
           not
           then
           a
           more
           untoward
           look
           to
           make
           this
           pretended
           visible
           privilege
           to
           proselytes
           children
           though
           but
           visibly
           owning
           God
           and
           his
           covenan●
           ,
           of
           having
           an
           initiall
           seal
           Circumcision
           and
           Baptism
           communicated
           to
           them
           ,
           meant
           by
           the
           promise
           ,
           
             I
             will
             be
             thy
             God
             and
             the
             God
             of
             thy
             seed
          
           ▪
           Gen.
           17.7
           .
           Much
           more
           to
           call
           this
           
             the
             Copy
             of
             Abraham
          
           the
           Father
           of
           believers
           ?
           Not
           that
           I
           deny
           temporall
           promises
           in
           that
           Covenant
           ,
           which
           I
           have
           proved
           to
           be
           mixt
           ,
           but
           I
           allege
           these
           passages
           onely
           to
           show
           the
           inconsistency
           of
           Mr.
           M.
           his
           speeches
           .
           Besi●es
           ,
           the
           promise
           were
           not
           true
           so
           expounded
           ;
           for
           if
           this
           were
           the
           sense
           ;
           
             I
             will
             be
             the
             God
             of
             the
             posterity
             of
             proselytes
             owning
             God
             and
             his
             Covenant
             ,
             that
             they
             shall
             be
             accounted
             to
             belong
             to
             Gods
             Kingdom
             and
             his
             Houshold
             with
             their
             parents
             ,
          
           then
           God
           doth
           promise
           that
           visible
           privilege
           to
           them
           (
           for
           the
           words
           are
           a
           promise
           of
           an
           event
           ,
           not
           a
           declaration
           of
           a
           right
           ,
           and
           show
           what
           God
           would
           do
           ,
           not
           what
           they
           might
           claim
           )
           which
           in
           many
           he
           performs
           not
           ,
           there
           being
           may
           of
           the
           seed
           of
           proselytes
           ,
           that
           never
           had
           the
           privilege
           ,
           and
           many
           of
           the
           children
           of
           Christian
           gentile
           believers
           ,
           who
           never
           had
           the
           visible
           privilege
           of
           being
           accounted
           to
           belong
           to
           Gods
           Kingdom
           ,
           whereas
           the
           word
           of
           God
           must
           be
           so
           expounded
           that
           it
           do
           not
           fall
           ,
           as
           about
           this
           very
           text
           the
           Apostle
           resolves
           ,
           Rom.
           9.6
           .
        
         
           Mr.
           
             M.
             Defence
             part
          
           ,
           3.
           pag.
           127.
           saith
           ,
           
             It
             was
             not
             a
             personall
             privilege
             to
             Abraham
             ,
             no
             nor
             to
             Abraham
             ,
             Isaac
             ,
             and
             Jacob
             to
             have
             their
             posterity
             taken
             into
             covenant
             by
             vertue
             of
             that
             promise
             ,
             I
             will
             be
             the
             God
             of
             thee
             and
             thy
             seed
             ,
          
           and
           p.
           129.
           
           
             This
             I
             add
             to
             make
             it
             more
             clear
             ,
             that
             that
             promise
             Gen.
          
           17.
           
           
             I
             will
             be
             the
             God
             of
             thee
             and
             of
             thy
             seed
             ,
             is
             a
             Gospel
             promise
             ,
             which
             from
             age
             to
             age
             holds
             forth
             some
             benefits
             even
             to
             the
             naturall
             seed
             of
             believers
             .
          
        
         
         
           Answer
           .
           1.
           
           What
           Mr.
           M.
           means
           by
           
             Taking
             into
             covenant
          
           ,
           is
           somewhat
           doubtfull
           to
           me
           by
           reason
           of
           his
           using
           the
           term
           Covenant
           sometimes
           for
           the
           outward
           covenant
           or
           administration
           ,
           sometimes
           for
           the
           promise
           of
           God
           ,
           and
           confounding
           these
           terms
           [
           
             taking
             into
             covenant
             ,
             being
             in
             covenant
             ,
             belonging
             to
             the
             covenant
             ,
             being
             covenanters
             ,
             entring
             into
             covenant
          
           ]
           sometimes
           meaning
           these
           terms
           of
           the
           promise
           of
           grace
           ,
           sometimes
           of
           the
           initiall
           seal
           termed
           by
           him
           the
           Covenant
           ,
           and
           taking
           into
           covenant
           ,
           being
           in
           covenant
           ,
           belonging
           to
           the
           covenant
           ,
           sometimes
           being
           understood
           ,
           (
           as
           they
           should
           always
           be
           )
           in
           order
           to
           Gods
           act
           ,
           who
           alone
           takes
           into
           covenant
           ,
           and
           puts
           a
           man
           into
           covenant
           with
           himself
           ;
           but
           frequently
           ,
           though
           abusively
           ,
           by
           another
           mans
           act
           ,
           a●
           the
           administrators
           act
           of
           Circumcision
           and
           Baptism
           ,
           very
           seldom
           of
           being
           in
           covenant
           ,
           or
           belonging
           to
           the
           covenant
           by
           the
           circumcised
           or
           baptized
           persons
           own
           act
           of
           promise
           ,
           though
           in
           respect
           of
           it
           onely
           ,
           in
           right
           speech
           ,
           a
           person
           is
           said
           to
           be
           a
           Covenant●●
           ,
           or
           to
           enter
           into
           covenant
           .
           Of
           which
           thing
           I
           have
           often
           ,
           though
           in
           vain
           complained
           ,
           it
           causing
           obscurity
           which
           a
           man
           who
           is
           a
           teacher
           of
           others
           should
           avoid
           .
           But
           concerning
           the
           promise
           ,
           Gen.
           17
           7.
           
           
             I
             will
             be
             a
             God
             to
             thee
             and
             thy
             seed
             after
             thee
             in
             their
             generations
             .
          
           1.
           
           I
           deny
           that
           
             Abrahams
             naturall
             posterity
             were
             taken
             into
             covenant
             ,
          
           that
           is
           ,
           circumcised
           ,
           (
           as
           I
           conceive
           he
           means
           )
           
             by
             vertue
             of
             that
             promise
          
           ,
           as
           I
           have
           often
           proved
           ,
           and
           is
           in
           effect
           confessed
           by
           Mr.
           
             M.
             Defence
             pag
          
           182.
           when
           he
           saith
           ,
           
             The
             formall
             reason
             of
             their
             being
             circumcised
             ,
             was
             the
             command
             of
             God.
          
           2.
           
           I
           deny
           that
           under
           the
           term
           [
           Thee
           ]
           is
           meant
           any
           other
           than
           Abrahams
           individual
           person
           .
           3.
           
           I
           deny
           that
           under
           the
           term
           
             Thy
             Seed
          
           ,
           is
           ever
           ●eant
           in
           Scripture
           the
           naturall
           seed
           of
           proselytes
           ,
           or
           Christian
           believing
           Gentiles
           .
           4.
           
           I
           deny
           that
           by
           the
           promise
           ,
           
             I
             wil
             be
             the
             God
             of
             thy
             seed
             ,
          
           can
           be
           concluded
           that
           which
           Mr
           M.
           asserts
           ,
           That
           th●s
           promise
           Gen.
           17.7
           .
           
             I
             will
             be
             the
             God
             of
             thee
             and
             of
             thy
             seed
             ,
             is
             a
             Gospel
             promise
             ,
             w●i●h
             from
             age
             to
             age
             holds
             forth
             some
             benefits
             even
             to
             the
             natural
             seed
             of
             believer
             ,
             or
             that
             this
             was
             Abrahams
             Copy
             ,
             That
             upon
             his
             and
             the
             proselytes
             visibly
             owning
             God
             and
             his
             Covenant
             ,
             their
             posterity
             should
             have
             this
             visible
             privilege
             ,
             that
             they
             should
             be
             accounted
             to
             belong
             visibly
             to
             Gods
             Kingdom
             and
             his
             Houshold
             with
             their
             parents
             .
          
           Nor
           doth
           Mr.
           M.
           prove
           this
           sense
           of
           that
           promise
           ,
           Gen
           17.7
           .
           either
           from
           the
           words
           ,
           or
           their
           coherence
           ,
           or
           by
           comparing
           it
           with
           any
           other
           Scripture
           as
           yeelding
           that
           exposition
           of
           it
           elswhere
           :
           but
           saith
           something
           pag.
           127
           ,
           128.
           of
           his
           Defence
           ,
           to
           which
           (
           though
           I
           have
           answered
           it
           sufficiently
           in
           my
           Postscript
           to
           Mr.
           
             Blake
             ,
             Sest
          
           .
           6.
           pag.
           119.
           )
           yet
           I
           repeat
           it
           with
           addition
           ,
           because
           much
           of
           pleading
           of
           Paedobaptists
           is
           hence
           .
        
         
           
             First
             ,
             saith
             he
             ,
             though
             Abraham
             was
             the
             Father
             of
             the
             faithful
             ,
             and
             so
             in
             some
             sense
             [
             the
             root
             as
             you
             elsewhere
             call
             him
             ]
             yet
             the
             Covenant
             was
             made
             with
             him
             for
             his
             faiths
             sake
             ,
             and
             believers
             are
             his
             children
             ,
             and
             heires
             ,
             and
             pertake
             of
             those
             priviledges
             and
             promises
             which
             were
             made
             to
             him
             :
             and
             therefore
             look
             as
             Abrahams
             faith
             justified
             him
             before
             God
             ,
             and
             gave
             him
             interest
             in
             the
             spiritual
             graces
             of
             the
             Covenant
             ,
             and
             none
             but
             himself
             ,
             yer
             it
             was
             so
             beneficial
             and
             advantagious
             to
             his
             children
             ,
             that
             for
             his
             sake
             they
             should
             be
             accounted
             to
             belong
             to
             Gods
             Kingdome
             and
             houshold
             ,
             and
             partake
             of
             the
             external
             priviledges
             of
             it
             ,
             and
             thereby
             be
             trained
             up
             under
             the
             discipline
             of
             it
             ,
             and
             so
             be
             fitted
             for
             spiritual
             privledges
             and
             graces
             which
             God
             doth
             ordinarily
             confer
             upon
             them
             ,
             who
             are
             thus
             tra●ned
             up
             ,
             so
             shall
             it
             be
             with
             them
             who
             become
             followers
             of
             Abrahams
             faith
             ,
          
        
         
         
           Ans.
           1.
           
           Privileges
           of
           Abraham
           in
           that
           promise
           [
           
             I
             will
             be
             thy
             God
             and
             the
             God
             of
             thy
             seed
          
           ]
           are
           either
           Evangelical
           belonging
           to
           Abrahams
           spiritual
           seed
           ,
           that
           is
           elect
           persons
           or
           true
           believers
           ;
           or
           domestick
           and
           political
           ,
           as
           that
           of
           multiplying
           his
           seed
           ,
           the
           birth
           of
           Jsaac
           ,
           continuation
           of
           his
           church
           in
           and
           from
           him
           in
           his
           inhereting
           posterity
           till
           Christs
           comming
           .
           the
           birth
           of
           Christ
           ,
           deliverance
           out
           of
           Egypt
           ,
           possession
           of
           Canaan
           ,
           these
           belong
           to
           Abrahams
           natural
           seed
           ,
           yet
           not
           to
           all
           but
           to
           the
           inheriting
           ,
           not
           to
           Jshmael
           ,
           nor
           the
           sons
           of
           Keturah
           .
           The
           former
           all
           are
           partakers
           of
           it
           who
           follow
           the
           faith
           of
           Abraham
           whether
           Iews
           or
           Gentiles
           ,
           but
           none
           are
           in
           refference
           to
           these
           promises
           reckoned
           Abrahams
           seed
           ,
           but
           those
           who
           are
           real
           believers
           in
           Christ.
           A
           Proselyte
           owning
           barely
           God
           and
           his
           covenant
           vissibly
           is
           not
           either
           Abrahams
           seed
           or
           partaker
           of
           the
           spiritual
           priviledges
           of
           sanctification
           ,
           justification
           ,
           salvation
           .
           The
           latter
           sort
           of
           promises
           belonged
           to
           Abrahams
           natural
           posterity
           ,
           yet
           not
           to
           all
           but
           to
           the
           ●eed
           inheriting
           ,
           nor
           to
           all
           of
           them
           ,
           but
           to
           the
           Iewes
           ,
           and
           in
           them
           for
           one
           of
           them
           to
           the
           line
           from
           whence
           after
           the
           flesh
           Christ
           came
           .
           None
           of
           these
           were
           made
           to
           the
           bare
           vissible
           Proselites
           and
           their
           children
           ,
           though
           I
           grant
           their
           children
           where
           taken
           into
           the
           polli●y
           of
           Israel
           ,
           and
           were
           to
           be
           circumcised
           and
           to
           eat
           the
           Passover
           ,
           yet
           neither
           did
           this
           priviledge
           belong
           to
           them
           by
           vertue
           of
           the
           covenant
           ,
           but
           the
           command
           ,
           nor
           for
           their
           faiths
           sake
           as
           the
           immediate
           adequate
           reason
           (
           for
           then
           these
           shou●d
           have
           belonged
           to
           pr●selites
           of
           the
           gate
           who
           beleived
           in
           God
           as
           Cornelius
           the
           Centurion
           ,
           who
           was
           a
           believer
           ,
           but
           they
           did
           not
           ,
           for
           he
           was
           not
           Circu●cised
           ,
           nor
           to
           be
           circumcised
           with
           his
           children
           if
           ,
           he
           had
           any
           ,
           nor
           blamed
           for
           defect
           of
           it
           )
           but
           meerly
           (
           so
           far
           as
           is
           exprest
           in
           Scripture
           )
           because
           it
           was
           Go●s
           w●l●
           to
           have
           it
           so
           .
           Now
           Mr.
           M.
           brings
           not
           a
           word
           to
           prove
           either
           that
           the
           children
           of
           prosylites
           vissibly
           owning
           God
           and
           his
           covenant
           ,
           or
           the
           natural
           post●ri●y
           of
           christian
           pro●essors
           of
           the
           Gentiles
           are
           either
           Abrahams
           seed
           ,
           or
           have
           such
           an
           Interest
           in
           ex●ernal
           church
           privileges
           as
           Mr.
           M.
           asser●s
           by
           vertue
           of
           that
           promise
           ,
           or
           tha●
           wha●
           agrees
           to
           Abraham
           in
           respect
           of
           ex●ernal
           church
           privileges
           for
           his
           faiths
           sake
           must
           agree
           either
           to
           only
           vissible
           prosylites
           ,
           or
           christians
           ,
           or
           real
           believers
           ,
           but
           speaks
           like
           a
           dictator
           not
           a
           disputer
           .
           Nor
           is
           there
           any
           good
           consequence
           in
           this
           ,
           what
           ,
           agreed
           to
           Abraham
           for
           his
           faith's
           sake
           agrees
           to
           every
           believer
           ,
           For
           then
           every
           believer
           should
           be
           Father
           of
           the
           faithful
           as
           Abraham
           was
           for
           his
           faith's
           sake
           .
           It
           is
           true
           that
           if
           the
           truth
           of
           Abraham's
           f●ith
           were
           the
           immediate
           adequate
           reason
           of
           external
           privileges
           as
           i●
           was
           of
           justification
           ,
           it
           would
           follow
           them
           ,
           what
           ex●ernal
           privileges
           agree
           to
           Abraham
           for
           his
           faith's
           sake
           should
           agree
           to
           every
           believer
           ,
           but
           such
           believers
           then
           must
           be
           true
           real
           believers
           as
           Abraham
           was
           ,
           not
           bare
           vissible
           prosy●i●s
           or
           christian
           professors
           .
           But
           surly
           Mr.
           M.
           means
           no
           more
           by
           [
           for
           Abraham's
           faiths
           sake
           ]
           but
           this
           ,
           that
           Abrahams
           faith
           was
           the
           motive
           or
           occasion
           God
           took
           to
           enter
           into
           covenant
           with
           him
           ,
           nor
           was
           it
           simply
           his
           real
           true
           faith
           ,
           but
           his
           remarkeable
           exemplary
           faith
           described
           Rom.
           4.18
           ,
           19.
           which
           was
           the
           motive
           or
           occasion
           of
           Gods
           entring
           into
           covenant
           with
           him
           ,
           which
           is
           not
           verefied
           of
           every
           true
           believer
           ,
           and
           the
           motive
           or
           occasion
           was
           not
           barely
           the
           truth
           ,
           but
           the
           eminent
           degree
           of
           his
           faith
           .
           In
           my
           Postscript
           Pag.
           119.
           
           I
           gave
           a
           like
           instance
           Matth.
           16.18
           ,
           19.
           
             the
             keyes
             of
             the
             kingdome
             of
             heaven
             ,
             binding
             and
             loosing
             were
             given
             to
             Peter
          
           for
           his
           confession
           sake
           ,
           yet
           it
           follows
           not
           the
           keyes
           are
           given
           to
           every
           one
           that
           makes
           the
           same
           confession
           as
           he
           did
           .
           
           And
           the
           reason
           because
           the
           confession
           was
           eminent
           and
           exemplary
           at
           a
           special
           time
           ,
           and
           it
           was
           but
           the
           occasion
           ,
           not
           the
           immediate
           adequate
           reason
           of
           that
           gift
           to
           him
           ▪
           for
           that
           was
           onely
           the
           special
           grace
           and
           purpose
           of
           Gods
           will.
           
        
         
           2ly
           ,
           saith
           Mr.
           M.
           Abraham's
           
             natural
             seed
             prosilites
             of
             other
             nations
             could
             never
             by
             vertue
             of
             their
             becomming
             followers
             of
             Abraham's
             faith
             have
             brought
             their
             children
             into
             covenant
             with
             them
             so
             as
             to
             have
             a
             visible
             Church-member-ship
             ,
             as
             we
             know
             they
             did
             .
          
        
         
           Answ.
           I
           do
           not
           know
           that
           the
           proselytes
           natural
           seed
           had
           the
           visible
           church-member-ship
           
             Mr.
             M.
          
           Mentions
           by
           vertue
           of
           the
           promise
           Gen.
           17.7
           .
           and
           their
           parents
           faith
           ,
           but
           of
           Gods
           command
           Exod
           12
           48.
           
        
         
           
             3ly
             saith
             he
             ,
             And
             we
             know
             also
             that
             this
             promise
             of
             being
             the
             God
             of
             believers
             and
             their
             seed
             was
             frequently
             renewed
             many
             hundreds
             of
             years
             after
             
               Abraham
               ,
               Jsaac
            
             ,
             and
             Jacob
             ,
             were
             dead
             and
             rotten
             ,
             as
             Deut.
             30.6
             .
             so
             Esa
             :
             44.2
             ,
             3.
             so
             likewise
             Esay
             59.21
             .
             and
             this
             last
             promise
             your self
             acknowledg
             Pag.
             54.
             to
             be
             intended
             chiefly
             of
             the
             nation
             of
             the
             Iewes
             ,
             at
             their
             last
             calling
             in
             :
             And
             whereas
             you
             use
             to
             elude
             these
             texts
             by
             saying
             these
             things
             belong
             onely
             to
             the
             elect
             .
             when
             they
             come
             to
             believe
             ,
             and
             reach
             not
             to
             any
             privilege
             which
             is
             external
             ;
             I
             reply
             ,
             by
             the
             same
             answer
             you
             might
             cut
             off
             the
             seed
             of
             
               Abraham
               ,
               Jsaac
            
             ,
             and
             Jacob
             ,
             for
             to
             believers
             then
             as
             well
             as
             believers
             now
             were
             these
             promises
             made
             .
          
        
         
           
             Answ
             :
             That
             which
             I
             say
             is
             no
             elusion
             of
             the
             texts
             ,
             but
             so
             plain
             and
             evident
             ,
             that
             Paedo-baptists
             of
             note
             do
             concur
             with
             me
             .
             
               Mr.
               Rich.
               Baxter
            
             .
             in
             his
             letter
             to
             
               Mr.
               Bedford
            
             in
             the
             friendly
             accommodation
             between
             them
             .
             To
             this
             and
             that
             which
             followeth
             I
             answer
             ;
             1.
             
             These
             following
             arguments
             perswade
             me
             that
             you
             erre
             ;
             1.
             no
             such
             promise
             (
             tha●
             give●h
             certainly
             Cornovum
             or
             the
             first
             effectual
             grace
             to
             all
             the
             rightly
             baptized
             or
             to
             all
             the
             children
             of
             believers
             )
             can
             be
             shewed
             in
             Scripture
             ;
             I
             will
             circumcise
             thy
             heart
             and
             of
             thy
             seed
             ,
             seems
             to
             me
             to
             be
             none
             such
             1.
             because
             els
             it
             should
             not
             be
             the
             same
             circumcision
             that
             is
             promised
             to
             the
             parent
             of
             the
             child
             :
             but
             there
             is
             no
             intimation
             of
             two
             circumcisions
             in
             the
             texr
             :
             one
             to
             the
             father
             ,
             being
             only
             an
             increase
             or
             actuating
             of
             grace
             ;
             and
             the
             other
             to
             the
             child
             being
             the
             giving
             the
             first
             renuing
             grace
             :
             2.
             the
             text
             seems
             plainly
             to
             speak
             of
             [
             their
             seed
             ]
             not
             in
             their
             infant
             state
             but
             in
             their
             adult
             Deut.
             30.
             
             For.
             1.
             v.
             2.
             
             The
             conditon
             of
             the
             promise
             is
             expressly
             required
             ,
             not
             onely
             of
             the
             parents
             ,
             but
             of
             the
             child●en
             themselves
             by
             name
             .
             2.
             
             And
             that
             condition
             is
             the
             personal
             performance
             of
             the
             sam
             acts
             which
             are
             tequired
             of
             the
             parents
             viz
             :
             to
             returne
             to
             the
             Lord
             and
             obey
             his
             voice
             with
             all
             their
             heart
             and
             soul.
             3.
             
             The
             circumcision
             of
             heart
             promised
             is
             so
             annexed
             to
             the
             act
             that
             it
             appeareth
             to
             be
             meant
             onely
             of
             those
             that
             were
             capable
             of
             the
             act
             v.
             6.
             
             The
             Lord
             thy
             God
             will
             circumcise
             thine
             heart
             and
             the
             heart
             of
             thy
             seed
             to
             love
             the
             Lord
             thy
             God
             So
             that
             it
             is
             not
             ment
             of
             those
             that
             are
             uncapable
             of
             so
             loving
             ,
             And
             after
             ,
             A
             new
             heart
             is
             given
             to
             the
             elect
             onely
             .
             By
             this
             doctrin
             you
             feign
             a
             new
             heart
             not
             to
             be
             proper
             to
             the
             elect
             ,
             which
             is
             contrary
             to
             all
             the
             Anti-arminians
             that
             I
             know
             of
             .
             Out
             of
             which
             it
             plainly
             appears
             that
             Deut.
             30.6
             .
             Speaks
             not
             of
             an
             external
             privilege
             ,
             but
             a
             spiritual
             grace
             proper
             to
             the
             elect
             ,
             nor
             can
             be
             meant
             of
             the
             seed
             of
             believers
             in
             their
             infant
             sta●e
             ,
             but
             in
             their
             adult
             .
          
        
         
           In
           the
           text
           Jsai
           .
           44.2
           ,
           3.
           speaking
           of
           
             Gods
             pouring
             his
             spirit
             on
             the
             seed
             of
             
             Jacob
             his
             servant
             .
             And
             Ieshrim
             whom
             he
             had
             chosen
             (
             whom
             he
             bids
             not
             to
             fear
             )
             and
             his
             blessing
             on
             his
             off-spring
             and
             that
             they
             shall
             spring
             up
             as
             amongst
             the
             grass
             &c.
          
           the
           terms
           Jacob
           and
           Jeshurim
           are
           taken
           not
           personally
           (
           for
           it
           were
           in
           vain
           to
           bid
           Jacob
           dead
           long
           before
           not
           to
           fear
           )
           but
           Collectively
           either
           for
           the
           nation
           of
           Israel
           ,
           or
           the
           church
           of
           God
           called
           the
           Jsrael
           of
           God.
           Gal.
           6.16
           .
           In
           the
           former
           acception
           the
           seed
           and
           off-spring
           must
           be
           ment
           of
           the
           children
           of
           Israel
           ,
           that
           is
           the
           Israelites
           by
           natural
           generation
           ,
           and
           then
           the
           sense
           is
           (
           as
           
             Mr.
             Gataker
          
           in
           his
           Annot.
           on
           that
           text
           )
           
             my
             spirit
             ,
             that
             is
             my
             blessing
             (
             the
             one
             expoundeth
             the
             other
             )
             whereby
             they
             and
             their
             state
             should
             thrive
             and
             flourish
             ,
             and
             mul●iply
             ,
             and
             increase
             ,
             that
             had
             been
             almost
             clean
             exhaust
             and
             exceedingly
             impaired
             in
             a
             manner
             beyond
             al
             hopes
             of
             recovery
             before
             ch
             .
             26.19
             Ezek.
             37.3
             .
             11
             ,
             14.
             
             So
             of
             their
             land
             ch
             .
             32.15
             .
             and
             of
             their
             ●eed
             ch
             .
             61.9
             He
             followeth
             still
             the
             comparison
             taken
             from
             grounds
             well
             watered
             as
             ch
             .
             58.11
             .
             and
             the
             seed
             sown
             in
             soil
             ch
             .
             32.10
             ▪
             In
             the
             latter
             〈◊〉
             he
             ,
             it
             is
             a
             type
             o●
             that
             spiritual
             growth
             and
             increase
             of
             Gods
             church
             ,
             and
             the
             members
             〈◊〉
             under
             the
             Messiah
             ,
             by
             the
             graces
             and
             comfort●
             o●
             his
             spirit
             Acts.
             9.31
             .
             E●hes
             .
             4.12.15
             .
             Col.
             2.19.2
             ●et
             .
             3.18
             .
             S●e
             ch
             .
             2●
             .
             6
             .
             and
             37
             .
             3●
             .
             and
             61.9.21
             .
             Take
             it
             either
             way
             it
             makes
             no●hi●g
             for
             a●
             external
             vissible
             privilege
             from
             age
             to
             age
             belonging
             to
             the
             natural
             seed
             even
             o●
             〈◊〉
             believers
             :
             but
             in
             the
             first
             acception
             it
             n●●es
             a
             future
             multiplying
             of
             the
             Jewes
             then
             much
             wast●d
             ,
             in
             the
             la●ter
             spiritual
             graces
             and
             comforts
             to
             〈…〉
             .
          
        
         
           And
           for
           the
           last
           t●xt
           
             Ames
             .
             Coro●
             ▪
             Acts.
          
           5
           c.
           2●
           
             versum
             vicesimum
             ,
             quem
             in
             hanc
             partem
             Remonstrantes
             trahunt
             ,
             in
             alteran
             part●m
             accipit
             Apostolus
             Paulus
             Rom.
          
           11.27
           .
           
             promissionem
             absolut●m
             &
             electorum
             propriam
             in
             eo
             Contineri
             manifestis
             verbis
             confirmans
             :
             Exterm●n
             nihil
             son●t
             spiritus
             meus
             qui
             est
             in
             〈◊〉
             .
             ●eminis
             etiam
             inculcatio
             solos
             electos
             &
             ●●●caciter
             vocatos
             notari
             docet
             Apostolo
             sic
             hunc
             citulum
             interpretante
             Rom.
          
           9.
           
           ●
           .
           Gal
           3.16
           .
           &
           4.28
           .
           
             Mr.
             Gataker
             annot
             :
             on
             Esai
             .
          
           59
           21.
           
             thy
             seed
             ]
             the
             faithful
             the
             seed
             according
             to
             the
             promise
             Deut.
          
           30.6
           ▪
           Rom.
           9.6
           ,
           8
           Gal.
           3.16.29
           .
           
             Se
             Dr.
             Owen
             of
             Perseverance
             ch
             .
          
           3.
           
           Sect.
           41.
           ch
           .
           4.
           
           Sect.
           3.
           ch
           .
           5.
           
           Sect.
           9.
           ch
           .
           7.
           
           Sect.
           23.
           
        
         
           And
           for
           what
           Mr
           M
           counts
           absurd
           I
           yeild
           i●
           that
           my
           answer
           cuts
           off
           Isaac's
           and
           Iacob's
           natural
           posterity
           from
           these
           promises
           except
           they
           be
           elect
           .
           And
           as
           for
           Mr.
           M.
           deprehending
           me
           in
           absurdity
           and
           trifling
           such
           as
           I
           cenceive
           in
           Mr.
           Cottons●
           words
           ,
           I
           tell
           him
           that
           his
           discourse
           runs
           upon
           a
           mistake
           of
           my
           words
           and
           meaning
           (
           which
           he
           doth
           almost
           in
           every
           thing
           he
           repea●s
           of
           m●n●
           and
           censu●es
           out
           of
           hast
           to
           frame
           his
           book
           as
           I
           am
           willing
           to
           conceive
           .
           )
           For
           where
           do
           I
           say
           that
           which
           he
           ascribes
           to
           me
           ,
           and
           from
           which
           he
           would
           infer
           like
           triflin●
           and
           absurdity
           as
           was
           in
           Mr.
           Cottons
           speech
           ,
           that
           God
           made
           this
           promise
           to
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           to
           be
           the
           God
           of
           them
           and
           their
           seed
           in
           all
           generations
           ?
           And
           yet
           if
           I
           had
           said
           it
           ,
           such
           trif●ing
           as
           Mr.
           Cotton
           used
           ,
           would
           not
           have
           follow●d
           on
           those
           words
           ascribed
           to
           me
           ,
           unless
           I
           had
           said
           also
           ,
           that
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           were
           put
           for
           every
           believer
           and
           [
           
             ●heir
             seed
          
           ]
           had
           been
           meant
           in
           ●hat
           proposition
           ascribed
           to
           me
           ,
           of
           their
           spirituall
           seed
           by
           faith
           .
           And
           for
           the
           close
           of
           that
           discourse
           in
           which
           he
           tells
           me
           ,
           
             Thus
             by
             your
             own
             argument
             you
             cut
             off
             all
             the
             Jewes
             but
             such
             as
             were
             elect
             and
             inwardly
             holy
             ,
             as
             much
             as
             you
             do
             the
             Gentiles
             from
             having
             any
             visible
             communion
             in
             externall
             privileges
             ,
          
           
           I
           say
           Mr.
           M.
           fathers
           on
           me
           his
           own
           brats
           ,
           first
           a
           proposition
           I
           deliver
           not
           ,
           then
           an
           argument
           which
           was
           none
           of
           mine
           as
           he
           makes
           it
           ,
           and
           then
           a
           conclusion
           I
           never
           owned
           ,
           nor
           would
           follow
           on
           that
           proposition
           or
           that
           argument
           he
           would
           father
           on
           me
           .
           For
           if
           it
           were
           granted
           that
           I
           asserted
           that
           God
           promised
           to
           
             Abrahaham
             ,
             Isaac
          
           ,
           and
           Jacob
           ,
           to
           be
           the
           God
           of
           them
           and
           their
           seed
           in
           all
           generations
           ,
           and
           that
           my
           reasoning
           on
           Mr.
           Cottons
           words
           would
           prove
           this
           proposition
           must
           be
           meant
           onely
           of
           the
           elect
           ,
           and
           inwardly
           holy
           (
           as
           Mr.
           M.
           falsly
           imagines
           )
           I
           do
           not
           cut
           off
           the
           Gentiles
           from
           having
           any
           visible
           communion
           in
           externall
           privileges
           ,
           unless
           I
           had
           said
           the
           elect
           Jewes
           or
           Gentiles
           onely
           had
           visible
           communion
           in
           externall
           privileges
           by
           vertue
           of
           that
           promise
           ,
           Gen.
           17.7
           .
           whereas
           I
           never
           said
           that
           externall
           privileges
           ,
           as
           v.
           9.
           of
           the
           initiall
           seal
           of
           Circumcision
           was
           proper
           to
           the
           elect
           ,
           and
           inwardly
           holy
           ,
           or
           derived
           it
           from
           the
           promise
           ,
           Gen.
           17.7
           ,
           but
           onely
           from
           the
           command
           ,
           v.
           9.10
           .
        
      
       
         
           SECT
           .
           XXXVIII
           .
           Animadversions
           on
           the
           third
           Chapter
           of
           the
           first
           part
           of
           Mr.
           
             T.
             Cobbe●s
             Jus●●
             Vindic.
             Sect.
             1
             ,
             2
             ,
             3.
          
           about
           
             Gen.
             17.
          
           whereby
           his
           positions
           about
           Church-Covenant
           and
           externall
           privileges
           of
           the
           covenant
           of
           grace
           are
           refelled
           .
        
         
           TO
           how
           little
           purpose
           Mr.
           M.
           hath
           alleged
           the
           promise
           ,
           Gen.
           17
           ,
           7.
           hath
           been
           considered
           ▪
           I
           shall
           now
           view
           what
           Mr
           ,
           
             Cobbe●
             Just.
             Vindic.
             part
          
           1.
           ●hap
           .
           3.
           brings
           for
           his
           doctrine
           of
           federal
           holiness
           of
           Church-members
           children
           from
           thence
           .
           First
           he
           begins
           ,
           Sect.
           1.
           with
           certain
           distinctions
           ,
           
             The
             Covenant
             of
             grace
          
           ,
           saith
           he
           ,
           
             is
             considered
             either
             nakedly
             or
             as
             invested
             with
             a
             visile
             politicall
             Church
             covenant
             ,
             if
             not
             explicite
             ,
             yet
             implicite
             .
             We
             are
             to
             consider
             this
             place
             ,
          
           Gen.
           17.
           
             not
             so
             much
             in
             the
             former
             as
             the
             later
             sense
             ;
             God
             making
             of
             it
             with
             ference
             to
             the
             Church
             ,
             which
             was
             to
             remain
             in
             the
             posterity
             of
          
           Isaac
           ,
           v.
           18
           ,
           19
           ,
           20
           ,
           21.
           
             albeit
             at
             present
             it
             be
             to
             be
             contained
             in
          
           Abrahams
           
             own
             family
             ,
             whence
             also
             he
             ordaineth
             an
             initiatory
             seal
             ,
             and
             way
             of
             restipulation
             ,
             to
             which
             they
             submitting
             together
             as
             one
             selected
             body
             collectively
             ,
             and
             as
             members
             thereof
             distributively
             ,
             they
             did
             implicitly
             make
             confession
             and
             promise
             to
             God
             and
             bind
             themselves
             in
             a
             nearer
             religious
             tie
             one
             unto
             another
             .
             Hence
             then
             renewed
          
           Deut.
           29.
           2
           
           Chron.
           15.
           
           &
           30.
           
           &
           34.
           
           Nehem.
           10.
           
           Ezek.
           16
           ,
           8.
           
        
         
           Answer
           .
           It
           had
           been
           well
           if
           Mr.
           C.
           had
           defined
           the
           covenant
           of
           grace
           in
           this
           sense
           ,
           and
           how
           it
           is
           fe●cht
           from
           Gen.
           17.7
           .
           that
           I
           might
           have
           known
           whether
           he
           takes
           it
           in
           the
           same
           notion
           which
           I
           do
           ,
           whose
           
             Examen
             Mr.
             Cotton
          
           in
           his
           letter
           to
           me
           certified
           me
           that
           he
           was
           to
           examine
           .
           A
           covenant
           in
           the
           proper
           acception
           is
           a
           promise
           single
           or
           mutuall
           ,
           the
           covenant
           of
           grace
           is
           Gods
           covenant
           or
           promise
           of
           grace
           ,
           a
           term
           not
           used
           in
           Scripture
           ,
           though
           agreeably
           enough
           to
           it
           .
           Every
           covenant
           of
           God
           may
           be
           well
           enough
           termed
           
             A
             covenant
             of
             grace
          
           .
           It
           was
           of
           his
           grace
           ,
           that
           is
           ,
           free
           favour
           ,
           that
           God
           made
           any
           covenant
           with
           man
           in
           innocency
           ,
           that
           he
           entred
           into
           covenant
           with
           the
           Israelites
           at
           the
           giving
           the
           Law
           at
           Mount
           Sinai
           :
           yet
           commonly
           Divines
           oppose
           the
           covenant
           of
           grace
           to
           either
           of
           these
           covenants
           .
           It
           is
           true
           there
           are
           who
           make
           the
           covenant
           at
           Mount
           Sinai
           the
           covenant
           of
           grace
           with
           a
           different
           administration
           ,
           which
           
           to
           be
           a
           mistake
           ,
           is
           shewed
           in
           that
           which
           follows
           .
           Usually
           difference
           is
           made
           between
           the
           covenant
           of
           grace
           and
           the
           covenant
           of
           works
           ,
           or
           of
           the
           Law
           ,
           which
           is
           agreeable
           to
           the
           Apostles
           expressions
           ,
           Gal.
           3.17
           .
           &
           4.24
           .
           The
           one
           promiseth
           justification
           by
           keeping
           the
           Law
           ,
           the
           other
           by
           believing
           in
           Christ.
           I
           for
           my
           part
           take
           the
           covenant
           of
           grace
           for
           Gods
           promise
           of
           Evangelicall
           saving
           grace
           ,
           to
           wit
           ,
           regeneration
           ,
           justification
           by
           Christ
           ,
           &c.
           according
           to
           the
           doctrine
           of
           the
           Author
           to
           the
           
             Hebrews
             ,
             chap.
          
           8
           ,
           9
           ,
           10
           ,
           1●
           ▪
           12.
           
           &
           10
           ,
           16
           ,
           17.
           which
           our
           Lord
           Christ
           calls
           
             The
             New
             Testament
             ,
             Matth.
          
           26.28
           .
           I
           acknowledge
           also
           ,
           that
           Gen.
           17.7
           .
           and
           elsewhere
           ,
           this
           covenant
           was
           made
           to
           Abraham
           under
           c●vert
           expressions
           ,
           which
           in
           their
           first
           and
           most
           obvious
           sense
           held
           forth
           other
           things
           .
           But
           I
           am
           put
           to
           ghesse
           what
           Mr
           Cobbet
           means
           by
           the
           covenant
           of
           grace
           ,
           and
           in
           which
           words
           ,
           Gen.
           17.
           and
           in
           what
           sense
           he
           placeth
           the
           covenant
           of
           grace
           there
           .
           He
           speaks
           of
           a
           visible
           politicall
           Church-covenant
           ,
           and
           conceives
           the
           covenant
           of
           grace
           ,
           Gen.
           17.
           to
           be
           invested
           with
           it
           either
           explici
           .
           or
           implicit
           .
           The
           visible
           poli●icall
           Church-covenant
           (
           as
           I
           conceive
           from
           sundry
           writings
           of
           the
           
             New
             England
             Elders
          
           )
           is
           ,
           that
           promise
           of
           members
           in
           a
           particular
           Church
           gathered
           in
           a
           Congregationall
           way
           wherein
           over
           and
           besides
           the
           promise
           they
           make
           of
           faith
           in
           God
           ,
           and
           in
           the
           Lord
           Christ
           ,
           they
           explicitly
           or
           implicitly
           promise
           to
           each
           other
           to
           walk
           in
           holy
           communion
           of
           Gods
           Ordinances
           ,
           and
           subjection
           to
           those
           that
           are
           over
           them
           with
           the
           members
           of
           the
           congregation
           to
           which
           they
           adj
           in
           themse●ves
           as
           members
           .
        
         
           
             Mr.
             C.
          
           supposeth
           this
           covenant
           as
           elsewhere
           so
           here
           ,
           Gen.
           17.
           to
           be
           included
           ,
           I
           wi●h
           many
           others
           see
           no
           clear
           ground
           for
           such
           a
           covenant
           there
           or
           elswhere
           .
           Besides
           ,
           what
           he
           means
           by
           the
           covenant
           of
           grace
           considered
           as
           invested
           with
           a
           visible
           politicall
           Church-covenant
           ,
           if
           not
           explicit
           ,
           yet
           implicit
           ,
           is
           obscure
           ▪
           [
           Invested
           ]
           is
           as
           much
           as
           clothed
           ,
           and
           it
           is
           used
           as
           a
           term
           of
           Law
           ,
           as
           in
           the
           great
           question
           about
           investures
           into
           Bishopricks
           in
           former
           ages
           ,
           and
           so
           it
           notes
           a
           legall
           admission
           .
           But
           in
           what
           sense
           the
           covenant
           of
           grace
           is
           said
           to
           be
           invested
           ,
           is
           somewhat
           dark
           .
           This
           I
           conceive
           is
           the
           meaning
           ,
           That
           the
           covenant
           of
           grace
           ,
           Gen.
           17.7
           .
           is
           made
           
             to
             Abraham
             and
             his
             seed
          
           considered
           as
           joyned
           by
           a
           visible
           politicall
           Church-covenant
           .
           But
           I
           conceive
           such
           a
           position
           nei●her
           true
           nor
           safe
           :
           Not
           true
           ,
           for
           no
           mention
           either
           explicit
           or
           implicit
           of
           such
           a
           Church
           covenant
           is
           here
           or
           in
           any
           of
           the
           places
           he
           cites
           .
           None
           ●here
           :
           For
           though
           God
           made
           the
           promise
           in
           reference
           to
           the
           Church
           which
           was
           to
           remain
           in
           the
           posterity
           of
           Isaac
           ,
           v.
           18
           ,
           19
           20
           ▪
           21
           ,
           yet
           that
           Church
           might
           be
           joyned
           by
           common
           profession
           of
           the
           same
           God
           ,
           without
           a
           promise
           explicit
           or
           implicit
           of
           walking
           toge●her
           in
           communion
           under
           an
           eternall
           politie
           .
           God
           ordained
           Circumcision
           as
           a
           sign
           of
           the
           Covenant
           made
           with
           Abraham
           :
           But
           in
           what
           words
           or
           f●ct
           there
           's
           any
           implied
           way
           of
           rest●pulation
           ,
           confession
           ,
           or
           promise
           to
           God
           ,
           I
           am
           yet
           to
           seek
           ,
           much
           m●re
           wherein
           they
           did
           bind
           themselves
           in
           a
           nearer
           religious●ie
           one
           to
           another
           .
           For
           though
           God
           intended
           by
           Circumcision
           to
           bind
           them
           to
           leave
           sin
           and
           keep
           his
           precepts
           ,
           and
           to
           direct
           them
           to
           look
           for
           the
           Messi●h
           ▪
           yet
           that
           they
           by
           any
           word
           or
           act
           of
           theirs
           ,
           did
           promise
           to
           do
           so
           ,
           I
           find
           not
           there
           ,
           nor
           is
           it
           likely
           that
           Ishmael
           did
           make
           any
           such
           profession
           or
           promise
           to
           God
           or
           to
           others
           of
           the
           family
           ,
           considering
           his
           after
           carriage
           to
           Isaac
           ,
           and
           his
           expulsion
           from
           Abrahams
           house
           .
           As
           for
           the
           other
           texts
           ,
           Deut.
           29.12
           ,
           13
           ,
           there
           's
           mention
           
             of
             entring
             into
             covenant
             with
             the
             Lord
             ,
          
           not
           a
           word
           of
           entring
           into
           covenant
           one
           with
           another
           ,
           much
           less
           of
           submitting
           to
           any
           
           outward
           Ecclesiastical
           governors
           or
           government
           .
           The
           same
           may
           be
           said
           of
           the
           Covenant
           ,
           2
           Chron.
           15.12
           ,
           13.
           2
           
           Chron.
           34
           ,
           31
           ,
           32.
           there
           's
           a
           covenant
           to
           God
           mentioned
           ,
           but
           not
           a
           Covenant
           to
           each
           other
           called
           a
           Church-covenant
           .
           2
           Chron.
           30
           There
           's
           no
           mention
           of
           any
           covenant
           ,
           but
           of
           keeping
           the
           Passover
           .
           Nehem.
           10.29
           ,
           30.
           it
           is
           said
           ,
           
             They
             clave
             to
             their
             brethren
             ,
             their
             Nobles
             ,
             and
             entred
             into
             an
             Oath
             to
             walk
             in
             Gods
             Law
          
           :
           but
           that
           they
           entred
           into
           a
           covenant
           one
           with
           another
           ,
           I
           find
           not
           .
           If
           the
           words
           ,
           
             They
             clave
             to
             their
             brethren
             their
             Nobles
             ,
          
           be
           meant
           of
           a
           promise
           to
           them
           ,
           yet
           a
           promise
           of
           subjection
           to
           them
           as
           Ecclesiasticall
           superiors
           ,
           of
           holding
           communion
           with
           them
           in
           ordinances
           for
           admission
           to
           Church-membership
           ,
           I
           find
           not
           there
           ,
           but
           an
           engagement
           with
           them
           to
           re●orm
           certain
           abuses
           :
           And
           then
           Ordinances
           (
           not
           a
           Covenant
           )
           
             were
             made
             to
             charge
             themselves
             with
          
           for
           the
           service
           of
           the
           Lord
           ,
           Ezek.
           16.8
           .
           There
           's
           no
           mention
           of
           mans
           promise
           to
           God
           ,
           or
           to
           one
           another
           ,
           but
           the
           promise
           of
           God
           to
           them
           ,
           that
           
             he
             sware
             to
             Israel
             ,
             and
             entred
             into
             covenant
             with
             them
             ,
             and
             they
             became
             his
             .
          
           Nor
           is
           the
           position
           safe
           ,
           that
           the
           Covenant
           of
           grace
           ,
           Gen.
           17.7
           .
           is
           made
           to
           Abraham
           and
           his
           seed
           considered
           as
           joyned
           by
           a
           visible
           politicall
           Church-covenant
           :
           for
           then
           should
           not
           the
           proselytes
           of
           the
           gate
           ,
           as
           for
           instance
           ,
           Cornelius
           the
           Centurion
           be
           included
           in
           the
           promise
           of
           being
           a
           God
           to
           him
           ,
           because
           it
           is
           certain
           he
           was
           not
           j●yned
           by
           a
           visible
           politicall
           Church-covenant
           to
           the
           Jewish
           Church
           ,
           sith
           he
           was
           uncircumcised
           ,
           and
           counted
           unclean
           ,
           insomuch
           as
           that
           Peters
           going
           in
           to
           him
           ,
           A●ts
           11.3
           .
           was
           conceived
           as
           unwarrantable
           for
           that
           reason
           .
           And
           what
           can
           be
           the
           issue
           of
           this
           doctrine
           ,
           if
           received
           ,
           but
           perplexing
           superstitious
           fears
           of
           their
           salvation
           in
           some
           ,
           if
           they
           be
           not
           in
           Church-covenant
           ,
           for
           without
           the
           promise
           of
           being
           God
           to
           a
           person
           ,
           no
           man
           is
           s●ved
           ,
           and
           injurious
           censures
           of
           those
           not
           in
           Church-covenant
           ,
           as
           out
           of
           the
           way
           of
           salvation
           ,
           which
           will
           make
           it
           like
           the
           
             grand
             Imposture
          
           (
           ●s
           Dr.
           Morton
           calls
           it
           )
           
             of
             the
             Romish
             ●hurch
             That
             out
             of
             communion
             with
             it
             is
             no
             salvation
             .
          
           I
           do
           not
           make
           such
           a
           Church-covenant
           unlawfull
           ,
           for
           what
           we
           are
           bound
           to
           do
           ,
           we
           may
           lawfully
           promise
           to
           do
           ,
           nor
           do
           I
           deny
           its
           expediency
           and
           usefulness
           ,
           especi●lly
           if
           it
           be
           not
           in
           too
           strict
           and
           intangling
           a
           form
           .
           But
           I
           think
           there
           's
           no
           suffici●nt
           proof
           that
           it
           is
           of
           Divine
           institution
           ,
           or
           the
           form
           of
           a
           particular
           Church
           ei●her
           in
           resp●ct
           of
           its
           tru●h
           or
           purity
           ,
           much
           less
           that
           it
           is
           a
           condition
           of
           interest
           in
           the
           covenant
           of
           grace
           ,
           as
           if
           the
           promises
           thereof
           were
           m●de
           under
           that
           condition
           .
           But
           I
           conceive
           this
           speech
           of
           Mr.
           C.
           he●e
           together
           wi●h
           ●hat
           other
           excepted
           against
           m●
           by
           me
           in
           the
           first
           part
           of
           this
           Review
           ▪
           pag.
           92
           are
           very
           dangerous
           .
           I
           go
           on
           .
        
         
           Again
           ,
           saith
           Mr.
           
             C.
             That
             Covenant
             of
             grace
             is
             considered
             either
             in
             it self
             ,
             or
             its
             administration
             ;
             to
             which
             purpose
             Circumcision
             is
             called
             the
             Covenant
             ,
             partly
             because
             it
             was
             the
             sign
             and
             seal
             of
             the
             covenant
             of
             grace
             ,
          
           Gen.
           17
           11
           ,
           12
           ▪
           13
           ▪
           
             partly
             too
             ,
             because
             it
             was
             the
             covenant
             of
             grace
             in
             the
             administration
             of
             it
             ,
          
           Ier.
           13.11
           .
           
             &
             Isai.
          
           24.
           
           
             &
             Zach.
          
           ●1
           .
           10
           .
           
             hath
             reference
             to
             the
             covenant
             of
             grace
             ,
             both
             as
             invested
             with
             the
             Church
             covenant
             ,
             and
             in
             respect
             of
             Church
             administration
             thereof
             .
          
        
         
           
             Answer
             .
             The
             administration
             of
             the
             covenant
             of
             grace
          
           is
           to
           me
           no
           way
           intelligible
           but
           thus
           ,
           that
           by
           it
           is
           meant
           the
           administring
           the
           promise
           it self
           ,
           which
           I
           know
           not
           how
           it
           should
           not
           be
           done
           but
           by
           making
           or
           writing
           ,
           or
           some
           other
           way
           representing
           or
           recording
           it
           ,
           or
           the
           things
           promised
           in
           the
           covenant
           of
           grace
           ,
           to
           wit
           ,
           justification
           ,
           &c.
           which
           may
           be
           done
           either
           by
           Divine
           authority
           &
           power
           conferring
           or
           bestowing
           ,
           and
           this
           none
           can
           do
           but
           the
           eternal
           Father
           ,
           
           Son
           and
           Spirit
           ,
           or
           by
           way
           of
           signification
           ,
           revelation
           or
           assurance
           of
           them
           ,
           so
           I
           confess
           the
           preaching
           of
           the
           Gospel
           ,
           and
           in
           some
           sense
           the
           Sacraments
           (
           as
           they
           are
           called
           )
           may
           be
           termed
           Church-administrations
           of
           the
           covenant
           of
           grace
           .
        
         
           But
           this
           seems
           not
           to
           be
           Mr.
           C.
           his
           meaning
           ,
           for
           he
           saith
           ,
           
             Circumcision
             is
             called
             the
             Covenant
             ,
             partly
             because
             it
             was
             the
             sign
             and
             seal
             of
             the
             covenant
             of
             grace
             ,
          
           Gen.
           17.11
           ,
           12
           ,
           13.
           
             partly
             too
             because
             it
             was
             the
             covenant
             of
             grace
             in
             the
             administration
             of
             it
          
           Which
           words
           are
           an
           in●pt
           tautology
           ,
           if
           to
           be
           the
           covenant
           of
           grace
           in
           the
           administration
           of
           it
           ,
           be
           not
           somewhat
           beyond
           being
           a
           sign
           and
           a
           seal
           of
           it
           ;
           and
           sith
           circumcision
           is
           said
           to
           be
           both
           ,
           circumcision
           must
           not
           onely
           sign
           and
           seal
           the
           covenant
           of
           grace
           ,
           but
           must
           be
           the
           administration
           of
           it
           ,
           which
           how
           it
           should
           do
           but
           by
           conferring
           the
           grace
           of
           it
           ,
           I
           know
           not
           .
           If
           it
           be
           that
           way
           ,
           it
           must
           do
           it
           either
           
             ex
             opere
             operato
          
           ,
           or
           
             ex
             opere
             operantis
          
           :
           if
           this
           later
           way
           ,
           then
           how
           do
           infants
           receive
           grace
           by
           it
           ,
           who
           believe
           not
           ,
           nor
           do
           any
           other
           act
           pre-required
           ?
           if
           the
           former
           ,
           it
           is
           the
           same
           with
           the
           tenent
           of
           Popish
           Doctors
           .
           And
           for
           the
           text
           ,
           
             Gen
             ▪
          
           17.11
           ,
           12
           13.
           his
           own
           words
           ,
           pag.
           43.
           refu●e
           him
           when
           he
           s●i●h
           ,
           
             Every
             one
             that
             ha●h
             read
             Catecheticall
             doctrine
             will
             say
             ▪
             that
             when
             in
             one
             verse
             it
             's
             said
             of
             Circumcision
             in
             their
             flesh
             ,
             that
             it
             was
             his
             covenant
             in
             their
             flesh
             :
             It
             is
             an
             usu●ll
             Metonymy
             in
             speaking
             of
             Sacraments
             to
             call
             the
             outword
             sacramenntall
             sign
             and
             seal
             by
             the
             name
             of
             the
             thing
             signified
             and
             scaled
             ,
          
           pag
           44.
           
           
             Circumcision
             is
             b●t
             a
             branch
             of
             the
             covenant
             ,
             or
             condition
             of
             the
             covenant
             on
             their
             part
             .
          
           As
           for
           the
           tex●
           Jer.
           13.11
           .
           there
           's
           not
           a
           word
           of
           ci●cumcision
           in
           〈◊〉
           ,
           onely
           it
           is
           said
           that
           
             God
             had
             caused
             to
             cleave
             to
             him
             the
             whole
             house
             of
             Israel
             ,
             as
             the
             girdle
             cleav●th
             to
             the
             ●yns
             of
             a
             man
             ,
          
           but
           to
           refer
           this
           to
           circumcision
           is
           frivolous
           ▪
           God
           had
           by
           his
           Covenant
           ,
           Providence
           and
           actings
           for
           them
           in
           wonderfull
           ma●er
           made
           them
           to
           cleave
           to
           hi●
           ,
           
             That
             ●hey
             might
             be
             unto
             him
             for
             a
             people
             ,
          
           as
           i●
           follows
           in
           the
           v●rse
           .
           In
           the
           other
           text
           ,
           Isai.
           24
           5
           it
           is
           said
           the
           Iews
           
             had
             broken
             the
             everlasting
             covenant
          
           ▪
           which
           if
           it
           be
           und●rstood
           of
           the
           covenant
           of
           grace
           ,
           then
           may
           it
           be
           br●ken
           ,
           a●d
           persons
           may
           fa●l
           from
           grace
           ;
           if
           of
           circumcision
           ,
           as
           Mr.
           C.
           seems
           to
           und●rstand
           it
           ▪
           then
           it
           is
           no
           more
           but
           they
           had
           uncircumcised
           ●hemselves
           ,
           which
           were
           both
           fa●se
           :
           for
           at
           that
           time
           and
           after
           ,
           even
           unto
           this
           day
           ,
           ●he
           Iewes
           keep
           the
           ordinance
           of
           circumcisioon
           very
           strictly
           ,
           ●nd
           frivol●s
           as
           if
           this
           h●d
           been
           the
           great
           ma●ter
           for
           which
           
             the
             earth
             mourned
             ,
             did
             fade
             away
             ,
             languished
             ,
             was
             utterly
             emptied
             and
             spoiled
             .
          
           But
           ●the
           covenant
           here
           is
           meant
           of
           the
           covenant
           of
           ●he
           Law
           a
           〈…〉
           ▪
           which
           was
           everlasting
           ,
           that
           is
           ,
           to
           continue
           as
           long
           as
           their
           p●●i●y
           stood
           ,
           Exod
           24.7
           ,
           8.
           as
           Ex●n
           .
           27
           ,
           21
           ,
           &
           12.24
           .
           &
           28.43
           ,
           2
           Chron.
           6.2.2
           .
           &
           7.16
           .
           the
           word
           [
           
             for
             ever
          
           ]
           is
           used
           for
           a
           long
           time
           ,
           or
           the
           continuance
           of
           the
           Iewish
           S●ate
           .
           So
           Jer
           :
           11
           ,
           3
           ,
           4
           ,
           Jer
           :
           31
           ,
           32
           ,
           they
           are
           accused
           to
           break
           the
           covenant
           at
           m●un●
           Sinai
           by
           disobedience
           ,
           chiefly
           by
           idolatry
           ,
           and
           therefore
           neither
           of
           the
           T●x●s
           yeild
           any
           thing
           to
           prove
           circumcision
           to
           be
           the
           covenant
           of
           grace
           in
           the
           administration
           of
           it
           .
           That
           Gods
           
             breaking
             of
             his
             Covenant
          
           ,
           Zach
           11.10
           :
           hath
           no
           reference
           to
           the
           Covenant
           of
           grace
           ,
           either
           as
           invested
           wi●●
           Church-covenant
           or
           Church-administration
           thereof
           ,
           is
           shewed
           above
           ,
           Sect
           25
           ,
           in
           the
           right
           administration
           of
           it
           .
        
         
           The
           distinction
           he
           makes
           of
           
             being
             in
             the
             Covenant
             intentionally
             and
             〈◊〉
             I
             allow
             ,
          
           nor
           do
           I
           deny
           the
           distinction
           o●
           
             being
             in
             Covenant
             internally
             and
             savingly
             ,
             and
             onely
             externally
             in
             respect
             ,
             of
             men
             ,
          
           though
           I
           find
           not
           Ishmael
           any
           where
           
           said
           to
           be
           in
           the
           Covenant
           ,
           and
           
             the
             promises
             Rom.
          
           9.4
           .
           are
           meant
           of
           the
           peculiar
           promises
           to
           the
           nation
           of
           Israel
           ,
           by
           the
           Covenants
           are
           meant
           the
           tables
           of
           the
           Covenant
           as
           Beza
           in
           his
           Annot.
           on
           that
           place
           ,
           however
           all
           there
           said
           is
           meant
           of
           the
           Israelites
           only
           as
           is
           shewed
           before
           Sect.
           29.
           and
           therefore
           this
           place
           makes
           nothing
           for
           Christian
           Gentile
           professors
           being
           externally
           in
           the
           Covenant
           of
           grace
           as
           Mr.
           C.
           imagines
           .
           Nor
           do
           I
           know
           any
           Text
           in
           the
           Scripture
           wherein
           that
           phrase
           is
           used
           of
           being
           in
           Covenant
           or
           having
           the
           Covenant
           belong
           to
           them
           externally
           only
           .
        
         
           The
           distinction
           of
           
             being
             in
             Covenant
             externally
             in
             their
             own
             or
             their
             parents
             right
          
           hath
           no
           proof
           in
           the
           new
           Testament
           ,
           however
           it
           have
           in
           the
           old
           .
           
             The
             seed
             of
             Abraham
             by
             proportion
          
           is
           a
           new
           invented
           sort
           of
           Abrahams
           seed
           ,
           no
           where
           
             Proselytes
             of
             old
             (
             not
             true
             believers
             )
             in
             their
             Generations
             ▪
             and
             (
             were
             )
             visible
             inchurched
             beleivers
             in
             their
             Generations
             scil
             .
             parents
             &
             children
             together
          
           are
           terms
           
             Abrahams
             seed
          
           in
           Scriptue
           .
           That
           Deut.
           29
           14.
           notes
           
             the
             sorts
             of
             persons
             ,
             not
             the
             individuats
          
           cannot
           be
           true
           ▪
           for
           [
           
             him
             that
             is
             here
             and
             him
             that
             is
             not
             here
          
           ]
           note
           individual
           persons
           distinguished
           according
           to
           their
           present
           and
           future
           existence
           .
           That
           Gen.
           17
           7.
           
             is
             meant
             of
             a
             Church
             seed
             indefinite
             or
             by
             proportion
             ,
          
           is
           said
           ,
           not
           proved
           by
           Mr.
           C.
           and
           denied
           by
           me
           .
           I
           pass
           on
           to
           his
           Conclusions
           .
        
         
           Sect.
           2.
           
           I
           grant
           the
           first
           conclusion
           according
           to
           the
           explication
           I
           give
           in
           my
           Exercit.
           Pag.
           2.
           in
           my
           
             Examen
             part
          
           .
           3.
           
           Sect.
           2.
           that
           
             the
             Covenant
             Gen.
          
           17
           7
           ▪
           
             was
             a
             Covenant
             ●f
             grace
             ,
             and
             the
             same
             in
             nature
             with
             that
             Covenant
             of
             grace
             n●w
             h●ld
             ●orth
             to
             us
             .
          
           But
           Mr.
           C.
           hath
           a
           further
           meaning
           to
           wit
           that
           the
           Covenant
           as
           it
           is
           a
           Covenant
           of
           Evangelical
           grace
           contains
           a
           promise
           to
           a
           Gentile
           believere
           of
           the
           external
           privilege
           of
           an
           initial
           seal
           or
           external
           ●ight
           to
           outward
           ordinances
           to
           them
           and
           their
           natural
           seed
           ,
           and
           accordingly
           saith
           Pag.
           41
           
             The
             Covenant
             then
             of
             the
             Gospel
             hath
             outward
             privileges
             of
             Gods
             Tabernacle
             annexed
             as
             wel
             as
             Abrahams
             Covenant
             ,
             yea
             in
             that
             it
             's
             the
             same
             with
             it
             .
          
           Which
           conclusion
           in
           this
           sense
           were
           manifestly
           false
           ,
           for
           the
           Lord
           hath
           of
           purpose
           taken
           away
           such
           a
           Tabernacle
           according
           to
           Christs
           prediction
           Iohn
           4.21
           .
           that
           there
           might
           be
           no
           distinction
           of
           Iewes
           and
           Gentiles
           all
           
             having
             one
             access
             by
             one
             Spirit
             to
             the
             Father
             Eph.
          
           2.18
           .
           As
           for
           his
           proofs
           I
           intend
           not
           to
           construe
           every
           speech
           of
           Mr
           C.
           there
           being
           many
           of
           them
           if
           they
           be
           good
           sense
           yet
           very
           darke
           ,
           but
           onely
           shew
           the
           impertinency
           of
           his
           Texts
           to
           this
           purpose
           .
        
         
           Le●i
           .
           26.11
           ,
           1●
           .
           Containes
           a
           promise
           proper
           to
           the
           Isralites
           obeying
           God
           v
           ,
           as
           v
           13
           &c.
           and
           shewes
           ,
           and
           it
           is
           a
           promise
           of
           that
           which
           is
           not
           now
           to
           be
           performed
           to
           us
           or
           setling
           his
           Tabernacle
           among
           us
           ,
           the
           Tabernacle
           and
           Temple
           being
           now
           taken
           away
           since
           Christs
           incarnation
           .
           God
           hath
           setled
           no
           Tabernacle
           now
           among
           us
           but
           Christs
           body
           or
           heavens
           Iohn
           .
           2.21
           .
           Heb.
           8.2
           .
           and
           9.24
           or
           the
           C●urch
           of
           God.
           1
           Cor.
           3.6
           ,
           17.
           and
           6.19
           and
           his
           setling
           this
           Tabernacle
           or
           Temple
           is
           by
           saving
           grace
           ,
           hath
           no
           reference
           to
           ou●w●rd
           Church
           privileges
           ,
           such
           as
           Mr.
           C.
           means
           .
        
         
           Revel
           .
           21.3
           .
           is
           a
           promise
           of
           something
           to
           be
           performed
           in
           the
           last
           time
           whether
           at
           the
           calling
           of
           the
           Jewes
           ,
           or
           after
           the
           judgment
           .
           whatever
           it
           be
           it
           notes
           another
           thing
           than
           external
           right
           to
           outward
           ordinances
           common
           to
           elect
           and
           Reprobate
           ,
           though
           it
           be
           expressed
           by
           a
           terme
           illusive
           to
           the
           material
           Tabernacle
           of
           the
           Jews
           .
        
         
         
           Ephes.
           2.11
           ,
           12.
           
           It
           is
           said
           the
           Gentiles
           were
           
             without
             God
             in
             the
             world
          
           after
           their
           Conversion
           ;
           not
           because
           their
           children
           wanted
           an
           external
           right
           to
           an
           initial
           seal
           ,
           for
           Cornelius
           the
           Centurions
           children
           and
           such
           Proselytes
           of
           the
           gate
           wanted
           such
           a
           right
           ,
           and
           yet
           were
           not
           without
           God
           in
           the
           world
           ;
           but
           because
           
             they
             knew
             not
             the
             true
             God
             ,
             and
             his
             will
             concerning
             them
             that
             believe
             in
             Christ
             ,
             Piscat
             :
             Analys
             :
             loci
             ,
          
           or
           
             or
             worshiped
             not
             the
             true
             God
             after
             ,
             his
             will
          
           as
           the
           
             new
             Annot.
          
           even
           as
           Galat.
           4.8
           the
           Galatians
           before
           their
           Conversion
           are
           said
           
             not
             to
             have
             known
             God
             ,
             but
             to
             do
             service
             to
             them
             that
             by
             nature
             were
             not
             Gods.
             
          
        
         
           Exod.
           29.45
           is
           a
           promise
           to
           the
           Israelites
           
             whom
             he
             brought
             out
             of
             Egypt
          
           v.
           46.
           and
           from
           whom
           he
           had
           sanctified
           A●ron
           and
           his
           sons
           .
        
         
           Revel
           .
           21.4
           .
           as
           v.
           3.
           is
           neither
           m●●nt
           of
           ou●ward
           ordinances
           ,
           nor
           of
           an
           esta●e
           which
           is
           yet
           pertaining
           to
           the
           godly
           who
           are
           still
           under
           persecutions
           .
        
         
           Levit
           :
           26.41
           ,
           42
           ,
           45.
           
           Certain
           promises
           of
           restoring
           the
           Israelites
           from
           Captivity
           and
           bringing
           them
           back
           to
           Canaan
           as
           v.
           43
           ,
           44.
           shew
           .
        
         
           Zech.
           9.11
           .
           whether
           meant
           of
           temporal
           deliverance
           or
           spiritual
           it
           is
           another
           thing
           than
           outward
           ordinances
           ,
           in
           the
           former
           sense
           it
           is
           proper
           to
           the
           Jewes
           carried
           to
           Babylon
           ,
           in
           the
           latter
           to
           the
           elect
           onely
           .
           The
           like
           may
           be
           ●aid
           of
           Gen.
           17.5.5.8
           Psal.
           111.5
           .
           Ierem.
           33.31
           ,
           51.
           (
           likely
           v.
           35.36
           .
           )
           2
           Cor.
           6.16
           ▪
           18.
           
           Exod.
           3.6
           .
           compared
           with
           Levi●
           20.37
           ,
           38.
           
           Heb
           :
           ●1
           .
           6
           .
           In
           none
           of
           wh●ch
           their
           's
           a
           word
           of
           a
           right
           of
           Infants
           or
           meer
           professing
           parents
           to
           the
           visible
           administration
           by
           vertue
           of
           Gods
           Covenant
           Gen
           :
           17.7
           .
           
             to
             be
             Abraham
             and
             his
             seed
          
           ;
           nor
           doth
           it
           follow
           because
           God
           saith
           
             my
             Covenant
             shall
             be
             in
             your
             flesh
             for
             an
             everlasting
             Covenant
             Gen
          
           :
           17.13
           .
           therefore
           ou●ward
           ordinances
           and
           right
           to
           them
           as
           then
           are
           to
           be
           perpetual
           ,
           for
           then
           Circumcision
           of
           which
           those
           wods
           are
           spoken
           must
           con●inue
           still
           ,
           but
           ra●her
           as
           
             Mr
             :
             L●y
          
           in
           his
           Annot
           :
           on
           Gen
           :
           17.13
           .
           
             The
             Covenant
             may
             be
             said
             to
             be
             everlasting
             in
             respect
             of
             the
             spiritual
             part
             for
             which
             Circumcision
             was
             ordained
             ,
             and
             in
             respect
             of
             the
             long
             continuance
             of
             the
             outward
             ceremony
             .
          
        
         
           If
           Ezek
           :
           37.25
           ,
           27.
           be
           meant
           of
           the
           Jewes
           calling
           in
           the
           time
           yet
           to
           come
           ,
           and
           the
           same
           phrases
           be
           used
           ,
           yet
           that
           ei●h●r
           the
           promise
           should
           be
           meant
           v
           :
           25.
           of
           their
           childrens
           having
           ●n
           in●●ial
           seal
           ,
           v
           :
           27.
           their
           having
           a
           material
           Tabernacle
           or
           Temple
           and
           outward
           ordinances
           as
           in
           the
           former
           time
           is
           but
           a
           vain
           conceit
           :
           For
           then
           they
           must
           by
           the
           same
           reason
           have
           David
           the
           son
           of
           Iesse
           to
           be
           their
           king
           .
           wherefore
           as
           by
           David
           is
           meant
           Christ
           typified
           by
           David
           ,
           so
           Circumcision
           is
           continued
           in
           the
           mortifying
           of
           sins
           Col.
           2
           11.
           and
           Gods
           placing
           his
           Tabernacle
           is
           as
           
             Piscat
             :
             sch
          
           .
           in
           Ez●h
           :
           37.27
           .
           
             The
             gratious
             inhabiting
             of
             God
             in
             the
             hearts
             of
             the
             elect
          
           2
           Cor
           :
           6.16
           .
           And
           if
           because
           in
           the
           new
           Testament
           such
           allusive
           phrases
           are
           found
           as
           are
           in
           the
           same
           language
           with
           those
           used
           in
           the
           old
           ,
           therefore
           such
           outward
           things
           are
           imported
           by
           them
           as
           were
           in
           the
           Law
           ,
           then
           outward
           privileges
           ,
           offices
           ,
           rites
           should
           be
           meant
           by
           presenting
           our
           bodies
           as
           Sacrifices
           ,
           being
           Preists
           to
           God
           &c.
           
           It
           is
           in
           my
           apprehension
           a
           manifest
           Anti-evangelical
           and
           Iudaizing
           assertion
           which
           Mr
           :
           C.
           hath
           ,
           that
           
             the
             Covenant
             of
             the
             Gospel
             hath
             outward
             privileges
             of
             Gods
             Tabernacle
             annexed
             as
             well
             as
             Abrahams
             Covenant
             ,
             yea
             itn
             that
             it
             is
             the
             same
             with
             it
             .
          
        
         
         
           Sect
           :
           3
           ●●
           when
           he
           saith
           Conc
           :
           2.
           that
           
             the
             Covenant
             of
             grace
             Gen
          
           :
           17.
           
             is
             to
             be
             considered
             as
             invested
             with
             Church
             Covenant
             ,
          
           it
           is
           such
           an
           ambiguous
           expression
           as
           I
           know
           not
           well
           how
           to
           understand
           what
           I
           imagine
           to
           be
           the
           meaning
           I
           have
           refuted
           before
           in
           this
           Section
           .
           Nor
           doth
           that
           which
           is
           here
           said
           ,
           
             that
             there
             is
             mention
             of
             this
             Covenant
             to
             be
             kept
             by
             them
          
           v
           :
           9.
           
             and
             further
             expressed
             in
             one
             particular
             thereof
          
           v
           :
           10.
           
             and
             that
             this
             was
             required
             as
             an
             initiatory
             sign
             incorporating
             them
             into
             one
             instituted
             Church
             body
             ,
             wherby
             they
             were
             made
             capable
             of
             further
             Church-ordinances
             and
             other
             duties
             which
             lay
             upon
             them
             virtually
             by
             it
             ,
          
           prove
           the
           Church-covenant
           he
           speaks
           of
           ,
           unless
           it
           be
           proved
           (
           which
           I
           think
           he
           cannot
           do
           )
           they
           did
           tie
           themselves
           thereby
           to
           walk
           with
           one
           another
           in
           holy
           Communion
           with
           subjection
           to
           their
           Superiors
           as
           a
           distinct
           visible
           political
           Church
           .
        
      
       
         
           SECT
           .
           XXXIX
           .
           Animadversions
           on
           Sect
           :
           4.
           of
           the
           same
           Chapter
           :
           whereby
           the
           Co●ceits
           of
           Mr.
           C
           about
           external
           being
           in
           the
           Covenant
           of
           grace
           are
           shewed
           to
           be
           vain
           .
        
         
           Sect
           :
           4
           Mr.
           C.
           sets
           down
           this
           conclusion
           ,
           that
           
             there
             is
             a
             bare
             external
             being
             in
             the
             Covenant
             of
             grace
             of
             persons
             who
             possibly
             never
             shall
             be
             saved
             .
          
           But
           he
           no
           where
           shewed
           in
           Scripture
           either
           the
           term
           
             Covena●
             of
             grace
          
           ,
           or
           the
           phrase
           of
           
             being
             in
             the
             Covenant
             of
             grace
             externally
          
           or
           in●ernally
           .
           Did
           
             Mr
             :
             C.
          
           and
           other
           Paedobaptists
           distinctly
           set
           down
           1.
           
           What
           th●y
           mean
           by
           [
           
             the
             Covenant
             of
             grace
          
           ]
           2.
           
           What
           they
           mean
           by
           [
           
             being
             ex●ernally
             in
             the
             Covenant
             of
             grace
          
           ]
           whether
           it
           be
           any
           o●her
           thing
           than
           to
           be
           Baptized
           or
           Circumcised
           ,
           and
           what
           it
           is
           distinct
           from
           one
           of
           these
           or
           Title
           to
           one
           of
           them
           .
           3.
           
           By
           what
           act
           ●t
           is
           that
           a
           person
           is
           externally
           in
           the
           Covenant
           of
           grace
           ,
           whether
           Gods
           or
           his
           owne
           ,
           or
           others
           as
           v.
           9.
           
           The
           administra●ors
           ,
           parents
           ,
           or
           the
           Churches
           ,
           we
           might
           more
           easily
           judg
           of
           his
           position
           .
           If
           he
           mean
           no
           more
           than
           this
           ,
           that
           there
           is
           a
           being
           in
           the
           Covenant
           of
           grace
           in
           respect
           of
           men
           ,
           that
           is
           ,
           men
           as
           administrators
           and
           others
           do
           think
           or
           judg
           some
           to
           be
           in
           the
           Covenant
           of
           grace
           ,
           that
           is
           ,
           that
           God
           hath
           promised
           saving
           grace
           to
           some
           to
           whom
           he
           hath
           not
           ,
           I
           grant
           it
           ,
           and
           I
           might
           say
           in
           the
           like
           manner
           ,
           some
           are
           excernally
           elected
           ,
           regenerated
           ,
           justified
           ,
           adopted
           who
           are
           not
           so
           savingly
           .
           And
           I
           should
           grant
           that
           such
           as
           are
           taken
           to
           be
           in
           the
           Covenant
           of
           grace
           by
           reason
           of
           th●ir
           own
           profession
           of
           faith
           in
           Christ
           are
           rightly
           judged
           by
           us
           to
           be
           in
           the
           Covenant
           of
           grace
           and
           may
           be
           baptized
           ,
           though
           perhaps
           they
           shall
           not
           be
           saved
           .
           But
           such
           as
           are
           taken
           by
           us
           to
           be
           in
           the
           Covenant
           of
           grace
           without
           Gods
           promise
           or
           act
           of
           their
           own
           Profession
           of
           faith
           ,
           by
           an
           administrators
           of
           baptism
           and
           others
           mistake
           .
           Concerning
           the
           promise
           Gen
           :
           17.
           
           As
           if
           it
           were
           made
           to
           every
           believing
           Gentile
           by
           profession
           inchurched
           ,
           and
           his
           natural
           seed
           as
           
             Abrahams
             Church
             seed
          
           (
           as
           Mr.
           C.
           calls
           them
           )
           are
           not
           therefore
           rightly
           judged
           to
           be
           in
           the
           Covenant
           of
           grace
           ,
           nor
           rightly
           judged
           to
           be
           fit
           subjects
           of
           baptism
           which
           appears
           to
           be
           Mr
           :
           C's
           .
           meaning
           by
           his
           words
           Pag.
           51.
           when
           he
           saith
           ,
           
             the
             Covenant
             is
             theirs
             externally
             and
             quoad
             homines
             considered
             as
             invested
             with
             Church
             Covenant
             ,
             and
             in
             reference
             to
             Covenant-ordinances
             whereof
             they
             are
             capable
             as
             of
             old
             they
             were
             of
             Circumcision
             and
             are
             now
             of
             baptism
             .
          
           Let
           us
           consider
           what
           Mr.
           C.
           brings
           to
           this
           purpose
           .
        
         
         
           what
           he
           saith
           
             the
             promise
             is
             said
             to
             belong
             to
             those
             Jewes
             Rom
             :
          
           9.4
           .
           
             on
             whom
             yet
             the
             word
             took
             no
             saving
             effect
          
           v
           :
           6.
           is
           not
           right
           .
           For
           v
           :
           4.
           is
           not
           meant
           by
           [
           
             the
             promises
          
           ]
           he
           promise
           by
           excellency
           called
           
             the
             promise
             of
             the
             spirit
             Gal
          
           :
           3.14
           .
           given
           to
           Abraham
           v
           :
           17.
           distinct
           from
           the
           Law
           v
           :
           18.
           
           But
           the
           peculiar
           promises
           which
           are
           made
           to
           the
           Israelites
           upon
           the
           obeying
           of
           the
           Law
           that
           they
           should
           possess
           Canaan
           ,
           liue
           long
           in
           it
           ,
           and
           prosperously
           as
           Deut
           ,
           5.16
           .
           and
           28.3
           ,
           &c.
           
           For
           all
           that
           which
           is
           said
           Rom
           :
           9.4
           .
           is
           meant
           of
           what
           was
           proper
           co
           the
           Israelites
           after
           the
           flesh
           .
           But
           the
           Covenant
           of
           grace
           is
           
             established
             or
             made
             a
             Law
             on
             better
             promises
             Heb
          
           :
           8.6
           .
           And
           the
           phrase
           Rom
           :
           9.6
           .
           [
           
             not
             as
             if
             the
             wo●d
             of
             God
             had
             taken
             none
             effect
             ,
          
           which
           is
           word
           by
           word
           ,
           
             not
             as
             if
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             it
             may
             not
             be
             ,
             that
             is
          
           :
           it
           is
           not
           possible
           ,
           or
           it
           may
           not
           be
           yeelded
           
             that
             the
             word
             of
             God
             fell
          
           or
           was
           not
           verified
           ]
           is
           meant
           not
           
             of
             the
             promises
          
           ,
           v
           :
           4
           ,
           but
           of
           
             the
             promises
             mentioned
          
           v
           :
           8.
           to
           wit
           that
           Gen
           :
           17.7
           .
           Which
           he
           doth
           not
           say
           
             did
             belong
             to
             any
             exte●nally
             on
             whom
             it
             had
             no
             saving
             effect
             :
          
           but
           supp●se
           it
           to
           have
           been
           verefied
           and
           made
           good
           to
           all
           to
           whom
           it
           was
           made
           ,
           who
           in
           Go●s
           intention
           were
           only
           the
           elect
           ,
           ca●led
           therefore
           Children
           of
           the
           promise
           v
           :
           ●
           that
           is
           those
           that
           were
           bego●t●n
           by
           the
           promise
           ,
           not
           to
           every
           child
           of
           Abraham
           by
           natural
           generation
           ,
           in
           particular
           not
           to
           Ishmael
           ,
           nor
           Esau.
           Nor
           is
           it
           right
           which
           he
           adds
           ,
           Hence
           Rom
           :
           9.4
           .
           
             By
             opposition
             to
             the
             Gentiles
             ,
             hey
          
           (
           the
           Jewes
           meant
           v
           :
           4.
           )
           where
           those
           which
           were
           not
           strangers
           to
           the
           Church
           ,
           but
           of
           it
           ,
           if
           he
           mean
           it
           of
           the
           Christian
           Church
           .
        
         
           I
           grant
           the
           Jewes
           were
           not
           
             strangers
             to
             the
             covenants
             of
             promise
             ,
             but
             in
             the
             same
             ,
          
           Eph.
           2
           :
           11
           ,
           12.
           
           But
           that
           
             all
             the
             Gentile
             believers
             and
             their
             children
             were
             then
             that
             which
             they
             were
             not
             before
             ,
          
           is
           not
           a
           ●ight
           collection
           .
           For
           as
           they
           were
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             uncircumcised
             in
             the
             flesh
          
           ,
           so
           th●y
           were
           still
           ;
           nor
           were
           they
           ever
           
             of
             the
             polity
             of
             Israel
          
           .
           And
           if
           
             the
             Covenants
             of
             promise
          
           be
           meant
           of
           the
           Tables
           of
           the
           covenants
           ,
           and
           if
           the
           word
           [
           promise
           ]
           be
           placed
           thus
           (
           as
           some
           place
           it
           )
           
             not
             having
             hope
             of
             the
             promise
             ,
          
           they
           might
           be
           still
           said
           to
           be
           strangers
           from
           the
           Covenants
           .
           However
           ,
           if
           then
           they
           were
           acquainted
           with
           ,
           and
           partakers
           of
           the
           Covenants
           of
           promise
           ,
           this
           can
           be
           understood
           of
           none
           but
           true
           believers
           and
           the
           covenant
           as
           it
           was
           spiritual
           ,
           which
           is
           nothing
           to
           the
           being
           externally
           in
           the
           covenant
           of
           graces
           .
        
         
           Mr.
           C.
           adds
           ,
           
             Hence
             God
             makes
             his
             covenant
             with
             them
             all
             ,
          
           Deut.
           29
           :
           10
           ,
           12
           ,
           13
           ,
           14
           ,
           15.
           
             speaking
             there
             of
             that
             solemn
             renewall
             of
             the
             covenant
             of
             grace
             ,
             as
          
           Deut.
           30
           :
           6
           ,
           10
           ,
           12
           ,
           13
           ▪
           14.
           
             compared
             with
          
           Rom.
           10
           ,
           6
           ,
           7
           ,
           8.
           evinceth
           .
        
         
           Answer
           .
           The
           more
           ample
           discussing
           this
           place
           ,
           and
           vindicating
           my
           Exceptions
           from
           what
           Mr.
           B.
           replies
           ,
           I
           reserve
           till
           I
           answer
           his
           
             Plain
             Scripture
             proof
             ,
             &c.
             part
          
           1.
           c.
           17
           and
           his
           
             Corrective
             ,
             Sect.
          
           5.
           
           For
           present
           I
           say
           ,
           If
           God
           did
           make
           his
           covenant
           with
           them
           all
           ,
           and
           it
           appears
           to
           have
           been
           the
           covenant
           of
           grace
           ,
           as
           Deut
           :
           30.6
           ,
           10
           ,
           12
           ,
           13
           ,
           14.
           
             compared
             with
             Rom.
          
           10.6
           ,
           7
           ,
           8.
           evinceth
           ,
           then
           all
           must
           be
           not
           onely
           externally
           in
           the
           covenant
           of
           grace
           ,
           but
           also
           internally
           :
           For
           the
           promise
           Deut.
           30.6
           .
           is
           to
           
             circumcise
             the
             heart
             to
             love
             the
             Lord
             ,
          
           cannot
           be
           expounded
           of
           the
           external
           being
           in
           the
           covenant
           of
           grace
           ,
           but
           internal
           .
           Mr
           B.
           in
           his
           
             Friendly
             Accommodation
             ,
             A
             new
             heart
             is
             given
             to
             the
             elect
             onely
             ,
          
           which
           is
           all
           one
           with
           the
           circumcised
           heart
           .
        
         
           
             He
             goes
             on
             ,
             So
             Ezek
             16.8
             .
             He
             made
             a
             covenant
             with
             that
             Church
             and
             people
             ,
             many
             whereof
             proved
             very
             base
             ,
             as
             that
             chapter
             sheweth
             .
             Now
             this
             was
             a
             covenant
             of
             grace
             ,
             albeit
             invested
             with
             Church-covenant
             ,
             as
             appears
             
             in
             that
             v.
             60.
             
             That
             God
             for
             that
             his
             Covenants
             sake
             considered
             as
             his
             ,
             will
             deal
             so
             graciously
             with
             them
             after
             all
             their
             provocations
             ,
             as
             v.
             62
             ,
             63.
             
             Albeit
             he
             did
             not
             thus
             properly
             for
             the
             sake
             of
             that
             investure
             of
             his
             covenant
             annexed
             ,
             scil
             .
             thy
             covenant
             ,
             the
             Churches
             covenant
             abractively
             considered
             ,
             v.
             61.
             
             See
             more
             Ezek.
             36.
             from
             v.
             17.
             to
             the
             chapters
             end
             .
          
        
         
           Answer
           .
           The
           thing
           that
           Mr.
           C.
           should
           prove
           is
           an
           externall
           being
           in
           the
           covenant
           of
           grace
           
             quoad
             homines
          
           .
           But
           Ezek.
           16.8
           .
           neither
           speaks
           of
           the
           covenant
           of
           grace
           ,
           but
           the
           covenant
           of
           the
           Law
           ,
           which
           was
           made
           in
           mount
           
             Sinai
             Junius
             the
             new
             Annot
             :
             refer
             to
             Exod.
          
           19.
           
           &
           24.
           
           
             Piscat
             .
             Schol.
             in
             locum
             ,
             visitari
             te
             per
             Mosen
             ,
             educendo
             te
             ex
             Aegypto
             ,
             &
             pangendo
             tecum
             fedus
             ,
             atque
             ita
             ducendo
             te
             in
             uxorem
          
           :
           Nor
           is
           this
           meant
           of
           externall
           being
           in
           covenant
           in
           respect
           of
           men
           ,
           but
           of
           Gods
           promise
           to
           them
           ,
           as
           the
           words
           plainly
           import
           ,
           ,
           
             I
             sware
             unto
             thee
             and
             entred
             into
             covenant
             with
             thee
             ,
             saith
             the
             Lord.
          
           As
           for
           the
           reason
           why
           the
           covenant
           v.
           8
           must
           be
           the
           covenant
           of
           grace
           ,
           
             because
             he
             will
             deal
             graciously
             with
             them
             for
             that
             his
             covenant
             ,
             v.
          
           60.
           it
           goes
           on
           this
           supposition
           ,
           that
           the
           covenant
           v.
           8
           ,
           is
           the
           same
           with
           the
           covenant
           v.
           60.
           
           But
           
             Piscat
             .
             Schol.
          
           on
           the
           place
           reckons
           that
           v.
           60
           ,
           
             to
             be
             the
             covenant
             made
             in
             the
             times
             of
             Araham
             ,
             Isaac
             ,
             and
             Jacob
             ,
             and
             Levit.
          
           26.42
           ,
           leads
           to
           it
           .
           But
           were
           it
           granted
           to
           be
           the
           covenant
           by
           Moses
           ,
           it
           follows
           not
           that
           the
           covenant
           must
           be
           the
           covenant
           of
           Evangelicall
           grace
           .
           For
           in
           Moses
           his
           renewing
           the
           covenant
           in
           the
           land
           of
           Moab
           ,
           there
           's
           a
           promise
           of
           reduction
           of
           them
           ,
           Deut.
           30.3
           .
           which
           being
           upon
           condition
           
             of
             their
             returning
             to
             God
             ,
             and
             obeying
             his
             voyce
             according
             to
             all
             that
             Moses
             commanded
             that
             day
             ,
          
           must
           be
           understood
           of
           the
           Covenant
           of
           the
           Law
           ,
           which
           had
           its
           promises
           of
           such
           temporall
           favours
           ,
           and
           not
           of
           the
           covenant
           of
           Evangelical
           grace
           .
           That
           which
           Mr.
           C.
           saith
           ,
           
             That
             he
             did
             not
             thus
             properly
             ,
             for
             the
             sake
             of
             that
             investure
             of
             his
             covenant
             annexed
             ,
          
           scil
           .
           
             this
             covenant
             ,
             the
             Churches
             covenant
             abstractively
             considered
             ,
          
           v.
           61.
           
           I
           know
           not
           what
           sense
           to
           make
           of
           it
           .
           There
           's
           not
           a
           word
           of
           Church-covenant
           ,
           or
           investure
           with
           it
           .
           The
           plain
           meaning
           is
           either
           this
           ,
           
             Not
             by
             that
             covenant
             of
             the
             Law
             which
             thou
             hast
             broken
             ,
             but
             by
             the
             new
             covenant
             of
             the
             Gospel
             ,
          
           as
           Junius
           in
           his
           
             Annot.
             in
             locum
             ,
             Diodati
             ,
             the
             new
             Annot.
          
           or
           this
           as
           
             Piscat
             .
             Schol.
             in
             locum
             ,
             not
             because
             thou
             art
             worthy
             of
             this
             aggregation
             of
             the
             nations
             ,
             as
             if
             thou
             hadst
             kept
             covenant
             with
             me
             ,
             as
             if
             he
             had
             said
             ,
             but
             of
             my
             grace
             or
             free
             favour
             ,
          
           or
           as
           
             Grotius
             ▪
             It
             is
             a
             Metonymy
             as
             if
             it
             were
             said
             ,
             not
             because
             on
             thy
             part
             thou
             hast
             stood
             to
             the
             covenant
             .
          
        
         
           I
           have
           seen
           Ezek
           36.
           from
           v.
           17.
           to
           the
           chapters
           end
           ,
           and
           I
           see
           nothing
           there
           to
           Mr
           C.
           his
           purpose
           to
           prove
           a
           bare
           externall
           being
           in
           the
           covenant
           of
           grace
           ▪
           There
           's
           not
           the
           word
           Covenant
           in
           all
           the
           passage
           :
           But
           on
           the
           contrary
           ,
           there
           are
           promises
           ,
           v.
           25
           ,
           26
           ,
           27.
           of
           
             a
             new
             heart
             giving
             his
             Spirit
             ,
          
           which
           as
           Mr.
           B.
           saith
           truly
           ,
           
             is
             proper
             to
             the
             elect
          
           ,
           and
           notes
           an
           internall
           being
           in
           the
           covenant
           of
           grace
           .
           There
           's
           little
           but
           muddiness
           and
           impertinency
           in
           the
           rest
           .
        
         
           He
           speaks
           
             of
             an
             externall
             being
             in
             Christ
             ,
             John
          
           15.2
           .
           (
           which
           is
           not
           denied
           in
           respect
           of
           profession
           of
           those
           that
           are
           so
           )
           and
           of
           
             an
             externall
             partaking
             of
             Christ
          
           ,
           for
           which
           it's
           likely
           he
           cites
           (
           not
           as
           it
           is
           printed
           ,
           Heb.
           13.14
           .
           )
           but
           Heb.
           3.14
           .
           But
           sure
           that
           partaking
           is
           a
           saving
           partaking
           to
           which
           is
           required
           
             the
             holding
             fast
             to
             the
             end
             the
             beginning
             of
             our
             confidence
             .
          
           For
           an
           external
           partaking
           may
           be
           without
           condition
           .
        
         
           The
           Jewish
           refusers
           ,
           Ios.
           1.11
           .
           are
           called
           
             Christs
             own
          
           ,
           either
           by
           kindred
           or
           right
           to
           them
           from
           the
           old
           engagements
           of
           them
           to
           be
           his
           by
           their
           Ancestors
           ,
           
           or
           by
           vertue
           of
           this
           redeeming
           them
           from
           Aegypt
           ,
           the
           land
           of
           the
           North
           ,
           or
           some
           other
           way
           .
           Surely
           not
           because
           
             they
             did
             externally
             belong
             to
             Christ
             ,
             or
             were
             externally
             in
             the
             covenant
             of
             grace
             &
             were
             to
             be
             baptized
             .
          
           For
           they
           expresly
           denied
           Christ
           ,
           
             and
             rejected
             the
             counsell
             of
             God
             against
             themselves
             being
             not
             baptized
             by
             Iohn
             ,
          
           Luke
           7
           :
           30.
           
        
         
           I
           grant
           there
           is
           an
           
             externall
             being
             called
          
           ,
           Matth
           :
           22.14
           ,
           but
           this
           not
           competent
           to
           infants
           :
           I
           doubt
           whether
           Heb
           :
           10
           ,
           29
           ,
           be
           to
           be
           interpreted
           of
           
             an
             externall
             being
             sanctified
             quoad
             homines
             in
             respect
             of
             others
             by
             the
             blo●d
             of
             the
             Covenant
             .
          
           The
           
             New
             Annot
          
           :
           say
           thus
           ,
           
             In
             regard
             of
             the
             meritorious
             sufficient
             satisfaction
             purchased
             by
             it
             .
             Piscat
             :
             Schol.
             in
             locum
             per
             quem
             vide
             batur
             esse
             sanctificatus
             quamdiu
             ,
          
           scil
           .
           
             Christum
             confitebatur
             .
             Dictum
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           I
           think
           it
           is
           meant
           of
           the
           same
           sanctification
           of
           which
           he
           speaks
           in
           the
           same
           chapter
           ,
           v.
           10.14
           .
           ch
           .
           13
           ,
           12
           ,
           to
           wit
           ,
           an
           effectuall
           sanctification
           by
           remission
           of
           sins
           ,
           and
           
             purging
             their
             consciences
             from
             dead
             works
             ,
          
           chap
           :
           9
           ,
           14
           ,
           (
           which
           alone
           ,
           and
           not
           an
           externall
           sanctificacion
           I
           find
           ascribed
           to
           the
           blood
           of
           the
           Covenant
           )
           and
           the
           person
           there
           said
           to
           be
           sanctified
           with
           this
           sanctification
           not
           in
           reality
           but
           according
           to
           his
           profession
           and
           opinion
           of
           himself
           ,
           as
           Luke
           15.7
           .
           some
           are
           said
           
             to
             be
             just
             persons
             that
             need
             no
             repentance
             ,
          
           that
           is
           ,
           according
           to
           their
           own
           profession
           and
           opinion
           .
        
         
           
             The
             purging
             from
             sin
          
           ,
           2
           Pet.
           1.9
           .
           was
           externall
           I
           grant
           ,
           not
           inward
           in
           the
           heart
           ,
           yet
           it
           was
           not
           a
           mere
           purging
           by
           the
           outward
           ordinance
           of
           baptism
           ,
           but
           their
           own
           profession
           ,
           and
           partiall
           reformation
           of
           themselves
           not
           competent
           to
           infants
           .
        
         
           2
           Pet
           :
           2.
           
           ●
           It
           's
           doubt●ful
           whether
           it
           note
           an
           external
           being
           purchased
           by
           Christ
           ,
           or
           a
           purchase
           by
           Christ
           onely
           sufficient
           ,
           or
           an
           effectuall
           purchase
           ,
           yet
           said
           of
           them
           onely
           according
           to
           what
           they
           professed
           and
           conceived
           of
           themselves
           ,
           as
           Luke
           15
           ,
           7
           ,
           Heb
           :
           10
           ,
           29
           ,
           or
           others
           conceived
           of
           them
           .
        
         
           That
           Deut
           :
           33
           ,
           3
           ,
           should
           be
           meant
           of
           
             an
             externall
             Saintship
          
           ,
           is
           supposed
           ,
           not
           proved
           ,
           though
           it
           it
           were
           applied
           to
           the
           body
           of
           Israel
           ,
           yet
           it
           might
           be
           understood
           in
           respect
           of
           the
           better
           part
           ,
           that
           the
           people
           were
           called
           
             Gods
             Saints
          
           .
        
         
           Psa
           :
           50
           ,
           5
           ,
           
             The
             Saints
             of
             God
             ,
             and
             those
             that
             had
             made
             a
             covenant
             with
             him
             by
             Sacrifice
             were
             Israel
             .
          
           vers
           7
           ,
           &
           it
           is
           true
           there
           were
           many
           hypocrites
           ;
           but
           as
           the
           new
           
             Annot
             :
             God
             in
             respect
             of
             his
             elect
             calleth
             the
             whole
             body
             Holy
             ,
             Saints
             ,
             and
             his
             people
             ,
          
           not
           meerly
           from
           an
           externall
           Saintship
           .
           To
           which
           I
           add
           ,
           if
           it
           be
           referred
           to
           the
           covenant
           ,
           Exod
           :
           24.8
           .
           to
           which
           Mr
           Ainsworth
           in
           his
           Note
           on
           the
           place
           directs
           ▪
           it
           was
           the
           covenant
           of
           the
           law
           ,
           not
           the
           covenant
           of
           grace
           which
           is
           meant
           ,
           Psal
           :
           50
           ,
           5
           ,
        
         
           It
           is
           true
           ,
           
             There
             are
             invisible
             Churches
             ,
             which
             are
             as
             Isaac
             was
             ,
             Children
             of
             the
             Promise
             ,
          
           Gal
           :
           4
           ,
           28
           ,
           
             Children
             of
             the
             Gospel-church
          
           ,
           v.
           31
           ,
           &
           26.
           
           But
           that
           this
           should
           be
           verefied
           in
           all
           the
           members
           of
           the
           Galatian
           Churches
           ,
           unto
           whom
           Paul
           wrot
           that
           Episte
           ,
           Gal
           :
           1
           ,
           2
           ,
           is
           not
           true
           ,
           nor
           is
           it
           proved
           by
           Mr
           C
           ,
           that
           the
           
             Apos●●e
             spake
             what
             he
             saith
          
           ,
           v
           ▪
           28
           ,
           31
           ,
           
             of
             every
             member
             of
             the
             Churches
             of
             Galatia
             .
          
           It
           is
           true
           that
           
             Ierusalem
             above
             is
             the
             mother
             of
             us
             all
          
           :
           but
           that
           [
           
             us
             all
             ]
             should
          
           signifie
           every
           profession
           of
           the
           faith
           in
           the
           Churches
           of
           Galatia
           ,
           is
           false
           :
           for
           then
           every
           one
           of
           them
           should
           be
           
             born
             after
             the
             spirit
          
           ,
           v
           :
           29.
           and
           inherit
           ,
           v.
           3●
           .
           The
           new
           Annot
           :
           on
           Gal
           :
           4.24.6
           .
           therefore
           say
           ,
           
             The
             Christian
             Church
             is
             the
             mother
             of
             all
             the
             faithfull
             who
             are
             heirs
             of
             the
             kingdom
             of
             Heaven
             whether
             they
             be
             I●wes
             or
             Gentiles
             .
          
           So
           that
           to
           be
           
             mother
             of
             us
             all
          
           ,
           Gal.
           4.26
           .
           is
           not
           to
           be
           mother
           
           of
           every
           professed
           Christian
           in
           Galatia
           ,
           but
           of
           so
           many
           as
           held
           the
           right
           faith
           with
           Paul
           ,
           and
           were
           
             born
             after
             the
             Spirit
          
           .
           Thus
           in
           like
           maner
           Rom
           :
           8
           ,
           3
           ,
           21
           when
           it
           is
           said
           ,
           
             who
             spared
             not
             his
             own
             Son
             ,
             but
             gave
             him
             up
             for
             us
             all
             ,
          
           it
           is
           not
           meant
           of
           every
           professor
           of
           Faith
           in
           Rome
           ,
           but
           all
           the
           elect
           and
           true
           believers
           ,
           as
           that
           which
           follows
           in
           the
           same
           verse
           and
           verse
           33
           shewes
           :
           So
           that
           we
           need
           not
           assert
           ei●her
           that
           
             every
             professor
             of
             faith
             in
             the
             Galatian
             Churches
             was
             a
             child
             of
             the
             Jerusalem
             above
             effectually
             and
             savingly
             ,
          
           or
           that
           
             there
             were
             some
             particular
             visible
             Churches
             in
             which
             were
             no
             hypocrites
          
           (
           which
           yet
           may
           be
           true
           notwithstanding
           the
           Parables
           Matth
           :
           13
           and
           25.
           or
           1
           Tim
           :
           3
           ,
           15.
           compared
           with
           2
           Tim
           :
           2
           ,
           20
           )
           o●
           that
           
             such
             as
             are
             savingly
             interessed
             in
             the
             Covenant
             of
             grace
             ,
             should
             fall
             from
             grace
             ,
          
           or
           that
           
             all
             were
             externally
             and
             according
             to
             men
             children
             of
             the
             promise
             ,
             as
          
           Mr
           
             C
             ▪
          
           speaks
           .
        
         
           Heb
           :
           4
           ,
           1
           ,
           4
           ,
           proves
           not
           that
           
             the
             promise
             of
             grace
             and
             glory
             may
             be
             to
             one
             as
             his
             legacy
             or
             portion
             externally
             and
             according
             to
             men
             ,
             of
             the
             saving
             good
             whereof
             it
             is
             possible
             one
             may
             fall
             short
             .
          
           For
           though
           there
           be
           mention
           of
           
             a
             promise
             left
          
           ,
           yet
           not
           of
           a
           promise
           left
           to
           any
           that
           come
           short
           of
           it
           ,
           unless
           by
           
             being
             left
          
           be
           meant
           propounded
           or
           tendered
           onely
           .
        
         
           Antipaedobaptists
           do
           grant
           they
           admit
           false
           brethren
           to
           baptism
           and
           the
           Lords
           Supper
           ,
           called
           by
           Mr
           
             Cobbet
             seals
             of
             Church
             and
             Covenant
             fellowship
             ,
          
           but
           it
           is
           not
           in
           them
           to
           admit
           them
           into
           the
           fellowship
           of
           covenant
           ,
           meaning
           the
           covenant
           of
           grace
           ;
           for
           that
           is
           Gods
           peculiar
           .
           We
           admit
           them
           to
           baptism
           on
           this
           ground
           ,
           not
           because
           to
           us
           they
           are
           in
           covenant
           (
           we
           suspend
           any
           judgement
           about
           their
           interest
           in
           the
           covenant
           ,
           as
           being
           out
           of
           our
           cognizance
           ,
           and
           no
           Rule
           for
           us
           to
           admit
           or
           keep
           back
           from
           baptism
           )
           but
           because
           we
           know
           them
           to
           be
           professors
           of
           faith
           in
           Christ.
           
        
         
           If
           by
           Blanks
           be
           meant
           such
           as
           to
           whom
           the
           promise
           of
           the
           covenant
           of
           grace
           is
           not
           made
           ,
           and
           by
           Seals
           ,
           Baptism
           and
           the
           Lords
           Supper
           ,
           we
           think
           we
           do
           ordinarily
           put
           seals
           to
           a
           blank
           ,
           nor
           do
           we
           make
           scruple
           thereof
           ,
           or
           think
           it
           true
           that
           
             the
             seal
             must
             follow
             the
             covenant
             ,
          
           or
           that
           Gen
           :
           17.9
           10
           ,
           11
           ,
           13.
           
           Acts
           2
           ,
           38
           39.
           1
           
           Cor
           :
           11
           ,
           25
           prove
           it
           .
           That
           it
           is
           not
           taught
           Gen
           :
           17.7
           ,
           10
           ,
           11
           ,
           13
           ,
           Ast
           :
           28
           ,
           39
           ,
           is
           shewed
           in
           the
           fore
           part
           of
           this
           
             Review
             ,
             Sect
          
           5
           ▪
           and
           in
           this
           part
           ,
           Sect
           5
           8
           ,
           13
           ,
           20
           ,
           21
           ,
           22
           ,
           23
           ,
           37
           ,
           and
           elswhere
           ,
           1
           Cor.
           11
           ,
           25
           ▪
           
             the
             cup
             in
             the
             Lords
             Supper
          
           is
           called
           
             the
             new
             Testament
             in
             Christs
             blood
          
           ;
           but
           that
           all
           ,
           or
           onely
           those
           who
           are
           in
           the
           covenant
           of
           grace
           must
           have
           the
           the
           cup
           ,
           is
           not
           proved
           thence
           ,
           and
           the
           falshood
           of
           it
           is
           shewed
           above
           often
           .
        
         
           We
           do
           not
           say
           when
           we
           admitted
           persons
           to
           baptism
           ,
           we
           judged
           them
           to
           be
           in
           the
           covenant
           of
           grace
           ,
           else
           we
           had
           not
           admitted
           them
           ;
           but
           we
           knew
           they
           professed
           faith
           in
           Christ
           ,
           and
           so
           were
           Disciples
           of
           Christ
           ,
           and
           thereupon
           admitted
           them
           according
           to
           our
           Rule
           ,
           Matth.
           28
           ,
           19
           leaving
           it
           to
           the
           Lord
           whether
           they
           be
           in
           the
           covenant
           of
           Grace
           or
           no
           ,
           we
           being
           not
           directed
           to
           enquire
           whether
           they
           were
           in
           the
           covenant
           of
           grace
           ,
           but
           whether
           believers
           and
           disciples
           by
           profession
           .
        
         
           I
           for
           my
           part
           agree
           not
           to
           it
           ,
           that
           
             either
             according
             to
             Scripture
             ,
             or
             the
             best
             Protestants
             any
             are
             said
             to
             be
             children
             of
             the
             promise
             ,
             or
             that
             the
             covenant
             of
             Evangelicall
             grace
             in
             the
          
           N.
           T.
           
             confirmed
             by
             Christs
             blood
             ,
             is
             made
             to
             them
             ,
             or
             belongs
             to
             them
             besides
             the
             elect
             .
          
           Such
           Doctrine
           gives
           great
           advantage
           to
           the
           Arminians
           ,
           undermines
           perseverance
           in
           grace
           ,
           and
           the
           Polemicall
           Doctrine
           of
           our
           choice
           Divines
           ,
           as
           I
           shewed
           
             Ex●men
             part
          
           3.
           
           Sect.
           4.
           and
           elswhere
           in
           this
           part
           of
           
           the
           Review
           .
           Mr.
           Norton
           ,
           Mr
           C.
           his
           Colleague
           ,
           commended
           by
           Mr
           Cotton
           with
           Mr
           Cobbet
           ,
           as
           a
           prime
           writer
           in
           the
           
             New
             English
          
           Churches
           ,
           
             Resp.
             ad
             syl
             .
             quaest
             .
             Apollon
             .
             p.
          
           30.
           saith
           ,
           
             Objectum
             faederis
             gratiae
             sunt
             soli
             electi
             ,
             objectum
             faederis
             Ecclesiastici
             sunt
             tum
             electi
             tum
             reprobi
          
        
         
           My
           own
           Tertulli●n
           in
           his
           book
           
             de
             Anima
             ,
             chap.
          
           21
           ,
           22
           ,
           when
           he
           urgeth
           that
           Tex●
           ,
           1
           Cor
           :
           7
           ▪
           14
           ,
           
             for
             a
             peculiar
             cleanness
             of
             believers
             children
             by
             privilege
             of
             seed
             ,
          
           means
           not
           the
           federall
           holiness
           Mr
           C.
           teacheth
           ,
           but
           holiness
           by
           reason
           of
           the
           freedom
           from
           that
           unholiness
           in
           their
           procreation
           ,
           which
           the
           Infidels
           children
           had
           from
           the
           many
           gross
           idolatrous
           superstitions
           ,
           by
           which
           they
           were
           defiled
           ,
           and
           as
           it
           were
           ded●cated
           to
           the
           Divell
           ,
           as
           I
           shew
           in
           my
           
             Apologie
             ,
             Sect
          
           16
           ,
           page
           85.
           
           
             Paraeus
             ,
             Peter
             Martyr
             ,
             Bucer
             ,
             Melancthon
             ,
          
           Mr.
           Philpot
           ,
           are
           all
           Neotericks
           .
           
             Cyprian
             ,
             Gregory
             ,
             Nazianzen
             ,
             Jerom
             ,
             Austin
             ,
          
           though
           they
           did
           plead
           for
           Paedobaptism
           from
           the
           Argument
           of
           Circumcision
           ,
           yet
           did
           not
           m●in●ain
           Infants
           covenant-estate
           ,
           as
           Mr.
           C.
           but
           a
           necessity
           of
           baptism
           to
           Infants
           ready
           to
           die
           ,
           because
           of
           the
           Text
           ,
           
             The
             soul
             that
             is
             not
             circumcised
             shall
             be
             cut
             off
             from
             his
             people
             ,
             Gen
             :
          
           17
           ,
           1●
           ,
           Instances
           whereof
           in
           Augustine
           and
           others
           are
           many
           cited
           by
           
             Chamier
             Pausir
             .
             Tom
          
           :
           4
           ,
           l
           :
           3
           ,
           c.
           3
           ,
           Sect
           39
           ,
           40
           41.
           
           And
           they
           thought
           the
           Infant
           dying
           baptized
           was
           infallibly
           saved
           ,
           whether
           believers
           child
           or
           not
           :
           As
           for
           others
           ,
           they
           denied
           their
           entring
           into
           the
           kingdom
           of
           heaven
           ,
           as
           I
           shew
           you
           in
           my
           
             Examen
             ,
             part
          
           1.
           
           Sect
           7
           ,
           8
           ,
           9
           ,
           10.
           
        
         
           I
           have
           often
           considered
           Zech
           :
           11
           ,
           10
           ,
           and
           I
           conceive
           the
           sense
           as
           Mr
           C.
           makes
           it
           
             of
             the
             covenant
             of
             grace
             in
             respect
             ,
             at
             least
             ,
             of
             the
             externall
             administration
             thereof
             amongst
             them
             ,
          
           as
           verse
           9
           ,
           
             and
             their
             externall
             right
             in
             that
             his
             covevenant
             ,
          
           to
           be
           very
           vain
           :
           For
           if
           it
           be
           meant
           of
           the
           covenant
           of
           grace
           ,
           then
           it
           is
           as
           much
           as
           to
           say
           ,
           That
           
             I
             might
             not
             write
             my
             Lawes
             in
             their
             heart
             ,
             forgive
             their
             sins
             ,
             &c.
             as
             I
             ●romised
             them
             ,
             Jer.
          
           31.33
           .
           and
           then
           God
           should
           break
           his
           promise
           ,
           the●e
           should
           be
           falling
           from
           the
           covenant
           of
           grace
           ,
           &c.
           
           If
           the
           sense
           be
           of
           
             the
             covenant
             of
             grace
             in
             respect
             of
             externall
             administration
             thereof
             amongst
             them
             ,
             and
             their
             externall
             right
             in
             that
             his
             covenan●
             ,
          
           then
           it
           is
           as
           if
           he
           had
           said
           ,
           
             That
             I
             might
             take
             away
             Circumcision
             ,
             the
             Passover
             ,
             and
             the
             rest
             of
             the
             Temple-service
             ,
             and
             the
             peoples
             right
             to
             them
             .
          
           (
           For
           what
           is
           the
           externall
           administration
           of
           the
           covenant
           of
           grace
           ;
           but
           the
           seals
           ,
           as
           they
           call
           them
           ,
           and
           the
           rest
           of
           the
           service
           of
           the
           Sanctuary
           ?
           )
           Now
           this
           neither
           agrees
           to
           the
           phrase
           ;
           for
           Circumcision
           is
           never
           called
           
             Gods
             covenant
             with
             all
             the
             people
             ,
          
           and
           to
           break
           circumcision
           ,
           what
           is
           it
           but
           either
           to
           draw
           up
           the
           fore-skin
           ,
           and
           to
           forbid
           circumcision
           ?
           If
           this
           be
           referred
           to
           the
           time
           of
           Christs
           coming
           ,
           this
           had
           not
           been
           a
           prediction
           of
           an
           evill
           to
           them
           ,
           but
           of
           a
           benefit
           to
           be
           eased
           of
           that
           yoak
           ,
           verse
           9
           ,
           mentions
           not
           
             externall
             administration
             of
             the
             covenant
             of
             grace
             ,
             or
             externall
             right
             there
             o.
          
           But
           whenever
           it
           was
           accomplished
           ,
           whether
           at
           the
           siege
           of
           Jerusalem
           ,
           or
           at
           some
           other
           time
           ,
           it
           was
           the
           taking
           away
           of
           some
           who
           might
           be
           their
           protectors
           ,
           whereby
           they
           were
           exposed
           to
           destruction
           ;
           which
           whether
           they
           were
           the
           Maccabees
           or
           some
           others
           ,
           may
           be
           doubted
           .
           However
           ,
           it
           is
           so
           frigid
           an
           interpretation
           to
           interpert
           it
           as
           Mr
           C.
           doth
           ,
           that
           methinks
           he
           should
           be
           ashamed
           to
           blot
           paper
           with
           it
           .
        
         
           The
           Covenant
           ch
           10.
           whether
           it
           were
           that
           Gen.
           17.
           or
           that
           Exod.
           19.
           or
           24.
           or
           Deut.
           29.
           ●t
           is
           certain
           it
           is
           meant
           not
           of
           the
           Covenant
           of
           grace
           common
           to
           
           all
           believers
           Gentiles
           or
           Jews
           ,
           but
           of
           the
           covenant
           which
           he
           made
           with
           the
           Israelitish
           nation
           ,
           
             which
             he
             brake
          
           by
           taking
           away
           their
           Leaders
           whether
           Governors
           or
           Teachers
           Maccabees
           or
           some
           other
           ,
           and
           so
           exposing
           them
           to
           ruin
           by
           the
           Grecian
           or
           Roman
           Lords
           or
           some
           other
           .
        
         
           Psal.
           44.17
           .
           Dan.
           11.30
           ,
           31
           ,
           32
           ,
           33.
           
             to
             deal
             falsly
             in
             Gods
             Covenant
             ,
          
           and
           
             to
             forsake
             the
             holy
             Covenant
          
           ,
           and
           
             to
             do
             wickedly
             against
             the
             Covenant
             ,
          
           do
           not
           intimate
           that
           Mr.
           C.
           would
           infer
           that
           
             there
             are
             some
             said
             to
             be
             in
             the
             Covenant
             of
             grace
             only
             externally
             .
          
           For
           
             to
             deal
             falsly
             in
             Gods
             Covenant
          
           is
           no
           more
           than
           not
           to
           keep
           Gods
           Commands
           ,
           as
           the
           term
           Covenant
           is
           oft
           put
           Synecdochically
           Psal.
           25.10
           .
           and
           131.12
           .
           
             To
             forsake
             the
             holy
             Covenant
          
           ,
           is
           to
           forsake
           the
           Law
           ,
           to
           
             do
             against
             it
          
           ,
           is
           to
           do
           against
           the
           Law
           ,
           as
           Anticohus
           had
           
             imagination
             against
             the
             holy
             Covenant
          
           ,
           that
           is
           the
           Law
           of
           the
           Jews
           .
           And
           that
           this
           is
           the
           meaning
           is
           apparent
           Psal.
           44.18
           .
           where
           v.
           17.
           is
           thus
           explained
           ,
           
             our
             heart
             is
             not
             turned
             back
             ,
             nor
             our
             steps
             declined
             from
             thy
             way
             .
          
           This
           Covenant
           then
           was
           no
           other
           than
           the
           Law
           of
           Moses
           ,
           the
           Covenant
           made
           in
           Horeb
           ,
           specially
           the
           Decalogue
           ,
           whence
           the
           Ark
           called
           
             the
             Ark
             of
             the
             Covenant
          
           1
           Kings
           8.1
           .
           the
           Decalogue
           
             the
             words
             of
             the
             Covenant
             Exod.
          
           34.28
           .
           And
           it
           is
           apparent
           in
           that
           Antiochus
           endeavored
           to
           compel
           them
           to
           break
           that
           Law
           ,
           as
           to
           sacrafice
           to
           Idols
           ,
           to
           eat
           Swines
           flesh
           and
           now
           this
           Covenant
           was
           not
           the
           Covenant
           of
           grace
           .
           For
           the
           Apostle
           plainly
           distinguisheth
           
             the
             Law
             from
             the
             promise
          
           400
           
             years
             before
             Gal.
          
           3.17
           .
           and
           the
           Covenant
           at
           Sinai
           is
           opposed
           to
           that
           of
           grace
           called
           the
           Jerusalem
           above
           Gal
           4
           24.
           
           Nor
           is
           there
           any
           difficulty
           in
           that
           which
           Mr.
           C.
           objects
           ,
           that
           
             believers
             then
             might
             be
             in
             a
             free
             Covenant
             of
             grace
             ,
             and
             at
             the
             same
             time
             under
             the
             contrary
             Covenant
             of
             bondage
             .
          
           For
           the
           believing
           Jews
           to
           wit
           David
           and
           the
           rest
           of
           those
           that
           believed
           Heb.
           11.
           were
           under
           the
           command
           of
           the
           Covenant
           in
           Sinai
           .
           yet
           under
           the
           Ceremonial
           part
           ,
           yea
           were
           not
           under
           the
           sentence
           or
           judgment
           of
           the
           Covenant
           of
           the
           Law
           so
           as
           to
           be
           justified
           or
           condemned
           by
           it
           .
        
         
           The
           everlasting
           Covenant
           Isai.
           24.5
           .
           is
           no
           other
           than
           the
           Law
           as
           is
           proved
           above
           .
           It
           is
           said
           Rom
           3.3
           .
           (
           not
           7.
           as
           it
           is
           printed
           )
           
             If
             some
             believed
             not
             ,
             shall
             their
             unbelief
             make
             the
             faith
             of
             God
             without
             effect
             ?
          
           But
           the
           inference
           of
           Mr.
           C.
           is
           frivolous
           ,
           
             the
             faith
             of
             God
             was
             plighted
             to
             them
             ,
             and
             they
             were
             externally
             in
             the
             Covenant
             ,
             though
             the
             faith
             of
             God
             took
             saving
             effect
             only
             in
             the
             elect
             and
             in
             the
             believing
             .
          
           For
           I
           would
           know
           what
           the
           faith
           of
           God
           was
           whether
           it
           were
           the
           Covenant
           of
           saving
           grace
           ,
           or
           the
           outward
           Covenant
           ?
           If
           it
           were
           only
           the
           outward
           ,
           how
           did
           it
           take
           saving
           effect
           in
           the
           elect
           ?
           Did
           the
           faith
           of
           God
           take
           effect
           in
           that
           which
           was
           never
           promised
           ?
           The
           outward
           Covenant
           me
           thinks
           Mr.
           C.
           should
           not
           say
           did
           promise
           saving
           grace
           ,
           but
           externall
           right
           and
           administrations
           ,
           therefore
           saving
           grace
           is
           not
           the
           effect
           of
           that
           Covenant
           .
        
         
           And
           indeed
           the
           outward
           Covenant
           is
           but
           a
           meer
           notion
           (
           except
           understood
           Metonymically
           as
           Circumcision
           is
           called
           the
           Covenant
           as
           being
           the
           sign
           of
           it
           )
           there
           being
           no
           faith
           of
           God
           plighted
           to
           any
           Gentile
           believer
           and
           his
           seed
           ,
           wherein
           God
           promiseth
           that
           they
           shall
           be
           accounted
           visible
           Church
           members
           ,
           and
           as
           having
           external
           right
           or
           enjoyment
           of
           Church
           administrations
           .
           If
           he
           should
           it
           would
           be
           false
           ,
           many
           of
           them
           never
           attaining
           them
           or
           having
           right
           to
           them
           .
           If
           it
           were
           the
           inward
           Covenant
           in
           which
           God
           plighted
           his
           faith
           ,
           then
           it
           took
           effect
           only
           in
           the
           elect
           and
           they
           only
           were
           in
           covenant
           .
        
         
         
           Nor
           doth
           Rom.
           9.6
           .
           intimate
           what
           Mr.
           C.
           dreames
           ;
           
             that
             the
             word
             ,
             or
             Covenant
             of
             grace
             ,
             took
             effect
             in
             all
             the
             Jews
             ,
             in
             some
             externally
             ,
             in
             the
             elect
             savingly
             .
          
           But
           as
           the
           stream
           of
           Protestant
           writers
           (
           whereof
           some
           are
           alleged
           in
           my
           
             Examen
             part
          
           .
           3
           ,
           Sest
           .
           4.
           and
           others
           before
           in
           this
           part
           of
           the
           Review
           )
           and
           the
           very
           words
           shew
           it
           took
           effect
           only
           in
           the
           elect
           ,
           who
           are
           therefore
           call●d
           v.
           8
           ,
           
             the
             Children
             of
             the
             promise
          
           distinguishingly
           from
           others
           ,
           and
           the
           Apostle
           plainly
           resolves
           that
           
             the
             seed
             Gen.
          
           17.7
           .
           as
           not
           Ishmael
           but
           Isaac
           ,
           not
           Esau
           but
           Jacob
           ,
           and
           consequently
           no
           believers
           natural
           seed
           ,
           except
           elected
           .
        
         
           As
           for
           Rom.
           9.4
           .
           it
           is
           often
           shewed
           that
           
             the
             Covenants
          
           there
           are
           meant
           of
           the
           Tables
           of
           the
           Covenant
           and
           
             the
             promises
          
           ,
           the
           special
           promises
           made
           to
           the
           Israelites
           after
           the
           flesh
           ,
           as
           is
           manifest
           v.
           4.5
           .
           expressing
           peculiar
           privileges
           to
           them
           distinct
           from
           what
           the
           Gentiles
           ,
           though
           believers
           ,
           have
           .
        
         
           which
           Mr.
           C.
           saith
           ,
           
             the
             Covenant
             of
             grace
             and
             an
             outward
             Covenant
             are
             not
             two
             distinct
             Covenants
             :
             but
             the
             Covenant
             of
             grace
             made
             with
             the
             elect
             in
             respect
             of
             their
             saving
             interest
             in
             that
             ,
             I
             wil
             be
             a
             God
             to
             them
             ,
             the
             same
             is
             made
             with
             others
             in
             respect
             both
             of
             visible
             interest
             and
             the
             visible
             administration
             of
             it
             ,
          
           I
           see
           no
           truth
           in
           it
           .
           For
           there
           is
           no
           Scripture
           that
           ever
           expounds
           ,
           
             I
             will
             be
             a
             God
             to
             them
             ,
          
           that
           is
           ,
           they
           shall
           have
           visible
           interest
           ,
           and
           the
           visible
           administration
           of
           it
           ,
           that
           is
           ,
           they
           shall
           be
           circumcised
           &c.
           many
           have
           the
           promise
           of
           saving
           intrest
           who
           neither
           have
           ,
           nor
           ever
           had
           visible
           or
           visible
           administration
           as
           their
           language
           is
           of
           the
           Covenant
           of
           grace
           ,
           and
           on
           the
           contrary
           many
           have
           no
           saving
           Interest
           ,
           yet
           have
           the
           visible
           intrest
           and
           administration
           Mr.
           C.
           speaks
           of
           which
           in
           truth
           follows
           the
           command
           ,
           not
           the
           Covenant
           .
           Nor
           is
           it
           consistent
           with
           Mr.
           C's
           .
           own
           suppositions
           ,
           
             that
             a
             man
             may
             be
             in
             the
             external
             Covenan●
             who
             is
             not
             in
             the
             Covenant
             of
             grace
             savingly
             ,
             that
             the
             one
             is
             only
             the
             visible
             interest
             and
             administration
             ,
             the
             other
             the
             promise
             of
             saving
             grace
             ,
          
           if
           they
           be
           not
           two
           distinct
           Covenants
           ,
           For
           they
           must
           needs
           be
           distinct
           Covenants
           which
           are
           made
           to
           different
           persons
           of
           different
           things
           ,
           as
           these
           are
           supposed
           to
           be
           by
           Mr.
           
             C
             ▪
          
           himself
           .
           Nor
           doth
           Mr.
           C.
           prove
           by
           any
           text
           that
           
             there
             is
             any
             other
             w●y
             of
             entring
             into
             the
             Covenant
             of
             grace
             ordinarily
             ,
             but
             by
             a
             true
             and
             lively
             faith
             .
          
           It
           is
           true
           Ezek.
           16.20
           ,
           21
           ,
           23.
           the
           children
           of
           the
           Israelites
           were
           
             Gods
             children
          
           by
           special
           right
           as
           his
           
             servants
             Levit.
          
           25.55
           .
           because
           
             he
             redeemed
             them
             out
             of
             Egypt
             ,
          
           and
           
             he
             had
             entred
             a
             special
             Covenant
             with
             them
             ,
          
           and
           
             they
             the
             whole
             nation
             had
             also
             engaged
             themselves
             in
             a
             special
             Covenant
             to
             be
             his
             ,
          
           and
           it
           is
           true
           
             the
             Covenants
             and
             promises
             were
             theirs
             Rom.
          
           9.4
           and
           they
           were
           
             the
             children
             of
             the
             Prophets
          
           ,
           and
           
             the
             children
             of
             the
             Covenant
             which
             God
             made
             to
             Abraham
             Act.
          
           3.25
           .
           that
           is
           ,
           the
           people
           among
           whom
           and
           out
           of
           whom
           Christ
           came
           ,
           to
           whom
           he
           was
           at
           first
           made
           known
           ,
           to
           whom
           the
           Prophets
           were
           sent
           ▪
           but
           this
           doth
           not
           prove
           that
           
             they
             were
             all
             internally
             or
             externally
             in
             the
             Covenant
             of
             grace
             .
          
           They
           had
           no
           right
           to
           be
           babtized
           ,
           yea
           the
           greatest
           part
           of
           them
           (
           for
           this
           is
           spooken
           of
           the
           people
           of
           the
           Jews
           whether
           believers
           or
           not
           ,
           even
           of
           them
           that
           offered
           their
           sons
           and
           daughters
           to
           Divils
           ▪
           )
           denied
           Christ
           ,
           and
           were
           
             broken
             off
             by
             unbelief
             Rom.
          
           11.20
           .
        
         
           Gal.
           4.28
           .
           is
           impertinently
           brought
           to
           prove
           a
           bare
           external
           being
           in
           the
           Covenant
           of
           grace
           .
           For
           it
           is
           meant
           only
           of
           believers
           
             born
             after
             the
             spirit
          
           v.
           29.
           
             who
             by
             the
             spirit
             do
             wait
             for
             the
             hope
             of
             the
             righteousness
             which
             is
             by
             faith
             Gal.
          
           5.5
           .
        
         
           It
           is
           not
           true
           that
           any
           
             of
             the
             〈◊〉
             members
             from
             the
             Churh
             of
             Ephesus
             
             Acts
          
           20.30
           .
           
             are
             said
             to
             be
             purchased
             by
             the
             blood
             of
             Christ.
          
           It
           was
           judged
           an
           abuse
           in
           Stapleton
           by
           Dr.
           
             Rainold
             ,
             Apol.
             Thess.
             Sect
          
           :
           20.
           
             to
             interpret
             the
             flock
             of
             God
             redeemed
             by
             his
             blood
             ,
             of
             any
             reprobates
             .
          
           Of
           2
           Pet.
           2.1
           .
           I
           have
           spoken
           before
           .
        
         
           An
           externall
           being
           in
           the
           covenant
           of
           grace
           ,
           
             quoad
             homines
          
           ,
           by
           the
           parties
           profession
           ,
           I
           never
           denied
           ,
           but
           an
           externall
           being
           in
           the
           covenant
           of
           grace
           of
           believers
           infants
           by
           vertue
           of
           the
           parents
           faith
           in
           the
           New
           Testament
           ,
           I
           still
           deny
           .
        
         
           
             Mr
             C.
             takes
             upon
             him
             to
             answer
             my
             
               Dilemma
               ,
               Examen
            
             pag.
             52.
             and
             tells
             me
             ,
             The
             covenant
             is
             theirs
             externally
             and
             
               quoad
               homines
            
             ,
             considered
             as
             invested
             with
             Church-covenant
             ,
             and
             in
             reference
             to
             covenant-ordinances
             ▪
             whereof
             they
             are
             capable
             ,
             as
             of
             old
             they
             were
             of
             Circumcision
             ,
             and
             are
             now
             of
             baptism
             .
             Thus
             it
             is
             theirs
             at
             present
             in
             respect
             of
             the
             visible
             faith
             and
             interest
             of
             the
             parent
             or
             parents
             in
             the
             covenant
             ,
             and
             for
             the
             future
             it
             's
             theirs
             in
             the
             further
             grace
             of
             the
             covenant
             upon
             condition
             of
             their
             believing
             if
             they
             do
             live
             to
             years
             of
             discretion
             .
          
        
         
           Answer
           .
           The
           position
           I
           intended
           to
           prove
           by
           the
           Dilemma
           ,
           was
           set
           down
           page
           48.
           
           That
           the
           Covenant
           of
           saving
           grace
           in
           Christ
           expressed
           Gen
           17
           7.
           in
           these
           words
           ,
           
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             ,
          
           is
           not
           made
           to
           a
           believer
           and
           his
           na●urall
           seed
           ,
           to
           which
           Mr
           C.
           his
           answer
           is
           ,
           by
           telling
           me
           ▪
           
             The
             covenant
             is
             theirs
             externally
             &c.
          
           which
           is
           to
           answer
           nothing
           to
           the
           Argument
           which
           proceeded
           against
           the
           asserting
           Gods
           Covenant
           ,
           Gen.
           17.7
           .
           as
           a
           promise
           of
           saving
           grace
           to
           belong
           to
           a
           believers
           naturall
           seed
           .
           Nor
           doth
           he
           prove
           ,
           but
           dictate
           that
           Gen.
           17.7
           .
           
             Ther
             's
             a
             promise
             concerning
             the
             externall
             covenant
             ,
             or
             to
             any
             Gentile
             believers
             naturall
             seed
             ,
             or
             that
             there
             is
             any
             mention
             of
             Church-covenant
             ,
             or
             that
             ●itle
             to
             Church-ordin●nces
             ,
             as
             Baptism
             and
             Circumcision
             is
             derived
             from
             interest
             in
             the
             promise
             
               Gen
               ▪
            
             17.7
             .
             
               Or
               that
            
             the
             parents
             visible
             faith
             or
             interest
             in
             the
             covenant
             ,
             makes
             it
             the
             childrens
             :
             or
             that
             the
             covenant
             is
             such
             an
             ambulatory
             or
             revocable
             contract
             ,
             as
             to
             be
             the
             infants
             for
             the
             present
             in
             respect
             of
             the
             parents
             faith
             ▪
             but
             for
             the
             future
             it
             's
             theirs
             in
             the
             further
             grace
             of
             the
             the
             covenant
             upon
             condition
             of
             believing
             if
             they
             live
             to
             years
             of
             discretion
             .
          
        
         
           These
           Dictates
           are
           hatched
           in
           Mr.
           C.
           his
           nest
           ,
           but
           have
           nothing
           in
           the
           Text
           for
           them
           ,
           nor
           doth
           he
           attempt
           to
           prove
           them
           in
           that
           chapter
           which
           is
           termed
           ,
           
             The
             Explication
             of
             Gen.
          
           17.7
           ,
           &c.
           
           In
           like
           manner
           he
           dictates
           in
           that
           which
           follows
           .
        
         
           I
           had
           said
           ,
           if
           the
           covenant
           of
           grace
           to
           believers
           seed
           be
           absolute
           ,
           then
           either
           God
           keeps
           it
           or
           not
           :
           ●f
           he
           do
           not
           keep
           it
           ,
           then
           he
           breaks
           his
           word
           ,
           which
           is
           blasphemy
           ;
           if
           he
           do
           keep
           it
           ,
           then
           it
           follows
           ,
           that
           all
           the
           posterity
           of
           believers
           are
           saved
           ,
           contrary
           to
           Rom.
           9.13
           .
           Or
           if
           some
           are
           not
           saved
           though
           they
           be
           in
           the
           covenant
           of
           grace
           ,
           there
           may
           be
           Apostasie
           of
           persons
           in
           the
           covenant
           of
           grace
           .
        
         
           
             In
             answer
             to
             which
             he
             tels
             me
             ,
             God
             may
             be
             said
             absolutely
             to
             covenant
             with
             believers
             seed
             collectively
             and
             specifically
             considered
             ,
             and
             yet
             all
             the
             individuall
             children
             not
             saved
             .
             It
             is
             absolutelely
             made
             ,
             and
             made
             good
             that
             ,
             that
             sort
             of
             persons
             shall
             be
             and
             are
             saved
             by
             virtue
             of
             Gods
             covenant
             ,
             for
             some
             of
             them
             are
             infallibly
             saved
             :
             the
             covenant
             is
             to
             the
             indefinite
             collective
             seed
             or
             children
             in
             respect
             of
             internall
             saving
             interest
             :
             else
             none
             of
             them
             dying
             Infants
             should
             be
             saved
             .
          
        
         
         
           Whereto
           I
           reply
           ,
           The
           promise
           is
           to
           
             Abrahams
             seed
             ,
             Gen.
          
           17.
           
           ●
           .
           But
           that
           the
           promise
           is
           to
           be
           a
           God
           to
           any
           Gentile
           believers
           naturall
           indefinite
           collective
           seed
           in
           respect
           of
           the
           internall
           saving
           interest
           ,
           as
           such
           ,
           is
           not
           true
           .
           The
           promise
           is
           not
           made
           indefinitely
           but
           definitely
           to
           
             Ahrahams
             seed
          
           ,
           under
           whom
           none
           but
           believers
           of
           the
           Gentiles
           ,
           or
           elect
           persons
           are
           meant
           ,
           nor
           is
           it
           made
           specifically
           to
           a
           sort
           of
           men
           ,
           but
           to
           such
           and
           such
           numericall
           persons
           as
           were
           
             Abrahams
             seed
          
           by
           nature
           or
           grace
           :
           Nor
           is
           it
           made
           collectively
           to
           any
           of
           them
           as
           part
           of
           the
           whole
           number
           of
           Gentile-believers
           naturall
           seed
           ,
           but
           as
           
             Abrahams
             seed
          
           by
           grace
           ,
           and
           if
           any
           of
           them
           be
           elect
           ,
           it
           is
           made
           also
           to
           Gentile
           unbelievers
           naturall
           seed
           under
           the
           same
           consideration
           .
           It
           is
           true
           ,
           some
           of
           the
           believing
           Gentiles
           seed
           dying
           infants
           are
           saved
           ;
           nor
           can
           we
           say
           that
           none
           of
           the
           unbelievers
           infants
           ,
           dying
           in
           infancy
           ,
           are
           saved
           ,
           notwithstanding
           the
           Arguments
           brought
           to
           prove
           their
           perishing
           .
           But
           none
           of
           them
           are
           saved
           by
           virtue
           of
           a
           promise
           made
           to
           that
           sort
           of
           persons
           ,
           that
           is
           ,
           believers
           naturall
           children
           (
           for
           there
           is
           no
           such
           promise
           )
           but
           by
           vertue
           of
           Gods
           election
           ,
           conformable
           to
           which
           is
           the
           promise
           of
           saving
           grace
           ,
           Gen.
           17.7
           .
           as
           the
           Apostle
           expresly
           determines
           ,
           Rom.
           9.6
           ,
           7.8
           ,
           and
           consequently
           as
           election
           is
           of
           individuall
           persons
           (
           not
           of
           a
           collective
           indefinite
           specificall
           seed
           as
           Mr.
           C.
           speaks
           )
           so
           is
           the
           covenant
           .
           M.
           C.
           goes
           on
           thus
           .
        
         
           
             Supposing
             they
             are
             the
             Israel
             of
             God
             ,
             a
             part
             of
             the
             elect
             seed
             ,
             yet
             the
             means
             of
             saving
             effect
             in
             and
             upon
             them
             ,
             is
             the
             word
             of
             the
             Covenant
             ,
          
           Rom.
           9.6
           .
           
             It
             's
             through
             the
             effectuall
             word
             and
             engaged
             truth
             of
             God
             that
             that
             part
             of
             the
             Church
             are
             savingly
             purged
             ,
          
           Eph.
           5.25
           ,
           26.
           
        
         
           Answ.
           I
           grant
           this
           to
           be
           true
           ,
           yet
           conceive
           that
           Eph.
           5.25
           ,
           26.
           speaks
           of
           the
           word
           of
           promise
           ,
           not
           barely
           as
           made
           ,
           but
           also
           as
           accomplished
           in
           Christs
           performance
           ,
           and
           published
           by
           preaching
           ,
           whereupon
           baptism
           follows
           ,
           by
           both
           which
           Christ
           sanctifies
           and
           purgeth
           his
           Church
           savingly
           by
           the
           one
           as
           the
           means
           ,
           by
           the
           other
           as
           the
           sign
           .
        
         
           He
           adds
           ,
           
             The
             covenant
             is
             to
             the
             individual
             seed
             of
             all
             and
             each
             of
             them
             in
             respect
             of
             externall
             interest
             ,
             and
             yet
             many
             of
             them
             not
             saved
             .
          
        
         
           Answer
           .
           This
           is
           an
           exposition
           which
           is
           without
           proof
           ,
           or
           example
           of
           the
           like
           ,
           1.
           
           That
           where
           God
           saith
           ,
           
             I
             will
             be
             a
             God
             to
             Abrahams
             seed
             ,
          
           he
           means
           other
           believers
           ,
           even
           Gentiles
           naturall
           seed
           .
           2
           That
           he
           means
           this
           in
           respect
           of
           externall
           interest
           onely
           to
           some
           .
           3.
           
           That
           some
           of
           those
           to
           whom
           he
           promiseth
           to
           be
           a
           God
           according
           to
           the
           covenant
           of
           grace
           in
           Christ
           ,
           may
           not
           be
           saved
           .
           4
           That
           by
           Abrahams
           seed
           he
           meaneth
           in
           respect
           of
           saving
           effects
           ,
           the
           indefinite
           collective
           seed
           of
           Gent●le-believers
           ,
           so
           as
           that
           it
           is
           onely
           made
           good
           to
           that
           sort
           of
           persons
           (
           which
           were
           true
           if
           none
           but
           Isaac
           and
           Iacob
           were
           saved
           ;
           For
           if
           the
           promise
           of
           salvation
           be
           onely
           to
           the
           sort
           of
           persons
           ,
           it
           is
           made
           good
           in
           one
           or
           two
           of
           believers
           seed
           )
           but
           in
           respect
           of
           externall
           interest
           to
           the
           individual
           seed
           all
           and
           each
           of
           them
           ,
           yea
           though
           the
           parents
           be
           but
           hypocrites
           ,
           and
           not
           savingly
           in
           the
           covenant
           of
           grace
           themselves
           .
           He
           goes
           on
           .
        
         
           
             Nor
             yet
             is
             Gods
             faithfulness
             impeached
             or
             impaired
             ,
             nor
             need
             the
             faith
             of
             believers
             be
             shaken
             ,
             if
             this
             or
             that
             child
             should
             prove
             ,
             live
             and
             die
             wicked
             ,
             the
             force
             of
             the
             covenant
             is
             not
             to
             be
             measured
             by
             the
             fatall
             miscarriage
             of
             many
             of
             Abrahams
             Church-seed
             .
          
        
         
           Answer
           .
           Neither
           is
           Gods
           faithfulness
           impeached
           ,
           nor
           need
           the
           faith
           of
           believers
           be
           shaken
           ,
           though
           all
           their
           chidren
           die
           wicked
           .
           It
           is
           not
           true
           ,
           
             That
             
             the
             Apostles
             reasoning
             ,
             Rom.
          
           9.4
           ,
           6.
           
             compared
             mentions
             any
             such
             Church-seed
             of
             Abraham
             ,
             or
             takes
             them
             in
             as
             such
             ,
          
           but
           onely
           the
           elect
           .
           Mr
           C.
           doth
           falsly
           charge
           his
           adversaries
           doctrine
           ,
           
             as
             denying
             any
             interest
             at
             all
             to
             any
             believers
             infants
             in
             the
             covenant
             .
          
           I
           have
           often
           granted
           it
           to
           the
           elect
           ,
           but
           to
           none
           as
           believers
           infants
           .
           Mr
           Baillee
           charged
           me
           with
           this
           thing
           ,
           to
           which
           I
           answered
           in
           my
           
             Letter
             to
             him
             ,
             Sect.
          
           1.
           our
           doctrine
           is
           as
           comfortable
           as
           theirs
           when
           they
           speak
           truth
           .
           It
           is
           no
           Gospel
           but
           a
           dream
           to
           affirm
           what
           Mr.
           C.
           doth
           of
           Abrahams
           fancied
           Church-seed
           ,
           though
           it
           be
           Gospel
           to
           say
           ,
           God
           will
           be
           a
           God
           to
           Abrahams
           spirituall
           seed
           elect
           and
           true
           believers
           .
        
      
       
         
           SECT
           .
           XL.
           Animadversions
           on
           Sect.
           5.
           of
           the
           same
           Chapter
           ,
           shewing
           that
           Mr.
           C.
           his
           supposed
           visible
           interest
           in
           Gods
           covenant
           is
           not
           the
           rule
           in
           baptizing
           .
        
         
           SEct.
           5
           ,
           Mr.
           C.
           sets
           down
           this
           conclusion
           ,
           
             That
             the
             Church
             in
             dispensing
             an
             enjoyned
             initiatory
             seal
             of
             the
             covenant
             of
             grace
             ,
             looketh
             unto
             visibility
             of
             interest
             in
             the
             covenant
             ,
             to
             guide
             her
             in
             the
             application
             thereof
             .
             Nor
             is
             the
             saving
             interest
             of
             persons
             in
             view
             ,
             which
             is
             her
             rule
             by
             which
             she
             is
             therin
             to
             proceed
             .
          
        
         
           Concerning
           which
           I
           say
           ,
           that
           I
           grant
           it
           if
           the
           terms
           be
           altered
           into
           plainer
           expressions
           as
           thus
           :
           The
           baptizer
           in
           the
           admitting
           a
           person
           to
           baptism
           ,
           is
           not
           bound
           to
           stay
           baptism
           till
           he
           know
           a
           person
           hath
           saving
           interest
           in
           Gods
           covenant
           of
           grace
           ;
           but
           it
           is
           sufficient
           ,
           if
           he
           be
           a
           visible
           disciple
           or
           believer
           to
           admit
           him
           to
           baptism
           .
           And
           that
           M.
           C.
           may
           cease
           his
           wonder
           ,
           he
           who
           confessed
           that
           it
           's
           not
           to
           be
           denied
           that
           God
           would
           hav●
           infants
           of
           believers
           in
           some
           sense
           to
           be
           counted
           his
           ,
           to
           belong
           to
           his
           Church
           and
           Family
           ,
           &
           not
           to
           the
           Divels
           as
           true
           
             in
             facie
             Ecclesiae
             visibilis
             ,
             &c.
          
           doth
           not
           oppose
           his
           fourth
           Conclusion
           reduced
           to
           the
           plain
           terms
           I
           have
           set
           it
           down
           〈◊〉
           .
           Yet
           there
           are
           sundry
           things
           in
           which
           I
           oppose
           him
           .
           1.
           
           That
           he
           makes
           it
           the
           Churches
           business
           to
           dispense
           the
           initiatory
           seale
           (
           as
           he
           calls
           it
           )
           of
           the
           covenant
           of
           grace
           ,
           which
           I
           ●ake
           to
           belong
           to
           him
           that
           is
           sent
           or
           used
           to
           make
           disciples
           by
           preaching
           the
           Gospel
           ,
           not
           to
           the
           Church
           .
        
         
           2.
           
           That
           he
           maketh
           the
           rule
           of
           baptizing
           to
           be
           visible
           interest
           in
           the
           covenant
           ,
           which
           according
           to
           the
           institution
           is
           visible
           discipleship
           ,
           or
           faith
           .
        
         
           3.
           
           That
           he
           takes
           that
           person
           to
           have
           visible
           interest
           in
           the
           covenant
           of
           grace
           ,
           so
           as
           to
           have
           right
           therby
           to
           baptism
           ,
           who
           neither
           by
           extraordinary
           revelation
           from
           God
           ,
           nor
           by
           any
           act
           of
           his
           own
           ,
           but
           barely
           by
           his
           parents
           profession
           hath
           a
           pretended
           visible
           interest
           in
           the
           covenant
           .
           But
           let
           's
           examine
           what
           he
           saith
           ,
           because
           he
           seems
           to
           be
           the
           selected
           man
           in
           
             New
             England
          
           to
           plead
           for
           Infant-baptism
           .
        
         
           Whether
           John
           the
           Baptist
           did
           admit
           to
           baptism
           those
           which
           he
           knew
           would
           prove
           false
           and
           frothy
           ,
           is
           doubtfull
           .
           Mr
           Norton
           Mr
           Cs.
           Colleague
           .
           
             Resp.
             ad
             ▪
             Appollon
             .
             c.
             Prop
             ▪
          
           1.
           seems
           to
           hold
           the
           negative
           ,
           and
           cites
           to
           that
           purpose
           ,
           Paraus
           and
           Aretius
           .
           I
           agree
           with
           Mr.
           C.
           in
           his
           position
           ,
           
             That
             person●
             may
             be
             bapti●ed
             upon
             visible
             profession
             without
             knowledge
             of
             the
             saving
             state
             of
             the
             party
             ,
          
           yet
           I
           do
           not
           think
           Ananias
           and
           Sapphira
           ,
           or
           
             Simon
             Magus
          
           were
           known
           hypo●●ites
           when
           ●hey
           were
           b●ptized
           ,
           nor
           do
           I
           think
           the
           Texts
           Mr
           C.
           allegeth
           ,
           Acts
           
           21.20
           ,
           &c
           ,
           or
           22
           ,
           20
           ,
           &c.
           or
           23
           ,
           12
           ,
           13
           ,
           prove
           ,
           that
           any
           of
           those
           baptized
           ,
           Acts
           2.41
           ,
           or
           4.1
           ,
           2.3
           ;
           4.
           were
           
             of
             the
             number
             of
             them
             that
             opposed
             Paul
             ,
             or
             proved
             false
             .
          
           If
           
             Christ
             did
             say
             to
             Iudas
             that
             his
             body
             was
             broken
             or
             given
             f●r
             him
             ,
             and
             his
             blood
             shed
             ,
          
           it
           will
           be
           hard
           to
           avoid
           thence
           the
           proof
           of
           universall
           redemption
           .
           I
           think
           it
           the
           safest
           and
           most
           likely
           tenent
           that
           Judas
           went
           out
           afore
           the
           Lords
           Supper
           .
           For
           the
           Passover
           it
           was
           not
           administred
           to
           Judas
           by
           Christ
           ,
           nor
           do
           I
           know
           what
           warrant
           we
           have
           to
           make
           it
           a
           seal
           of
           the
           covenant
           ,
           or
           to
           belong
           to
           a
           Minister
           of
           the
           seals
           ,
           as
           they
           speak
           .
           It
           was
           a
           rite
           instituted
           to
           remember
           the
           delivery
           out
           of
           Egypt
           ,
           ond
           appointed
           to
           be
           used
           by
           each
           family
           without
           any
           other
           administration
           than
           the
           providing
           ,
           slaying
           ,
           dressing
           and
           bringing
           to
           the
           Table
           :
           If
           the
           Prist
           did
           any
           thing
           in
           it
           ,
           it
           was
           at
           the
           Temple
           not
           at
           the
           Table
           ,
           each
           person
           was
           to
           take
           himself
           according
           to
           his
           eating
           ,
           Abraeham
           and
           Isaac
           did
           circumcise
           Ishmael
           &
           Esau
           rightly
           according
           to
           Gods
           command
           ,
           which
           is
           the
           rule
           in
           administring
           ordinances
           ,
           not
           covenant-in●erest
           .
           But
           that
           
             they
             did
             circumcise
             as
             Prophets
             or
             Priests
             at
             that
             time
             ,
             to
             the
             Church
             in
             their
             families
             ,
          
           it
           is
           said
           without
           proof
           .
           The
           business
           of
           circumcising
           was
           not
           the
           work
           of
           a
           person
           as
           a
           Prophet
           or
           Priest
           to
           his
           family
           ,
           but
           did
           belong
           to
           the
           parent
           or
           some
           other
           in
           his
           stead
           ,
           though
           no
           Prophet
           nor
           Priest.
           
             Chamier
             Paustr
             .
             cath
             .
             tom
             .
          
           4
           l
           5
           c.
           14.
           sect
           9
           ,
           10
           ,
           saith
           ,
           
             We
             read
             of
             no
             certain
             Minister
             of
             Circumcision
             either
             in
             the
             institution
             or
             elswhere
             ,
             so
             that
             there
             's
             no
             obstacle
             but
             that
             Zipporah
             ,
             and
             the
             woman
             in
             the
             second
             of
             Maccabees
             ,
             c.
          
           6.
           
             might
             circumcise
          
           .
           So
           there
           is
           nothing
           read
           by
           which
           the
           immolation
           of
           the
           Paschal
           Lamb
           was
           wont
           to
           be
           done
           in
           each
           family
           ,
           is
           prohibited
           ,
           though
           no
           Priests
           were
           used
           .
           
             Ishmael
             and
             Esau
             ,
             and
             Iudas
             ,
             were
             not
             visibly
             interessed
             in
             the
             covenant
          
           ;
           being
           discovered
           by
           God
           and
           Christ
           to
           be
           such
           as
           had
           no
           interest
           in
           it
           .
           That
           
             a
             Minister
             cannot
             of
             himself
             admit
             to
             baptism
             ,
             or
             reject
             from
             it
             regularly
             ,
             but
             by
             and
             with
             the
             Churches
             consent
             ,
          
           is
           dictated
           without
           proof
           .
           I
           grant
           that
           
             if
             particular
             persons
             saving
             interest
             in
             Gods
             covenant
             and
             promise
             of
             grace
             ,
             were
             the
             Rule
             to
             baptize
             by
             ,
             administrators
             could
             not
             observe
             the
             rule
             in
             faith
             ,
             but
             doubtingly
             .
          
           But
           that
           such
           visible
           interest
           in
           the
           Covenant
           as
           Mr
           C.
           means
           ,
           is
           therefore
           the
           rule
           to
           baptize
           by
           ,
           follows
           not
           .
           What
           or
           where
           
             A.
             R.
             suggests
             to
             the
             contrary
          
           I
           find
           not
           ,
           nor
           doth
           Mr
           C.
           tell
           us
           .
           What
           he
           adds
           ,
           
             I
             say
             visibility
             of
             the
             parties
             interest
             in
             the
             covenant
             ,
             I
             say
             not
             meer
             visibility
             of
             faith
             and
             repentance
             ,
          
           is
           quite
           besides
           the
           Scripture
           ,
           which
           never
           appoints
           persons
           to
           be
           baptized
           because
           of
           their
           visible
           interest
           in
           the
           covenant
           ,
           but
           their
           visible
           faith
           and
           repentance
           .
        
         
           He
           tells
           us
           ,
           
             The
             initiatory
             seal
             is
             not
             primarily
             and
             properly
             the
             seal
             of
             mens
             faith
             and
             repentance
             ,
             or
             obedience
             ,
             but
             of
             Gods
             covenant
             rather
             ;
             the
             seal
             is
             to
             the
             covenant
             ,
             even
             Abrahams
             circumcision
             ,
             was
             not
             primarily
             a
             seal
             to
             his
             faith
             ,
             of
             righteousness
             ,
             but
             to
             the
             righteousness
             of
             faith
             exhibited
             and
             offered
             in
             the
             covenant
             :
             yea
             to
             the
             covenant
             it self
             ,
             or
             promise
             which
             he
             had
             believed
             unto
             righteousness
             .
             Hence
             the
             covenant
             of
             grace
             is
             called
             the
             righteousness
             of
             faith
             ,
             Rom.
             10.6
             ,
             7
             ,
             8.
             
             The
             righteousness
             of
             faith
             speaketh
             on
             this
             wise
             ,
             v.
             8.
             and
             the
             word
             of
             faith
             .
             Hence
             albeit
             Abraham
             must
             walk
             before
             God
             ,
             who
             is
             now
             about
             to
             enlarge
             the
             covenant
             to
             his
             as
             well
             as
             to
             make
             it
             to
             him
             in
             a
             Church-reference
             ,
             Gen.
             17.1
             ,
             &c.
             yet
             the
             initiatory
             seal
             in
             his
             as
             as
             well
             as
             their
             flesh
             ,
             is
             Gods
             covenant
             ,
             v.
             13.
             or
             a
             sacramentall
             sign
             firstly
             and
             expresly
             of
             Gods
             covenant
             ,
             v.
             11.
             
             &
             7.
             compared
             ;
             albeit
             it
             implicitly
             oblige
             him
             and
             them
             to
             other
             duties
             formerly
             
             mentioned
             .
             Hence
             Acts
             2.38
             ,
             39
             ,
             the
             seal
             of
             baptism
             is
             put
             to
             the
             promise
             as
             the
             choice
             matter
             and
             foundation
             in
             view
             ,
             and
             as
             that
             was
             a
             ground
             of
             repentance
             it self
             ;
             repent
             and
             be
             baptized
             for
             the
             promise
             is
             to
             you
             ,
             not
             ,
             for
             you
             have
             repented
             as
             if
             that
             were
             the
             thing
             to
             be
             firstly
             sealed
             by
             baptism
             ,
             but
             the
             promise
             rather
             .
          
        
         
           
             Answ.
             The
             inititory
             seal
          
           is
           a
           late
           devised
           term
           not
           found
           in
           Scripture
           and
           it
           is
           used
           upon
           an
           erroneous
           conceit
           as
           if
           the
           nature
           of
           Sacraments
           were
           to
           be
           seals
           of
           the
           Covenant
           ,
           and
           baptism
           were
           the
           initiatory
           seal
           .
           But
           the
           term
           [
           
             initiatory
             seal
          
           ]
           is
           chosen
           rather
           than
           the
           word
           [
           baptism
           ]
           (
           though
           it
           be
           the
           Scripture
           term
           )
           by
           Mr.
           C.
           and
           others
           ,
           that
           they
           may
           shuffle
           what
           they
           say
           in
           and
           out
           under
           the
           term
           of
           ininitiatory
           seal
           ,
           sometimes
           understanding
           by
           it
           Circumcision
           sometimes
           baptism
           as
           if
           they
           were
           the
           same
           and
           what
           is
           said
           of
           the
           one
           were
           meant
           of
           the
           other
           ,
           which
           is
           meer
           fallacious
           arguing
           .
           But
           setting
           aside
           Mr.
           C's
           lately
           devised
           term
           ,
           the
           end
           of
           Christian
           baptism
           is
           in
           the
           first
           place
           ,
           that
           thereby
           the
           party
           baptiz●d
           may
           testifie
           his
           repentance
           ,
           faith
           and
           hope
           in
           Christ
           ,
           love
           to
           the
           people
           of
           God
           ,
           and
           resolution
           to
           follow
           Christ
           to
           the
           death
           .
           And
           this
           is
           proved
           in
           my
           Exercit
           :
           in
           the
           twelfth
           reason
           of
           my
           doubting
           about
           Pedobaptism
           pag.
           33.
           in
           the
           2
           part
           of
           this
           
             Review
             Sect.
          
           5.
           from
           these
           Scriptures
           Rom.
           6.3
           ▪
           4.5
           .
           1
           Cor.
           12.13
           .
           Gal.
           3.26
           ,
           27.
           
           Ephe.
           4.5
           .
           Col.
           2
           12.
           1
           
           Pet.
           3.20
           .
           where
           the
           phrase
           of
           
             the
             answer
             of
             a
             good
             conscience
             ,
          
           as
           Beza
           rightly
           observes
           in
           his
           Annot.
           on
           that
           place
           ,
           alludes
           to
           the
           manner
           of
           the
           primitive
           baptizing
           after
           the
           answer
           to
           the
           questions
           propounded
           concerning
           the
           parties
           repentance
           ,
           faith
           and
           obedience
           :
           which
           were
           held
           so
           necessary
           to
           baptism
           in
           the
           first
           ages
           of
           the
           Christian
           Church
           that
           none
           was
           baptized
           without
           it
           ;
           yea
           and
           when
           infant
           baptism
           came
           up
           even
           till
           our
           dayes
           ,
           and
           in
           some
           places
           according
           to
           the
           
             Common
             prayer
             Book
          
           even
           to
           the
           infants
           the
           same
           questions
           are
           propounded
           ,
           yea
           the
           Lutherans
           confesse
           that
           
             without
             faith
             in
             infants
             it
             is
             in
             vain
             to
             baptize
             them
             .
             The
             continuance
             of
             which
             questions
             ,
          
           as
           
             Lud
             :
             Vives
             Comment
             :
             in
             Augustin
             :
             de
             civit
             :
             Dei
             l.
          
           1.
           c.
           27.
           rightly
           saith
           ,
           
             proves
             the
             original
             use
             of
             baptism
             to
             be
             of
             those
             only
             that
             could
             answer
             those
             questions
             .
          
           In
           respect
           of
           which
           Basil
           and
           others
           call
           baptism
           
             the
             seal
             of
             faith
             ,
             Tertullian
             of
             repen●ance
             ,
             the
             sealing
             of
             faith
             ,
             Chamier
             :
             Paustr
             :
             Cath.
             tom
             .
          
           4.
           l.
           2.
           c.
           8.
           cites
           the
           treatise
           
             of
             the
             spirit
          
           under
           the
           name
           of
           
             Bazil
             ch
          
           .
           12.
           saying
           ,
           
             Confession
             goes
             before
             bringing
             to
             salvation
             ,
             baptism
             followes
             sealing
             our
             consent
             .
          
           whence
           he
           infers
           thus
           
             manifestly
             salvation
             is
             ascribed
             to
             confession
             ,
             but
             baptism
             is
             the
             seal
             of
             confession
             .
          
           No
           where
           that
           ever
           I
           could
           find
           among
           the
           Ancients
           is
           baptism
           termed
           the
           seal
           of
           the
           Covenant
           .
           Bucer
           on
           Acts.
           2.38
           .
           
             To
             be
             baptized
             in
             the
             name
             of
             the
             Lord
             Jesus
             Christ
             ▪
             is
             by
             the
             sign
             of
             baptism
             to
             testifie
             that
             were
             the
             believers
             in
             Christ
             for
             remission
             of
             sins
             .
             Grot
             :
             Annot
          
           :
           on
           Mark.
           16.16
           .
           [
           
             And
             is
             baptized
             ]
             he
             that
             believeth
             ,
             and
             by
             baptism
             maketh
             profession
             of
             his
             faith
             .
          
           So
           that
           the
           profession
           of
           faith
           by
           it
           is
           the
           primary
           end
           and
           use
           of
           baptism
           nor
           is
           there
           any
           place
           of
           Scripture
           that
           I
           know
           which
           doth
           make
           the
           end
           of
           baptism
           to
           be
           the
           sealing
           of
           Gods
           Covenant
           to
           us
           ▪
           And
           here
           by
           the
           way
           it
           is
           to
           be
           noted
           what
           shifting
           is
           used
           in
           this
           matter
           by
           Pedobaptist
           .
           They
           say
           the
           
             seal
             follows
             the
             Covenant
             and
             the
             parties
             interest
             in
             it
             ,
             and
             this
             Covenant
             they
             make
             the
             righteousness
             of
             faith
          
           as
           Mr.
           C.
           here
           ,
           but
           when
           they
           are
           pressed
           that
           then
           in
           vain
           are
           infants
           non-elect
           and
           non-believers
           baptized
           ,
           who
           are
           not
           in
           that
           Covenant
           ,
           they
           fly
           to
           an
           imaginary
           external
           Covenant
           ,
           and
           visible
           
           interest
           in
           that
           as
           sealed
           by
           it
           ,
           and
           there
           by
           a
           right
           to
           be
           baptized
           ;
           which
           yet
           by
           their
           own
           confession
           is
           not
           the
           Covenant
           of
           grace
           ,
           nor
           by
           sealing
           that
           interest
           is
           the
           Covenant
           of
           grace
           sealed
           ,
           for
           that
           is
           Gods
           Covenant
           of
           righteousness
           by
           faith
           ,
           not
           the
           baptized
           persons
           Covenant
           ,
           or
           his
           right
           .
           As
           for
           Mr.
           C's
           .
           observations
           here
           they
           are
           false
           and
           slighty
           .
           For
           neither
           is
           it
           true
           that
           it
           is
           hence
           (
           because
           baptism
           is
           not
           primarily
           the
           seal
           of
           mans
           faith
           and
           repentance
           ,
           but
           of
           Gods
           Covenant
           rather
           )
           
             Abrahams
             circumcision
          
           was
           called
           
             a
             seal
             of
             the
             righteousness
             of
             faith
          
           :
           but
           the
           contrary
           rather
           is
           true
           .
           For
           if
           it
           were
           
             a
             seal
             of
             the
             righteousness
             of
             faith
             which
             he
             had
             yet
             being
             uncircumcised
             ,
          
           it
           sealed
           rather
           his
           own
           faith
           ,
           and
           the
           righteousness
           by
           it
           already
           obtained
           ,
           than
           Gods
           covenant
           to
           him
           of
           something
           to
           come
           .
           And
           if
           circumcision
           be
           called
           
             Gods
             Covenant
          
           ,
           yet
           it
           follows
           not
           that
           
             baptism
             is
             rather
             a
             seal
             of
             Gods
             covenant
             ,
             than
             of
             mans
             faith
             and
             repentance
             .
          
           That
           which
           he
           saith
           of
           Acts.
           2.38.39
           .
           is
           as
           vain
           :
           For
           
             the
             promise
             is
          
           not
           alledged
           there
           as
           sealed
           in
           baptism
           ,
           or
           giving
           any
           right
           to
           baptism
           ,
           but
           meerly
           as
           a
           motive
           to
           them
           
             to
             repent
             and
             to
             be
             baptized
          
           in
           the
           sense
           I
           give
           
             Antipaedobapt
             .
             part
          
           .
           1.
           
           Sect.
           5.
           
           In
           this
           part
           of
           the
           
             Review
             Sect.
          
           5.8.21
           ,
           22
           ,
           23
           ▪
           wherein
           Mr·
           C's
           frivolous
           interpretation
           is
           examined
           .
           And
           though
           the
           Apostle
           do
           not
           bid
           them
           be
           baptized
           because
           they
           had
           repented
           ,
           yet
           he
           bids
           them
           first
           
             to
             repent
          
           and
           then
           be
           baptized
           .
        
         
           Infants
           have
           no
           visible
           title
           to
           baptism
           because
           they
           make
           no
           visible
           personal
           profession
           .
           Parental
           faith
           in
           the
           Covenant
           made
           to
           them
           and
           their
           children
           is
           but
           a
           delusion
           .
           What
           ever
           may
           be
           said
           of
           the
           texts
           Deuteronomy
           .
           26.17
           .
           Deuteronomy
           .
           29.10
           ,
           11
           ,
           12.
           &c.
           Concerning
           taking
           it
           of
           children
           (
           of
           which
           in
           the
           examining
           of
           Mr.
           B's
           remainder
           )
           there
           is
           no
           visibility
           of
           infants
           Church-membership
           in
           the
           Christian
           churches
           mentioned
           in
           Scripture
           .
           I
           know
           not
           how
           the
           believing
           Gods
           testimony
           is
           
             the
             assent
             of
             charity
          
           .
           I
           still
           say
           there
           is
           no
           judgment
           of
           charity
           concerning
           infants
           who
           do
           nothing
           which
           may
           be
           interpreted
           to
           the
           better
           or
           the
           worse
           .
           Mr.
           C.
           if
           he
           had
           recited
           my
           words
           fully
           in
           my
           
             Examen
             Pag.
          
           41.
           might
           have
           found
           my
           words
           to
           yeeld
           him
           no
           help
           for
           his
           fourth
           Conclusion
           .
           I
           pass
           on
           to
           the
           fifth
           .
        
      
       
         
           SECT
           .
           XLI
           .
           Sect.
           41.
           
           Animadversions
           on
           the
           sixth
           sect
           .
           of
           the
           same
           ch
           :
           shewing
           that
           Christ
           is
           not
           head
           of
           any
           unsound
           members
           ,
           no●
           parents
           profession
           of
           faith
           unites
           children
           to
           Christ
           so
           as
           to
           entitle
           them
           to
           baptism
           .
        
         
           
             SEct.
             sixthly
          
           he
           sets
           down
           this
           conclusion
           ,
           
             That
             Christ
             is
             in
             Scripture
             considered
             as
             head
             of
             the
             visible
             Church
             in
             which
             are
             many
             members
             of
             Christ
             the
             ●ead
             in
             that
             respect
             ,
             which
             prove
             unsound
             ,
             as
             well
             as
             in
             other
             respects
             he
             is
             considered
             as
             head
             of
             the
             visible
             Church
             ,
             wherein
             are
             none
             but
             elect
             ones
             .
          
        
         
           Concerning
           which
           I
           say
           ,
           that
           part
           of
           the
           invisible
           Church
           which
           is
           on
           earth
           professing
           faith
           ,
           being
           both
           visible
           and
           invisible
           ,
           visible
           in
           respect
           of
           their
           profession
           ,
           invisible
           in
           respect
           of
           their
           sincere
           believing
           ▪
           ●t
           must
           needs
           follow
           that
           Christ
           is
           head
           of
           the
           visible
           ,
           being
           head
           of
           the
           invisible
           Church
           in
           respect
           of
           those
           persons
           which
           are
           of
           both
           .
           And
           I
           grant
           that
           Christs
           headship
           being
           a
           Metaphor
           and
           nothing
           ,
           sundry
           things
           as
           Superiority
           ,
           Goverment
           ,
           
           direction
           ,
           union
           ,
           participation●
           of
           the
           same
           life
           ,
           sense
           ,
           motion
           &c.
           
           In
           respect
           of
           some
           of
           these
           Christ
           may
           be
           said
           to
           be
           head
           of
           that
           part
           which
           is
           only
           visible
           ,
           as
           in
           giving
           them
           officers
           ,
           outward
           order
           ,
           direction
           ,
           help
           against
           persecutors
           &c.
           
           But
           that
           
             in
             Scripture
             Christ
             is
             made
             head
             to
             any
             unsound
             members
             I
             find
             not
             .
          
           Mr.
           
             C.
             urgeth
             Gal.
          
           3.16
           .
           
             that
             to
             Abraham
             and
             his
             seed
             were
             the
             promises
             made
             ;
             that
             is
             to
             Christ
             ,
             yet
             not
             to
             Christ
             personally
             ,
             for
             the
             promise
             of
             pardon
             of
             sin
             did
             not
             belong
             to
             him
             ,
             and
             to
             Christ
             personall
             were
             not
             the
             promises
             made
             ,
             but
             in
             him
             confirmed
             ,
          
           Gal.
           3.7
           .
           with
           16.
           
           
             But
             rather
             of
             Christ
             collectively
             head
             and
             members
             ,
             Gentiles
             and
             Iewes
             ,
             v.
          
           14.28
           .
           as
           Gen.
           3.15
           .
           
             The
             seed
             of
          
           Eve
           
             is
             Christ
             ,
             with
             his
             members
             in
             and
             with
             him
             .
          
        
         
           Answer
           .
           I
           stick
           not
           to
           grant
           Gal.
           3.16
           ,
           by
           [
           Christ
           ]
           to
           be
           meant
           not
           onely
           Christ
           personally
           considered
           ,
           but
           also
           collectively
           ,
           as
           
             Beza
             ,
             ●iseator
          
           ,
           &
           others
           conceive
           ;
           yet
           I
           do
           not
           think
           the
           Arguments
           brought
           by
           them
           so
           cogent
           for
           that
           sense
           ,
           but
           that
           it
           may
           be
           understood
           of
           Christ
           personall
           as
           a
           common
           person
           receiving
           promises
           for
           all
           his
           members
           .
           For
           the
           scope
           of
           the
           Apostle
           to
           prove
           Gen●iles
           and
           Jewes
           to
           have
           one
           manner
           of
           justification
           ,
           is
           obtained
           by
           understanding
           the
           promises
           made
           to
           his
           person
           as
           a
           common
           person
           in
           behalf
           of
           all
           as
           well
           as
           to
           them
           as
           in
           him
           ,
           and
           eternal
           life
           is
           promised
           to
           all
           the
           members
           of
           Christ
           if
           it
           be
           promised
           to
           Christ
           as
           a
           common
           person
           standing
           in
           their
           stead
           as
           the
           second
           Adam
           .
           As
           for
           Mr
           C.
           his
           reasons
           ,
           the
           former
           is
           against
           his
           own
           opinion
           .
           For
           
             if
             by
             Christ
             be
             meant
             Christ
             collectively
             ,
             that
             is
             ,
             Christ
             and
             his
             Church
             ,
          
           then
           the
           promises
           be
           made
           to
           Christs
           person
           with
           his
           Church
           ;
           for
           what
           is
           Christ
           collectively
           but
           Christs
           person
           with
           his
           Church
           .
           And
           if
           the
           pardon
           of
           sin
           be
           a
           promise
           ,
           then
           it
           must
           be
           made
           known
           to
           Christs
           person
           included
           in
           Christ
           collective
           :
           Therfore
           either
           it
           must
           be
           said
           ,
           that
           the
           promises
           were
           made
           to
           Christ
           collective
           respectively
           ,
           to
           wit
           ,
           some
           to
           his
           person
           ,
           as
           that
           he
           would
           uphold
           him
           ,
           raise
           him
           from
           the
           dead
           ,
           give
           him
           glory
           ,
           others
           to
           his
           Church
           ,
           to
           pardon
           their
           sins
           ,
           renew
           their
           nature
           ,
           &c.
           or
           that
           Christs
           person
           had
           the
           promise
           of
           pardon
           of
           sin
           made
           to
           himself
           as
           a
           common
           person
           ,
           but
           not
           for
           himself
           as
           needing
           it
           ,
           but
           for
           his
           Church
           or
           in
           their
           stead
           ,
           as
           2
           Cor.
           5.21
           .
           The
           promises
           might
           be
           said
           to
           be
           given
           to
           Christs
           person
           as
           a
           common
           person
           ,
           Gal.
           3.16
           and
           yet
           confirmed
           in
           Christ
           as
           a
           surety
           of
           them
           ,
           v
           17.
           yet
           in
           this
           place
           the
           term
           [
           Head
           ]
           is
           not
           used
           ,
           and
           therefore
           not
           apposite
           to
           Mr.
           C.
           his
           purpose
           .
        
         
           But
           Mr
           C.
           propounds
           a
           question
           ,
           
             Whether
             this
             in
             Gal.
             3.
             
             &
             1
             Cor.
             12.12
             ,
             13.
             be
             spoken
             of
             the
             visible
             or
             invisible
             Church
             ,
             and
             answers
             it
             ,
             that
             it
             seems
             the
             places
             admit
             of
             the
             consideration
             of
             the
             Church
             as
             visible
             .
             First
             ,
             in
             that
             the
             Apostle
             speaketh
             of
             all
             the
             Galatian
             Church-members
             as
             well
             as
             others
             as
             one
             in
             Christ
             ,
             Gal.
             3.28
             .
             Now
             were
             all
             these
             members
             elected
             will
             any
             say
             ?
             I
             suppose
             not
             yet
             all
             are
             one
             in
             Christ
             their
             head
             .
          
        
         
           Answer
           .
           Mr.
           C.
           a
           little
           before
           said
           ,
           Gal●3
           ●3
           .
           16
           ,
           
             could
             not
             be
             made
             to
             Christs
             person
             ,
             because
             the
             promise
             of
             the
             pardon
             of
             sin
             is
             not
             made
             to
             Christ
             personall
             ,
          
           which
           goes
           upon
           this
           supposition
           ,
           that
           the
           pardon
           of
           sin
           is
           promised
           to
           the
           seed
           ,
           Gal.
           3.16
           .
           But
           sure
           this
           promise
           is
           made
           onely
           to
           the
           elect
           ,
           not
           to
           all
           Galatian
           visible
           Church-members
           :
           Yea
           the
           very
           scope
           and
           coherence
           of
           what
           goes
           before
           and
           after
           ,
           shew
           that
           the
           promises
           v.
           16.
           were
           
             of
             the
             spirit
             ,
             v.
          
           1●
           .
           
             of
             the
             inheritance
             ,
             v.
          
           18.
           
             of
             life
             ,
             v.
          
           21.
           which
           are
           proper
           to
           the
           elect
           .
           And
           therefore
           to
           apply
           the
           speech
           ,
           Gal.
           3.16
           .
           to
           the
           unfound
           members
           of
           the
           
           visible
           Church
           ,
           sheweth
           meer
           oscitancy
           .
           Nor
           is
           it
           necessary
           that
           because
           it
           is
           said
           ,
           Gal.
           3.28
           .
           
             Ye
             are
             all
             one
             in
             Christ
             Iesus
             ,
          
           that
           this
           must
           be
           understood
           of
           every
           Galatian
           Church-member
           ,
           but
           of
           all
           those
           of
           whom
           he
           had
           said
           ,
           v.
           26.
           
           
             That
             they
             were
             all
             the
             sons
             of
             God
             by
             faith
             in
             Christ
             Jesus
             .
          
           And
           after
           ,
           v.
           29.
           
             that
             they
             were
             heirs
             according
             to
             the
             promise
             ,
          
           which
           is
           true
           onely
           of
           the
           elect
           of
           them
           .
           And
           for
           what
           he
           adds
           ,
           
             Secondly
             in
             that
             he
             speaks
             of
             them
             all
             as
             sacramentally
             one
             with
             Christ
             in
             baptism
             ,
             Gal.
          
           3.27
           ,
           28.
           
             compared
             ,
             so
          
           1
           Cor.
           12
           ,
           13
           ,
           as
           if
           because
           he
           saith
           ,
           
             they
             were
             all
             baptized
          
           ,
           he
           meant
           it
           of
           all
           that
           are
           baptized
           ,
           it
           is
           refuted
           from
           the
           very
           words
           [
           
             by
             one
             spirit
             made
             to
             drink
             into
             one
             spirit
             ,
             put
             on
             Christ
          
           ]
           which
           ,
           if
           there
           were
           no
           more
           ,
           do
           shew
           that
           these
           speeches
           though
           indefinite
           ,
           yet
           
             pro
             subjecta
             materia
          
           ,
           must
           be
           limited
           to
           those
           visible
           baptized
           persons
           ,
           who
           were
           sincere
           believers
           ,
           and
           united
           to
           Christ
           by
           his
           Spirit
           ,
           and
           so
           those
           words
           ,
           Ephes.
           1.23
           &
           4.6
           .
           Col.
           3.11
           .
           and
           many
           more
           are
           to
           be
           understood
           .
           And
           to
           the
           other
           reasons
           ,
           
             That
             Christ
             hath
             headlike
             influences
             into
             the
             Officers
             and
             Members
             ,
             many
             whereof
             are
             not
             savingly
             joyned
             to
             him
             ,
             and
             that
             it
             is
             the
             Church
             wherein
             he
             hath
             set
             diversity
             of
             Officers
             ,
             which
             is
             the
             visible
             Church
             ,
             not
             the
             invisible
             .
          
        
         
           I
           answer
           ,
           Christ
           as
           a
           Superior
           ,
           and
           in
           some
           other
           respects
           ,
           may
           have
           headlike
           influences
           of
           command
           ,
           governing
           ,
           &c.
           on
           some
           not
           savingly
           joyned
           to
           him
           ,
           but
           not
           the
           influence
           of
           union
           by
           his
           Spirit
           ,
           which
           is
           that
           which
           makes
           
             any
             members
             of
             Christ
             ,
             of
             his
             flesh
             and
             of
             his
             bones
             ,
             Ephes.
          
           4.4
           .
           &
           5.30
           .
           Nor
           is
           it
           true
           ,
           that
           
             Christ
             doth
             not
             set
             Officers
             in
             the
             invisible
             Church
             ,
          
           though
           it
           be
           true
           that
           he
           sets
           no
           Officers
           in
           the
           Church
           that
           is
           onely
           invisible
           ,
           but
           indeed
           he
           sets
           Officers
           in
           the
           Church
           invisible
           ,
           and
           chiefly
           to
           and
           for
           them
           ,
           while
           they
           are
           visible
           .
           And
           therfore
           the
           Apostle
           ,
           2
           Tim.
           2.10
           .
           said
           ,
           
             He
             endured
             all
             things
             for
             the
             elects
             sake
             .
             Hence
             ,
          
           saith
           Mr.
           
             C.
             Profession
             of
             Faith
             unites
             a
             man
             to
             Christ
             as
             head
             of
             the
             visible
             Church
             without
             sincerity
             .
          
           But
           the
           Scripture
           saith
           not
           so
           ,
           that
           any
           is
           united
           to
           Christ
           as
           head
           without
           the
           inhabitation
           of
           the
           Spirit
           .
           Mr.
           C.
           adds
           .
        
         
           
             Hence
             also
             a
             pa●ent
             ,
             making
             profession
             of
             Faith
             in
             the
             covenant
             of
             grace
             as
             invested
             with
             Church-covenant
             in
             reference
             to
             his
             children
             ,
             it
             doth
             unite
             them
             also
             to
             Christ
             as
             head
             of
             the
             visible
             Church
             so
             far
             as
             to
             give
             right
             to
             solemn
             initiation
             of
             them
             into
             the
             fellowship
             of
             the
             church
             in
             circumcision
             as
             of
             old
             ,
             or
             baptism
             ,
             as
             now
             .
             Parents
             acts
             in
             this
             case
             being
             in
             the
             face
             of
             the
             visible
             church
             ,
             their
             childrens
             acts
             ;
             ●s
             the
             places
             quoted
             ,
             Deut.
             26.17
             ,
             18
             ,
             &
             29.10
             ,
             11
             ,
             12
             ,
             13
             ,
             14
             ,
             &
             16
             ,
             16
             ,
             17
             ,
             declared
             .
          
        
         
           Answer
           .
           Mr.
           C.
           tells
           us
           ,
           
             Hence
             ,
             &c.
          
           and
           this
           is
           the
           consectary
           he
           would
           infer
           from
           his
           fifth
           Conclusion
           ,
           and
           minding
           discourse
           about
           it
           :
           But
           how
           from
           any
           thing
           said
           before
           [
           
             That
             Christ
             is
             the
             head
             of
             the
             visible
             Church
             ,
             that
             visible
             Professors
             ,
             though
             not
             sincere
             ,
             are
             united
             to
             Christ
             as
             visible
             head
          
           ]
           this
           follows
           ,
           That
           
             Parents
             profession
             unites
             the
             child
             to
             Christ
             ,
             so
             as
             to
             give
             him
             right
             to
             baptism
             ,
          
           is
           a
           riddle
           to
           me
           .
           If
           it
           were
           formed
           into
           an
           Argument
           thus
           ,
           If
           the
           visible
           professors
           confession
           of
           faith
           unites
           him
           to
           Christ
           as
           visible
           head
           ,
           Then
           it
           unites
           the
           child
           so
           far
           as
           to
           give
           him
           right
           to
           baptism
           :
           But
           the
           visible
           professors
           ,
           &c.
           Ergo.
           I
           should
           deny
           the
           consequence
           of
           the
           Major
           ,
           and
           expect
           it
           to
           be
           proved
           
             ad
             Graecas
             Calendas
          
           ,
           nor
           is
           there
           any
           proof
           in
           that
           which
           follows
           :
           For
           were
           it
           granted
           
             that
             the
             parents
             act
             were
             the
             childs
             act
             ,
          
           yet
           it
           follows
           not
           that
           it
           is
           the
           childs
           act
           to
           give
           a
           right
           or
           title
           to
           baptism
           without
           an
           
           institution
           .
           None
           of
           the
           texts
           produced
           ,
           no
           nor
           any
           other
           do
           shew
           ,
           that
           the
           parents
           act
           of
           professing
           faith
           ,
           did
           entitle
           the
           child
           to
           circumcision
           ,
           much
           less
           to
           baptism
           .
           Cornelius
           his
           child
           was
           not
           entitled
           to
           circumcision
           ,
           though
           
             he
             and
             his
             house
             feared
             God
             ,
             was
             a
             devout
             man
             ,
             gave
             much
             alms
             to
             the
             poor
             ,
             and
             prayed
             to
             God
             alway
             ,
             Acts.
          
           10.2
           .
           Even
           in
           circumcisi
           on
           the
           use
           of
           it
           had
           its
           rule
           onely
           from
           the
           command
           ,
           as
           I
           have
           often
           poved
           .
           Not
           one
           of
           Mr.
           C.
           his
           Texts
           mentions
           the
           parents
           acts
           as
           entitling
           the
           child
           to
           fellowship
           of
           the
           church
           ,
           but
           obliging
           to
           duty
           ,
           Deut.
           16.16
           ,
           17
           ,
           there
           's
           an
           injunction
           ,
           That
           
             all
             the
             Males
             should
             thrice
             a
             year
             appear
             before
             God
          
           ;
           but
           this
           was
           enjoyned
           not
           to
           parents
           onely
           ,
           but
           also
           to
           children
           married
           or
           unmarried
           .
        
         
           And
           if
           it
           prove
           any
           thing
           like
           what
           Mr.
           C.
           would
           ,
           it
           proves
           rather
           the
           males
           act
           to
           stand
           for
           the
           females
           ,
           than
           the
           parents
           for
           the
           children
           .
           More
           likely
           in
           this
           the
           younger
           males
           did
           appear
           insteed
           of
           the
           aged
           weak
           ,
           &
           so
           the
           childs
           act
           went
           for
           the
           parents
           .
           However
           here
           's
           nothing
           of
           the
           parents
           act
           giving
           right
           to
           initiation
           into
           fellowship
           of
           the
           Church
           ,
           there
           was
           nothing
           required
           to
           that
           in
           the
           national
           Church
           of
           Israel
           but
           their
           descent
           .
           Deut.
           26.17
           ,
           18.
           there
           's
           no
           mention
           of
           a
           parents
           act
           for
           his
           child
           intitling
           him
           to
           solemn
           initiation
           into
           fellowship
           of
           the
           Church
           .
           What
           is
           said
           [
           
             Thou
             hast
             avouched
             this
             day
             the
             Lord
             to
             be
             thy
             God
          
           ]
           is
           not
           said
           to
           be
           done
           by
           the
           parents
           for
           the
           children
           ,
           nor
           to
           be
           done
           to
           entitle
           them
           to
           solemn
           initiation
           into
           the
           fellowship
           of
           the
           Church
           .
           Deut.
           29.10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           whose
           act
           soever
           is
           mentioned
           whether
           of
           the
           parents
           ,
           or
           
             Captains
             ,
             Elders
             ,
             Officers
          
           ,
           or
           
             men
             of
             Israel
          
           .
           It
           was
           an
           act
           done
           in
           behalf
           of
           the
           nation
           both
           those
           born
           already
           and
           those
           to
           be
           born
           after
           ,
           not
           to
           entitle
           them
           to
           initiation
           into
           fellowship
           of
           the
           Church
           ,
           but
           to
           bind
           them
           the
           more
           firmly
           to
           their
           duty
           ,
           and
           therefore
           none
           of
           these
           instances
           are
           to
           the
           point
           of
           parents
           acts
           in
           the
           face
           of
           the
           visible
           Church
           taken
           as
           the
           Childrens
           acts
           for
           solemn
           initiation
           in
           Church
           fellowship
           .
           Yet
           if
           they
           had
           ,
           that
           this
           had
           been
           enough
           for
           baptism
           and
           Church-membership
           in
           the
           Christian
           Gentile
           Churches
           will
           not
           be
           proved
           ,
           till
           the
           rule
           about
           Circumcision
           ,
           and
           the
           constitution
           of
           the
           Jewish
           Church
           be
           a
           rule
           to
           us
           about
           baptism
           ,
           and
           the
           Church-membership
           of
           the
           Christian
           Church
           ,
           which
           neither
           agrees
           with
           Christs
           or
           his
           Apostles
           appointment
           or
           the
           practise
           in
           the
           N.
           T.
           nor
           with
           the
           new
           english
           principles
           of
           Church
           constitution
           &
           Goverment
           ,
           but
           Judiazing
           notions
           opposi●e
           to
           the
           Gospel
           .
           What
           he
           saith
           
             the
             parents
             omission
             to
             circumcise
             his
             child
             is
             counted
             the
             childs
             act
             of
             breaking
             Gods
             Conant
             Gen.
          
           17.14
           .
           depends
           on
           this
           that
           the
           parents
           omission
           of
           circumcision
           is
           the
           childs
           act
           of
           breaking
           Covenant
           .
           but
           many
           Protestant
           Divines
           and
           others
           understand
           it
           of
           persons
           of
           years
           as
           
             Piscat
             .
             Schol.
             in
             locum
             .
             Diodati
             ,
             new
             Annot.
             Grotius
             &c.
          
           And
           though
           Chamier
           counted
           it
           to
           be
           understood
           of
           the
           Infant
           Tom
           4
           
             Paustrat
             :
             Cath.
             l.
          
           3.
           c.
           2.
           
           Sect.
           20.
           &c.
           Yet
           he
           expounds
           the
           verse
           passively
           thus
           ,
           
             the
             male
             ,
             the
             flesh
             of
             whose
             foreskin
             is
             not
             circumcised
             that
             soul
             shall
             be
             cut
             off
             from
             his
             people
             :
             my
             Covenant
             is
             broken
             .
          
           Either
           way
           expounded
           it
           is
           inpertinent
           to
           Mr.
           Cs.
           purpose
           .
           they
           that
           expound
           it
           (
           as
           
             Aben
             Ezrae
             ,
             apud
             Christoph.
             Cartwright
          
           on
           the
           place
           )
           of
           the
           parent
           understand
           both
           the
           fault
           and
           the
           punishment
           to
           be
           his
           .
           It
           is
           true
           Iohn
           .
           4.50
           ,
           51.
           
           Matth.
           15.22
           ,
           to
           29.
           
           Mark.
           9.12
           ,
           to
           18.
           
             parents
             believing
             is
             accepted
             for
             the
             cure
             of
             children
             ,
             and
             so
             Mark.
          
           2.5
           .
           the
           faith
           of
           the
           bringers
           of
           the
           palsy
           man
           was
           accepted
           ,
           but
           this
           doth
           not
           prove
           a
           title
           to
           baptism
           by
           the
           parents
           
           confession
           any
           more
           than
           by
           the
           Midwives
           or
           Gossips
           bringing
           to
           the
           Fo●●
           ▪
           nor
           was
           it
           the
           confession
           of
           faith
           ,
           but
           reality
           ;
           though
           not
           known
           to
           men
           ,
           which
           Christ
           lookd
           on
           ,
           so
           that
           if
           this
           be
           a
           good
           reason
           ▪
           the
           Fathers
           praying
           in
           Secret
           though
           not
           in
           the
           face
           of
           the
           visible
           Church
           should
           give
           Title
           to
           Baptism
           .
        
         
           After
           many
           dictates
           without
           proof
           he
           tels
           us
           ,
           
             As
             the
             Covenant
             laid
             hold
             on
             by
             the
             lively
             faith
             of
             gratious
             parents
             as
             made
             with
             respect
             to
             their
             elect
             children
             hath
             mighty
             force
             to
             effect
             very
             gratious
             things
             in
             the
             elect
             feed
             ,
             yea
             albeit
             dying
             young
             ,
             as
             sundry
             of
             those
             elect
             ones
             of
             Abrahams
             race
             did
             Rom.
             9.6
             .
             yea
             so
             as
             to
             make
             their
             outward
             washings
             to
             become
             effectual
             in
             Christ
             to
             an
             inward
             cleansing
             Ephes.
             5.25.26
             .
             yea
             so
             as
             to
             bring
             in
             and
             bring
             home
             many
             of
             such
             covenant-children
             .
             Whence
             those
             revolters
             beloved
             for
             their
             covenant-fathers
             sake
             as
             such
             ,
             Rom.
             11.28
             .
             and
             hence
             made
             as
             a
             ground
             of
             their
             return
             ▪
             v.
             15
             ,
             16.
             so
             is
             there
             such
             validity
             in
             the
             covenant
             invested
             with
             church
             covenant
             ,
             albeit
             but
             unworthily
             oft-times
             held
             forth
             by
             the
             parents
             ,
             which
             doth
             beget
             upon
             the
             children
             an
             externall
             filiall
             relation
             unto
             God
             and
             to
             his
             Spouse
             the
             visible
             church
             ,
             whence
             that
             respect
             of
             children
             of
             God
             and
             his
             church
             ,
             by
             vertue
             of
             that
             espousall
             covenant
             ,
             Ezek.
             16.8
             .
             Even
             in
             the
             children
             of
             idolatrous
             members
             ,
             v.
             20
             :
             21
             23.
             
             Great
             is
             the
             force
             of
             this
             way
             of
             the
             covenant
             so
             cloathed
             .
             Albeit
             many
             unworthy
             members
             are
             gi●t
             up
             in
             it
             ,
             to
             hold
             them
             and
             theirs
             in
             externall
             communion
             ,
             Jer.
             13.11
             .
             untill
             either
             the
             church
             be
             divorced
             from
             God
             ,
             or
             the
             particular
             members
             be
             disfranchised
             by
             some
             church-censure
             of
             such
             a
             covenant-privilege
             .
          
        
         
           Answer
           .
           Though
           this
           reasoning
           contain
           nothing
           but
           dictates
           unproved
           ,
           and
           incoherent
           ,
           yet
           sith
           it
           carries
           some
           shew
           of
           an
           Argument
           
             à
             comparatis
          
           ,
           I
           shal
           say
           somwhat
           to
           it
           .
           1.
           
           There
           's
           not
           aword
           in
           the
           texts
           alleged
           ,
           that
           shews
           what
           Mr
           C.
           here
           asserts
           ,
           that
           
             the
             covenant
             laid
             hold
             upon
             by
             the
             lively
             faith
             of
             gracious
             parents
             as
             made
             with
             respect
             to
             their
             children
             ,
             hath
             mighty
             force
             to
             effect
             very
             gracious
             things
             in
             the
             elect
             seed
          
           :
           Nor
           is
           there
           a
           word
           in
           those
           Texts
           to
           prove
           such
           a
           covnnant
           made
           to
           any
           gracious
           parent
           concerning
           his
           naturall
           children
           .
           It
           is
           true
           ,
           Rom.
           9.6
           it
           is
           said
           ,
           
             the
             word
             took
             effect
          
           ;
           and
           this
           I
           deny
           not
           to
           be
           the
           word
           of
           promise
           to
           
             Abraham
             ,
             I
             will
             be
             thy
             God
             ,
             and
             the
             God
             of
             thy
             seed
             .
          
           But
           then
           it
           is
           expresly
           said
           ,
           v.
           7
           ,
           8.
           that
           
             this
             seed
             of
             Abraham
          
           is
           not
           his
           children
           by
           natural
           generation
           ,
           but
           the
           speciall
           choice
           seed
           whether
           they
           were
           his
           seed
           according
           to
           nature
           ,
           or
           ingraffed
           :
           there
           's
           not
           a
           word
           of
           the
           efficacy
           of
           this
           covenant
           by
           the
           lively
           faith
           of
           the
           parents
           ,
           but
           by
           vertue
           of
           Gods
           election
           ,
           v.
           11.
           
           The
           Text
           ,
           Ephes.
           5.26
           .
           seems
           to
           me
           to
           contain
           not
           onely
           the
           word
           of
           promise
           ,
           as
           sanctifying
           or
           purifying
           the
           Church
           ,
           but
           also
           the
           word
           of
           narration
           contained
           in
           the
           Gospel
           ,
           as
           Luke
           1.2
           Acts
           8.4
           .
           &
           10.36.44
           .
           Joh.
           17.8.17
           .
           Rom.
           10.8
           .
           preached
           and
           believed
           ,
           not
           by
           the
           parents
           but
           the
           parties
           purified
           ,
           Acts
           15.9
           .
           who
           as
           they
           hear
           the
           word
           and
           believe
           ,
           so
           are
           baptized
           upon
           their
           believing
           .
           It
           is
           true
           that
           the
           Jewes
           hereafter
           to
           be
           ingraffed
           again
           ,
           are
           said
           ,
           
             according
             to
             the
             election
             to
             be
             beloved
             for
             the
             Fathers
             ,
             Rom.
          
           11.28
           .
           But
           this
           is
           meant
           of
           the
           Jewes
           onely
           ,
           and
           it
           is
           not
           at
           all
           meant
           of
           the
           immediate
           parents
           of
           those
           Jewes
           reingraffed
           (
           for
           they
           doubtless
           will
           be
           Infidels
           )
           but
           of
           the
           ancient
           Fathers
           ,
           
             Abraham
             ,
             Isaac
             ,
             Jacob
          
           ,
           out
           of
           the
           remembrance
           of
           their
           following
           God
           ,
           and
           Gods
           covenant
           to
           them
           ,
           which
           were
           both
           singular
           ,
           and
           
           therefore
           cannot
           be
           verrified
           of
           every
           believers
           natural
           children
           as
           it
           is
           there
           meant
           and
           shall
           be
           verified
           of
           them
           .
           2.
           
           There
           's
           not
           a
           proof
           for
           the
           other
           part
           of
           the
           comparison
           ,
           that
           
             there
             is
             any
             such
             validity
             in
             the
             Covenant
             invested
             with
             Church-Covenant
             albeit
             unworthyly
             oftentimes
             held
             forth
             by
             the
             parents
             to
             beget
             upon
             the
             children
             an
             external
             filial
             relation
             unto
             God
             and
             to
             his
             spouse
             the
             Church
             visible
             .
          
           For
           Ezek.
           16
           8.
           mentions
           
             Gods
             covenant
             which
             he
             swear
          
           ,
           not
           their's
           ,
           by
           which
           
             they
             became
             his
          
           ,
           and
           those
           whose
           
             sons
             and
             daughters
             were
             born
             to
             him
          
           v.
           20.
           are
           said
           
             to
             sacrafice
             them
             to
             be
             devoured
             ,
             had
             caused
             them
             to
             be
             slain
             ,
          
           and
           
             deliverd
             them
             to
             pass
             through
             the
             fire
             for
             them
             .
          
           Mr.
           C.
           confesseth
           
             they
             were
             Idolatrous
             members
          
           ,
           and
           the
           text
           mentions
           their
           Idolatry
           to
           be
           of
           the
           highest
           kind
           ,
           even
           the
           sacraficing
           their
           children
           ,
           and
           if
           these
           were
           in
           the
           Covenant
           of
           grace
           and
           in
           Church-covenanant
           ,
           and
           did
           thereby
           beget
           an
           external
           filial
           relation
           to
           God
           ,
           and
           to
           his
           spouse
           the
           visible
           Church
           ,
           then
           may
           the
           worst
           of
           men
           even
           open
           Idolatrers
           that
           offer
           their
           children
           to
           Moloch
           and
           sacrafice
           them
           to
           the
           Devil
           be
           in
           the
           Covenant
           of
           grace
           ,
           and
           in
           Church-covenant
           ,
           and
           therby
           in
           those
           whom
           God
           hates
           and
           who
           go
           a
           whoring
           after
           Idols
           ,
           yea
           the
           Devils
           in
           a
           most
           horrid
           manner
           ,
           there
           may
           be
           validity
           in
           this
           horrid
           estate
           to
           beget
           an
           external
           filial
           relation
           unto
           God
           &
           to
           his
           spouse
           ,
           the
           visible
           Church
           for
           their
           children
           .
           
             Horrendum
             dictu
          
           !
           The
           meaning
           of
           the
           text
           ,
           and
           the
           impertinency
           of
           its
           allegation
           by
           the
           Assembly
           ,
           by
           Mr.
           C.
           and
           others
           hath
           been
           often
           shewed
           .
           Jerem.
           13.11
           .
           makes
           nothing
           to
           the
           purpose
           .
           God
           in
           the
           wilderness
           
             had
             made
             the
             whole
             house
             of
             Israel
             to
             cleave
             to
             him
          
           in
           the
           Covenant
           at
           mount
           Sinai
           ,
           and
           by
           his
           special
           deliverances
           and
           providences
           for
           them
           .
           What
           is
           this
           to
           prove
           that
           the
           Idolatrous
           posterity
           of
           that
           people
           
             are
             by
             the
             Covenant
             clothed
             with
             Church-covenant
             held
             to
             God
             they
             and
             theirs
             in
             external
             Church-communion
             until
             either
             that
             church
             be
             devorced
             from
             God
             ,
             o●
             the
             particular
             members
             disfranchised
             by
             some
             Church
             censure
             of
             a
             Church
             covenant
             privilege
             ?
          
           3.
           were
           the
           first
           part
           of
           the
           comparison
           proved
           ,
           that
           
             the
             Covenant
             laid
             hold
             on
             〈◊〉
             the
             lively
             faith
             of
             the
             parents
             as
             made
             with
             respect
             to
             their
             elect
             children
             hath
             mighty
             force
             to
             effect
             very
             gratious
             things
             in
             the
             elect
             seed
             ,
          
           yet
           there
           is
           not
           any
           liklyhood
           that
           the
           other
           part
           should
           be
           true
           ,
           that
           a
           bare
           dissembled
           profession
           should
           make
           such
           an
           external
           relation
           to
           God
           and
           his
           Church
           ,
           as
           if
           because
           Peters
           faith
           and
           confession
           obtains
           from
           God
           a
           special
           privilege
           ,
           Judas
           his
           profession
           must
           obtain
           something
           of
           God
           for
           his
           children
           though
           he
           were
           a
           Devil
           .
           If
           there
           be
           strength
           in
           these
           dictates
           of
           Mr.
           C.
           their
           's
           weakness
           is
           nothing
           .
           The
           answers
           to
           the
           objections
           of
           I.
           S.
           proceed
           upon
           a
           conceit
           of
           
             a
             relative
             grace
          
           ,
           and
           
             implicit
             calling
          
           ,
           and
           
             of
             in-being
             in
             Christ
          
           without
           either
           Christs
           spirit
           ,
           or
           faith
           ,
           or
           profession
           of
           faith
           ,
           which
           are
           things
           that
           have
           no
           Scripture
           grounds
           .
           The
           absurdity
           objected
           against
           his
           opinion
           that
           it
           
             entails
             grace
             to
             generation
             ,
             that
             it
             upholds
             a
             national
             Church
             ,
          
           ●e
           puts
           off
           only
           thus
           ,
           
             He
             knowes
             we
             in
             N.
             E.
             which
             hold
             the
             one
             ,
             yet
             do
             not
             maintain
             the
             other
             in
             the
             usual
             sence
             of
             a
             national
             Church
             .
          
           But
           this
           shewes
           not
           how
           he
           will
           acquit
           his
           doctrine
           from
           maintaining
           that
           by
           consequence
           ,
           which
           is
           disavowed
           by
           those
           of
           
             N.
             E.
          
           For
           if
           there
           be
           such
           a
           covenant
           and
           Church
           covenant
           now
           as
           there
           was
           Deut.
           29.10
           ,
           11
           ,
           12.
           and
           Ezek
           16.20.21.22
           .
           of
           validity
           to
           beget
           an
           external
           filial
           relation
           to
           God
           and
           to
           his
           visible
           spouse
           the
           Church
           ,
           it
           cannot
           be
           denied
           ,
           but
           that
           the
           worst
           Idolaters
           even
           Papists
           are
           visible
           Church-members
           ,
           and
           by
           consequent
           the
           whole
           nation
           elder
           and
           ●onger
           are
           in
           the
           Church
           .
           Which
           
           what
           it
           makes
           less
           than
           such
           a
           national
           Church
           as
           was
           of
           the
           Jews
           I
           understand
           not
           .
        
      
       
         
           SECT
           .
           XLII
           .
           Animadversions
           on
           Sect.
           7
           :
           of
           the
           same
           chap.
           shewing
           that
           the
           body
           of
           the
           Jewish
           Church
           even
           the
           worst
           of
           them
           was
           not
           under
           the
           Covenant
           of
           grace
           in
           respect
           of
           external
           Interest
           therein
           .
        
         
           IN
           
             the
             seaventh
             Sect.
          
           Mr.
           
             C
             ▪
          
           sets
           down
           this
           conclusion
           ,
           
             that
             the
             body
             of
             the
             Jewish
             Church
             was
             under
             the
             Covenant
             of
             grace
             as
             invested
             with
             Church
             Covenant
             ,
             in
             respect
             of
             external
             interest
             therein
             .
          
           In
           which
           as
           almost
           in
           all
           his
           writings
           about
           this
           point
           ,
           there
           's
           much
           ambiguity
           .
           He
           neither
           sheweth
           whom
           he
           means
           by
           
             the
             body
             of
             the
             Jewish
             Church
          
           whether
           every
           Jew
           or
           some
           only
           ,
           and
           if
           some
           who
           those
           are
           whether
           the
           most
           part
           or
           the
           chiefest
           ;
           nor
           what
           he
           means
           by
           
             the
             Covenant
             of
             grace
          
           ,
           what
           promise
           they
           are
           under
           nor
           how
           they
           are
           under
           it
           :
           Nor
           doth
           explain
           what
           he
           means
           
             by
             Church-Covenant
          
           or
           
             investing
             with
             it
          
           ,
           nor
           what
           is
           
             the
             external
             interest
             therein
          
           which
           they
           have
           ,
           nor
           how
           
             they
             are
             under
             the
             Covenant
             of
             grace
             as
             invested
             with
             Church
             covant
             in
             respect
             of
             external
             interest
             therein
             ,
             and
             not
             with
             respect
             to
             internal
             interest
             .
          
           For
           my
           part
           so
           far
           as
           I
           am
           able
           to
           discern
           his
           meaning
           this
           is
           it
           ,
           that
           all
           the
           Jews
           from
           the
           promise
           made
           to
           
             Abraham
             I
             wil
             be
             thy
             God
             &
             the
             God
             of
             thy
             seed
             Gen.
          
           17.7
           .
           have
           this
           privilege
           ;
           that
           all
           should
           be
           accounted
           members
           of
           that
           Church
           and
           the
           males
           circumcised
           .
           But
           I
           know
           not
           how
           it
           comes
           to
           pass
           ,
           this
           author
           either
           affects
           ,
           or
           it
           is
           his
           vein
           to
           use
           ambiguous
           expressions
           when
           he
           might
           use
           plain
           ,
           and
           to
           talk
           in
           a
           new
           phrases
           hard
           to
           be
           understood
           of
           the
           Covenant
           ,
           seal
           ,
           Church-seed
           &c.
           
           And
           not
           to
           explain
           his
           conclusions
           afore
           he
           proves
           ,
           nor
           to
           shew
           how
           he
           proves
           out
           of
           the
           text
           he
           allegeth
           ,
           but
           leaves
           his
           reader
           to
           fish
           out
           his
           meaning
           as
           he
           can
           from
           scattered
           passages
           .
           However
           I
           shall
           view
           his
           dictates
           .
        
         
           
             He
             denies
             that
             the
             Jewes
             had
             only
             a
             Covenant
             of
             grace
             among
             them
             which
             was
             made
             to
             some
             choice
             ones
             among
             them
             .
          
           And
           yet
           the
           Apostle
           directly
           teacheth
           that
           the
           promise
           
             I
             will
             be
             a
             God
             to
             thee
             and
             thy
             seed
          
           as
           a
           promise
           of
           saving
           grace
           was
           not
           made
           to
           all
           Israel
           ,
           but
           the
           elect
           only
           Rom.
           9.6
           ,
           7
           ,
           8.
           
           And
           clear
           it
           is
           that
           the
           Covenant
           made
           with
           the
           body
           of
           the
           Israelites
           at
           mount
           Sinai
           was
           the
           Covenant
           of
           workes
           ,
           as
           is
           plain
           from
           Rom.
           10.5
           .
           2
           Cor.
           3.6
           ,
           7
           ,
           9.
           
           Gal.
           3.12
           ,
           and
           4.24
           ,
           25.
           
           Heb.
           8
           ▪
           9
           ,
           10
           ,
           11.
           &c.
           and
           12.18
           ,
           19
           ,
           21.
           
        
         
           It
           is
           false
           that
           he
           hath
           any
           where
           proved
           that
           
             the
             external
             &
             Ecclesiastical
             right
             to
             circumcision
             came
             from
             the
             circumcised
             persons
             interest
             in
             the
             Covenant
             of
             grace
             invested
             with
             Church-covenant
             .
          
           Neither
           did
           God
           
             appoint
             all
             them
             to
             receive
             the
             visible
             seal
             thereof
             meaning
          
           Circumcision
           :
           for
           he
           did
           not
           appoint
           the
           females
           or
           males
           under
           eight
           dayes
           old
           to
           be
           circumcised
           though
           in
           the
           Covenant
           as
           well
           as
           the
           infant
           male
           of
           eight
           dayes
           old
           .
        
         
           He
           bids
           us
           see
           Gen.
           17.7
           ,
           8
           ,
           9
           ,
           10
           ,
           11
           ,
           12
           ,
           13.
           and
           26.3
           ,
           4
           ,
           5.
           and
           28.12
           ,
           13
           ,
           14.
           
           But
           I
           can
           see
           none
           of
           his
           dictates
           in
           those
           texts
           .
           I
           find
           there
           that
           God
           made
           a
           covenant
           with
           Abraham
           .
           after
           renewed
           it
           to
           Isaac
           and
           Jacob
           assuring
           to
           their
           inheriting
           posterity
           the
           inheritance
           of
           Canaan
           ,
           the
           multiplying
           of
           them
           &c.
           that
           God
           injoyned
           circumcision
           to
           them
           for
           a
           memorial
           
           and
           assurance
           of
           that
           covenant
           .
           This
           covenant
           as
           ,
           containing
           the
           promise
           of
           Canaan
           &c.
           to
           the
           natural
           postority
           of
           
             Abraham
             ,
             Isaac
          
           and
           Jacob
           ▪
           is
           expressed
           to
           be
           by
           reason
           of
           
             Abrahams
             obedience
             Gen.
          
           26.5
           .
           circumcision
           is
           required
           Gen.
           17.
           and
           Exod.
           19.
           
           Levit.
           26.
           obedience
           is
           required
           to
           the
           laws
           given
           by
           Moses
           .
           They
           that
           term
           the
           Covenant
           Exo.
           19.
           a
           covenant
           of
           works
           speak
           sutable
           to
           the
           Apostle
           Rom.
           10.5
           .
           Gal.
           3.12
           .
           yet
           I
           deny
           not
           but
           in
           Covert
           expressions
           Gen.
           17.
           and
           elswere
           God
           promised
           Christ
           to
           the
           elect
           whether
           Jews
           or
           Gentiles
           and
           blessing
           that
           is
           righteousness
           and
           eternal
           life
           by
           faith
           in
           him
           Gal.
           3.16
           .
           &c.
           which
           Abraham
           and
           all
           the
           ancient
           Saints
           expressed
           by
           faith
           Iohn
           .
           8.56
           .
           and
           elswhere
           .
           Now
           it
           is
           not
           true
           ,
           that
           
             those
             covenant
             Fathers
             Abraham
             ,
             Isaac
             and
             Iacob
             recieved
             the
             covenant
             Evaneglical
             in
             referrence
             to
             their
             natural
             children
          
           :
           nor
           in
           respect
           of
           justification
           before
           God
           and
           external
           life
           
             had
             a
             contrary
             covenant
             of
             life
             and
             death
             ,
             grace
             and
             workes
             made
             with
             them
             .
          
           For
           though
           the
           Jews
           succeding
           were
           under
           the
           whole
           law
           of
           Moses
           because
           of
           transgressions
           ,
           yet
           not
           so
           as
           to
           have
           life
           by
           it
           Gal.
           3.17
           ,
           18
           ,
           19
           ,
           21.
           no●
           is
           it
           any
           absurdity
           to
           say
           that
           the
           legal
           justitiaries
           who
           rested
           in
           the
           law
           were
           at
           one
           and
           the
           same
           time
           externally
           under
           the
           blessing
           of
           God
           in
           respect
           of
           their
           outward
           prosperity
           in
           Canaan
           ,
           and
           yet
           internally
           under
           the
           curse
           of
           God
           Gal.
           3.10
           .
           as
           seeking
           righteousness
           before
           God
           by
           their
           observing
           the
           Law.
           
        
         
           It
           is
           ,
           no
           where
           said
           that
           any
           other
           than
           Abraham
           is
           the
           root
           or
           first
           fruits
           to
           his
           seed
           Rom
           11.16
           .
           nor
           they
           termed
           his
           seed
           ,
           lump
           ,
           branches
           any
           other
           way
           than
           either
           naturally
           or
           spiritually
           ,
           that
           is
           by
           natural
           generation
           or
           by
           following
           his
           faith
           by
           vertue
           of
           election
           Rom.
           11
           16.
           doth
           not
           say
           ,
           
             Abraham
             was
             the
             root
             as
             recieving
             the
             covenant
             for
             the
             branches
             ,
          
           but
           as
           propagating
           the
           branches
           .
           Nor
           need
           we
           say
           that
           he
           either
           received
           a
           covenant
           o●
           works
           alone
           ,
           in
           referrence
           to
           them
           all
           elected
           ,
           or
           that
           he
           recieved
           the
           Covenant
           of
           grace
           with
           Ecclesiastical
           respect
           to
           them
           all
           .
           The
           plain
           doctrine
           of
           the
           Scripture
           is
           set
           down
           above
           ,
           Mr.
           C's
           .
           dictates
           are
           meer
           phantasms
           without
           Scripture
           .
        
         
           
             The
             substance
             of
             the
             Covenan●
          
           is
           a
           novel
           expression
           ,
           and
           ambiguous
           .
           I
           deny
           not
           the
           covenant
           Gen.
           17.
           to
           be
           evangelical
           .
           yet
           I
           concieve
           it
           not
           purely
           such
           ,
           but
           as
           I
           say
           in
           my
           Exercit.
           pag.
           2.
           mixt
           ,
           that
           is
           containing
           political
           and
           Evangelical
           promises
           .
           I
           deny
           not
           but
           it
           was
           the
           jews
           covenant-right
           to
           have
           the
           Tabernacle
           of
           God
           or
           their
           ordinances
           as
           their
           privilege
           ,
           yea
           and
           his
           presence
           therein
           until
           the
           Messiah
           came
           ,
           yet
           so
           as
           that
           when
           thay
           set
           up
           Idols
           the
           glory
           of
           God
           departed
           from
           them
           Ezek.
           11.22
           ,
           23.
           
           They
           had
           also
           Gods
           oracles
           with
           them
           ,
           deliverance
           from
           Egypt
           ,
           Christ
           to
           be
           with
           them
           in
           the
           wilderness
           :
           nor
           do
           I
           deny
           these
           to
           have
           bin
           by
           vertue
           of
           Christs
           mediation
           ,
           yet
           so
           far
           as
           these
           were
           national
           mercies
           they
           were
           proper
           to
           the
           Jews
           .
           What
           ever
           be
           meant
           by
           
             the
             Covenant
             &
             the
             promise
             Rom
          
           9
           4.
           they
           do
           not
           agree
           to
           Gentile
           believers
           .
           And
           though
           I
           say
           they
           were
           by
           vertue
           of
           Christs
           mediation
           ,
           yet
           I
           concieve
           the
           mediation
           of
           Christ
           was
           directly
           for
           the
           elect
           only
           ,
           for
           others
           only
           obliquely
           ,
           by
           consequent
           ,
           and
           by
           accident
           by
           reason
           of
           the
           Cohabitation
           of
           them
           on
           earth
           .
           I
           deny
           not
           that
           
             filling
             the
             Temple
             with
             smoake
             Rev.
          
           15.8
           .
           allusively
           to
           that
           which
           was
           1
           Kings
           .
           8.10
           ,
           11.
           
           Isai.
           6.1
           ,
           2
           ,
           3
           ,
           4.
           might
           restifie
           the
           presence
           of
           God
           in
           the
           Churches
           after
           Christs
           ascension
           in
           a
           way
           of
           mercy
           to
           his
           people
           ,
           and
           for
           their
           sakes
           in
           a
           way
           of
           justice
           against
           his
           and
           their
           enemies
           .
        
         
         
           I
           neither
           do
           ,
           nor
           need
           say
           that
           
             Canaan
             was
             all
             which
             God
             promised
             the
             Jews
          
           I
           grant
           it
           was
           promised
           to
           them
           as
           
             an
             everlasting
             possession
             Gen.
          
           17.8
           .
           But
           the
           ▪
           wrod
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           the
           Gr
           :
           translate
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           everlasting
           ,
           notes
           freequently
           but
           a
           duration
           of
           some
           age
           or
           ages
           as
           2
           Chron.
           2.4
           .
           &c.
           I
           deny
           not
           but
           the
           Patriarchs
           looked
           futher
           than
           
             Canaan
             Heb.
          
           11.9
           ,
           10.
           
           I
           deny
           not
           that
           
             the
             promise
             of
             Canaan
             was
             in
             some
             sense
             ratified
             in
             Christ
             ,
          
           and
           
             all
             other
             temporal
             blessings
             to
             the
             elect
             now
          
           1
           Cor.
           3.21
           ,
           22
           ,
           23.
           that
           
             Christ
             is
             said
             to
             drive
             out
             their
             enemies
             Exod.
          
           23.20
           ,
           21.
           and
           that
           
             the
             land
             they
             possessed
             was
             called
             Immanuel●
             land
             Es●i
          
           8.8
           that
           
             sundry
             were
             excluded
             from
             thence
             for
             unbelief
             Heb.
          
           3
           ▪
           la●●
           
             compared
             with
             ch
          
           .
           4
           2.
           though
           if
           it
           be
           not
           warily
           explained
           Moses
           and
           Aaron
           should
           be
           guilty
           of
           the
           Gospel
           sin
           of
           unbelief
           .
           
             If
             God
             promised
             to
             be
             a
             God
             to
             them
             ,
             and
             as
             one
             branch
             thereof
             instanceth
             in
             giving
             them
             Canaan
             Gen.
          
           17
           ,
           7
           ,
           8.
           then
           the
           promise
           of
           Canaan
           is
           a
           branch
           of
           the
           promise
           ,
           
             I
             wil
             be
             a
             God
             to
             them
             ▪
          
           If
           
             the
             Proselyted
             strangers
             were
             to
             have
             Abrahams
             Covenant
             sealed
             to
             them
             and
             theirs
             by
             circumcision
             ,
             yet
             had
             no
             lots
             in
             Can●an
             ,
          
           then
           persons
           were
           to
           be
           circumcised
           
             to
             whom
             the
             promise
             belonged
             not
             .
          
        
         
           I
           grant
           that
           
             Christ
             was
             mediator
             of
             the
             Covenant
             with
             Abraham
          
           so
           far
           as
           it
           contains
           evangelical
           promises
           ,
           but
           deny
           that
           
             it
             was
             held
             out
             to
             all
             the
             Jews
             by
             the
             sacrafices
             .
          
           For
           though
           the
           typical
           sacr●fices
           in
           respect
           of
           purif●ing
           the
           flesh
           did
           purge
           the
           whole
           Congregation
           ,
           yet
           none
           were
           pur●ed
           by
           Christs
           blood
           ,
           but
           the
           elect
           .
           
             The
             high
             Preist
             bare
             the
             names
             of
             the
          
           12.
           tribes
           and
           these
           represented
           the
           elect
           for
           whom
           Christ
           made
           intercession
           ,
           and
           atonement
           not
           every
           I●raelite
           Rom.
           9.6
           .
        
         
           What
           Mr.
           C.
           saith
           ,
           
             the
             Covenant
             of
             works
             holds
             out
             pardon
             or
             mercy
             to
             transgress
          
           I
           do
           much
           question
           .
           It
           seems
           to
           me
           that
           A●ab
           ,
           though
           under
           a
           Covenant
           of
           works
           yet
           ,
           had
           some
           mercy
           1
           Kings
           21.29
           .
           And
           whether
           the
           offence
           against
           some
           of
           the
           laws
           were
           not
           in
           some
           respect
           forgiven
           Levit.
           4.
           to
           them
           ,
           who
           had
           not
           faith
           in
           Christ
           ,
           for
           the
           sacrafice
           they
           offered
           (
           
             which
             were
             all
             offered
             according
             to
             the
             Law
             Heb.
          
           10.8
           .
           )
           I
           do
           make
           question
           .
           Nor
           do
           I
           think
           but
           that
           by
           the
           Covenant
           of
           the
           law
           in
           respect
           of
           temporal
           evils
           there
           was
           some
           pardon
           by
           vertue
           of
           obedience
           to
           legal
           prescriptions
           ,
           though
           some
           sins
           as
           of
           presumption
           Num
           15.
           were
           not
           ,
           no
           not
           to
           them
           that
           were
           in
           the
           covenant
           of
           grace
           ,
           as
           its
           li●ely
           in
           Eli.
           his
           Case
           1
           Sam.
           3.24
           .
           see
           
             Gethard
             .
             Ioh.
             Voss.
             resp
             .
             ad
             Judic
             .
             Ravensp
             .
             c.
          
           22.23
           .
           Concerning
           the
           Covenant
           of
           the
           Law
           though
           it
           require
           no
           faith
           in
           Christ
           ,
           or
           repentance
           for
           justification
           ,
           yet
           whether
           according
           to
           the
           covenant
           of
           the
           law
           some
           repentance
           were
           not
           accepted
           for
           revoking
           some
           temporal
           evils
           contrary
           to
           the
           promises
           of
           the
           Covenant
           with
           the
           Iews
           at
           mount
           Sinai
           may
           be
           doubted
           from
           Deut.
           29
           21.25
           .
           and
           30.2
           ,
           3
           ,
           8
           ,
           9
           ,
           10.
           
           But
           of
           these
           Chapters
           .
           more
           hereafter
           in
           answer
           to
           M.
           B.
           I
           grant
           
             no
             salvation
             but
             by
             Christ
          
           ,
           but
           denies
           that
           
             therefore
             al
             the
             Iews
             best
             &
             worst
             had
             salvation
             &
             external
             covenant-right
          
           :
           nor
           though
           
             al
             the
             Iews
             best
             ,
             &
             worst
             ,
             had
             the
             same
             dispensers
             of
             the
             covenant
             mentioned
             Exod.
          
           19.5.6
           .
           &
           24.7.8
           .
           wil
           it
           follow
           they
           had
           all
           right
           at
           least
           externally
           in
           the
           covenant
           of
           grace
           .
           For
           that
           speaks
           of
           the
           covenant
           of
           the
           law
           .
           I
           grant
           that
           
             the
             first
             Covenant
             of
             works
             was
             made
             withal
             in
             Adam
             ,
          
           and
           
             that
             the
             Covenant
             Gen.
          
           17.
           
             was
             a
             particular
             covenant
             made
             with
             the
             seed
             of
             Abraham
             ,
          
           yet
           the
           Covenant
           at
           mount
           Sinai
           was
           not
           made
           with
           all
           men
           ,
           without
           distinction
           ,
           but
           only
           with
           Israel
           ,
           whom
           he
           brought
           out
           of
           Egypt
           ▪
           the
           Jews
           Ro.
           11.20
           .
           were
           broken
           off
           from
           the
           invisible
           church
           of
           true
           believers
           ,
           which
           was
           in
           that
           nation
           in
           
           their
           progenitors
           ,
           as
           I
           shew
           in
           the
           first
           part
           of
           this
           
             Review
             Sect.
          
           2.
           &c.
           
           I
           agree
           with
           Mr.
           C.
           that
           the
           
             Covenant
             in
             Horeb
             Deut.
          
           29.1.2
           .
           
             with
             Deut.
          
           30.6
           .
           
             had
             the
             stipulation
             of
             ,
             do
             this
             and
             live
             ,
          
           and
           
             that
             the
             Covenant
             of
             the
             law
             was
             differnt
             from
             the
             promise
             ,
             Gen.
          
           17.
           
             that
             it
             held
             out
             temporals
             ,
             this
             externals
             .
          
           How
           the
           Gentiles
           were
           ingraffed
           in
           the
           room
           of
           the
           Iewes
           ,
           and
           not
           into
           the
           externall
           right
           &
           privilege
           ,
           as
           by
           Mr
           C.
           imagines
           is
           shewed
           in
           the
           
             Review
             ,
             ubi
             supra
             ,
             That
             the
             covenant
             of
             Sinai
             was
             without
             mercy
             ,
          
           I
           question
           as
           above
           .
           And
           methinks
           ,
           Ezek.
           16.60
           .
           proves
           ,
           
             That
             God
             would
             remember
             his
             covenant
             with
             Israel
             in
             the
             dayes
             of
             their
             youth
             ,
          
           and
           shew
           them
           mercy
           for
           it
           .
        
         
           Now
           the
           covenant
           made
           with
           Israel
           in
           the
           dayes
           of
           its
           youth
           ,
           is
           meant
           of
           the
           covenant
           made
           with
           them
           when
           they
           came
           out
           of
           Egypt
           :
           for
           so
           the
           whole
           description
           of
           their
           pitiful
           estate
           (
           which
           can
           be
           referred
           to
           no
           other
           than
           the
           time
           of
           their
           bondage
           in
           Egypt
           ,
           v.
           4
           ,
           5
           ,
           6
           ,
           7.
           after
           which
           was
           his
           covenant
           in
           
             the
             dayes
             of
             their
             youth
          
           ,
           v.
           8
           )
           shews
           the
           covenant
           in
           the
           dayes
           of
           their
           youth
           to
           have
           been
           the
           covenant
           at
           mount
           Sinai
           .
           
             And
             so
             the
             new
             Annot.
             on
             Ezek.
             16
             ,
             8
             ,
             [
             
               I
               sware
               unto
               thee
            
             ]
             I
             made
             a
             solemn
             covenant
             with
             thee
             that
             I
             would
             take
             thee
             to
             be
             my
             people
             ,
             Exod.
             19
             &
             24
             chapters
             ,
             Ier.
             2.2
             .
             
               Piscat
               .
               S
               ▪
               hol
               :
               in
               v.
            
             7
             ▪
             nudissima
             ]
             i.
             e.
             
               destituta
               omni
               ope
               pressa
               ,
               sc
               :
               servitute
               in
               Aegypto
               ,
               in
               v
            
             :
             8
             ,
             
               visitari
               te
               per
               Mosen
               educendo
               te
               ex
               Aegypto
               &
               pangendo
               tecum
               fedus
               atque
               ita
               ducendo
               te
               in
               uxorem
               .
               Grot.
               in
               Ezek
               ▪
            
             16.5
             ,
             
               Populus
               enim
               in
               Aegypto
               natus
               est
               in
               v.
            
             7.
             
               &
               sic
               exprimitur
               miseria
               Ge●tis
               in
               Aegypto
               in
               v.
            
             8
             ,
             
               &
               ingressus
               sum
               pactum
               tecum
               ]
               in
               Sinai
               .
            
             As
             for
             Mr
             C.
             his
             paraphrase
             on
             Ezek.
             16.60
             .
             I
             will
             remember
             my
             covenant
             with
             [
             Thee
             ]
             not
             with
             this
             or
             that
             particular
             Jew
             ,
             but
             with
             them
             all
             in
             an
             Ecclesiastical
             way
             ,
             and
             in
             respect
             of
             externall
             right
             :
             albeit
             some
             onely
             had
             the
             saving
             benefits
             thereof
             ,
             as
             being
             the
             select
             covenanters
             mainly
             intended
             ,
             
               He
               therein
               supposeth
               that
            
             some
             had
             the
             saving
             benefit
             of
             that
             covenant
             ,
             
               which
               is
               contrary
               to
            
             Rom.
             3
             20.
             
             That
             by
             the
             deeds
             of
             the
             Law
             shall
             no
             flesh
             be
             justified
             in
             Gods
             sight
             .
             
               And
               he
               supposeth
            
             the
             covenant
             was
             made
             with
             them
             all
             in
             an
             Ecclesiasticall
             way
             ,
             and
             in
             respect
             of
             externall
             right
             .
          
        
         
           Which
           what
           it
           is
           else
           but
           this
           ,
           that
           they
           should
           all
           have
           a
           right
           to
           circumcision
           ,
           and
           other
           Ecclesiastical
           privileges
           ,
           I
           know
           not
           :
           Whereas
           the
           covenant
           was
           of
           prosperity
           in
           Canaan
           ,
           continuance
           of
           long
           life
           ,
           &c.
           to
           them
           upon
           obedience
           to
           the
           law
           he
           gave
           them
           by
           Moses
           ,
           which
           notwithstanding
           they
           had
           broken
           ,
           &
           were
           carried
           captive
           ;
           yet
           he
           would
           remember
           his
           covenant
           made
           with
           that
           people
           when
           he
           brought
           them
           out
           of
           Aegypt
           ,
           and
           upon
           the
           prayers
           of
           
             Daniel
             ,
             &c.
          
           restore
           them
           to
           their
           own
           land
           ,
           Esay
           48
           1
           ,
           2
           ,
           3
           ,
           &c.
           teacheth
           the
           Jewes
           ,
           that
           notwithstanding
           they
           were
           evill
           ,
           yet
           
             he
             would
             for
             his
             names
             sake
             ,
             that
             the
             heathens
             might
             not
             say
             that
             God
             could
             not
             deliver
             them
             and
             bring
             them
             from
             the
             north
             ,
          
           v.
           10
           ,
           11
           ,
           14.
           
           The
           like
           is
           ,
           Ezek.
           20
           ,
           14.
           
        
         
           The
           objection
           from
           Rom.
           9
           7
           ,
           8
           ,
           is
           ill
           framed
           ,
           and
           as
           ill
           answered
           :
           1.
           it
           is
           proved
           from
           the
           Text
           ,
           that
           the
           promise
           of
           ful●●lling
           ,
           of
           which
           the
           Apostle
           speaks
           ,
           was
           the
           promise
           to
           
             Abraham
             ,
             I
             will
             be
             the
             God
             of
             thy
             seed
             ,
             Gen.
          
           17.7
           .
           from
           the
           terms
           used
           Rom.
           9.7
           ,
           8.
           which
           shews
           that
           the
           question
           was
           ,
           how
           Gods
           word
           could
           be
           true
           concerning
           Abrahams
           seed
           ,
           if
           the
           Jewes
           were
           rejected
           ,
           as
           the
           Apostle
           supposeth
           ,
           v.
           ●
           .
           2.
           
           That
           the
           answer
           is
           directly
           this
           ,
           that
           this
           promise
           was
           not
           made
           to
           
             all
             Israel
          
           ,
           or
           to
           
             all
             the
             children
             of
             the
             flesh
             ,
          
           that
           is
           ,
           begotten
           of
           Abraham
           by
           naturall
           generation
           ,
           for
           it
           was
           not
           promised
           to
           Ishmael
           
           and
           Esau
           ,
           but
           to
           the
           elect
           as
           Isaac
           and
           Jacob
           ,
           whence
           this
           proposition
           ariseth
           ,
           They
           onely
           are
           
             children
             of
             the
             promise
          
           (
           that
           is
           by
           an
           usuall
           Hebra●sm
           )
           subjects
           of
           the
           promise
           to
           whom
           it
           belong
           ,
           as
           
             children
             of
             wrath
          
           to
           whom
           wrath
           belongs
           ,
           a
           
             son
             of
             perdition
          
           to
           whom
           perdition
           belongs
           )
           who
           are
           elect
           ,
           therefore
           not
           all
           the
           naturall
           seed
           of
           Abraham
           .
           And
           consequently
           the
           promise
           .
           Gen.
           17.7
           .
           belonged
           not
           in
           the
           Evangelicall
           sense
           to
           
             the
             body
             of
             the
             Jewes
             ,
             even
             the
             worst
             .
          
        
         
           Now
           what
           doth
           Mr.
           C.
           answer
           ?
           
             He
             distinguisheth
             between
             children
             of
             the
             promise
             ,
             in
             respect
             of
             externall
             filiation
             ,
             and
             externall
             salvation
             ,
             
               and
               applies
               it
               thus
            
             ,
             In
             the
             later
             they
             were
             not
             ,
             but
             if
             you
             take
             it
             of
             the
             Church-seed
             of
             the
             promise
             ,
             and
             such
             as
             were
             externally
             adopted
             of
             God
             ,
             and
             instated
             in
             the
             covenant
             of
             grace
             as
             invested
             with
             church
             covenant
             ,
             so
             they
             were
             children
             even
             of
             the
             free
             covenant
             of
             blessing
             in
             Christ
             ,
             Acts
             3
             ,
             25
             ,
             26
             ,
             and
             had
             the
             promise
             indefinitly
             ,
             as
             Deut
             :
             30.6
             ,
             Jerem
             :
             31.37
             ,
             Gen.
             17.7
             .
          
        
         
           In
           which
           answer
           .
           1.
           he
           makes
           a
           distinction
           to
           include
           them
           in
           the
           promise
           whom
           the
           Apostle
           excludes
           from
           it
           .
           2.
           
           Whereas
           the
           Apostle
           determines
           the
           elect
           onely
           to
           be
           included
           in
           the
           promise
           taken
           in
           an
           Evangelicall
           sense
           ,
           Mr.
           C.
           includes
           the
           elect
           and
           non-elect
           ,
           even
           the
           worst
           of
           the
           Iewes
           whom
           the
           Apostle
           excludes
           .
           3.
           
           He
           abuseth
           Acts
           3.25
           ,
           26
           ,
           Deut
           :
           30.6
           ,
           by
           interpreting
           them
           as
           
             belonging
             to
             the
             worst
             of
             the
             Jewes
             in
             respect
             of
             externall
             right
             ,
          
           which
           are
           express
           about
           turning
           from
           iniquities
           and
           circumcising
           the
           heart
           ,
        
         
           The
           second
           objection
           is
           better
           framed
           ,
           yet
           not
           so
           fully
           as
           had
           been
           requisite
           :
           Mr
           C.
           his
           conclusion
           is
           ,
           
             That
             the
             covenant
             of
             grace
             as
             invested
             with
             church-covena●nt
             ,
             belonged
             to
             all
             the
             Iewes
             even
             the
             worst
             of
             them
             ,
             in
             respect
             of
             externall
             right
             to
             outward
             ordinances
             .
          
        
         
           But
           that
           is
           false
           :
           For
           it
           did
           not
           belong
           to
           
             the
             children
             after
             the
             flesh
             ,
             to
             the
             Jerusalem
             that
             then
             was
             ,
             which
             was
             in
             bondage
             with
             her
             children
             ,
             they
             were
             to
             be
             cast
             out
             being
             of
             the
             bond●woman
             ,
             Gal.
          
           3.23
           ,
           25
           ,
           28
           ,
           30
           ,
           31.
           
           Ergo
           ,
           the
           covenant
           of
           grace
           ,
           &c.
           
        
         
           Again
           ,
           They
           to
           whom
           belongs
           the
           covenant
           of
           grace
           as
           invested
           with
           church-covenant
           in
           respect
           of
           externall
           right
           ,
           are
           children
           of
           the
           promise
           ,
           Gen.
           17.7
           .
           But
           many
           of
           the
           Iewes
           were
           not
           children
           of
           the
           promise
           ,
           Gen.
           17.7
           .
           as
           is
           proved
           from
           Gal.
           4.28
           ,
           29
           ,
           Rom.
           9
           8.
           
           Ergo
           ,
        
         
           Now
           what
           doth
           Mr.
           C.
           answer
           ?
           
             He
             tells
             us
             ,
             That
             they
             are
             called
             children
             of
             the
             flesh
             ,
             not
             begotten
             by
             naturall
             generation
             ,
             for
             then
             Isaac
             also
             should
             be
             a
             child
             of
             the
             flesh
             .
             But
             he
             is
             called
             a
             child
             of
             the
             flesh
             ,
             who
             though
             born
             by
             naturall
             generation
             of
             Abraham
             ,
             yet
             sought
             righteousness
             by
             the
             Law
             ,
             which
             was
             not
             Ierusalem
             of
             old
             ,
             but
             Ierusalem
             which
             was
             when
             Paul
             wrote
             this
             ,
             long
             after
             Christs
             time
             .
          
        
         
           Res.
           But
           was
           not
           it
           true
           also
           of
           the
           Ierusalem
           that
           was
           when
           Christ
           was
           ?
           Did
           not
           our
           Lord
           Christ
           deny
           them
           to
           be
           Abrahams
           childrē
           ,
           &
           told
           them
           they
           were
           the
           Divels
           children
           ,
           Iohn
           8.39
           ,
           44.
           though
           he
           granted
           them
           to
           be
           Abrahams
           seed
           by
           natural
           generation
           ,
           v.
           37.
           and
           yet
           Mr
           C
           calls
           them
           
             Abrahams
             Church-seed
             ,
             or
             Church-seed
             of
             the
             promise
             instated
             in
             the
             covenant
             of
             grace
             ,
             as
             invested
             also
             with
             Church-cavenant
             ,
             children
             even
             of
             that
             free
             covenant
             of
             blessing
             in
             Christ
             ,
             Acts
          
           3.25
           ,
           26
           ,
           
             and
             had
             the
             promises
             indefinitly
             ,
             as
             Deut.
          
           30
           ,
           6.
           
           Jer.
           31
           ,
           37.
           
           Gen.
           17.7
           .
           
           
             &c.
             beloaging
             to
             them
             ,
             Rom.
          
           9.4
           .
           
             and
             were
             children
             of
             God
             ,
             Christs
             ,
             Matth.
          
           15
           ,
           26.
           
           I
           deny
           not
           but
           Iohn
           1.12
           .
           those
           that
           rejected
           Christ
           are
           called
           Christs
           own
           ,
           but
           not
           because
           of
           their
           right
           in
           him
           ,
           or
           promise
           to
           them
           to
           own
           them
           as
           in
           the
           covenant
           of
           grace
           ,
           but
           as
           they
           were
           ingaged
           to
           him
           in
           respect
           of
           his
           deliverance
           out
           of
           Aegypt
           ,
           and
           other
           mercies
           to
           them
           ,
           and
           their
           nearness
           of
           consanguinity
           to
           him
           ,
           as
           Paul
           calls
           Israel
           
             his
             flesh
             ,
             Rom.
          
           11.14
           ,
           
             Christ
             being
             from
             them
             according
             to
             the
             flesh
             ,
             Rom.
          
           9
           ,
           5.
           
           But
           to
           say
           that
           
             even
             then
             they
             were
             in
             the
             covenant
             of
             grace
             when
             they
             received
             not
             Christ
             ,
          
           is
           to
           conceive
           they
           were
           in
           the
           Olive
           when
           they
           were
           broken
           off
           .
           And
           yet
           I
           deny
           not
           that
           they
           had
           in
           Christs
           time
           a
           right
           to
           circumcision
           ,
           but
           no
           externall
           right
           to
           the
           covenant
           of
           grace
           ,
           as
           Mr
           C.
           dreams
           .
        
      
       
         
           SECT
           .
           LXIII
           .
           That
           the
           Covenant
           at
           Mount
           Sinai
           was
           a
           Covenant
           of
           Works
           ,
           and
           not
           of
           Evangelical
           grace
           ,
           and
           that
           the
           Iewish
           Church
           and
           State
           were
           but
           one
           body
           .
        
         
           A
           Third
           objection
           against
           Mr
           C.
           his
           sixth
           Conclusion
           is
           ,
           they
           were
           under
           the
           old
           and
           first
           covenant
           which
           was
           formerly
           ,
           &c.
           and
           not
           under
           the
           new
           ,
           or
           in
           the
           covenant
           of
           grace
           .
        
         
           To
           this
           he
           answers
           ,
           
             That
             even
             Sinai
             covenant
             could
             not
             disanull
             that
             covenant
             formerly
             made
             with
             them
             in
             Abraham
             ,
             and
             being
             much
             later
             than
             it
             ,
             Gal
             :
             3.16
             ,
             17.
             
             
               And
               after
            
             ,
             when
             the
             covenant
             is
             said
             to
             be
             new
             and
             old
             ,
             it
             is
             not
             
               divisio
               generis
               in
               species
            
             ,
             but
             
               subjecti
               in
               adjuncta
            
             .
             So
             the
             phrases
             [
             first
             and
             second
             ]
             Heb.
             9
             ,
             note
             not
             two
             Testaments
             specifically
             different
             ,
             but
             numerically
             .
             Besides
             ,
             it
             's
             called
             a
             first
             and
             second
             Testament
             ,
             
               scil
               ▪
            
             in
             order
             of
             succession
             :
             so
             the
             former
             is
             said
             to
             be
             faulty
             comparatively
             ,
             not
             absolutely
             .
             In
             a
             word
             ,
             in
             way
             and
             manner
             of
             dispensation
             ,
             that
             was
             different
             from
             the
             covenant
             now
             dispensed
             in
             respect
             of
             ceremony
             of
             administration
             ,
             not
             in
             the
             essentials
             .
          
        
         
           Reply
           ,
           The
           answer
           of
           Mr
           C.
           I
           conceive
           is
           reduced
           to
           these
           two
           points
           ,
           1.
           
           
             That
             the
             Jewes
             were
             under
             both
             covenants
             ,
             that
             of
          
           Sinai
           ,
           
             and
             that
             of
          
           Abraham
           :
           2.
           
           
             That
             these
             two
             covenants
             the
             first
             and
             the
             second
             ,
             the
             New
             and
             Old
             ,
             mentioned
          
           Heb
           :
           8
           ,
           &
           9.
           
             differ
             in
             the
             way
             and
             manner
             of
             dispensation
             ,
             in
             respect
             of
             ceremony
             of
             administration
             ,
             not
             in
             the
             essentials
             .
          
        
         
           To
           which
           I
           reply
           ,
           That
           this
           is
           contrary
           to
           the
           Apostles
           supposition
           ,
           that
           the
           same
           men
           which
           were
           under
           the
           covenant
           of
           mount
           Sinai
           ,
           should
           be
           under
           the
           promise
           :
           For
           he
           supposeth
           them
           to
           be
           cast
           out
           ,
           Gal
           :
           4.21
           ,
           30
           ,
           and
           saith
           ,
           v.
           31
           ,
           
             we
             are
             not
             children
             of
             the
             bondwoman
             ,
          
           that
           is
           ,
           under
           the
           Law
           ,
           v
           :
           23
           ,
           
             but
             of
             the
             free
          
           ,
           that
           is
           ,
           the
           promise
           .
           Yea
           ,
           cha
           :
           5.18
           ,
           
             If
             yee
             be
             led
             by
             the
             Spirit
             ye
             are
             not
             under
             the
             Law.
          
           The
           like
           whereto
           is
           said
           ,
           Rom
           :
           6
           :
           14
           ,
           Gal
           :
           3
           ,
           10
           ,
           11
           ,
           12
           ,
           I
           deny
           not
           but
           that
           the
           Iews
           who
           were
           under
           the
           covenant
           of
           grace
           ,
           that
           is
           ,
           believers
           in
           Christ
           were
           both
           under
           the
           obedience
           of
           the
           Law
           ,
           and
           the
           hope
           of
           the
           Gospel
           ,
           and
           under
           the
           covenant
           of
           the
           Law
           so
           far
           as
           concerned
           their
           prosperity
           in
           Canaan
           ,
           but
           not
           in
           respect
           of
           righteousness
           and
           life
           ,
           or
           any
           other
           Ecclesiasticall
           privilege
           .
        
         
           As
           for
           the
           other
           part
           of
           the
           answer
           ,
           I
           find
           Mr
           Perkins
           on
           Gal
           :
           5
           ,
           24
           ,
           25
           ,
           
           saying
           
             it
             is
             a
             main
             pillar
             in
             Popish
             Religion
             ,
             that
             the
             Law
             of
             Moses
             and
             the
             Gospel
             are
             all
             one
             in
             substance
             ,
             &c.
             
          
           Which
           I
           know
           not
           well
           how
           to
           distinguish
           from
           Mr
           C.
           his
           position
           ,
           that
           the
           new
           and
           old
           covenant
           differ
           not
           in
           essentials
           .
           But
           let
           's
           examine
           it
           ,
           The
           essentials
           of
           a
           thing
           are
           the
           genus
           and
           difference
           :
           It
           is
           granted
           that
           the
           new
           and
           old
           ,
           first
           and
           second
           covenant
           differ
           not
           in
           the
           genus
           ,
           no
           more
           doth
           the
           covenant
           with
           Adam
           in
           innocency
           with
           Noah
           after
           the
           Flood
           ,
           they
           are
           all
           covenants
           of
           God
           :
           But
           that
           there
           is
           no
           essentiall
           difference
           distinguishing
           between
           the
           covenant
           at
           mount
           Sinai
           ,
           and
           the
           new
           covenan●
           ;
           
             and
             that
             they
             differ
             in
             way
             and
             manner
             of
             dispensation
             ,
             in
             respect
             of
             ceremony
             of
             administration
             ,
             not
             in
             the
             essentials
             ,
          
           ●s
           I
           am
           assured
           ,
           a
           manifest
           error
           both
           against
           Scripture
           ,
           and
           I
           think
           the
           Authors
           themselves
           ,
           though
           not
           only
           Mr
           C.
           here
           ,
           but
           also
           the
           
             Assembly
             Confession
             of
             Faith
             ,
             c.
          
           7.
           
           Art.
           5.
           saith
           ,
           
             The
             covenant
             of
             grace
             was
             administred
             ,
             &c.
             and
             is
             called
             the
             old
             Testament
             ,
          
           which
           to
           be
           meant
           of
           the
           covenant
           of
           mount
           Sinai
           ,
           I
           conceive
           from
           these
           words
           of
           Mr
           
             M
             :
             D●f●nce
          
           page
           188.
           
           
             Alas
             Sir
             ,
             why
             do
             you
             run
             into
             this
             needless
             and
             erroneous
             digression
             ?
             I
             said
             in
             my
             Sermon
             that
             the
             Morall
             Law
             was
             added
             430
             years
             after
             the
             covenant
             with
             Abraham
             ,
             not
             as
             a
             part
             of
             that
             covenant
             ,
             but
             as
             a
             School-master
             to
             whip
             them
             to
             Christ
             ,
             that
             they
             finding
             the
             impossibility
             of
             keeping
             the
             Law
             ,
             might
             more
             earnestly
             long
             after
             Christ
             ,
             exhibited
             in
             those
             shadowes
             of
             rites
             and
             sacrifices
             ,
             &c.
             
             But
             to
             say
             that
             this
             covenant
             mentioned
             in
             the
             eighth
             of
             the
             Hebrews
             ,
             was
             the
             covenant
             of
             works
             ,
             is
             a
             most
             erroneous
             doctrine
             :
             Look
             into
             the
             text
             and
             you
             shall
             find
             that
             the
             covenant
             which
             is
             there
             mentioned
             (
             which
             God
             finds
             fault
             with
             ,
             and
             calls
             the
             first
             covenant
             ,
             in
             opposition
             to
             this
             better
             covenant
             )
             had
             ordinances
             of
             divine
             worship
             ,
             had
             a
             Sanctuary
             ,
             a
             Tabernacle
             ,
             ,
             Priests
             and
             High-priests
             ,
             Sacrifices
             and
             other
             rites
             belonging
             to
             the
             administration
             of
             it
             .
             Sir
             ,
             was
             this
             the
             covenant
             of
             works
             ?
             I
             hope
             you
             will
             not
             own
             it
             in
             your
             next
             .
          
        
         
           Mr
           
             Anthony
             Burgess
          
           ,
           another
           Assembly
           man
           ,
           
             Vindic.
             Legis
             ,
             Lect.
          
           24
           ,
           maintains
           with
           a
           distinction
           ,
           
             the
             Law
             at
             mount
             Sinai
             to
             be
             a
             covenant
             of
             grace
             ,
          
           Like
           whereto
           are
           the
           opinions
           of
           Mr
           
             John
             Ball
             of
             the
             covenant
             of
             grace
             .
          
           ch
           .
           7
           ,
           page
           102
           ,
           Dr.
           
             Samuel
             Boulton
             ,
             True
             bounds
             of
             Christian
             freedom
             ,
          
           page
           130
           ▪
           &c.
           Mr
           
             Thomas
             Blake
             ,
             Vindic.
             Foeder
          
           .
           c.
           24
           ,
           &c.
           
           But
           as
           in
           other
           things
           there
           is
           much
           dictating
           besides
           the
           Scriptures
           ,
           in
           the
           received
           writings
           of
           men
           ,
           so
           in
           this
           .
           Mr
           C.
           saith
           ,
           
             The
             difference
             between
             the
             old
             and
             new
             Covenant
             ,
             is
             in
             the
             way
             and
             manner
             of
             dispensation
             in
             respect
             of
             ceremony
             of
             administration
             ,
             not
             in
             the
             essentials
             .
          
        
         
           Concerning
           which
           it
           is
           to
           be
           observed
           ,
           that
           to
           dispense
           is
           to
           lay
           out
           as
           a
           Steward
           doth
           lay
           out
           money
           .
           To
           dispense
           a
           Covenant
           may
           be
           understood
           either
           by
           making
           it
           known
           ,
           or
           performing
           the
           things
           promised
           on
           either
           side
           ;
           the
           same
           may
           be
           conceived
           to
           be
           meant
           by
           
             administration
             .
             The
             ceremony
             of
             administration
          
           I
           understand
           not
           what
           it
           is
           ,
           unless
           by
           it
           be
           meant
           the
           rites
           of
           the
           Old
           and
           New
           Testament
           .
           This
           then
           seems
           to
           be
           either
           all
           or
           the
           main
           difference
           Mr
           C.
           makes
           between
           the
           covenant
           made
           with
           Israel
           at
           mount
           Sinai
           ,
           and
           the
           new
           covenant
           confirmed
           in
           the
           blood
           of
           Christ
           with
           Jewes
           and
           Gentiles
           ;
           that
           the
           former
           had
           Circumcision
           ,
           the
           Passover
           ,
           Sacrifices
           ,
           &c.
           by
           which
           the
           covenant
           of
           grace
           was
           made
           ,
           or
           the
           things
           promised
           conferred
           ,
           the
           new
           covenent
           had
           Baptism
           and
           the
           Lords
           Supper
           .
           A
           Covenant
           is
           a
           promise
           ,
           
           and
           so
           an
           action
           ;
           and
           when
           mutuall
           there
           's
           a
           reciprocall
           action
           .
           I
           know
           not
           what
           other
           predicament
           to
           place
           it
           in
           .
           The
           essentials
           of
           a
           thing
           are
           in
           corporeall
           substances
           ,
           matter
           and
           forme
           ,
           in
           other
           beings
           those
           things
           which
           in
           proportion
           to
           them
           shew
           what
           it
           is
           ,
           and
           wherein
           it
           is
           differenced
           from
           others
           under
           the
           same
           genus
           ,
           which
           essentials
           the
           Logicians
           call
           the
           genus
           and
           difference
           .
           The
           essentiall
           difference
           of
           one
           action
           from
           another
           ,
           is
           the
           terminus
           or
           effect
           ,
           as
           heating
           from
           cooling
           ,
           in
           the
           object
           ,
           subject
           ,
           end
           .
           A
           Covenant
           being
           essentially
           a
           promise
           ,
           differs
           essetntially
           from
           another
           promise
           ,
           when
           the
           things
           promised
           are
           different
           ,
           as
           the
           promise
           of
           land
           differs
           essentially
           from
           the
           promise
           of
           life
           ;
           and
           when
           the
           conditions
           are
           different
           ,
           though
           the
           things
           promised
           be
           the
           same
           ,
           as
           the
           promise
           of
           land
           to
           one
           for
           so
           much
           money
           is
           essentially
           different
           from
           the
           promise
           of
           land
           upon
           the
           condition
           of
           thanks
           .
           
             The
             covenant
             of
             works
             and
             of
             grace
             ,
          
           are
           terms
           not
           used
           in
           Scripture
           .
           But
           Rom.
           11.5
           ,
           6
           ,
           
             Election
             by
             grace
             and
             of
             works
             ,
             Rom
          
           4
           ,
           4
           ,
           it
           is
           said
           ,
           
             to
             him
             that
             worketh
             the
             reward
             is
             reckoned
             not
             according
             to
             grace
             ,
             but
             according
             to
             debt
             ,
             Ephes.
          
           2.8
           ,
           9
           ,
           
             Yee
             are
             saved
             by
             grace
             ,
             not
             of
             works
             ,
          
           2
           Tim
           :
           1.9
           ,
           
             who
             hath
             saved
             us
             ,
             and
             called
             us
             with
             an
             holy
             calling
             ,
             not
             according
             to
             our
             works
             ,
             but
             according
             to
             his
             own
             purpose
             and
             grace
             ,
             Titus
          
           3.5
           .
           
             He
             saved
             us
             not
             by
             works
             of
             righteousness
             which
             we
             have
             done
             ,
             but
             according
             to
             his
             own
             mercy
             .
          
           Yet
           I
           think
           the
           distinction
           right
           and
           good
           of
           the
           covenant
           of
           grace
           and
           the
           covenant
           of
           works
           .
           And
           the
           difference
           between
           them
           is
           ,
           1.
           in
           the
           thing
           promised
           ,
           the
           one
           promiseth
           life
           upon
           obedience
           to
           the
           Law
           given
           ,
           but
           not
           strength
           to
           do
           it
           ;
           the
           other
           promiseth
           the
           Spirit
           to
           inable
           for
           doing
           .
           2.
           in
           the
           condition
           the
           one
           promiseth
           life
           upon
           perfect
           obedience
           ,
           the
           other
           upon
           faith
           in
           Christ.
           These
           differences
           are
           confirmed
           from
           sundry
           Texts
           ,
           Rom
           :
           10.5
           .
           2
           Cor.
           3.6
           ,
           10
           ,
           Gal.
           3.10
           ,
           12
           ,
           22
           ,
           &c.
           I
           think
           in
           a
           promise
           the
           different
           end
           of
           the
           promiser
           makes
           not
           an
           essential
           difference
           .
           I
           think
           it
           is
           the
           same
           promise
           essentially
           when
           one
           promiseth
           land
           upon
           condition
           of
           giving
           thanks
           ,
           to
           shew
           his
           bounty
           ;
           and
           another
           to
           engage
           him
           to
           his
           party
           ,
           though
           the
           ends
           be
           different
           .
           My
           determination
           in
           this
           Writing
           is
           as
           it
           was
           in
           the
           former
           
             Exam.
             page
          
           102.
           
           That
           the
           new
           Covenant
           is
           not
           the
           old
           renewed
           ,
           but
           that
           they
           differ
           specifically
           in
           the
           essentials
           ,
           and
           not
           onely
           in
           Rites
           ,
           and
           that
           the
           Covenant
           at
           mount
           Sinai
           was
           a
           covenant
           of
           works
           :
           And
           this
           I
           prove
           ,
        
         
           1.
           
           From
           that
           Text
           which
           here
           Mr.
           C.
           Mr
           M.
           the
           Assembly
           and
           others
           stand
           so
           much
           upon
           ,
           to
           wit
           ,
           Heb
           8
           ,
           8
           ,
           9.
           
           &
           10.
           
           The
           old
           covenant
           there
           meant
           ,
           is
           the
           covenant
           made
           with
           Israel
           at
           mount
           Sinai
           ,
           which
           appears
           in
           that
           it
           was
           the
           
             covenant
             which
             God
             made
             with
             the
             Fathers
          
           of
           the
           Iewes
           
             in
             the
             day
             that
             he
             took
             them
             by
             their
             hand
             to
             bring
             them
             out
             of
             the
             land
             of
             Aegypt
             .
          
           Now
           that
           covenant
           differs
           essentially
           more
           than
           in
           Rites
           from
           the
           new
           covenant
           ;
           yea
           ,
           as
           a
           covenant
           of
           works
           is
           diffrent
           from
           the
           covenant
           of
           Evangelical
           grace
           ,
           ●
           .
           Because
           the
           new
           covenant
           is
           said
           
             to
             be
             established
             or
             setled
             as
             a
             Law
             ●n
             better
             promises
             ,
             Heb
          
           :
           8.6
           .
           Now
           if
           the
           promises
           be
           better
           promises
           ,
           it
           is
           because
           they
           be
           of
           better
           things
           ▪
           and
           if
           of
           better
           things
           then
           of
           different
           things
           ,
           and
           so
           the
           difference
           is
           more
           than
           in
           Rites
           ,
           yea
           it
           is
           in
           essentials
           :
           for
           promises
           of
           different
           things
           essentially
           ,
           make
           different
           covenants
           essentially
           .
           And
           that
           the
           difference
           is
           in
           the
           meliority
           of
           promises
           :
           and
           that
           these
           promises
           be
           of
           better
           things
           ,
           is
           apparent
           from
           the
           recitall
           of
           the
           promises
           ,
           Heb
           :
           ●
           .
           10
           ,
           11
           ,
           12.
           
           &
           10.
           
           ●●
           .
           ●7
           ,
           where
           also
           by
           the
           offering
           of
           Christ
           ,
           that
           Testament
           is
           said
           to
           be
           of
           
           force
           .
           By
           this
           also
           the
           covenant
           at
           mount
           Sinai
           is
           proved
           not
           to
           be
           the
           covenant
           of
           Gospel-grace
           :
           For
           then
           it
           had
           had
           as
           good
           promises
           ,
           yea
           the
           same
           promises
           .
           2.
           
           If
           it
           had
           been
           the
           covenant
           of
           grace
           ,
           they
           had
           abode
           in
           it
           .
           For
           that
           is
           a
           covenant
           ,
           which
           they
           that
           are
           in
           continue
           in
           .
           But
           in
           the
           old
           covenant
           ,
           or
           that
           at
           mount
           
             Sinai
             they
             abode
             not
             ,
             v.
          
           9.
           
           
             Ergo
             ,
             &c.
          
           3.
           
           That
           is
           not
           the
           covenant
           of
           grace
           which
           is
           faulty
           ,
           or
           (
           which
           is
           the
           meaning
           of
           ●t
           )
           occasioning
           God
           to
           complain
           ,
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           we
           translate
           Faultless
           ,
           is
           that
           which
           is
           without
           complaint
           ,
           and
           the
           meaning
           is
           ,
           the
           first
           covenant
           occasioned
           complaint
           of
           the
           Israelites
           ,
           as
           it
           is
           v.
           8.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             complaining
             of
             them
          
           (
           he
           doth
           not
           say
           it
           ,
           as
           Mr.
           M.
           seems
           to
           have
           understood
           it
           ,
           as
           if
           God
           had
           found
           fault
           with
           the
           covenant
           ;
           that
           's
           a
           mistake
           ,
           he
           should
           then
           have
           found
           fault
           with
           his
           own
           act
           )
           
             he
             saith
          
           ,
           therefore
           for
           remedy
           of
           such
           complaint
           and
           jarring
           ,
           a
           second
           covenant
           was
           established
           ,
           which
           should
           be
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           plaintless
           ,
           and
           therefore
           the
           covenant
           of
           grace
           takes
           away
           occasion
           of
           complaint
           ,
           or
           finding
           fault
           ,
           because
           it
           provides
           for
           them
           to
           whom
           it
           was
           made
           ,
           that
           they
           should
           not
           occasion
           God
           to
           complain
           by
           their
           breaking
           of
           it
           ,
           as
           the
           first
           covenant
           had
           done
           ,
           which
           was
           faulty
           ,
           occasioning
           God
           to
           complain
           in
           that
           it
           was
           broken
           .
           Mr.
           C.
           saith
           ,
           
             it
             was
             faulty
             comparatively
             ,
             not
             absolutely
             ,
          
           and
           his
           meaning
           seems
           to
           be
           that
           the
           first
           covenant
           was
           faulty
           because
           of
           its
           imperfect
           manner
           of
           teaching
           the
           Gospel
           .
           But
           he
           is
           therein
           mistaken
           :
           For
           ,
           as
           I
           shewed
           from
           the
           words
           ,
           the
           first
           covenant
           is
           said
           to
           be
           faulty
           ,
           because
           of
           the
           complaint
           of
           God
           against
           the
           Israelites
           ,
           as
           not
           keeping
           ●t
           ,
           as
           the
           holy
           Ghost
           expounds
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           v.
           7.
           by
           the
           expression
           v.
           8.
           proving
           it
           
             not
             to
             have
             been
             faultless
          
           ,
           that
           is
           ,
           without
           complaint
           ,
           
             because
             he
             complained
             of
             them
             ,
             v.
          
           8
           ,
           to
           wit
           ,
           
             that
             they
             abode
             not
             in
             it
             .
             v.
          
           9.
           which
           if
           it
           had
           been
           the
           covenant
           of
           Evangelical
           grace
           ,
           they
           should
           certainly
           have
           done
           ,
           because
           that
           provides
           for
           the
           keeping
           and
           perseverance
           in
           it
           ,
           
             by
             writing
             the
             lawes
             in
             their
             hearts
             ,
             and
             forgiving
             their
             sins
             .
          
        
         
           2.
           
           The
           same
           is
           further
           proved
           from
           chap.
           12.18
           ,
           &c.
           where
           1.
           the
           covenant
           at
           mount
           Sinai
           is
           set
           down
           as
           given
           with
           horror
           ,
           to
           shew
           that
           it
           begat
           nothing
           but
           affrightments
           even
           in
           the
           best
           Moses
           himself
           ,
           whereas
           the
           covenant
           of
           grace
           begets
           joy
           and
           gladness
           before
           God.
           2.
           
           It
           is
           said
           the
           
             Hebrew
             Christians
             were
             not
             come
             to
             ,
          
           therefore
           it
           was
           not
           the
           covenant
           of
           grace
           .
           3.
           
           That
           
             they
             were
             come
             to
             Jesus
             the
             Mediator
             of
             the
             new
             covenant
             ,
             v.
          
           24.
           in
           opposition
           to
           Moses
           the
           Mediator
           of
           the
           old
           .
        
         
           3.
           
           From
           ch
           .
           10
           ,
           29.
           where
           
             the
             blood
             of
             the
             new
             covenant
          
           is
           said
           
             to
             sanctifie
          
           .
           And
           ch
           .
           13.20
           .
           
             Christ
             brings
             back
             the
             sheep
             by
             the
             blood
             of
             he
             everlasting
             covenant
             .
          
           This
           everlasting
           covenant
           is
           that
           which
           was
           confirmed
           by
           the
           blood
           of
           Christ
           oppositly
           ,
           or
           in
           contradistinction
           
             to
             that
             which
             was
             confirmed
             by
             the
             blood
             of
             Calves
             and
             Goats
             ,
          
           Heb.
           9.19
           .
           Therefore
           that
           covenant
           was
           not
           everlasting
           ,
           nor
           confirmed
           by
           Christs
           blood
           ,
           and
           consequen●y
           not
           the
           Covenant
           of
           grace
        
         
           4.
           
           The
           same
           is
           the
           express
           doctrine
           of
           Paul
           ,
           Gal.
           4.24
           .
           where
           he
           saith
           ,
           
             Agar
             and
             Sara
             are
             two
             covenants
             ,
          
           and
           he
           saith
           ,
           Agar
           ,
           or
           
             one
             Covenant
             ,
             was
             ▪
             from
             mount
             Sinai
             ,
          
           and
           that
           
             this
             genders
             to
             bondage
          
           ,
           and
           
             is
             in
             bondage
             with
             her
             children
             ,
             v.
          
           25.
           calls
           them
           that
           are
           under
           it
           such
           as
           
             are
             begotten
             according
             to
             the
             flesh
             ,
          
           v.
           29.
           
             to
             be
             cast
             out
          
           ,
           v.
           30.
           and
           opposeth
           it
           to
           Sarah
           ,
           that
           is
           ,
           
             the
             promise
             ,
             the
             Jerusalem
             above
             who
             is
             free
             ,
             mother
             of
             all
             believers
             ,
             begetting
             children
             of
             the
             promise
             ,
             
             born
             after
             the
             spirit
             ,
             children
             of
             the
             free
             woman
             .
          
           Now
           what
           is
           this
           but
           the
           covenant
           of
           grace
           ,
           and
           the
           other
           of
           works
           .
           For
           the
           covenant
           of
           grace
           never
           
             genders
             to
             bondage
          
           ,
           nor
           
             is
             in
             bondage
             with
             her
             children
             ,
          
           who
           
             are
             not
             according
             to
             the
             flesh
             to
             be
             cast
             out
             ,
             but
             free
             ,
             the
             mother
             of
             believers
             ,
             bringing
             forth
             children
             of
             the
             promise
             born
             after
             the
             Spirit
             ,
             children
             of
             the
             free
             woman
             .
          
           Therefore
           the
           covenant
           at
           mount
           Sinai
           ,
           was
           not
           the
           same
           with
           the
           covenant
           of
           Gospel-grace
           ,
           but
           a
           covenant
           of
           works
           .
        
         
           5.
           
           In
           the
           same
           Epistle
           ,
           chap.
           3.12
           .
           he
           saith
           ,
           
             the
             Law
             is
             not
             of
             Faith
             ,
          
           that
           is
           the
           covenant
           of
           the
           Law
           doth
           not
           promise
           righteousness
           before
           God
           upon
           faith
           ,
           but
           by
           works
           ▪
           v.
           13.
           therefore
           the
           covenant
           of
           the
           Law
           was
           not
           the
           covenant
           of
           Gospel-grace
           .
        
         
           6.
           
           The
           same
           is
           expressed
           v.
           16
           ,
           17
           ,
           18
           ,
           21
           ,
           where
           the
           Law
           is
           opposed
           to
           the
           promises
           ,
           
             the
             inheritance
          
           is
           denied
           to
           be
           by
           it
           ,
           or
           that
           it
           could
           give
           life
           ,
           or
           righteousness
           by
           it
           ,
           therefore
           it
           is
           not
           the
           covenant
           of
           grace
           ,
           for
           life
           ,
           righteousness
           and
           inheritance
           is
           by
           it
           .
           The
           like
           is
           Gal
           :
           2.21
           .
           Rom
           :
           4.13
           ,
           14
           ,
           15
           ,
           16
           ,
           &
           3
           ,
           20
           ,
           21.
           
        
         
           7.
           
           From
           Rom
           10.5
           .
           where
           the
           Apostle
           expresly
           saith
           ,
           that
           
             Moses
             described
             the
             righteousness
             of
             the
             law
             that
             the
             man
             that
             doth
             them
             shall
             live
             in
             them
             ,
          
           and
           this
           he
           makes
           opposite
           to
           
             the
             word
             of
             Faith
          
           :
           whence
           it
           follows
           it
           was
           the
           covenant
           of
           works
           ,
           which
           was
           the
           Law
           :
           For
           what
           is
           the
           covenant
           of
           workes
           but
           that
           which
           promiseth
           life
           by
           doing
           the
           Law
           ?
           Nor
           doth
           it
           make
           against
           it
           to
           say
           ,
           the
           Apostle
           ,
           v.
           4.
           saith
           ,
           
             Christ
             was
             the
             end
             of
             the
             law
             for
             righteousness
             to
             every
             one
             that
             believeth
             :
          
           for
           in
           whatsoever
           sense
           that
           be
           meant
           ,
           yet
           it
           is
           certain
           the
           denomination
           of
           a
           covenant
           of
           grace
           or
           of
           works
           ,
           is
           not
           taken
           from
           the
           end
           of
           the
           Covenanter
           ,
           or
           the
           consequent
           on
           the
           covenant
           or
           command
           ,
           but
           the
           promise
           and
           condition
           ;
           therefore
           what
           ever
           end
           God
           had
           in
           giving
           the
           law
           ,
           or
           what
           event
           soever
           fell
           out
           upon
           it
           ,
           yet
           the
           covenant
           of
           the
           law
           promising
           righteousness
           upon
           perfect
           obedience
           to
           the
           law
           ,
           and
           not
           otherwise
           ,
           it
           is
           to
           be
           termed
           a
           covenant
           of
           works
           ,
           not
           of
           Gospel-grace
           .
        
         
           8.
           
           From
           Rom.
           6.14
           .
           where
           the
           Apostle
           saith
           ,
           
             Sin
             shall
             not
             have
             dominion
             ●ver
             you
             ,
             for
             ye
             are
             not
             under
             the
             law
             ,
             but
             under
             grace
             ,
          
           which
           supposeth
           that
           they
           who
           are
           under
           the
           law
           ,
           are
           not
           under
           grace
           ;
           which
           cannot
           be
           understood
           of
           the
           command
           of
           the
           law
           ,
           for
           men
           may
           be
           and
           are
           under
           the
           command
           of
           it
           ,
           and
           yet
           under
           grace
           :
           therefore
           by
           the
           law
           is
           meant
           the
           covenant
           of
           the
           law
           ,
           and
           then
           they
           which
           are
           under
           the
           covenant
           of
           the
           law
           ,
           are
           not
           under
           grace
           ,
           which
           they
           should
           be
           ,
           i●
           the
           covenant
           of
           the
           law
           were
           generally
           the
           same
           with
           the
           covenant
           of
           grace
           .
        
         
           9.
           
           From
           Rom
           :
           7.4
           .
           
             We
             are
             dead
             to
             the
             Law
             by
             the
             body
             of
             Christ
             ,
          
           v.
           6
           ,
           
             We
             are
             delivered
          
           ,
           or
           as
           I
           would
           read
           it
           ,
           
             we
             are
             discharged
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             from
             the
             law
             ,
          
           even
           the
           Moral
           law
           ,
           v.
           7.
           not
           as
           a
           rule
           of
           obedience
           ,
           but
           
             as
             a
             Husband
          
           ,
           or
           Covenant
           ,
           on
           which
           we
           depend
           for
           maintenance
           ,
           help
           ,
           supply
           ,
           sentence
           ,
           countenance
           ,
           reward
           .
           But
           if
           the
           law
           were
           the
           covenant
           of
           grace
           ,
           we
           should
           not
           be
           dead
           to
           it
           ,
           or
           delivered
           from
           it
           :
           Ergo.
           
        
         
           10.
           
           From
           2
           Cor.
           3
           ,
           6
           ,
           the
           covenant
           of
           the
           law
           is
           called
           
             the
             letter
             which
             killeth
          
           ,
           opposite
           to
           
             the
             new
             covenant
          
           in
           
             which
             the
             Spirit
             which
             quickneth
             is
             ministred
             ,
          
           and
           v
           7.
           he
           expresly
           calls
           it
           
             the
             ministration
             of
             death
             graven
             in
             stones
             ,
             the
             ministration
             of
             condemnation
             ,
          
           v.
           9
           ,
           opposite
           
             to
             the
             ministration
             of
             righteousness
          
           ,
           of
           which
           Paul
           denies
           himself
           to
           be
           a
           Minister
           ,
           therefore
           it
           was
           not
           the
           covenant
           〈◊〉
           Evangelical
           grace
           ,
           but
           of
           works
           .
        
         
         
           Yea
           Mr
           Cobbet
           himself
           ,
           page
           65.
           
           
             The
             covenant
             in
             Horeb
             had
             the
             stipulation
             of
             .
             Do
             so
             and
             live
             ,
             not
             so
             in
             the
             covenant
             of
             grace
             that
             was
             imbondaging
             ,
             shewed
             the
             way
             of
             worship
             ,
             gave
             not
             grace
             to
             act
             it
             ,
             was
             against
             us
             ,
             &c.
             
          
           The
           
             Assembly
             Confess
             .
             of
             Faith
             ,
             c.
          
           7.
           
           Art.
           2.
           ch
           .
           19
           ,
           Art.
           ●
           ,
           cite
           Gal
           :
           3.12
           ,
           Rom.
           10
           ▪
           5
           ,
           Gal.
           3
           ,
           10
           ,
           which
           speak
           of
           the
           covenant
           of
           the
           law
           to
           shew
           
             the
             covenant
             of
             workes
             made
             with
             Adam
             ,
          
           which
           shews
           they
           take
           them
           ,
           to
           be
           the
           same
           ,
           or
           heed
           not
           what
           they
           cite
           ,
           chap.
           19.
           
           Art.
           6.
           
           
             True
             believers
             are
             not
             under
             the
             law
             as
             a
             covenant
             of
             works
             ,
             not
             as
             due
             to
             them
             by
             the
             Law
             as
             a
             Covenant
             of
             works
             .
             Greater
             Catech
             :
             page
          
           25.
           
           
             The
             regenerate
             are
             delivered
             from
             the
             Morall
             law
             as
             a
             covenant
             of
             works
             .
          
           Yea
           Mr
           M.
           his
           words
           
             denying
             the
             law
             to
             be
             part
             of
             the
             covenant
             made
             to
          
           Abraham
           ,
           
             but
             as
             a
             Schoolmaster
             to
             whip
             them
             to
             Christ
             ,
             impossible
             to
             be
             kept
          
           (
           which
           are
           not
           to
           be
           ●rid
           of
           the
           covenant
           of
           grace
           )
           doth
           in
           effect
           make
           it
           the
           covenant
           of
           works
           .
           Mr
           
             Anthony
             Burgess
          
           when
           he
           distinguisheth
           
             vindic
             .
             legis
             ,
             lect
          
           .
           24.
           pag.
           223
           ,
           saith
           
             the
             law
             considered
             more
             largly
             ,
             as
             that
             whole
             Doctrine
             delivered
             on
             mount
          
           Sinai
           
             with
             the
             preface
             and
             promises
             adjoyned
             ,
             and
             all
             things
             that
             may
             be
             reduced
             to
             it
             ,
             was
             a
             covenant
             of
             grace
             ,
             but
             more
             strictly
             ,
             as
             it
             is
             an
             abstracted
             rule
             of
             righteousness
             holding
             forth
             life
             upon
             no
             terms
             but
             perfect
             obedience
             abstracted
             from
          
           Moses
           
             his
             administration
             of
             it
             ;
             was
             not
             of
             grace
             but
             of
             works
             .
          
        
         
           In
           which
           words
           ,
           he
           denies
           not
           that
           
             it
             held
             forth
             life
             upon
             no
             terms
             but
             perfect
             obedience
             ,
          
           and
           
             so
             it
             was
             a
             Covenant
             not
             of
             grace
             but
             of
             works
             .
          
           2
           he
           shews
           not
           that
           it
           was
           given
           as
           a
           Covenant
           upon
           any
           other
           terms
           ,
           or
           that
           it
           did
           propound
           or
           promise
           righteousness
           before
           God
           upon
           condition
           of
           faith
           in
           Christ
           :
           but
           only
           tels
           us
           ,
           
             take
             the
             Law
             for
             the
             whole
             doctrine
             &c.
             
          
           Which
           is
           in
           effect
           all
           one
           as
           to
           say
           ,
           The
           covenant
           God
           made
           was
           of
           works
           ,
           yet
           withal
           he
           delivered
           many
           things
           ,
           which
           shewed
           he
           would
           also
           have
           them
           look
           at
           Christ
           ,
           (
           which
           we
           grant
           true
           )
           but
           no
           where
           that
           he
           promised
           righteousness
           through
           Christ
           in
           that
           Covenant
           Mr.
           
             Blake
             Vindic.
             Faed
          
           c
           24.
           pag.
           174.
           
             the
             Law
             is
             taken
             sometimes
             in
             that
             strict
             sense
             as
             containing
             a
             Covenant
             of
             works
             and
             holding
             forth
             life
             upon
             condition
             of
             perfect
             obedience
             .
          
           So
           Rom.
           10.5
           ,
           6.
           and
           3.21
           ,
           22.
           
           Gal
           3.18
           .
           It
           were
           no
           hard
           matter
           to
           shew
           many
           of
           Protestant
           Writers
           who
           call
           the
           Covenant
           of
           the
           Law
           at
           mount
           Sinai
           the
           Covenant
           of
           works
           ,
           but
           these
           suffice
           .
           What
           is
           objected
           to
           the
           contrary
           is
           not
           from
           the
           tenor
           of
           the
           cov●nant
           ,
           but
           from
           some
           adjuncts
           of
           it
           .
           as
           1
           
             because
             there
             were
             sacrafices
             &
             other
             rites
             appointed
             ,
             it
             must
             be
             a
             Covenant
             of
             grace
             .
          
           Answer
           ▪
           the
           sacrafices
           as
           they
           were
           commanded
           ,
           so
           they
           did
           belong
           to
           the
           Covenant
           of
           works
           .
           But
           as
           God
           used
           them
           as
           shadows
           and
           types
           of
           Christ
           to
           come
           ,
           so
           they
           signifie
           Gods
           purpose
           o●
           Gospel-grace
           in
           Christ
           ,
           but
           by
           another
           Covenant
           ,
           not
           that
           at
           mount
           Sinai
           .
           2
           
             Gods
             end
             was
             not
             to
             give
             life
             by
             the
             Law
             ,
             but
             to
             direct
             to
             Christ.
          
           Answer
           1
           I
           grant
           the
           first
           and
           thence
           it
           appears
           he
           intended
           it
           not
           for
           a
           covenant
           of
           grace
           .
           2.
           it
           directed
           not
           to
           Christ
           as
           it
           was
           propounded
           Covenant-wise
           ,
           but
           by
           accident
           in
           that
           it
           made
           known
           sin
           ,
           and
           so
           made
           Christ
           appear
           necessary
           ,
           and
           this
           also
           proves
           that
           it
           was
           of
           it self
           as
           propounded
           a
           Covenant
           of
           workes
           .
           3
           
             God
             could
             not
             enter
             into
             a
             Covenant
             of
             works
             with
             man
             fallen
             .
          
           Answer
           :
           True
           ,
           so
           as
           to
           justifie
           him
           by
           it
           ,
           yet
           for
           other
           ends
           he
           may
           ,
           as
           to
           discover
           sin
           ,
           shew
           mans
           impotency
           .
           As
           Christ
           said
           to
           the
           young
           man
           Matth.
           ●9
           16.
           
             if
             thou
             wilt
             enter
             into
             life
             keepe
             the
             commandements
          
           though
           he
           knew
           he
           could
           not
           have
           life
           that
           way
           ,
           and
           v
           21.
           commands
           him
           to
           sel
           all
           ,
           though
           it
           did
           but
           shew
           his
           covetousness
           ,
           not
           make
           him
           perfect
           .
           The
           covenant
           of
           grace
           is
           to
           be
           
           judged
           such
           ,
           from
           the
           tenor
           of
           the
           promise
           and
           condition
           ,
           not
           from
           Gods
           ends
           .
           For
           if
           so
           ,
           then
           the
           Gospel
           it self
           ,
           being
           sent
           to
           some
           to
           harden
           them
           ,
           should
           be
           a
           Covenant
           of
           works
           ,
           because
           the
           end
           was
           to
           to
           condemn
           them
           by
           it
           ,
           4
           
             That
             God
             begins
             the
             Decalogue
             with
             I
             am
             the
             Lord
             thy
             God
             &c.
             
          
           Answ
           ,
           1
           He
           is
           said
           to
           be
           
             the
             God
             of
             the
             spirits
             of
             all
             flesh
             :
             Numb
             .
          
           16.22
           .
           yet
           thereby
           is
           not
           proved
           all
           are
           in
           the
           Covenant
           of
           grace
           .
           2
           It
           may
           be
           understood
           ,
           that
           
             he
             was
             their
             God
             de
             jure
             ,
          
           that
           he
           had
           right
           to
           command
           them
           ,
           because
           
             he
             brough
             them
             out
             of
             Egypt
             .
          
           3
           the
           plain
           answer
           is
           that
           he
           was
           
             their
             God
          
           according
           to
           the
           Covenant
           of
           grace
           made
           with
           Abraham
           antecedently
           to
           the
           giving
           of
           the
           Law
           ,
           not
           by
           the
           Covenant
           of
           the
           Law.
           And
           for
           that
           which
           is
           often
           objected
           
             that
             in
             the
             second
             commandement
             God
             promised
             mercy
             to
             thousands
             ,
             but
             he
             promiseth
             no
             mercy
             but
             in
             a
             Covenant
             of
             grace
             ,
          
           I
           know
           how
           that
           can
           be
           proved
           ,
           I
           concieve
           that
           God
           did
           and
           doth
           shew
           temporall
           mercies
           out
           of
           his
           long
           patience
           ,
           by
           the
           Covenant
           of
           the
           Law
           ,
           though
           no
           man
           be
           justified
           by
           it
           before
           God.
           neither
           Psal.
           105.8
           .
           nor
           any
           other
           prove
           that
           the
           Covenant
           at
           mount
           Sinai
           was
           the
           same
           with
           that
           to
           Abraham
           ,
           though
           the
           promise
           of
           
             Canaan
             was
             to
             a
          
           1000
           generations
           ,
           yet
           on
           condition
           of
           obedience
           Dan.
           9.4
           Ierem.
           11.4
           ,
           6
           ,
           7
           ,
           8.
           when
           they
           brake
           Gods
           Laws
           they
           were
           expelled
           ,
           and
           so
           when
           they
           
             slew
             the
             heir
             of
             the
             Lord
             of
             the
             vic●ard
             he
             took
             his
             kingdome
             from
             them
             and
             gave
             it
             to
             a
             nation
             bringing
             forth
             the
             fruits
             of
             it
             ,
             Matth.
          
           21.43
           .
           I
           do
           not
           say
           that
           a
           naturall
           covenant
           
             ex
             natura
             rei
          
           ,
           is
           a
           covenant
           of
           works
           ,
           but
           it
           is
           undoubted
           ,
           that
           the
           covenant
           on
           mount
           Sinai
           was
           a
           covenant
           made
           with
           the
           whole
           nation
           of
           the
           Jewes
           ,
           and
           it
           is
           proved
           before
           to
           have
           been
           a
           covenant
           of
           works
           .
           It
           is
           untruly
           said
           ,
           
             That
             the
             Gospel●covenant
             ,
             Gal.
          
           3.9
           .
           
             was
             of
             a
             national
             nature
          
           .
           For
           that
           is
           a
           national
           Covenant
           ,
           which
           is
           made
           with
           a
           whole
           nation
           ,
           that
           is
           all
           the
           people
           descended
           from
           such
           a
           st●●k
           ,
           whereas
           v.
           9.
           the
           Apostle
           by
           saying
           ,
           
             so
             then
             they
             that
             are
             of
             the
             faith
             of
             Abraham
             are
             blessed
             with
             faithful
             Abraham
             ,
          
           plainly
           expounds
           who
           he
           means
           by
           
             all
             nations
             v.
          
           8.
           to
           wit
           not
           whole
           nations
           ,
           but
           believers
           of
           all
           nations
           .
           The
           Covenant
           of
           works
           at
           mount
           Sinai
           though
           it
           did
           not
           justifie
           before
           God
           ;
           yet
           it
           held
           that
           nation
           in
           Canaan
           till
           they
           set
           up
           other
           Gods
           and
           revolted
           from
           the
           true
           God
           ,
           and
           upon
           their
           forsaking
           Idols
           ,
           they
           might
           plead
           it
           for
           the
           restoring
           of
           them
           to
           their
           own
           land
           ,
           or
           continuance
           in
           it
           .
           Yea
           God
           did
           condescend
           so
           far
           that
           if
           there
           had
           been
           in
           
             Ierusalem
             a
             man
             that
             had
             executed
             judgment
             and
             sought
             truth
             he
             would
             have
             pardoned
             it
             ,
          
           and
           not
           brought
           the
           Chaldeans
           upon
           it
           to
           burn
           it
           Ierem
           ,
           5.1
           .
           It
           is
           true
           the
           
             Gospel
             threatens
             and
             executes
             corporal
             punishments
             ,
             and
             promiseth
             rewards
             to
             the
             disobeying
             or
             obeying
             of
             it
             ,
          
           but
           not
           an
           expulsion
           out
           of
           or
           setling
           in
           any
           one
           Country
           of
           an
           entire
           nation
           ,
           but
           personal
           evils
           or
           rewards
           upon
           personal
           disobedience
           or
           obedience
           .
           
             The
             Covenant
             of
             grace
             admits
             of
             no
             carnal
             hypocrites
             ,
          
           nor
           is
           it
           so
           said
           Gal
           4.21
           ,
           22
           ,
           23.
           though
           it
           's
           not
           denied
           but
           many
           who
           are
           admitted
           into
           the
           visible
           Church
           are
           such
           .
        
         
           To
           the
           eight
           
             objection
             ,
             That
             was
             in
             the
             flesh
             ,
             this
             in
             the
             heart
             ,
          
           Mr.
           C.
           speaks
           thus
           .
           
             Answ.
             was
             that
             only
             in
             their
             flesh
             ?
          
           was
           not
           the
           word
           of
           Covenant
           as
           well
           in
           their
           heart
           as
           
             Moses
             judging
             Ecclesiastically
             avoweth
             of
             Israel
             Deut.
          
           29.10
           ,
           11.
           
             &c
             with
          
           30.11
           ,
           12
           ,
           13
           ,
           14.
           
             so
             Isai.
          
           51.7
           .
           
             Gods
             covenant
             now
             is
             to
             write
             his
             Law
             in
             our
             hearts
             Heb.
          
           8.
           
             but
             is
             not
             all
             that
             included
             in
             this
             ,
             I
             will
             be
             your
             God
             ?
             whence
             all
             is
             inclosed
             up
             in
             that
             phrase
             ibid.
             or
             was
             not
             the
             first
             made
             to
             the
             Iews
             after
             their
             return
             from
             Captivity
             more
             expresly
             ,
             Ier.
          
           3●
           ▪
           
             as
             before
             more
             implicitely
             Gen.
          
           17.
           
        
         
         
           Reply
           .
           The
           objection
           I
           concieve
           (
           though
           I
           do
           not
           well
           know
           whose
           it
           is
           )
           is
           this
           ,
           that
           the
           covenant
           at
           mount
           Sinai
           with
           the
           Iewish
           nation
           ,
           or
           the
           covenant
           with
           
             Abraham
             .
             Gen.
          
           17.
           were
           not
           the
           same
           with
           the
           covenant
           ,
           for
           that
           was
           in
           the
           flesh
           in
           circumcision
           ,
           or
           with
           the
           fleshly
           Iew
           in
           that
           at
           mount
           Sinai
           ,
           this
           is
           the
           heart
           by
           writing
           Gods
           Law
           there
           and
           comprehends
           onely
           them
           in
           whose
           hearts
           Gods
           Laws
           are
           written
           .
           And
           indeed
           this
           difference
           the
           Apostle
           makes
           between
           the
           Covenant
           of
           the
           Law
           and
           the
           Go●pel
           ,
           the
           one
           
             was
             of
             the
             letter
          
           ,
           the
           other
           
             of
             the
             spirit
          
           2
           Cor.
           3.6
           .
           
             the
             promise
             of
             the
             spirit
             is
             said
             to
             be
             by
             faith
             Gal.
          
           3.14
           .
           and
           in
           the
           new
           covenant
           this
           is
           made
           the
           promise
           different
           from
           what
           was
           in
           the
           first
           which
           was
           faulty
           for
           want
           of
           it
           Heb.
           8.10
           .
           ●
           
             that
             God
             would
             write
             his
             laws
             in
             their
             hearts
             .
          
           now
           what
           Mr.
           C.
           speaks
           seems
           to
           me
           no
           whit
           to
           infring
           this
           .
           For
           though
           it
           is
           true
           ,
           
             the
             word
             of
             Covenant
             was
             in
             their
             hearts
             ,
          
           yet
           it
           is
           true
           ,
           if
           meant
           of
           sanctifying
           implantation
           ,
           only
           of
           the
           elect
           ,
           not
           all
           Abrahams
           natural
           seed
           ,
           or
           the
           whole
           body
           of
           Israel
           .
           How
           Moses
           is
           said
           
             to
             judg
             Ecclesiastically
          
           I
           understand
           not
           .
           Deut.
           29.10
           ,
           11.
           &c.
           with
           30.11
           ,
           12
           ,
           13
           ,
           14.
           do
           not
           prove
           that
           Moses
           avowed
           of
           every
           Isralite
           that
           
             the
             word
             of
             covenant
             was
             in
             their
             heart
             .
          
           In
           some
           places
           doubtless
           the
           promise
           
             [
             I
             will
             be
             your
             God
             ]
             includs
             also
             the
             writing
             of
             Gods
             Laws
             in
             our
             hearts
             ,
          
           nor
           will
           I
           deny
           it
           included
           in
           the
           promise
           Gen.
           17.7
           .
           But
           I
           do
           then
           not
           understand
           it
           of
           every
           Israelite
           in
           that
           sense
           :
           for
           if
           so
           then
           I
           must
           make
           Gods
           word
           fal
           ,
           sith
           he
           doth
           not
           perform
           it
           to
           al.
           And
           for
           that
           which
           Mr.
           C.
           seems
           to
           hold
           ,
           
             that
             they
             had
             the
             promise
             dispensed
             unto
             them
             with
             execution
             of
             the
             covenant
             ,
          
           it
           is
           in
           my
           apprehension
           to
           charg
           God
           with
           falshood
           .
           if
           any
           say
           I
           wrong
           Mr.
           C.
           let
           him
           construe
           this
           passage
           otherwise
           if
           he
           can
           [
           
             yea
             but
             God
             did
             not
             actually
             write
             such
             holy
             dispositions
             in
             them
             :
             suppose
             he
             did
             not
             :
             that
             is
             the
             execution
             of
             the
             covenant
             ,
             as
             for
             the
             very
             ●erith
             or
             Covenant
             itself
             ,
             it
             is
             the
             promise
             whereof
             dispensed
             to
             them
             ,
             and
             this
             they
             had
             both
             Gen.
          
           17.
           and
           Deut.
           30.6
           .
           
             To
             circumcise
             the
             heart
             to
             love
             God
             is
             ▪
             to
             imprint
             gracious
             dispositions
             ;
             to
             promise
             the
             same
             to
             them
             is
             a
             Covenant
             to
             imprint
             it
             and
             so
             he
             did
             covenant
             with
             them
             and
             theirs
             ibid
          
           ]
           In
           which
           words
           he
           seems
           plainly
           to
           make
           God
           promise
           to
           imprint
           in
           some
           the
           gratious
           disposions
           he
           doth
           not
           actually
           imprint
           ,
           which
           is
           to
           make
           God
           not
           keepe
           his
           word
           ;
           nor
           is
           the
           matter
           mended
           by
           asking
           ,
           
             is
             not
             Gods
             Covenant
             now
             also
             sacramentally
          
           on
           our
           bodies
           too
           ,
           and
           
             in
             many
             no
             further
          
           ?
           For
           I
           grant
           many
           are
           baptized
           ,
           who
           are
           not
           regenerate
           ,
           yet
           I
           do
           not
           believe
           Gods
           Covenant
           of
           grace
           is
           to
           any
           such
           ,
           or
           as
           Mr.
           C.
           speaks
           
             Gods
             Covenant
             to
             write
             his
             Laws
             in
             their
             hearts
          
           is
           to
           any
           such
           .
           Nor
           do
           I
           think
           that
           either
           Ierem.
           31·33
           .
           or
           Deut.
           30.6
           .
           God
           promiseth
           to
           all
           Israelits
           to
           write
           holy
           dispositions
           in
           their
           hearts
           ,
           but
           only
           to
           the
           elect
           ;
           nor
           to
           these
           in
           his
           covenant
           at
           mount
           Sinai
           ,
           though
           he
           made
           these
           promises
           to
           some
           of
           the
           natural
           seed
           of
           Israel
           .
           neither
           Rom.
           11.
           from
           16.
           to
           24.
           
             nor
             Gen.
          
           4.15
           ,
           16.
           
           
             Compared
             with
             Gen.
          
           6.1
           ,
           2.
           
             nor
             Gen.
          
           17.18.19
           ,
           20
           ,
           21.
           
             compared
             with
             Gen.
          
           21.9
           ,
           10
           ,
           11
           ,
           12.
           
             and
             Gal.
          
           4.
           
             nor
             Heb.
          
           12
           ▪
           15
           ,
           16.17
           .
           prove
           that
           either
           Cain
           or
           Ishmael
           or
           Esau
           were
           ever
           in
           the
           Covenant
           of
           Evangelical
           grace
           ,
           nor
           is
           there
           any
           text
           that
           proves
           that
           he
           new
           covenant
           is
           intailed
           to
           natural
           generations
           of
           the
           most
           Godly
           men
           .
           Mr.
           C.
           in
           answer
           to
           the
           tenth
           objection
           saith
           thus
           .
           
             But
             it
             's
             false
             to
             say
             the
             Commandement
             gave
             right
             to
             Covenant
             Interest
             ▪
             since
             Covenant
             right
             was
             first
             promised
             and
             declared
             to
             be
             the
             ground
             of
             that
             commanded
             service
             of
             the
             init●atory
             seal
             Gen.
          
           17
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           11.
           &c.
           
           
             Thou
             shalt
             therefore
             keep
             my
             Covenant
             .
             He
             
             doth
             not
             say
             you
             must
             be
             or
             are
             circumcised
             ,
             and
             therefare
             I
             will
             be
             your
             God
             :
             But
          
           I
           
             will
             be
             a
             God
             to
             thee
             and
             thy
             seed
             ,
             therefore
             thou
             and
             they
             shall
             be
             circumcised
             ;
             the
             nature
             of
             a
             seal
             supposeth
             a
             Covenant
             to
             be
             sealed
             .
          
        
         
           To
           which
           I
           reply
           ,
           I
           confess
           it
           were
           ridiculous
           for
           any
           to
           say
           the
           commandement
           gave
           right
           to
           covenant-interest
           ,
           or
           covenant-right
           .
           For
           what
           is
           covenant-interest
           ,
           but
           interest
           in
           the
           covenant
           ,
           and
           covenant-right
           ,
           but
           right
           from
           the
           covenant
           ?
           But
           setting
           aside
           Mr
           C.
           his
           inept
           phrasifyings
           ,
           (
           which
           I
           count
           to
           be
           Paedobaptists-gibberish
           )
           it
           is
           not
           false
           ,
           but
           manifest
           truth
           ,
           that
           it
           is
           the
           command
           of
           God
           onely
           that
           gave
           title
           to
           persons
           to
           be
           circumcised
           ,
           and
           is
           the
           Rule
           to
           know
           who
           are
           to
           be
           circumcised
           and
           who
           not
           ,
           as
           I
           have
           often
           proved
           and
           shewed
           to
           be
           in
           effect
           confessed
           by
           Mr
           M.
           As
           for
           Mr.
           C.
           his
           inference
           from
           [
           
             thou
             therefore
          
           ,
           Gen
           ,
           17.9
           .
           ]
           it
           is
           answered
           often
           before
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             Sect.
          
           5.
           and
           elswhere
           ,
           that
           neither
           is
           the
           reading
           certain
           [
           
             thou
             therefore
          
           ]
           nor
           doth
           the
           inference
           arise
           meerly
           from
           the
           promise
           ,
           v.
           7.
           nor
           is
           the
           inference
           at
           all
           of
           a
           right
           to
           circumcision
           ,
           but
           of
           a
           duty
           ,
           nor
           is
           this
           duty
           urged
           from
           each
           circumcised
           persons
           interest
           in
           the
           covenant
           but
           Gods
           making
           it
           with
           Abraham
           .
           Nor
           is
           it
           true
           ,
           
             That
             the
             nature
             of
             a
             Seal
             supposeth
             a
             covenant
             to
             be
             sealed
             ,
          
           sith
           other
           things
           are
           to
           be
           sealed
           ,
           as
           Letters
           ,
           Books
           ,
           Stones
           ,
           Men
           ,
           Fountains
           ,
           &c.
           besides
           covenants
           ,
           Abrahams
           circumcision
           ,
           Rom.
           4.11
           .
           was
           a
           seal
           not
           of
           a
           covenant
           of
           some
           things
           to
           be
           done
           ,
           but
           of
           
             the
             righteousness
             of
             faith
             which
             he
             had
             yet
             being
             uncircumcised
             ,
          
           &
           if
           it
           were
           true
           ,
           yet
           is
           it
           as
           little
           to
           the
           purpose
           ,
           sith
           there
           may
           be
           a
           covenant
           sealed
           to
           a
           person
           that
           hath
           no
           interest
           in
           the
           promise
           ,
           as
           when
           ones
           name
           is
           used
           onely
           as
           a
           Trustee
           for
           others
           .
           And
           for
           what
           is
           said
           ,
           
             That
             the
             commandment
             required
             only
             a
             male
             of
             eight
             dayes
             old
             to
             be
             circumcised
             ,
          
           (
           which
           Mr.
           C.
           seems
           to
           conceive
           false
           )
           meaning
           not
           before
           the
           eighth
           day
           ,
           is
           so
           plain
           by
           reading
           the
           chapter
           ,
           that
           I
           should
           make
           question
           of
           his
           wit
           or
           his
           forehead
           that
           should
           deny
           it
           .
           And
           the
           reason
           thus
           exprest
           is
           as
           frivolous
           ,
           
             The
             promise
             heing
             made
             indefinitely
             to
             the
             seed
             whether
             male
             or
             female
             ,
             and
             not
             to
             the
             eighth
             day
             old
             seed
             ,
             but
             to
             the
             seed
             albeit
             but
             a
             day
             old
             .
          
           For
           though
           the
           promise
           be
           to
           the
           child
           of
           one
           day
           old
           ,
           yet
           the
           command
           is
           not
           to
           him
           ,
           nor
           is
           he
           to
           be
           circumcised
           ,
           and
           therefore
           the
           seal
           follows
           not
           the
           covenant
           ,
           but
           the
           command
           even
           where
           the
           promise
           goes
           before
           .
           What
           he
           adds
           ,
           
             Else
             what
             had
             become
             of
             them
             if
             they
             had
             died
             then
             ,
             in
             respect
             of
             the
             ordinary
             covenant
             means
             of
             their
             good
             ,
             Rom.
          
           9.6
           :
           Methinks
           Mr.
           C.
           might
           have
           as
           easily
           answered
           himself
           as
           he
           would
           do
           a
           Papist
           pleading
           this
           very
           plea
           for
           the
           necessity
           of
           infants
           baptism
           to
           salvation
           ,
           or
           about
           the
           case
           of
           famales
           ,
           or
           still-born
           infants
           .
           Surely
           he
           would
           say
           ,
           God
           supplies
           that
           without
           means
           ,
           which
           he
           bestowes
           on
           others
           by
           ordinary
           means
           ,
           and
           so
           infants
           of
           a
           day
           old
           may
           speed
           well
           without
           circumcision
           .
           To
           what
           purpose
           Rom.
           9.6
           .
           comes
           in
           here
           I
           know
           not
           :
           This
           and
           some
           other
           passages
           seem
           to
           be
           the
           inconsiderate
           speeches
           of
           a
           man
           dreaming
           .
        
         
           To
           the
           objection
           ,
           
             with
             the
             Jews
             ,
             the
             Church
             and
             State
             were
             the
             same
             ,
             but
             not
             so
             now
             .
          
           Mr.
           C.
           thus
           writes
           .
           
             Answ.
             God
             never
             confounded
             Church
             and
             Civill
             State
             either
             then
             or
             now
             .
             Who
             dare
             make
             God
             the
             author
             of
             confusion
             which
             is
             the
             God
             of
             order
             ?
             He
             then
             kept
             them
             severall
             ,
             paling
             in
             the
             Civill
             State
             with
             the
             Judicials
             ,
             with
             which
             the
             Church
             as
             such
             dealt
             not
             ,
             but
             as
             Civil
             cases
             came
             under
             a
             Church
             consideration
             .
             She
             had
             her
             Ceremonials
             and
             Morals
             to
             regulate
             her
             Kings
             and
             Princes
             ,
             Priests
             Levits
             ,
             and
             Elders
             had
             their
             proper
             work
             ,
             and
             word
             ,
             
             onely
             in
             their
             own
             Sphears
             .
             The
             Elders
             of
             the
             Assemblies
             knew
             and
             acted
             in
             their
             places
             Ecclesiastically
             without
             interruption
             from
             Civill
             officers
             ,
             or
             intruding
             upon
             Civil
             Officers
             as
             such
             ,
             as
          
           Josh.
           9.
           
           &
           16.1
           ,
           2
           ,
           Acts
           14.
           
           Luke
           4.
           
           
             The
             matters
             of
             the
             King
             and
             of
             the
             Lord
             were
             carefully
             bounded
             and
             sundred
             ,
          
           2
           Chron.
           17.11
           .
        
         
           Answ.
           According
           to
           the
           constitution
           of
           the
           Jewish
           people
           by
           God
           ,
           the
           Church
           was
           not
           one
           body
           and
           the
           State
           another
           ,
           but
           all
           the
           same
           persons
           were
           of
           the
           Church
           ,
           who
           were
           members
           of
           the
           Common-wealth
           ,
           he
           that
           had
           the
           right
           of
           a
           Iew
           ,
           had
           the
           right
           of
           a
           Church-member
           ,
           nor
           were
           any
           taken
           in
           or
           cast
           out
           of
           the
           one
           ,
           but
           withall
           he
           was
           taken
           in
           or
           cast
           out
           of
           the
           other
           .
           Nor
           hereby
           is
           
             God
             made
             the
             Author
             of
             confusion
             ,
          
           but
           good
           order
           was
           setled
           &
           kept
           in
           this
           way
           of
           coincidency
           of
           State
           Civil
           and
           Ecclesiastical
           .
           Nor
           is
           it
           true
           that
           
             God
             kept
             the
             Church
             and
             Civill
             State
             severall
             ,
             or
             paled
             in
             the
             Civill
             State
             with
             Judicials
             ,
          
           by
           which
           it
           was
           divided
           from
           the
           Church
           .
           In
           the
           Church
           the
           Priest
           dealt
           as
           well
           in
           judicials
           as
           in
           ceremonials
           ,
           the
           Priest
           and
           the
           Levite
           as
           well
           as
           the
           Iudge
           gave
           sentence
           
             in
             matters
             of
             blood
             and
             plea
             ,
          
           as
           well
           as
           
             between
             stroak
             and
             stroak
             ,
             Deut.
          
           17.8
           ,
           9.
           
           
             Eli
             ,
             Samuel
             ,
             Iehoiadah
             judged
             Israel
             ,
          
           managed
           State-affairs
           as
           wel
           as
           Temple
           service
           .
           Nor
           do
           I
           know
           any
           such
           Iudicials
           ,
           but
           that
           they
           did
           belong
           to
           the
           Church
           or
           Priests
           (
           who
           were
           Iudges
           )
           as
           well
           as
           to
           the
           Civill
           State
           ,
           that
           is
           ,
           the
           Princes
           .
           As
           there
           were
           ceremonials
           and
           morals
           to
           regulate
           Kings
           and
           Princes
           ,
           so
           there
           were
           also
           lawes
           to
           regulate
           the
           Priests
           .
           But
           no
           where
           do
           we
           read
           of
           any
           Court
           kept
           by
           the
           Church
           ,
           or
           Officers
           of
           the
           Church
           ,
           that
           is
           ,
           Priests
           and
           Levits
           ,
           wherein
           to
           censure
           Kings
           and
           Princes
           for
           meer
           morall
           sins
           called
           now
           (
           somewhat
           besides
           the
           Scripture
           use
           of
           the
           word
           )
           Scandals
           )
           though
           we
           find
           Princes
           deposing
           Priests
           .
           It
           is
           true
           ,
           
             Priests
             ,
             Levits
             and
             Elders
             had
             their
             proper
             work
             and
             moved
             onely
             in
             their
             own
             Sphears
             .
          
           And
           so
           had
           Princes
           and
           Souldiers
           ,
           but
           not
           so
           as
           to
           make
           two
           distinct
           Corporations
           in
           Israel
           .
           If
           by
           
             Elders
             of
             the
             Assemblies
             which
             knew
             &
             acted
             Ecclesiastically
             in
             their
             places
             ,
          
           he
           mean
           any
           other
           than
           the
           Priests
           ,
           and
           by
           
             their
             Ecelesiasticall
             knowing
             and
             acting
          
           ,
           the
           taking
           cognizance
           of
           moral
           evils
           ,
           and
           proceeding
           against
           them
           by
           Ecclesiasticall
           censure
           in
           a
           Court
           distinct
           from
           the
           Civill
           ,
           I
           must
           confess
           I
           find
           not
           either
           such
           Assembly
           ,
           or
           such
           proceedings
           in
           the
           texts
           brought
           by
           Mr
           C.
           or
           any
           other
           .
           I
           grant
           there
           was
           a
           dististinction
           between
           
             the
             matters
             of
             the
             King
             and
             of
             the
             Lord
             ,
          
           2
           Chro.
           19.11
           .
           &
           that
           
             Amaziah
             the
             chief
             Priest
             was
             over
             the
             Iudges
             whom
             Iohoshaphat
             sent
             forth
             in
             all
             matters
             of
             the
             Lord
             ,
             and
             Zebadiah
             the
             Ruler
             of
             the
             house
             of
             Iudah
             ,
             for
             all
             the
             Kings
             matters
             .
          
           But
           this
           doth
           not
           prove
           that
           these
           men
           did
           keep
           severall
           Courts
           ,
           but
           that
           in
           the
           same
           Synedrium
           these
           persons
           were
           best
           fitted
           to
           direct
           ,
           the
           one
           in
           one
           sort
           of
           matters
           ,
           the
           other
           in
           the
           other
           ;
           As
           in
           a
           Parliament
           ,
           Senate
           ,
           or
           Council
           of
           Lords
           ,
           Bishops
           ,
           Lawyers
           ,
           Souldiers
           ,
           though
           they
           sit
           and
           act
           together
           ,
           yet
           one
           may
           be
           more
           specially
           for
           one
           business
           and
           another
           for
           the
           other
           .
           Nor
           doth
           it
           appear
           that
           Iehoshaphat
           assigned
           in
           the
           Cities
           some
           Iudges
           for
           one
           kind
           of
           causes
           ,
           and
           others
           for
           others
           But
           because
           there
           was
           occasion
           to
           have
           recourse
           in
           many
           difficult
           cases
           to
           the
           Synedrum
           at
           Ierusalem
           ,
           he
           instructs
           them
           whom
           they
           should
           have
           there
           for
           their
           help
           ,
           according
           to
           the
           law
           ,
           Deut.
           17
           ,
           8
           ,
           9
           ,
           &c.
           
           But
           I
           leave
           the
           Reader
           to
           Mr
           Seldens
           books
           
             de
             Synedrijs
             Etraeorum
          
           ,
           to
           resolve
           him
           in
           this
           point
           .
        
         
           What
           Mr
           C.
           gathereth
           out
           of
           the
           words
           of
           
             I.
             S.
          
           that
           he
           saith
           ,
           
             That
             God
             
             made
             a
             covenant
             of
             grace
             in
             generall
             and
             so
             with
             the
             body
             of
             the
             Jewes
             infants
             and
             all
             ,
          
           serves
           not
           Mr
           C
           ,
           his
           turn
           ,
           unless
           he
           meant
           his
           naturall
           seed
           in-generall
           ,
           which
           that
           he
           did
           grant
           in
           respect
           of
           Evangelicall
           grace
           ,
           I
           do
           not
           believe
           ▪
           What
           he
           saith
           touching
           
             Baptism
             ,
             that
             it
             sealeth
             the
             Covenant
             indefinitely
             to
             all
             sorts
             ,
             and
             that
             it
             sealeth
             an
             infants
             present
             ,
             federall
             grace
             ,
             and
             unto
             future
             grace
             :
             likewise
             unto
             grown
             ones
             it
             sealeth
             personall
             grace
             less
             principally
             ,
             covenant-grace
             principally
             ,
          
           is
           meer
           fancy
           without
           any
           Scripture
           ,
           which
           makes
           no
           such
           distinctions
           of
           federall
           grace
           and
           personall
           ,
           of
           the
           sealing
           one
           grace
           principally
           ,
           another
           less
           principally
           ,
           of
           sealing
           an
           infants
           present
           federall
           grace
           ,
           and
           unto
           future
           grace
           ,
           of
           baptism
           ,
           sealing
           the
           covenant
           indefinitly
           to
           all
           sorts
           ,
           which
           the
           Scripture
           makes
           the
           act
           of
           the
           person
           baptized
           only
           to
           testifie
           his
           own
           repentance
           and
           faith
           .
        
         
           I
           proceed
           to
           examine
           the
           ninth
           Section
           of
           that
           Chapter
           .
           Sect.
           9
           Mr
           C.
           sets
           down
           this
           Conclusion
           ,
           
             That
             the
             covenant-interest
             ,
             at
             least
             externall
             and
             Ecclesiasticall
             of
             Infants
             of
             inchurched
             believers
             is
             Gospel
             as
             well
             as
             such
             Covenant-interest
             of
             grown
             persons
             .
          
        
      
       
         
           SECT
           .
           XLIV
           .
           Animadversions
           on
           the
           ninth
           Section
           of
           the
           same
           Chapter
           ,
           in
           which
           the
           Covenant-interest
           externall
           and
           Ecclesiastical
           of
           infants
           of
           inchurched
           believers
           is
           pretended
           ,
           not
           proved
           to
           be
           Gospel
           ,
           in
           which
           his
           allegations
           of
           Deut.
           30.6
           ,
           &c.
           Gen.
           17.8
           .
           Luke
           
             19
             9.
          
           
           Deut.
           29.10
           ,
           &c.
           Ezek.
           16.1
           ,
           &c.
           Gen.
           9.25.26
           .
           and
           other
           places
           are
           examined
           .
        
         
           Answ
           :
           IN
           my
           Examen
           page
           51.
           
           I
           said
           ,
           They
           that
           say
           the
           Covenant
           of
           grace
           belongs
           not
           onely
           to
           believers
           ,
           but
           also
           to
           their
           naturall
           children
           ,
           whether
           believing
           or
           not
           ,
           these
           add
           to
           the
           Gospel
           ,
           and
           the
           Apostle
           saith
           of
           such
           ,
           Gal.
           1.8
           ,
           9.
           
           
             Let
             him
             be
             accursed
          
           .
           And
           page
           122.
           
           It
           is
           no
           wrong
           to
           say
           it
           ,
           that
           it
           is
           a
           new
           Gospel
           to
           affirm
           that
           this
           is
           one
           of
           the
           promises
           of
           the
           covenant
           of
           grace
           ,
           That
           God
           wil
           be
           the
           God
           of
           believers
           and
           of
           their
           seed
           ;
           that
           the
           seed
           of
           believers
           are
           taken
           into
           covenant
           with
           their
           parents
           ,
           I
           cannot
           derive
           its
           pedigree
           higher
           than
           Zuinglius
           .
           To
           this
           Mr
           C.
           opposeth
           his
           seventh
           Conclusion
           with
           ambiguity
           and
           seeming
           hesitancy
           .
           For
           what
           else
           can
           be
           the
           reason
           of
           those
           terms
           [
           
             at
             least
             as
             well
          
           ]
           which
           are
           not
           like
           the
           expressions
           of
           a
           man
           that
           is
           well
           resolved
           what
           to
           hold
           ?
           But
           that
           we
           may
           rip
           up
           this
           Conclusion
           ,
           1.
           
           He
           supposeth
           that
           right
           to
           outward
           ordinances
           ,
           or
           more
           particularly
           to
           an
           initiall
           seal
           ,
           is
           covenant-interest
           from
           the
           covenant
           of
           grace
           ,
           which
           is
           a
           mistake
           ,
           as
           I
           have
           often
           shewed
           .
           2.
           
           That
           such
           externall
           covenant
           interest
           of
           grown
           persons
           is
           Gospel
           without
           Scripture
           ,
           which
           mentions
           onely
           justification
           by
           faith
           and
           life
           by
           Christ
           to
           be
           the
           Gospel
           ,
           not
           such
           a
           covenant
           interest
           (
           as
           they
           call
           it
           )
           which
           may
           be
           to
           reprobates
           as
           well
           as
           to
           elect
           persons
           .
           3.
           
           He
           speaks
           to
           believers
           inchurched
           by
           such
           a
           covenant
           as
           the
           Scripture
           mentions
           not
           .
           4.
           
           He
           annexeth
           the
           covenant
           interest
           he
           speakes
           of
           to
           this
           Church-covenant
           as
           well
           as
           to
           the
           covenant
           of
           grace
           without
           any
           warrant
           but
           his
           own
           conceit
           ,
           nor
           shewes
           how
           far
           it
           is
           annexed
           to
           the
           one
           with
           or
           without
           the
           other
           ,
           5.
           
           He
           asserts
           the
           covenant
           interest
           at
           least
           externall
           and
           Ecclesiasticall
           
           of
           infants
           of
           inchurched
           believers
           .
           6.
           
           That
           this
           is
           Gospel
           .
           The
           first
           place
           he
           brings
           for
           his
           Conclusion
           is
           Deut.
           30
           ,
           6
           ,
           11
           ,
           12
           ,
           13
           ,
           14
           ,
           
             compared
             with
             Rom.
          
           10.6
           ,
           7
           ,
           8
           ,
           and
           saith
           ,
           
             The
             matter
             of
             the
             promise
          
           ,
           scil
           :
           
             inward
             power
             of
             grace
             sheweth
             it
             was
             a
             Gospel-promise
             like
             that
             Heb.
          
           8.10
           ,
           11
           ,
           12.
           
        
         
           Ans.
           This
           is
           enough
           to
           shew
           the
           impertinency
           of
           this
           text
           to
           prove
           the
           meer
           externall
           Ecclesiasticall
           interest
           of
           infants
           of
           inchurched
           believers
           .
           For
           it
           contains
           that
           promise
           of
           inward
           grace
           ,
           which
           Mr.
           B.
           saith
           ,
           
             belongs
             onely
             to
             the
             elect
             .
             Friendly
             Accom
             .
          
           pag.
           362.
           2
           
           Saith
           he
           ,
           
             Now
             this
             was
             made
             to
             the
             seed
             or
             children
             of
             these
             church
             members
             ,
          
           as
           ch
           .
           29.14
           ,
           15.
           
             here
             is
             not
             any
             evasion
             as
             is
             usuall
             in
             mentioning
             Abrahams
             seed
             ,
             &c.
             this
             people
             to
             whom
             this
             was
             made
             ,
             being
             not
             so
             spiritual
             themselves
             .
          
        
         
           Answ.
           I
           grant
           that
           the
           promise
           Deut.
           30.6
           .
           of
           
             circumcising
             thine
             heart
             and
             the
             heart
             of
             thy
             seed
             ,
          
           is
           meant
           of
           the
           seed
           of
           those
           then
           assembled
           ,
           but
           not
           of
           all
           their
           seed
           ,
           but
           onely
           such
           as
           were
           elect
           ,
           nor
           at
           all
           times
           ,
           but
           a
           speciall
           time
           ,
           upon
           their
           return
           to
           God
           when
           they
           were
           in
           captivity
           ,
           nor
           at
           all
           to
           their
           infant-seed
           but
           to
           their
           grown
           seed
           ,
           as
           Mr
           B.
           proves
           in
           the
           words
           and
           place
           above
           cited
           ,
           
             Friendly
             Accom
          
           .
           page
           361.
           
           And
           whereas
           Mr.
           
             C.
             conceives
             the
             people
             to
             whom
             this
             promise
             was
             made
             ,
             not
             so
             spiritual
             ,
          
           he
           is
           mistaken
           .
           For
           if
           God
           promised
           to
           circumcise
           their
           heart
           ,
           they
           must
           be
           spiritual
           .
           3
           
             That
             it
             was
             not
             a
             bare
             tender
             ,
          
           which
           I
           grant
           .
           4.
           saith
           he
           ,
           
             Lest
             any
             doubt
             should
             arise
             how
             this
             should
             be
             ratified
             and
             made
             good
             ,
          
           Moses
           
             prophetically
             setteth
             out
             Christ
             as
             dead
             and
             risen
             in
             wh●m
             this
             covenant
             was
             ratified
             ,
          
           v.
           12
           ,
           13.
           
           
             All
             ▪
             which
             the
             Apostle
             further
             explaineth
             ,
             Rom.
          
           10.6
           ,
           7
           ,
           8
           ▪
        
         
           Answ.
           I
           do
           not
           conceive
           that
           either
           
             Moses
             ,
             Deut.
          
           30.11
           ,
           12
           ,
           13.
           useth
           the
           words
           there
           to
           shew
           how
           the
           promise
           ,
           v.
           30.6
           .
           should
           be
           ratified
           ,
           or
           that
           he
           prophetically
           setteth
           out
           Christ
           as
           dead
           and
           risen
           ,
           Deut.
           30.11
           ,
           12
           ,
           13.
           or
           that
           the
           Apostle
           ,
           Rom.
           10.6
           ,
           7
           ,
           8.
           so
           explains
           it
           .
           He
           that
           reads
           the
           chapter
           may
           perceive
           ,
           that
           Deut.
           30.
           v
           11
           ,
           12
           ,
           13
           ,
           14.
           are
           brought
           to
           this
           end
           ,
           that
           Moses
           might
           prevent
           the
           excuse
           which
           might
           be
           made
           for
           their
           disobedience
           by
           alleaging
           that
           Gods
           lawes
           were
           at
           such
           a
           distance
           from
           them
           as
           that
           they
           could
           not
           come
           to
           them
           .
           And
           though
           it
           is
           true
           that
           the
           Apostle
           appli●s
           those
           words
           
             to
             the
             word
             of
             faith
             ,
             Rom.
          
           10.6
           ,
           7
           ,
           8.
           yet
           it
           is
           manifest
           that
           it
           was
           not
           a
           prediction
           of
           Christs
           resurrection
           ,
           as
           there
           the
           words
           stand
           ,
           1.
           from
           Deu.
           30.10
           .
           where
           the
           commandment
           mentioned
           v.
           11.
           is
           said
           expresly
           to
           be
           [
           
             Gods
             commandment
             and
             statute
             which
             are
             written
             in
             this
             Book
             of
             the
             Law.
          
           ]
           2.
           
           That
           
             it
             was
             that
             which
             was
             nigh
             to
             them
             that
             they
             might
             hear
             it
             and
             do
             it
             .
             v.
          
           14
           which
           is
           meant
           of
           the
           Law
           ,
           not
           of
           the
           word
           of
           faith
           concerning
           Christ
           dead
           and
           risen
           ,
           which
           was
           not
           to
           be
           done
           by
           us
           ,
           but
           to
           be
           believed
           .
           Rightly
           saith
           
             Beza
             ,
             Annot.
             ad
             Rom.
          
           10.8
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Hebr.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             baddabar
             ,
             quo
             vocabulo
             Moses
             intelligit
             legem
             quam
             Dominus
             voce
             sua
             promulgavit
             ,
             audiente
             universo
             populo
             suo
             ,
             ita
             ut
             nullam
             ignorantiam
             possit
             ●raetexere
             ,
             eum
             ejus
             tabulas
             baberet
             ,
             descriptas
             ,
             tanquam
             adeo
             singuli
             ex
             re
             citare
             possent
             ,
             &
             intus
             haberent
             quasi
             in
             cognitio●e
             &
             animo
             insculptam
             :
             sed
             quod
             Moses
             dixit
             de
             lege
             ,
             hoc
             totum
             Paulus
             ad
             Evangelium
             acommodat
             per
             allusionem
             .
             Pisc
             :
             Analys
             .
             alludit
             Apostolus
             ad
             verba
             Mosis
             ,
             Deut.
          
           30.12
           .
           
             Diodati
             Annot.
             on
             Rom.
          
           10.6
           .
           [
           
             speaketh
             on
             this
             wise
             ]
             S.
             Paul
             makes
             use
             of
             this
             passage
             ,
             though
             spoken
             in
             another
             sense
             .
          
        
         
           The
           like
           to
           which
           he
           doth
           in
           the
           same
           Chapter
           :
           v.
           18.
           alledging
           the
           words
           Psalm
           .
           19.4
           .
           concerning
           the
           preaching
           the
           Gospel
           in
           all
           the
           world
           ,
           
           which
           is
           undeniably
           meant
           of
           the
           course
           of
           the
           heavens
           .
           Nor
           is
           it
           of
           force
           to
           overthrow
           this
           exposition
           ,
           to
           say
           ,
           
             that
             the
             word
             Deut.
          
           30.14
           .
           
             is
             said
             to
             be
             in
             their
             heart
             ,
          
           for
           
             to
             be
             in
             their
             heart
          
           is
           there
           no
           more
           than
           to
           be
           understood
           by
           them
           though
           they
           were
           ●isobedient
           ,
           and
           might
           be
           true
           of
           the
           law
           ●s
           wel
           as
           the
           Gospel
           .
           No●
           is
           it
           any
           disparagement
           to
           the
           holy
           writings
           ,
           to
           say
           that
           sometimes
           holy
           writers
           accommodate
           to
           their
           purpose
           words
           that
           have
           o●her
           meaning
           in
           the
           places
           where
           they
           stand
           .
           Whence
           I
           infer
           that
           the
           words
           v.
           ●1
           .
           [
           
             he
             Commandement
             which
             I
             command
             thee
             this
             day
          
           ]
           do
           not
           prove
           that
           thereby
           is
           meant
           the
           very
           Gospel-Covenant
           ratified
           in
           Christ
           ,
           but
           the
           Commandment
           given
           in
           
             Horeb
             Deut.
          
           29.1
           .
           nor
           is
           there
           any
           shew
           of
           likelihood
           that
           the
           words
           Deut.
           30.11
           ,
           12
           ,
           13
           ,
           14.
           should
           be
           meant
           of
           the
           promise
           v.
           6.
           
             of
             circumcising
             the
             heart
             of
             their
             seed
             ,
          
           for
           that
           was
           not
           to
           be
           done
           by
           them
           ,
           but
           God.
           And
           though
           it
           be
           true
           that
           
             Moses
             had
             that
             day
             propounded
             the
             Commandments
             as
             a
             mutual
             Covenant
             betwixt
             them
             and
             God
             ,
             as
             wel
             as
             God
             and
             them
             the
             parents
             or
             rulers
             stipulating
             therein
             in
             behalf
             of
             themselves
             and
             Chidren
          
           (
           or
           rather
           in
           the
           behalfe
           of
           the
           whole
           nation
           in
           present
           being
           and
           unborn
           posterity
           )
           
             and
             so
             in
             reference
             to
             them
             also
             a
             conditional
             covenant
             that
             day
             in
             the
             plains
             of
             Moab
             ,
             Deut.
          
           29.1.9
           ,
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14
           ,
           15
           ,
           29
           ,
           and
           30.6
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           yet
           the
           covenant
           was
           on
           their
           part
           to
           keep
           the
           commandments
           of
           the
           Law
           for
           their
           prosperity
           Deut.
           29.9
           .
           not
           to
           believe
           in
           Christ
           (
           which
           few
           of
           them
           understood
           )
           .
           And
           when
           it
           is
           said
           Deut.
           29.13
           .
           
             that
             it
             was
             that
             God
             might
             establish
             them
             that
             day
             for
             a
             people
             to
             himself
             ,
             and
             that
             he
             might
             be
             unto
             them
             a
             God
             ,
          
           it
           is
           not
           meant
           that
           they
           should
           be
           all
           believers
           ,
           and
           God
           to
           them
           a
           justifying
           and
           saving
           God
           in
           Christ
           ,
           Mr.
           B's
           .
           words
           in
           his
           
             Friendly
             accommodation
          
           ,
           pag.
           361.
           
           
             And
             for
             that
             which
             you
             urge
             [
             Ero
             Deus
             tui
             &
             seminis
             ]
             I
             doubt
             you
             will
             not
             prove
             that
             it
             reacheth
             so
             far
             as
             you
             speak
             .
             It
             sufficeth
             that
             God
             will
             be
             to
             them
             a
             God
             of
             mercy
             and
             do
             for
             them
             all
             that
             is
             necessary
             to
             put
             them
             in
             statum
             salutis
             pro
             conditione
             parvulorum
             ,
          
           and
           Mr.
           C's
           own
           exposition
           ,
           
             I
             will
             be
             a
             God
             to
             some
             in
             respect
             of
             external
             interest
             ,
          
           shew
           that
           
             to
             be
             a
             God
             to
             some
          
           doth
           not
           necessarily
           infer
           they
           shall
           be
           regenerate
           and
           so
           the
           covenant
           of
           saving
           grace
           in
           Christ
           be
           gathered
           thence
           .
           And
           therefore
           I
           deny
           that
           Deut.
           30.6.11
           ,
           12
           ,
           13
           ,
           14.
           
             compared
             wi●h
             Rom.
          
           10
           6
           ,
           7
           ,
           8.
           
             do
             evidently
          
           or
           obscurely
           prove
           ,
           
             
               that
               the
               Covenant-interest
            
             (
             external
             as
             he
             cals
             it
             )
             of
             inchurched
             stipulating
             parents
             children
             is
             Gospel
             ,
             or
             that
             the
             Apostles
             preached
             this
             doctrine
             ,
             or
             that
             believers
             are
             to
             eye
             the
             covenant
             in
             such
             a
             latitude
             as
             to
             their
             children
             with
             them
             by
             faith
             ,
             or
             that
             the
             essentials
             of
             the
             Covenant
             of
             grace
             in
             the
             latitude
             of
             the
             extent
             thereof
             to
             covenant
             parents
             with
             their
             children
             held
             forth
             in
             the
             old
             Testament
             was
             delivered
             and
             held
             forth
             as
             valid
             to
             the
             faith
             of
             the
             Saints
             in
             the
             new
             and
             after
             Christs
             incarnation
             .
             Nor
             doth
             Peter
             propound
             the
             word
             of
             true
             faith
             in
             such
             a
             latitude
             as
             with
             reference
             to
             their
             children
             ,
             (
             in
             Mr.
             C's
             sence
             )
             Acts.
             2.38
             ,
             39.
             
          
           And
           though
           Paul
           hold
           forth
           Rom.
           5.14
           ,
           15.
           the
           abounding
           of
           Christs
           grace
           (
           to
           them
           that
           are
           Christs
           )
           in
           the
           gift
           of
           righteousness
           ,
           yet
           that
           any
           such
           thing
           as
           external
           Ecclesiastical
           covenant
           interest
           to
           the
           natural
           seed
           of
           believers
           is
           held
           forth
           Rom.
           5.14
           ,
           15.
           is
           Mr.
           C's
           ,
           palpable
           dotage
           .
           And
           how
           Acts.
           2.38
           ,
           39.
           
           Rom.
           11.16
           ,
           17
           ,
           18
           ,
           19.
           1
           
           Cor.
           7
           ,
           14.
           are
           mistaken
           is
           shewed
           in
           the
           first
           part
           of
           this
           Review
           and
           in
           this
           third
           part
           .
           But
           Mr.
           C.
           fa●ls
           to
           disputing
           thus
           ,
           
             That
             which
             believers
             ,
             as
             such
             ,
             have
             ,
             do
             ,
             and
             ought
             to
             believe
             as
             a
             branch
             of
             the
             
             Covenant
             of
             grace
             ,
             that
             is
             Gospel
             ;
             but
             this
             is
             of
             that
             in
             nature
             ,
             ergo
             .
             The
             major
             needs
             no
             proof
             :
             the
             former
             text
             also
             clearing
             the
             same
             :
             the
             major
             de
             jure
             is
             evident
             :
             they
             ought
             to
             believe
             the
             whole
             Covenant
             made
             with
             them
             ,
             as
             is
             evident
             ,
             faith
             must
             be
             as
             large
             as
             the
             object
             ,
             the
             Covenant
             is
             the
             word
             of
             faith
             .
          
           And
           so
           he
           proceedes
           in
           more
           words
           .
        
         
           Whereunto
           I
           answer
           ,
           I
           grant
           his
           major
           ,
           but
           Mr.
           C.
           seems
           not
           to
           heed
           his
           own
           Syllogism
           .
           For
           he
           tels
           us
           
             the
             minor
             de
             jure
             is
             evident
             ,
             they
             ought
             to
             believe
          
           and
           by
           which
           words
           he
           seems
           to
           have
           concieved
           ,
           that
           this
           was
           the
           
             minor
             ,
             that
             they
             ought
             to
             believe
             the
             wh●le
             Covenant
             :
          
           whereas
           his
           minor
           to
           be
           proved
           was
           this
           [
           
             the
             external
             ,
             Ecclesiastical
             interest
             of
             Infants
             of
             inchurched
             believers
             is
             that
             which
             believers
             ,
             as
             such
             ,
             have
             ,
             do
             and
             ought
             to
             believe
             as
             a
             branch
             of
             the
             Covenant
             of
             grace
          
           ]
           .
           But
           Mr.
           C.
           as
           a
           man
           weary
           of
           disputing
           fals
           to
           his
           dictating
           way
           again
           after
           his
           confused
           manner
           leaving
           his
           reader
           to
           aim
           at
           what
           he
           would
           prove
           ,
           and
           how
           .
           That
           which
           he
           should
           prove
           is
           ,
           that
           
             the
             external
             Ecclesiastical
             interest
             of
             Infants
             of
             inchurched
             believers
             is
             that
             which
             believers
             ,
             as
             such
             ,
             have
             ,
             do
             and
             ought
             to
             believe
             as
             a
             branch
             of
             the
             covenant
             of
             grace
             :
          
           surely
           if
           they
           ought
           to
           believe
           it
           he
           should
           produce
           some
           promise
           or
           declaration
           that
           avowes
           it
           as
           a
           constant
           and
           certain
           thing
           .
           But
           instead
           thereof
           he
           fals
           to
           Gen.
           17.7
           .
           and
           tels
           us
           ,
           
             God
             in
             making
             a
             Covenant
             in
             a
             Church
             reference
             especially
             ,
             as
             was
             that
             with
             Abraham
             Gen.
          
           17.7
           
             he
             taketh
             in
             their
             seed
             or
             children
             as
             joint
             covenanters
          
           but
           what
           he
           means
           by
           
             Gods
             making
             a
             covenant
             in
             a
             Church
             reference
             ,
          
           or
           in
           which
           words
           he
           takes
           believers
           seed
           as
           joint
           covenanters
           with
           their
           parents
           ,
           or
           in
           which
           words
           
             the
             external
             Ecclesiastical
             interest
             of
             every
             believers
             natural
             child
          
           may
           be
           proved
           ,
           he
           shews
           not
           ,
           nor
           can
           shew
           ,
           there
           being
           no
           mans
           seed
           :
           but
           Abrahams
           there
           mentioned
           .
           He
           goes
           on
           thus
           ;
           
             Hence
             the
             phrase
             of
             seed
             in
             their
             generations
             taking
             in
             parents
             generating
             and
             children
             begotten
             as
             those
             in
             and
             by
             whom
             Churches
             ,
             are
             like
             to
             be
             continued
             .
          
           Answ.
           It
           is
           true
           it
           is
           said
           Gen.
           17.9
           .
           
             to
             Abraham
             [
             thou
             shalt
             keep
             my
             Covenant
             ;
             therefore
             thou
             and
             thy
             seed
             after
             thee
             in
             their
             generations
          
           ]
           and
           this
           Covenant
           is
           v.
           10.
           
             every
             man-child
             among
             you
             shal
             be
             circumcised
             .
          
           But
           that
           this
           phrase
           [
           
             seed
             after
             Abraham
             in
             their
             generations
          
           ]
           should
           infer
           that
           God
           taketh
           in
           believeng
           parents
           generating
           and
           children
           begotten
           even
           of
           the
           Gentiles
           in
           the
           Covenant
           of
           grace
           at
           least
           in
           respect
           of
           external
           ecclesiastical
           interest
           is
           yet
           to
           me
           a
           riddle
           ,
           I
           know
           no
           more
           to
           be
           inferred
           thence
           but
           this
           ,
           that
           not
           only
           Abraham
           ,
           but
           also
           the
           Israelites
           his
           posterity
           were
           bound
           to
           circumcise
           their
           males
           in
           their
           generations
           .
           But
           we
           have
           more
           of
           this
           stuffe
           .
        
         
           
             Whence
             (
             
               saith
               he
            
             )
             God
             ,
             when
             to
             speak
             in
             reference
             to
             the
             Church-seed
             as
             well
             as
             to
             the
             choise
             elect-seed
             of
             Isaac's
             line
             in
             which
             the
             visible
             ,
             and
             not
             meerly
             the
             invisible
             Church
             was
             to
             be
             continued
             ,
             he
             saith
             ,
             he
             will
             establish
             his
             Covenant
             with
             Isaac
             ,
             not
             with
             
               Ishmael
               ,
               Ishmael
               was
               Abrahams
            
             seed
             too
             ,
             and
             therefore
             externally
             in
             the
             Covenant
             ,
             and
             therefore
             sealed
             ;
             but
             God
             knowing
             that
             Ishmael
             would
             reject
             this
             ,
             he
             warneth
             Abraham
             of
             it
             a
             little
             before
             that
             it
             might
             not
             trouble
             him
             afterwards
             :
             It
             is
             not
             to
             be
             with
             him
             in
             his
             generations
             for
             that
             cause
             Gen.
             17.8
             ▪
             compared
             with
             Gen.
             21.9
             ,
             10
             ,
             11
             ,
             12
             ,
             13.
             but
             with
             Isaac
             in
             his
             generations
             ;
             God
             not
             opposing
             therein
             Isaac
             to
             his
             Church-seed
             ,
             who
             by
             rejecting
             the
             Covenant
             will
             and
             did
             love
             ,
             he
             and
             his
             to
             be
             cast
             out
             .
          
        
         
           Answ.
           Mr.
           C.
           in
           this
           passage
           speaks
           so
           obscurely
           that
           it
           is
           hard
           to
           say
           what
           he
           drives
           at
           ,
           and
           I
           may
           take
           up
           the
           saying
           ,
           reed
           me
           a
           riddle
           what
           's
           this
           ?
           
           He
           makes
           a
           difference
           between
           Gods
           speech
           of
           Ishmael
           and
           Isaac
           ,
           
             that
             God
             saith
             he
             will
             establish
             his
             Covenant
             with
             Isaac
             not
             wi●h
             Ishmael
             ,
             it
             was
             not
             to
             be
             with
             him
             in
             his
             generations
             ,
             who
             was
             to
             be
             cast
             out
             :
          
           all
           which
           I
           grant
           true
           ,
           and
           thence
           infer
           ,
           that
           God
           never
           made
           his
           Covenant
           with
           ,
           to
           ,
           or
           for
           Ishmael
           ,
           and
           yet
           he
           was
           to
           be
           circumcised
           ,
           and
           therefore
           the
           initial
           seal
           (
           as
           it
           is
           called
           )
           was
           given
           to
           him
           to
           whom
           the
           Covenant
           belonged
           not
           .
           But
           Mr.
           C.
           using
           this
           blind
           index
           [
           whence
           ]
           leaves
           us
           to
           ghess
           ,
           what
           he
           drives
           at
           .
           [
           whence
           ]
           importes
           it
           is
           from
           somewhat
           before
           that
           God
           said
           this
           of
           Ishmael
           ,
           but
           that
           before
           was
           that
           
             God
             takes
             in
             parents
             generating
             and
             children
             begotten
             .
          
           But
           me
           thinks
           it
           is
           from
           the
           contrary
           (
           as
           the
           Apostle
           conceived
           Rom.
           9.6
           ,
           7
           ,
           8
           ,
           9.
           )
           that
           God
           speaks
           this
           of
           Ishmael
           ,
           who
           was
           Abrahams
           seed
           ,
           and
           yet
           not
           taken
           into
           the
           Covenant
           ,
           who
           yet
           should
           be
           taken
           in
           ,
           if
           yet
           Mr.
           C's
           .
           principles
           were
           good
           ,
           that
           
             the
             Covenant
             was
             made
             to
             Abraham
             and
             his
             seed
             in
             their
             generations
             .
          
           And
           how
           Mr.
           C.
           reckons
           Ishmaels
           as
           not
           Abrahams
           Church-seed
           I
           know
           not
           ,
           nor
           do
           I
           understand
           how
           Ishmaels
           posterity
           should
           be
           cut
           off
           from
           external
           right
           to
           the
           Covenant
           he
           being
           a
           Church
           member
           according
           to
           Mr.
           C's
           dictates
           .
        
         
           Mr.
           C.
           then
           tels
           us
           ,
           that
           
             God
             saith
             in
             reference
             to
             our
             times
             he
             will
             be
             a
             God
             to
             the
             families
             throughout
             the
             earth
             ,
          
           and
           pag.
           83.
           he
           cites
           for
           this
           purpose
           the
           prophecy
           Ierem.
           31.1
           .
           but
           there
           it
           is
           ,
           the
           families
           of
           Israel
           :
           But
           were
           it
           ,
           the
           families
           throughout
           the
           Earth
           ,
           this
           proves
           not
           that
           it
           is
           Gospel
           ,
           
             that
             Infants
             of
             inchurched
             believers
             have
             external
             Ecclesiastical
             covenant-interest
             .
          
           If
           it
           did
           ,
           it
           may
           as
           well
           infer
           infants
           of
           inchurched
           believers
           ,
           yea
           servants
           (
           who
           are
           part
           of
           the
           families
           of
           the
           earth
           )
           to
           have
           the
           same
           interest
           ,
           yea
           all
           in
           the
           world
           ,
           if
           we
           must
           understand
           it
           without
           limitation
           ,
           and
           if
           with
           limitation
           then
           it
           is
           most
           rightly
           expounded
           as
           the
           Apostle
           doth
           Gal.
           3.8
           .
           the
           promise
           
             of
             blessing
             all
             nations
             ,
             of
             believers
          
           v.
           9.
           and
           so
           
             all
             the
             families
             of
             the
             earth
             ;
             to
             whom
             God
             will
             be
             God
          
           shall
           be
           only
           believers
           of
           all
           the
           families
           of
           the
           earth
           
             Gentile
             believers
          
           as
           Mr.
           C.
           truly
           saith
           ,
           without
           Infants
           .
           As
           ●or
           what
           Mr.
           C.
           observes
           ,
           
             that
             God
             said
             to
             Abrahaham
             to
             be
             a
             God
             to
             him
             and
             his
             seed
             in
             their
             generations
             not
             in
             their
             regeneration
             ,
          
           it
           is
           frivolous
           .
           For
           none
           of
           the
           Gentiles
           seed
           are
           
             Abrahams
             seed
          
           but
           by
           regeneration
           ,
           and
           so
           to
           be
           
             Abrahams
             seed
             in
             their
             generations
          
           applied
           to
           Abrahams
           spiritual
           or
           Church-seed
           among
           the
           Gentiles
           is
           all
           one
           as
           to
           be
           
             Abrahams
             seed
             by
             regeneration
          
           .
           And
           for
           the
           prophecy
           of
           being
           a
           God
           to
           all
           the
           families
           of
           the
           earth
           ,
           it
           is
           meant
           not
           of
           every
           member
           of
           the
           family
           ,
           but
           the
           meaning
           is
           that
           God
           would
           not
           restrain
           his
           Gospel
           and
           Church
           to
           the
           Jews
           ,
           but
           take
           in
           any
           of
           the
           families
           of
           the
           earth
           ,
           who
           would
           embrace
           it
           ,
           as
           when
           it
           is
           said
           Mark.
           16.15
           .
           
             preach
             the
             Gospel
             to
             every
             creature
             ,
          
           (
           that
           is
           )
           to
           any
           Gentile
           as
           wel
           as
           Jews
           ,
           yet
           infants
           not
           meant
           .
           This
           is
           proved
           from
           the
           event
           because
           parents
           did
           believe
           when
           children
           did
           hate
           them
           for
           it
           Mat.
           10.35
           ,
           36.
           and
           the
           husband
           was
           often
           a
           believ●r
           the
           wife
           an
           infidel
           .
           But
           saith
           Mr
           C.
           
           
             it
             was
             usually
             otherwise
             ,
             and
             God
             speaks
             of
             things
             as
             they
             usually
             prove
             :
             extraordinary
             occurrences
             cross
             not
             such
             a
             rule
             .
          
           To
           which
           I
           say
           ,
           if
           the
           prophecy
           were
           as
           Mr.
           C.
           would
           ,
           that
           it
           should
           be
           Gospel
           that
           God
           will
           be
           a
           God
           of
           children
           with
           parents
           ,
           because
           he
           will
           be
           god
           of
           all
           the
           families
           of
           the
           earth
           ,
           than
           it
           must
           be
           true
           of
           the
           children
           of
           all
           and
           every
           of
           the
           families
           of
           the
           earth
           which
           recieve
           the
           Gospel
           .
           Nor
           are
           prophecies
           to
           be
           expounded
           at
           ,
           if
           they
           foretold
           onely
           contingents
           what
           may
           be
           ,
           and
           what
           may
           not
           be
           ,
           but
           what
           shall
           certainly
           be
           ▪
           
           nor
           can
           ther
           be
           a
           rule
           ,
           much
           less
           Gospel
           ,
           made
           of
           that
           which
           is
           uncertain
           ,
           somtimes
           it
           is
           somtimes
           it
           is
           not
           ,
           a
           rule
           being
           ,
           as
           they
           say
           in
           
             logick
             ,
             a
             determinate
             &
             known
             thing
          
           ▪
           nor
           is
           it
           true
           that
           
             the
             occurrent
             of
             the
             families
             being
             divided
             in
          
           religion
           
             was
             extraordinary
          
           .
           For
           our
           Lord
           Christ
           speaks
           of
           it
           rather
           as
           ordinary
           &
           commonly
           to
           be
           expected
           Matth.
           10.34
           35
           ,
           36.
           
           But
           Mr.
           C.
           would
           have
           i●
           
             a
             rule
             from
             Acts.
          
           11.14
           .
           Acts.
           16
           31.
           
           Luke
           .
           19
           9.
           
           To
           this
           may
           be
           answered
           1
           that
           three
           instances
           mak
           not
           up
           an
           induction
           of
           particulars
           whence
           a
           rule
           may
           be
           made
           .
           2.
           
           The
           first
           instance
           is
           not
           meant
           of
           infants
           ,
           for
           none
           are
           th●re
           said
           
             to
             be
             saved
             but
             those
             that
             heard
             the
             words
             which
             Peter
             spake
             .
          
           The
           next
           includes
           not
           infants
           .
           For
           the
           very
           next
           v
           32.
           shews
           that
           
             by
             the
             house
          
           were
           meant
           
             those
             to
             whom
             the
             word
             of
             the
             Lord
             was
             spoken
             .
          
           Nor
           is
           there
           any
           intimation
           of
           an
           infant
           meant
           Luke
           .
           19
           9.
           
           And
           it
           is
           certain
           that
           none
           of
           the
           texts
           speaks
           of
           that
           which
           they
           are
           produced
           for
           ,
           a
           bare
           external
           interest
           :
           for
           they
           expresly
           speak
           of
           salvation
           ,
           and
           therefore
           if
           they
           prove
           it
           to
           be
           a
           rule
           that
           
             parents
             and
             children
             are
             joint
             Covenanters
             ,
          
           or
           
             are
             taken
             in
             together
          
           they
           will
           prove
           they
           are
           saved
           together
           ,
           which
           Mr.
           C.
           I
           suppose
           will
           not
           assert
           .
           But
           some
           other
           answers
           are
           in
           my
           Examen
           which
           I
           must
           vindicate
           with
           these
           .
           I
           had
           said
           
             Examen
             part
          
           .
           78
           there
           is
           a
           necessity
           to
           make
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           restrinctive
           particle
           and
           to
           expound
           
             this
             house
             Luke
          
           19.9
           .
           of
           Zach●us
           his
           family
           only
           in
           reference
           to
           his
           person
           .
           Against
           this
           Mr.
           C.
           speaks
           thus
           .
        
         
           
             Nor
             by
             salvation
             come
             to
             his
             house
             ,
             is
             meant
             the
             comming
             of
             salvation
             to
             himselfe
             :
             as
             if
             he
             and
             his
             house
             were
             all
             one
             :
             nor
             do
             I
             know
             any
             parallel
             Scripture
             speaking
             in
             such
             language
             ,
             that
             when
             the
             scope
             and
             intent
             is
             to
             mention
             the
             comming
             of
             such
             or
             such
             a
             mercy
             to
             such
             a
             person
             ,
             that
             phrase
             is
             used
             to
             denote
             the
             same
             ;
             that
             such
             or
             such
             a
             mercy
             is
             come
             to
             his
             house
             .
             what
             need
             such
             a
             circumlocution
             ?
             if
             so
             intended
             ,
             the
             word
             might
             more
             plainly
             have
             been
             set
             down
             ,
             this
             day
             is
             salvation
             come
             to
             this
             publican
             ,
             this
             person
             ,
             this
             man
             or
             the
             like
             ,
             in
             as
             much
             as
             he
             also
             is
             become
             a
             son
             of
             Abraham
             .
             And
             what
             though
             the
             Greek
             word
             be
             used
             in
             Acts
             2.45
             .
             and
             4.35
             .
             for
             secundum
             according
             as
             ,
             yet
             not
             for
             quatenus
             ,
             or
             in
             quantum
             :
             forasmuch
             as
             the
             text
             and
             sense
             thereof
             are
             cleare
             ,
             that
             it
             noteth
             proportion
             of
             such
             administration
             ,
             not
             meerly
             the
             cause
             or
             reason
             thereof
             .
             Or
             if
             it
             be
             supposed
             to
             imply
             the
             cause
             or
             reason
             thereof
             its
             evident
             it
             noteth
             the
             proportion
             also
             .
             they
             gave
             to
             every
             one
             as
             ,
             or
             according
             as
             they
             needed
             scil
             :
             proportionably
             to
             their
             need
             :
             it
             being
             regular
             as
             to
             give
             to
             the
             needy
             ,
             so
             to
             give
             them
             according
             to
             the
             measure
             of
             their
             present
             necessity
             .
             But
             how
             that
             sense
             will
             here
             be
             fitly
             applicable
             I
             see
             not
             ,
             to
             say
             that
             salvation
             is
             come
             to
             his
             house
             or
             to
             him
             according
             as
             he
             is
             a
             Believer
             ,
             but
             rather
             as
             our
             translators
             render
             it
             ,
             it
             's
             to
             be
             taken
             as
             a
             reason
             of
             the
             former
             ,
             salvation
             is
             come
             to
             this
             house
             ,
             forasmuch
             as
             he
             is
             a
             son
             of
             Abraham
             .
          
        
         
           Answ.
           By
           restraining
           
             the
             salvation
             come
             to
          
           Zacheus
           
             his
             house
          
           to
           his
           person
           ,
           I
           do
           not
           make
           Zacheus
           and
           his
           house
           all
           one
           ;
           but
           
             salvation
             is
             come
             to
             his
             house
          
           that
           is
           ,
           to
           this
           place
           ,
           inasmuch
           ,
           or
           
             in
             that
          
           Zacheus
           
             is
             also
             become
             a
             Son
             of
          
           Abraham
           .
           But
           whereas
           Mr.
           
             C.
             thinks
             no
             Scripture
             using
             such
             language
             ,
          
           I
           will
           use
           Grotius
           his
           words
           shewing
           the
           contrary
           even
           in
           Luke
           ,
           because
           they
           are
           full
           to
           answer
           this
           passage
           of
           Mr.
           
             C.
             Annot.
             in
             Luc.
          
           19.9
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Synecdoche
             .
             Domus
             enim
             pro
             Patre
             familias
             dicitur
             :
             ita
             supra
             .
          
           10.5
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             Domum
             autem
             ideo
             nominâsse
             videtur
             Christus
             ,
             ut
             ostendat
             rel●tam
             hospitii
             gratiam
             .
             Dixerat
             enim
             Zachaeo
             Christus
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Quare
             quae
             ad
             hunc
             locum
             afferri
             solent
             de
             beneficiis
             Dei
             in
             familiam
             pii
             Patris
             familias
             ,
             quanquam
             vera
             sunt
             rectè
             accepta
             ,
             tamen
             huc
             pertinere
             non
             arbitror
             .
          
           As
           for
           what
           he
           saith
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             doth
             not
             signifie
             quatenùs
          
           ,
           he
           may
           know
           that
           Scapula
           puts
           quatenùs
           for
           the
           first
           signification
           of
           it
           .
           What
           I
           said
           ,
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           was
           not
           only
           a
           causal
           particle
           ,
           but
           also
           a
           restrictive
           is
           not
           denied
           by
           Mr.
           C.
           But
           
             he
             thinks
             it
             is
             not
             good
             sense
             to
             say
             ,
             according
             as
             he
             is
             a
             believer
             ,
             but
             rather
             it
             is
             to
             be
             taken
             as
             a
             reason
             of
             the
             former
             .
          
           I
           confess
           it
           would
           not
           be
           good
           sense
           to
           say
           [
           according
           ,
           that
           is
           after
           the
           proportion
           that
           he
           is
           a
           believer
           ]
           but
           thus
           it
           is
           good
           sense
           to
           make
           it
           to
           note
           the
           reason
           with
           restriction
           ,
           and
           so
           our
           Translators
           do
           when
           they
           render
           it
           [
           
             for
             so
             much
          
           .
           ]
           And
           this
           is
           confirmed
           in
           that
           ,
           if
           it
           be
           expounded
           that
           
             salvation
             did
             come
             to
             his
             house
             ,
          
           that
           is
           his
           wife
           ,
           children
           ,
           servants
           for
           this
           only
           reason
           ,
           or
           cause
           ,
           because
           
             he
             was
             a
             Son
             of
             Abraham
             ,
          
           in
           that
           he
           was
           a
           believer
           ,
           it
           may
           be
           gathered
           thence
           that
           a
           mans
           whole
           house
           ,
           or
           posterity
           ,
           may
           be
           saved
           barely
           by
           his
           believing
           :
           To
           this
           Mr.
           C.
           saith
           ,
           
             No
             :
             but
             as
             Acts
          
           16.31
           .
           
             upon
             his
             believing
             they
             shall
             come
             in
             the
             Gospel-way
             ,
             in
             the
             Covenant
             road
             ,
             and
             ordinary
             means
             of
             salvation
             .
          
           But
           that
           this
           is
           a
           false
           Exposition
           both
           places
           shew
           .
           That
           Luke
           19.9
           .
           must
           needs
           be
           meant
           otherwise
           than
           of
           the
           means
           of
           salvation
           with
           which
           Zach●us
           might
           not
           have
           been
           saved
           .
           For
           besides
           that
           to
           his
           
             being
             a
             Son
             of
             Abraham
          
           (
           not
           a
           
             Son
             of
          
           Abrahams
           Covenant
           as
           Mr.
           C.
           speaks
           (
           though
           that
           be
           true
           also
           )
           but
           a
           follower
           of
           Abrahams
           Faith
           )
           salvation
           is
           certainly
           annexed
           ;
           nor
           had
           it
           been
           so
           joyous
           if
           he
           had
           not
           meant
           salvation
           it self
           :
           it
           is
           put
           out
           of
           all
           doubt
           that
           he
           means
           salvation
           it self
           by
           verse
           10.
           where
           he
           gives
           this
           reason
           why
           he
           said
           
             salvation
             was
             come
             to
             him
          
           ,
           though
           some
           murmured
           at
           his
           going
           in
           to
           him
           ;
           for
           (
           saith
           he
           )
           
             the
             Son
             of
             man
             came
             to
             seek
             and
             to
             save
             that
             which
             was
             lost
          
           ;
           therefore
           he
           had
           both
           sought
           ,
           and
           did
           save
           Zachaeus
           who
           was
           lost
           .
           And
           for
           the
           other
           place
           it
           is
           as
           frivolous
           to
           expound
           Acts
           16.31
           .
           of
           the
           means
           of
           salvation
           .
           For
           ,
           1.
           
           Pauls
           Answer
           is
           of
           that
           of
           which
           the
           Jaylour
           asked
           him
           ,
           else
           he
           had
           deluded
           him
           by
           his
           Answer
           ;
           but
           the
           Question
           was
           not
           ,
           What
           may
           I
           do
           to
           be
           put
           in
           the
           road
           ,
           ordinary
           means
           of
           salvation
           ,
           the
           Gospel
           way
           ?
           But
           ,
           What
           may
           I
           do
           to
           escape
           the
           wrath
           due
           to
           me
           ?
           2.
           
           That
           salvation
           is
           meant
           which
           was
           consequent
           on
           his
           believing
           ,
           but
           the
           ordinary
           means
           of
           salvation
           was
           not
           consequent
           ,
           but
           antecedent
           ,
           that
           which
           followed
           on
           his
           believing
           in
           Christ
           was
           the
           certainty
           of
           salvation
           .
           Yea
           to
           interpret
           thus
           ,
           
             Believe
             in
             the
             Lord
             Jesus
             ,
             and
             thou
             shalt
             be
             saved
             ,
          
           that
           is
           thou
           shalt
           hear
           the
           Word
           ,
           be
           Baptized
           ,
           &c.
           is
           so
           frigid
           and
           sapless
           and
           interpretation
           as
           no
           considerate
           man
           ,
           sure
           no
           Interpreter
           besides
           Mr.
           C.
           that
           I
           know
           ,
           did
           ever
           give
           a
           sense
           of
           it
           .
           But
           Mr.
           C.
           tells
           me
           :
        
         
           
             Nor
             is
             this
             sense
             of
             salvation
             for
             covenant
             means
             of
             salvation
             ,
             or
             the
             covenant
             and
             promise
             it self
             unusuall
             in
             Scripture
             .
             The
             salvation
             which
             Christ
             and
             his
             Apostles
             preached
             ,
             and
             those
             Heb.
             2.3
             .
             neglected
             ,
             was
             not
             barely
             salvation
             it self
             ,
             but
             the
             promises
             holding
             the
             same
             forth
             ,
             this
             was
             that
             mercy
             ,
             and
             riches
             ,
             and
             salvation
             also
             which
             came
             to
             the
             Gentiles
             ,
             as
             rejected
             by
             the
             Jewes
             ,
             Rom.
             11.11
             ,
             12
             ,
             17
             ,
             19
             ,
             30
             verses
             compared
             .
             So
             Esay
             ,
             1
             ,
             6
             ,
             8
             ,
             Gods
             salvation
             is
             his
             promise
             or
             covenant
             
             on
             which
             their
             salvation
             did
             depend
             ,
             
               Calvin
               in
               locum
            
             .
             2
             Sam.
             23.5
             .
             David
             speaking
             of
             his
             house
             or
             posterity
             ,
             which
             albeit
             it
             were
             not
             so
             orient
             then
             ,
             yet
             God
             had
             made
             a
             covenant
             with
             him
             ,
             scil
             .
             in
             reference
             to
             his
             house
             ,
             ordered
             in
             all
             things
             and
             sure
             ;
             And
             this
             ,
             scil
             .
             this
             covenant
             with
             me
             and
             my
             house
             ,
             is
             all
             my
             salvation
             and
             all
             my
             desire
             ,
             albeit
             he
             maketh
             my
             house
             not
             to
             grow
             or
             flourish
             in
             such
             a
             sort
             :
             this
             covenant
             then
             was
             his
             salvation
             
               objectivè
               ,
               causaliter
            
             ,
             or
             instrumentaliter
             .
          
        
         
           Answ.
           If
           this
           sense
           of
           salvation
           for
           covenant
           means
           of
           salvation
           ,
           or
           the
           covenant
           and
           promise
           it self
           were
           usuall
           in
           Scripture
           ,
           yet
           it
           could
           not
           be
           the
           sense
           ,
           Luke
           19.9
           .
           or
           Acts
           16.31
           .
           whether
           we
           understand
           it
           of
           the
           outward
           means
           of
           salvation
           ,
           the
           Word
           and
           Sacraments
           ,
           or
           of
           the
           promise
           of
           salvation
           :
           but
           must
           be
           understood
           of
           saving
           by
           justification
           ,
           as
           Tit.
           3.5
           ,
           6
           ,
           7.
           
           For
           neither
           is
           the
           outward
           means
           of
           salvation
           ,
           nor
           the
           promise
           of
           salvation
           consequent
           upon
           being
           a
           son
           of
           Abraham
           ,
           and
           believing
           as
           salvation
           is
           in
           those
           places
           .
           2.
           
           Yet
           in
           none
           of
           the
           places
           alleged
           by
           Mr
           C.
           is
           salvation
           put
           for
           being
           in
           the
           Gospel
           way
           the
           ordinary
           means
           of
           salvation
           competent
           to
           infants
           .
           And
           for
           the
           covenant
           or
           promise
           of
           salvation
           it self
           ,
           he
           dares
           not
           avoch
           it
           to
           be
           Gospel
           ,
           that
           all
           the
           infants
           of
           inchurched
           believers
           have
           interest
           in
           it
           ,
           and
           therefore
           if
           salvation
           Luke
           19.9
           .
           were
           put
           for
           the
           covenant
           or
           promise
           of
           salvation
           ,
           yet
           it
           would
           not
           prove
           that
           it
           belongs
           to
           every
           son
           of
           Abrahams
           whole
           house
           ,
           but
           Mr
           C.
           must
           limit
           it
           to
           the
           elect
           ,
           as
           I
           do
           .
           Yet
           let
           us
           consider
           his
           Texts
           ,
           that
           it
           may
           appear
           with
           how
           little
           heed
           he
           brings
           Texts
           ,
           as
           if
           he
           never
           examined
           their
           pertinency
           ,
           but
           heaped
           them
           together
           whether
           to
           the
           purpose
           or
           not
           .
           
             They
             are
             said
             to
             neglect
             salvation
             ,
             Heb.
          
           2.3
           .
           
             Ergo
             ,
             salvation
             is
             taken
             for
             the
             outward
             means
             of
             salvation
             competent
             to
             infants
             or
             the
             covenant
             of
             salvation
             .
          
           Nay
           rather
           salvation
           is
           taken
           for
           salvation
           as
           it
           was
           preached
           and
           offered
           ,
           not
           for
           the
           means
           of
           salvation
           competent
           to
           infants
           ,
           nor
           for
           the
           promise
           of
           salvation
           ,
           but
           for
           salvation
           it self
           neglected
           in
           that
           they
           did
           not
           take
           hold
           of
           it
           by
           believing
           and
           obeying
           the
           doctrine
           of
           the
           Gospel
           .
           Acts
           28.28
           ,
           salvation
           is
           said
           to
           be
           sent
           to
           the
           Gentiles
           ,
           and
           that
           they
           would
           not
           hear
           it
           .
           But
           salvation
           there
           is
           the
           doctrine
           of
           salvation
           ,
           not
           competent
           to
           infants
           who
           could
           not
           hear
           it
           .
           Rom.
           11.11
           ,
           12
           ,
           17
           ,
           19
           ,
           30
           ,
           is
           not
           meant
           either
           of
           the
           bare
           outward
           means
           of
           salvation
           ,
           or
           the
           covenant
           of
           salvation
           only
           ,
           much
           less
           the
           outward
           means
           competent
           to
           infants
           ,
           Es●y
           51.6
           ,
           8
           ,
           the
           term
           Salvation
           is
           not
           taken
           for
           the
           bare
           outward
           means
           of
           salvation
           competent
           to
           infants
           of
           inchurched
           believers
           .
           If
           Salvation
           2
           Sam.
           23.5
           ,
           did
           note
           outward
           means
           of
           salvation
           ,
           because
           it
           is
           said
           ,
           
             This
             covenant
             is
             all
             my
             salvation
             ,
          
           desire
           should
           note
           outward
           means
           of
           desire
           ,
           because
           it
           is
           said
           ,
           
             This
             covenant
             is
             all
             my
             desire
             .
          
           I
           grant
           the
           convenant
           is
           termed
           his
           salvation
           Causaliter
           ,
           or
           Instrumentaliter
           ,
           and
           his
           desire
           objestivè
           .
           The
           covenant
           everlasting
           in
           all
           things
           ordered
           and
           sure
           ,
           was
           made
           with
           David
           in
           reference
           to
           his
           house
           ,
           not
           in
           respect
           of
           outward
           covenant
           interest
           to
           the
           infants
           of
           his
           house
           (
           it
           's
           a
           wonder
           to
           me
           that
           such
           a
           man
           as
           Mr
           C.
           should
           ●o
           dote
           ,
           especially
           after
           the
           publishing
           of
           Mr
           Cottons
           book
           of
           the
           Covenant
           on
           that
           Text
           )
           but
           in
           respect
           of
           the
           great
           promise
           of
           raising
           Christ
           out
           of
           his
           loins
           ,
           Acts
           2.30
           .
           or
           as
           it
           is
           Luke
           1.69
           .
           
             Raising
             up
             a
             Horn
             of
             salvation
             for
             his
             people
             in
             the
             house
             of
             his
             servant
             David
             ,
          
           and
           this
           (
           that
           is
           the
           accomplishment
           of
           this
           promise
           )
           
             was
             all
             his
             salvation
             and
             all
             his
             desire
             ,
             although
             he
             did
             not
             make
             his
             house
             to
             grow
          
           in
           secular
           greatness
           .
           I
           deny
           not
           but
           parents
           
           faith
           may
           be
           an
           occasionall
           means
           to
           stave
           off
           destruction
           from
           ,
           and
           to
           further
           the
           salvation
           of
           their
           children
           ,
           as
           Heb.
           11.7.23
           ,
           25
           ,
           27
           ,
           28
           ,
           Jonah
           3
           ,
           &
           4.
           
           But
           this
           I
           deny
           ,
           that
           barely
           in
           this
           respect
           ,
           in
           that
           the
           parent
           is
           such
           ,
           the
           infant
           of
           an
           inchurched
           believer
           ,
           whether
           professing
           or
           reall
           ,
           is
           a
           visible
           member
           of
           the
           Christian
           Gentile
           Church
           ,
           and
           capable
           thereby
           of
           Baptism
           ,
           or
           that
           this
           is
           any
           part
           of
           the
           Gospel
           .
           But
           Mr
           C.
           tells
           us
           ,
        
         
           
             Shall
             it
             then
             be
             yielded
             that
             such
             benefit
             should
             come
             as
             was
             before
             spoken
             of
             to
             adult
             servants
             of
             the
             house
             ,
             &c.
             
             And
             is
             here
             no
             reference
             to
             the
             poore
             Babes
             by
             reason
             of
             their
             tender
             age
             ?
             Hath
             the
             mercfull
             God
             revealed
             no
             ordinary
             help
             for
             them
             ?
          
        
         
           Answer
           .
           It
           is
           yeilded
           that
           benefit
           came
           to
           the
           servant
           of
           the
           Jaylors
           house
           ,
           Acts
           16.31
           .
           but
           not
           the
           benefit
           there
           mentioned
           barely
           by
           the
           Jaylors
           faith
           without
           their
           own
           .
           Though
           we
           conceive
           infants
           not
           meant
           Acts
           16.31
           .
           because
           the
           Texts
           ,
           v.
           32
           ,
           34
           ,
           lead
           us
           to
           understand
           by
           [
           
             the
             House
          
           ]
           the
           persons
           who
           
             heard
             the
             word
             ,
             believed
             and
             rejoyced
             ,
          
           yet
           we
           exclude
           not
           infants
           from
           salvation
           ,
           nor
           do
           we
           deny
           to
           the
           elect
           the
           ordinary
           help
           of
           the
           Spirit
           regenerating
           them
           ,
           and
           Christs
           mediation
           for
           them
           ▪
           if
           they
           die
           in
           infancy
           ,
           although
           they
           have
           not
           the
           ordinary
           outward
           means
           of
           the
           Word
           and
           Sacraments
           .
           And
           therefore
           he
           might
           have
           spared
           his
           pathetick
           interrogation
           sitter
           for
           an
           Orator
           than
           a
           Disputant
           ,
           and
           for
           a
           Papist
           than
           a
           Protestant
           .
           Nor
           need
           we
           
             exclude
             them
             from
             salvation
             for
             want
             of
             actuall
             faith
             because
             of
             the
             words
             Mark
          
           16.16
           ▪
           Heb.
           11.6
           .
           For
           either
           those
           places
           may
           be
           understood
           of
           the
           act
           of
           faith
           in
           those
           to
           whom
           the
           word
           is
           preached
           ,
           or
           else
           if
           it
           be
           understood
           of
           all
           infants
           ,
           they
           may
           have
           faith
           in
           seed
           and
           act
           by
           immediate
           operation
           of
           the
           Spirit
           ,
           and
           yet
           they
           not
           to
           be
           baptized
           ,
           because
           it
           is
           undiscerned
           by
           the
           Minister
           of
           Baptism
           .
           
             The
             Jaylor
             might
             have
             encouragement
             to
             hope
             for
             his
             Infants
             salvation
             ,
          
           though
           they
           were
           not
           meant
           in
           those
           words
           ,
           Acts
           16.31
           .
           If
           the
           election
           of
           God
           be
           not
           any
           thing
           visibly
           to
           comfort
           him
           concerning
           his
           Children
           ,
           no
           more
           is
           the
           covenant
           of
           salvation
           ,
           which
           is
           comensurtae
           with
           election
           ,
           Rom
           9.8
           .
           nor
           is
           discernable
           any
           more
           than
           election
           ,
           both
           are
           alike
           discerned
           by
           the
           fruits
           of
           repenting
           and
           believing
           .
        
         
           As
           for
           Baptism
           ,
           it
           could
           not
           assure
           salvation
           ,
           nor
           the
           want
           of
           it
           deba●
           from
           it
           .
           If
           it
           be
           not
           said
           ,
           
             That
             the
             Jaylors
             house
             believed
             before
             they
             were
             baptized
             ,
          
           yet
           it
           is
           said
           in
           the
           next
           verse
           ,
           and
           in
           the
           verse
           before
           ,
           that
           
             Paul
             spake
             the
             word
             to
             all
             that
             were
             in
             his
             house
             .
          
        
         
           As
           for
           that
           he
           saith
           ,
           
             It
             follows
             not
             that
             what
             is
             applicable
             to
             the
             adult
             persons
             in
             the
             house
             ,
             scil
             .
             that
             joy
             of
             faith
             must
             exclude
             children
             from
             baptism
             whereof
             they
             were
             capable
             ,
             no
             more
             than
             when
             it
             is
             said
             ,
             Deut.
             12.7
             .
             that
             they
             and
             their
             housholds
             were
             to
             eat
             before
             the
             Lord
             ,
             and
             to
             rejoyce
             in
             all
             they
             put
             their
             hands
             to
             ,
             &c.
             
             Because
             therefore
             their
             little
             children
             could
             not
             so
             actually
             express
             joy
             in
             what
             they
             put
             their
             hands
             unto
             ,
             therefore
             they
             were
             none
             of
             the
             houshould
             which
             did
             eat
             before
             the
             Lord
             ▪
             Anabaptists
             would
             not
             like
             this
             arguing
             ,
             which
             urge
             the
             joynt
             communion
             of
             the
             Jewish
             Children
             in
             all
             sorts
             of
             Church-ordinances
             .
          
        
         
           I
           answer
           ,
           ●f
           by
           little
           children
           be
           meant
           infants
           of
           a
           day
           or
           two
           ,
           or
           some
           months
           old
           (
           at
           which
           age
           they
           baptize
           infants
           )
           I
           affirm
           that
           they
           are
           not
           mean●
           by
           
             the
             Housholds
             ,
             Deut.
          
           12.7
           .
           and
           that
           for
           the
           reason
           given
           ,
           because
           
             they
             could
             not
             〈◊〉
             before
             the
             Lord
             ,
             and
             rejoyce
             in
             all
             that
             they
             put
             their
             hands
             
             unto
             .
          
           Nor
           do
           I
           know
           any
           whom
           he
           calls
           Anabaptists
           ,
           but
           would
           like
           of
           this
           arguing
           :
           
             The
             Jewish
             Housholds
             were
             to
             eat
             before
             the
             Lord
             ,
             and
             rejoyce
             in
             all
             that
             they
             put
             their
             hand
             to
          
           ;
           therefore
           little
           children
           of
           a
           day
           or
           two
           ,
           or
           some
           months
           old
           ,
           are
           not
           any
           part
           of
           the
           housholds
           to
           whom
           that
           precept
           is
           given
           ,
           or
           of
           whom
           that
           which
           is
           there
           said
           ,
           〈◊〉
           there
           meant
           .
           For
           though
           we
           all
           grant
           that
           ●nfants
           were
           circumcised
           ,
           and
           in
           my
           
             Examnen
             ,
             page
          
           169.
           
           I
           say
           the
           males
           that
           could
           eat
           ,
           though
           not
           come
           to
           years
           of
           discretion
           fit
           to
           receive
           the
           Lords
           Supper
           ,
           were
           to
           eat
           the
           Passover
           ,
           yet
           I
           know
           none
           of
           the
           so
           called
           Anabaptists
           which
           urge
           the
           joynt
           communion
           of
           the
           Iewish
           children
           (
           infants
           of
           a
           few
           dayes
           or
           months
           old
           )
           in
           all
           sorts
           of
           Church-ordinances
           .
        
         
           What
           Mr
           C.
           saith
           further
           ,
           
             Suppose
             a
             mans
             houshold
             ,
             Men
             ,
             Women
             and
             Children
             ,
             all
             diseased
             and
             cured
             at
             the
             Bath
             ,
             and
             afterwards
             the
             houshold
             expresseth
             their
             joy
             for
             it
             by
             leaping
             &
             dancing
             for
             joy
             ;
             and
             it
             be
             said
             such
             a
             man
             ,
             he
             and
             all
             his
             were
             washed
             at
             such
             a
             Bath
             ,
             and
             he
             &
             his
             whole
             houshold
             afterwards
             even
             danced
             for
             joy
             :
             none
             will
             say
             ,
             that
             because
             little
             ones
             could
             not
             so
             leap
             for
             joy
             ,
             and
             are
             excluded
             from
             the
             notion
             of
             the
             [
             whole
             houshold
             ]
             in
             this
             later
             ,
             therefore
             they
             were
             not
             in
             the
             account
             of
             [
             all
             his
             ]
             in
             the
             former
             ,
          
           if
           it
           were
           granted
           him
           ,
           yet
           the
           arguing
           from
           Acts
           16
           32.
           where
           it
           is
           said
           ,
           That
           
             P●ul
             spake
             the
             word
             of
             the
             Lord
             to
             all
             that
             were
             of
             the
             Jaylors
             house
          
           :
           and
           v.
           34
           ,
           
             He
             rejoyced
             believing
             in
             God
             with
             all
             his
             house
             ,
          
           with
           the
           constant
           narration
           of
           the
           Evangelist
           in
           the
           Acts
           of
           the
           Apostles
           ,
           mentioning
           baptizing
           of
           none
           but
           believers
           ,
           do
           evidently
           shew
           ,
           that
           by
           [
           
             all
             his
          
           ,
           v.
           33
           ]
           were
           meant
           onely
           those
           that
           heard
           the
           word
           and
           believed
           .
           It
           is
           true
           more
           or
           fewer
           of
           this
           or
           that
           sort
           of
           persons
           or
           things
           born
           or
           unborn
           are
           meant
           by
           the
           terms
           [
           House
           or
           Houshold
           ]
           as
           the
           matters
           and
           circumstances
           of
           the
           speech
           lead
           to
           ,
           nor
           need
           I
           say
           that
           Gen
           34.50
           .
           under
           the
           term
           House
           are
           not
           meant
           little
           children
           ,
           because
           of
           the
           words
           Gen.
           35.1
           ,
           2
           ,
           3
           ,
           4.
           
           Nor
           need
           I
           deny
           that
           
             Infants
             are
             often
             intended
             by
             the
             term
             House
             and
             Houshold
             ,
             an
             Gen.
          
           30
           ,
           30
           ,
           &c.
           or
           that
           
             they
             are
             chiefly
             meant
             thereby
          
           ,
           as
           1
           Sam.
           20.15
           ,
           &c.
           or
           that
           
             they
             are
             intended
             when
             some
             parts
             of
             the
             family
             are
             expresly
             instanced
             in
             ,
             and
             children
             not
             withall
             mentioned
             ,
             as
             Gen.
          
           14.16
           .
           or
           that
           
             children
             are
             ordinary
             instruments
             to
             build
             or
             hold
             up
             a
             house
             in
             naturall
             ,
             civill
             ,
             religious
             and
             Church-respects
             too
             ,
             as
             Exod.
          
           1
           ▪
           21.
           or
           that
           
             the
             Covenant-expressions
             of
             Seed
             and
             Seed
             in
             their
             generations
             ,
             do
             more
             directly
             reach
             them
             as
             such
             ,
             than
             either
             Wives
             or
             Servants
             ,
             as
             such
             ,
          
           as
           Gen.
           17.7
           ,
           &c.
           
           Yet
           all
           this
           doth
           neither
           take
           away
           the
           force
           of
           the
           reasons
           before
           given
           why
           under
           [
           
             all
             his
             ,
             Acts
          
           16.33
           .
           ]
           infants
           are
           not
           meant
           ,
           much
           less
           prove
           that
           which
           Mr
           C.
           should
           prove
           (
           which
           he
           must
           do
           if
           he
           will
           prove
           his
           covenant-interest
           Ecclesiastical
           of
           believers
           seed
           thence
           )
           that
           in
           the
           Iaylors
           house
           were
           infants
           ,
           and
           they
           baptized
           .
        
         
           Ezek.
           16.1
           ,
           2
           ,
           3
           ,
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           hath
           been
           often
           shewed
           to
           be
           impertinently
           alledged
           being
           meant
           of
           the
           Israelites
           when
           brought
           out
           of
           Egypt
           and
           then
           God
           said
           [
           live
           ]
           to
           them
           when
           they
           had
           been
           ready
           to
           perish
           in
           Canaan
           first
           ,
           and
           then
           in
           Egypt
           by
           oppression
           and
           after
           brought
           them
           to
           mount
           Sinai
           and
           entered
           into
           the
           covenant
           of
           the
           Law
           ,
           which
           Mr.
           C.
           ●ndeavoring
           to
           apply
           to
           an
           Ecclesiastical
           external
           priviledge
           of
           Gentile
           believers
           infants
           in
           the
           time
           of
           the
           Gospel
           doth
           
             toto
             Coelo
             errare
          
           .
           It
           is
           neither
           said
           there
           to
           Jerusal●m
           then
           live
           ,
           nor
           Micah
           .
           7.20
           .
           
             that
             the
             same
             mercy
             and
             truth
             engaged
             to
             Abraham
             and
             Jacob
             God
             did
             both
             swear
             to
             other
             Jew
             fathers
             of
             families
             ,
             or
             that
             there
             is
             mention
             of
             pardon
             of
             sins
             externally
             made
             over
             to
             them
             or
             pleaded
             
             there
             for
             that
             end
             v.
             18
             ,
             19
             
               And
               though
            
             I
             
               deny
               not
               that
            
             in
             respect
             of
             the
             covenant
             made
             with
             Iacob
             at
             Bethel
             Gen.
             35.9
             ,
             10
             ,
             11
             ,
             12
             ,
             13
             ,
             14
             ,
             15.
             
             God
             is
             said
             there
             to
             speake
             with
             Israel
             in
             Hoseah
             his
             dayes
             Hos.
             12.2
             .
          
           yet
           I
           deny
           there
           is
           a
           word
           that
           saith
           that
           external
           Church
           interest
           of
           inchurched
           Gentile
           believers
           infants
           is
           Gospel
           .
           Nor
           is
           there
           any
           thing
           2
           Sam.
           23.4
           ,
           5
           ▪
           about
           
             external
             covenant-Church-interest
          
           ,
           but
           of
           the
           peculiar
           promise
           made
           to
           David
           of
           the
           continuing
           the
           kingdome
           to
           his
           posterity
           ,
           which
           having
           its
           full
           accomplishment
           in
           Christ
           Acts.
           2.30
           .
           was
           indeed
           in
           that
           respect
           the
           covenant
           of
           grace
           ,
           and
           was
           so
           believed
           both
           by
           David
           and
           all
           believers
           before
           Christ
           ,
           that
           it
           should
           be
           done
           ,
           and
           now
           by
           all
           believers
           that
           it
           is
           done
           .
           But
           this
           promise
           was
           made
           of
           Davids
           house
           only
           not
           of
           every
           particular
           believers
           ,
           and
           therefore
           it
           is
           impertinently
           brought
           to
           prove
           that
           
             it
             is
             Gospel
             that
             to
             every
             believers
             house
             God
             hath
             made
             such
             a
             Covenant
             ,
             or
             that
             the
             children
             of
             every
             believer
             have
             an
             external
             covenant
             interest
             with
             the
             parent
             .
          
           As
           for
           the
           instances
           of
           Eve
           and
           Lamech
           concerning
           Seth
           and
           
             Noah
             Gen.
          
           4.25
           .
           and
           5.29
           .
           ther
           's
           no
           mention
           of
           any
           Covenant
           ,
           nor
           that
           these
           were
           
             Covenant
             babes
          
           ,
           much
           less
           of
           a
           Covenant
           belonging
           to
           all
           believing
           parents
           with
           their
           children
           ,
           but
           an
           acknowledgment
           in
           the
           former
           that
           
             God
             had
             appointed
             Eve
             another
             seed
             insteed
             of
             Abel
             whom
             Cain
             slew
          
           in
           respect
           of
           the
           preisthood
           say
           some
           ,
           others
           in
           respect
           of
           propogating
           mankind
           ,
           others
           because
           of
           Christ
           to
           come
           from
           him
           :
           in
           the
           other
           a
           prophesy
           of
           Noah
           that
           
             he
             should
             comfort
             them
             concerning
             their
             worke
             and
             toil
             of
             their
             hands
             ,
             because
             of
             the
             ground
             which
             the
             Lord
             had
             cursed
             ,
          
           which
           is
           concieved
           by
           some
           as
           meant
           of
           the
           invention
           of
           plowing
           ▪
           
             vide
             Christoph.
             Cartwright
             in
             locum
          
           :
           the
           
             new
             Annot.
          
           follow
           that
           sense
           .
           But
           were
           it
           true
           
             Eve
             had
             respect
             in
             that
             speech
             Gen.
          
           4.25
           .
           
             to
             the
             promise
             Gen.
          
           3.15
           .
           and
           that
           
             she
             believed
             God
             would
             continue
             the
             Church
             in
             Seth's
             posterity
             ,
             and
             that
             thence
             came
             the
             distinctions
             of
             the
             sons
             of
             God
             and
             daughters
             of
             men
             Gen.
          
           6.1
           ,
           2.
           and
           
             Lamech
             believed
             that
             Noah
             should
             be
             a
             root
             ,
             as
             it
             were
             to
             the
             Church
             albeit
             that
             corrupt
             world
             should
             be
             destroyed
          
           :
           yet
           all
           this
           is
           note●ing
           to
           the
           point
           Mr.
           C.
           should
           prove
           ,
           that
           
             it
             is
             Gospel
             that
             the
             children
             of
             every
             inchurched
             Gentile-believer
             have
             an
             externall
             covenant
             church-interest
             ,
          
           there
           being
           in
           those
           Texts
           not
           a
           word
           of
           such
           an
           externall
           covenant
           Church-interest
           ,
           nor
           of
           any
           generall
           promise
           to
           them
           ,
           but
           onely
           a
           mention
           of
           speeches
           which
           had
           their
           rise
           from
           particular
           Revelations
           about
           those
           persons
           which
           are
           there
           mentioned
           ,
        
         
           Psalm
           .
           102.25
           ,
           26
           ,
           27
           ,
           there
           's
           not
           a
           word
           of
           the
           externall
           Federall
           Church
           state
           of
           inchurched
           Gentile
           Church-believers
           .
           But
           if
           the
           Psalm
           were
           made
           towards
           the
           later
           end
           of
           the
           captivity
           of
           Babylon
           ,
           and
           were
           the
           prayer
           of
           the
           Iews
           ▪
           as
           v.
           13
           ,
           14
           ,
           makes
           it
           probable
           ,
           then
           it
           seems
           to
           be
           meant
           ,
           as
           the
           new
           Annotations
           on
           Psa.
           102.28
           ,
           thus
           ▪
           
             The
             children
             of
             thy
             Servants
             shal
             continue
             ]
             This
             is
             the
             literal
             (
             as
             I
             may
             call
             it
             )
             immortality
             proposed
             in
             the
             Law
             to
             them
             that
             fear
             of
             God
             ,
             their
             surviving
             in
             their
             posterity
             :
          
           If
           of
           the
           Saints
           prophecying
           of
           the
           calling
           of
           the
           Gentiles
           ,
           or
           ,
           as
           some
           would
           ,
           of
           the
           reingraffing
           of
           the
           Iewes
           ,
           that
           Paraphrase
           of
           Junius
           may
           be
           right
           :
           ●
           .
           
             Vera
             &
             germana
             Ecclesiae
             tuae
             membra
             conservabuntur
             in
             aeternum
             virtute
             tua
             &
             tibi
             curae
             futura
             sunt
             .
          
           Take
           i●
           of
           whomsoever
           the
           words
           may
           be
           verified
           ,
           it
           mentions
           no
           such
           thing
           as
           externall
           federall
           Church-interest
           ,
           but
           continuance
           and
           establishment
           before
           God
           ,
           
             that
             is
          
           ,
           as
           Ainsworth
           notes
           ,
           
             as
             much
             as
             so
             long
             as
             God
             doth
             dure
             ,
             meaning
             
             for
             ever
             .
          
           For
           assurance
           whereof
           they
           had
           a
           word
           of
           faith
           ,
           to
           wit
           ,
           some
           revelation
           of
           God
           ,
           though
           no
           such
           covenant
           as
           Mr
           C.
           imagines
           ,
           int●tuling
           children
           of
           inchurched
           Gentile-believers
           to
           externall
           Church-interest
           .
        
         
           Mr
           C.
           urgeth
           a
           second
           Argument
           to
           prove
           the
           federall
           interest
           of
           believers
           infants
           to
           be
           Gospel
           because
           from
           the
           beginning
           ,
           and
           he
           begins
           with
           Gen.
           3.15
           .
           to
           prove
           that
           it
           was
           held
           as
           Gospel
           ,
           that
           the
           Species
           of
           the
           infants
           of
           believers
           in
           Church-estate
           were
           taken
           into
           the
           Verge
           of
           the
           Covenant
           of
           Grace
           ;
           as
           if
           infants
           of
           believers
           were
           a
           Species
           ,
           and
           not
           Individuals
           ,
           or
           that
           it
           were
           denied
           that
           some
           infants
           were
           taken
           into
           the
           verge
           of
           the
           covenant
           of
           grace
           .
           And
           then
           he
           dictates
           without
           proof
           ,
           that
           Adam
           and
           Eve
           were
           eyed
           by
           God
           as
           a
           seminall
           visible
           Church
           ;
           whereas
           in
           that
           promise
           they
           were
           eyed
           either
           as
           the
           root
           of
           mankind
           ;
           or
           if
           as
           a
           Church
           ,
           more
           likely
           as
           the
           seminall
           invisible
           ,
           than
           as
           the
           visible
           Church
           .
           He
           interprets
           
             The
             Seed
             of
             the
             Woman
          
           ,
           not
           onely
           of
           the
           principall
           Seed
           Christ
           ,
           in
           ,
           and
           by
           whom
           it
           was
           ratified
           and
           fulfilled
           ,
           but
           her
           Church-seed
           also
           whom
           the
           same
           promise
           did
           comprehend
           .
           But
           I
           would
           know
           of
           Mr
           C.
           whether
           Cain
           were
           not
           her
           Church-seed
           ,
           who
           by
           Mr
           C.
           his
           Dictates
           was
           the
           infant
           of
           inchurched
           believers
           .
           For
           Adam
           and
           
             Eve
             were
             eyed
          
           ,
           saith
           Mr
           C.
           as
           a
           seminall
           visible
           Church
           ?
           If
           so
           ,
           then
           it
           is
           true
           of
           Cain
           ,
           that
           he
           should
           bruize
           the
           Serpens
           head
           as
           Eves
           church-seed
           :
           which
           how
           he
           did
           ,
           unless
           being
           of
           the
           wicked
           one
           ,
           and
           slaying
           his
           brother
           ,
           as
           is
           said
           of
           him
           ,
           1
           John
           3.12
           .
           be
           bruising
           the
           Serpents
           head
           ,
           I
           understand
           not
           .
           Many
           Interpreters
           comprehend
           Cain
           under
           the
           Serpents
           seed
           ;
           but
           none
           I
           have
           met
           with
           ,
           comprehend
           him
           ,
           or
           any
           reprobate
           ,
           under
           the
           
             Womans
             Seed
          
           mystically
           understood
           .
           There
           are
           Interpreters
           that
           understand
           the
           promise
           ,
           Gen.
           3.15
           .
           as
           made
           to
           mankind
           in
           respect
           of
           the
           naturall
           Serpent
           ,
           and
           the
           best
           of
           
             Christs
             destroying
             the
             works
             of
             the
             Divel
             ,
          
           as
           John
           speaks
           ,
           1
           Epist.
           3.8
           .
           and
           others
           of
           the
           elect
           overcoming
           Satan
           ,
           and
           
             treading
             him
             under
             their
             feet
             ,
             Rom.
          
           16.20
           .
           But
           none
           do
           I
           find
           who
           understand
           it
           of
           infants
           of
           believers
           externall
           Covenant
           Church-interest
           .
           Believers
           ,
           it
           is
           true
           ,
           are
           called
           
             Abrahams
             seed
          
           ,
           but
           no
           where
           true
           believers
           ,
           as
           such
           ,
           are
           called
           Eves
           Church-seed
           ,
           nor
           doth
           
             Eve
             by
             faith
             from
             thence
             thus
             interpret
             the
             scope
             of
             the
             promise
             ,
             Gen.
          
           4.25
           ,
           26.
           
           And
           if
           infants
           be
           meant
           by
           the
           womans
           seed
           ,
           Gen.
           3.15
           .
           in
           a
           spirituall
           sense
           of
           overcoming
           the
           Divel
           ,
           yet
           no
           infants
           but
           elect
           can
           be
           meant
           thereby
           ,
           sith
           no
           other
           overcome
           the
           Divell
           .
           So
           that
           it
           is
           so
           far
           from
           being
           true
           ,
           that
           
             this
             Gospel
             of
             Infants
             of
             believers
             externall
             Covenant
             Church-interest
             ,
             was
             held
             in
             the
             beginning
             of
             the
             world
             ,
             Gen.
          
           3.15
           .
           that
           I
           rather
           conceive
           that
           it
           is
           no
           elder
           than
           Mr
           C.
           and
           am
           sure
           is
           a
           meer
           figment
           .
           But
           there
           is
           more
           of
           this
           Rubbish
           to
           be
           removed
           .
           He
           tells
           us
           ,
        
         
           
             The
             same
             Doctrine
             is
             implicitly
             held
             forth
             ,
             Gen.
             9
             in
             the
             opposition
             of
             the
             servile
             condition
             of
             
               Canaan
               ,
               v.
            
             25
             ,
             26.
             to
             the
             future
             Church
             state
             of
             
               Japhet
               ,
               v.
            
             27.
             the
             one
             accursed
             parent
             and
             child
             to
             servitude
             ,
             so
             that
             Chams
             Babes
             as
             soon
             as
             born
             ,
             were
             to
             be
             slaves
             :
             but
             Japhet
             parent
             &
             child
             ,
             are
             prophetically
             voted
             to
             Church-estate
             in
             Sems
             tents
             ,
             so
             that
             inchurched
             Japhets
             babes
             are
             actually
             within
             Sems
             Tents
             so
             soon
             as
             born
             .
             As
             God
             would
             accurse
             collective
             
               Canaan
               ,
               Noah
            
             prophesieth
             that
             God
             would
             enlarge
             ,
             or
             cause
             collective
             Japhet
             to
             turn
             into
             the
             tents
             of
             Sem
             ;
             which
             Interpreters
             expound
             of
             the
             joyning
             of
             the
             Gentiles
             unto
             the
             visible
             Church
             .
             Now
             visible
             Church-estate
             supposeth
             visible
             Covenant-estate
             ,
             as
             is
             evident
             .
          
        
         
         
           Answ.
           If
           Mr.
           C.
           may
           be
           allowed
           to
           make
           Gospel
           of
           Doctrine
           so
           implicitely
           held
           forth
           as
           his
           new
           Gospel
           is
           here
           ;
           I
           see
           not
           why
           we
           should
           so
           much
           blame
           ,
           as
           we
           do
           ,
           Popes
           for
           making
           new
           Articles
           of
           Faith
           out
           of
           places
           clearer
           for
           their
           purpose
           ,
           than
           this
           is
           for
           Mr.
           C's
           .
           The
           servil
           condition
           of
           Canaan
           is
           refered
           generally
           by
           Interpreters
           to
           the
           bondage
           they
           were
           in
           when
           Joshua
           subdued
           them
           ,
           and
           the
           Gibeonites
           were
           made
           slaves
           :
           which
           though
           it
           did
           extend
           to
           their
           Children
           ,
           yet
           was
           not
           such
           ,
           but
           that
           even
           they
           were
           Proselytes
           many
           of
           them
           to
           Israel
           ,
           as
           Araunah
           the
           Jebusite
           ,
           and
           after
           the
           woman
           of
           Canaan
           is
           commended
           for
           her
           Fa●●h
           ,
           Matth.
           15.28
           .
           and
           therefore
           not
           excluded
           from
           the
           visible
           Church
           .
           And
           for
           the
           blessing
           of
           Japhet
           ,
           whether
           we
           read
           it
           ,
           
             God
             shall
             enlarge
             Japhet
          
           ,
           as
           some
           ,
           or
           
             perswade
             Japhet
          
           ,
           as
           others
           ,
           I
           see
           not
           how
           it
           is
           well
           cleared
           ,
           that
           the
           accomplishment
           of
           it
           is
           in
           the
           Calling
           of
           the
           Gentiles
           descended
           from
           Ja●het
           ,
           as
           the
           Greeks
           ,
           and
           others
           into
           the
           visible
           Church
           ,
           because
           it
           is
           said
           that
           
             Canaan
             should
             be
             servant
             to
          
           Japhet
           ,
           whereas
           the
           Tyrians
           ,
           and
           Sidonians
           ,
           and
           Carthaginians
           ,
           and
           others
           descended
           of
           Canaan
           were
           in
           the
           visible
           Church
           as
           well
           ,
           if
           not
           as
           soon
           ,
           as
           many
           of
           the
           Posterity
           of
           Japhet
           ,
           as
           is
           apparent
           by
           the
           Histories
           of
           the
           Church
           mentioning
           Bishops
           and
           Synods
           held
           among
           them
           ,
           and
           famous
           Writers
           .
           And
           therefore
           for
           my
           part
           I
           encline
           to
           think
           it
           a
           Prophecy
           of
           the
           Civil
           condition
           rather
           than
           Ecclesiastical
           ,
           whether
           it
           were
           fulfilled
           in
           
             Alexander
             the
             great
          
           ,
           and
           the
           Greek
           Kings
           of
           Asia
           after
           him
           subduing
           Tyre
           and
           Sidon
           ,
           and
           possessing
           Palaestina
           ,
           of
           which
           Judaea
           was
           a
           part
           ,
           or
           of
           the
           Romans
           subduing
           Carthage
           and
           poss●ssi●g
           Judaea
           :
           But
           ●e
           it
           taken
           as
           a
           Prophecy
           of
           the
           Ecclesiastick
           state
           of
           these
           people
           ,
           with
           what
           Argument
           will
           Mr.
           C.
           prove
           ,
           That
           
             the
             dwelling
             in
             the
             Tents
             of
             Sem
             ,
          
           is
           refered
           rather
           to
           the
           visible
           ,
           than
           the
           invisible
           Church
           ?
           They
           who
           will
           have
           it
           accomplished
           when
           the
           Gentiles
           were
           
             fellow-heirs
             of
             the
             same
             body
             ,
             and
             partakers
             of
             Gods
             promise
             in
             Christ
             by
             the
             Gospel
             ,
             Ephes.
          
           3
           ▪
           6.
           or
           when
           
             the
             Gentiles
             were
             grafted
             in
             the
             stead
             of
             the
             Jewes
             Rom.
          
           11.17
           .
           have
           more
           reason
           to
           understand
           it
           only
           of
           true
           believers
           converted
           by
           the
           Gospel
           ,
           and
           so
           of
           the
           invisible
           Church
           ,
           than
           to
           understand
           it
           of
           the
           visible
           Church
           as
           visible
           ,
           as
           I
           have
           shewed
           in
           the
           first
           part
           of
           this
           Review
           :
           yet
           were
           it
           meant
           of
           the
           visible
           Church
           ,
           there
           is
           no
           Argument
           to
           prove
           it
           meant
           
             of
             the
             Babes
             of
          
           Japhet
           
             as
             soon
             as
             they
             are
             born
             .
          
           For
           what
           though
           it
           be
           that
           Canaan
           ,
           and
           Sem
           ,
           and
           
             Japhet
             ●e
             all
             collectively
             taken
          
           ,
           yet
           Mr.
           C.
           himself
           ,
           pag.
           161.
           hath
           taught
           us
           ,
           
             That
             Speeches
             of
             the
             whole
             Body
             of
             the
             Jewes
             ,
             collectively
             taken
             ,
             are
             true
             ,
             in
             respect
             of
             the
             choice
             or
             refuse
             part
          
           ;
           and
           so
           may
           ,
           or
           rather
           must
           be
           the
           speeches
           here
           necessarily
           understood
           ,
           Canaan
           collective
           neither
           comprehending
           every
           Canaanite
           in
           their
           greatest
           servitude
           ,
           nor
           collective
           Sem
           ,
           or
           Japhet
           ,
           comprehending
           every
           Israelite
           or
           descendent
           from
           Japhet
           ,
           but
           a
           notable
           part
           .
           And
           if
           those
           of
           
             Japhet
             that
             dwelt
             in
             the
             Tents
             of
             Sem
             ,
          
           that
           is
           according
           to
           the
           Exposition
           of
           Mr.
           
             C.
             were
             of
             the
             visible
             Church
             ,
          
           were
           brought
           in
           by
           perswasion
           ,
           and
           this
           perswasion
           was
           by
           the
           Preaching
           of
           the
           Gospel
           according
           to
           the
           opinion
           of
           many
           Interpreters
           ,
           the
           Argument
           is
           forcible
           to
           the
           contrary
           ,
           that
           Babes
           are
           not
           here
           meant
           among
           the
           Inhabitants
           in
           the
           Tents
           of
           Sem
           Ecclesiastically
           expounded
           ,
           but
           only
           such
           as
           could
           hear
           and
           understand
           ,
           and
           were
           perswaded
           by
           the
           Gospel
           to
           joyn
           themselves
           to
           the
           visible
           Church
           of
           Christ.
           
        
         
           After
           this
           Mr.
           C.
           dictates
           out
           of
           Gal.
           4.23
           ,
           24.
           
           Gen.
           21.10
           .
           
             That
             even
             as
          
           Ishmael
           
             and
             hi●
             were
             cast
             out
             of
          
           Abrahams
           
             family
             ,
             and
             the
             legal
          
           Jerusalem
           
           
             and
             her
             Children
             even
             the
             body
             of
             the
             Jewes
             adult
             and
             infant
             were
             dis-churched
             ,
             so
             Ecclesiastical
             Isaac
             ,
             Abrahams
             Church-seed
             with
             their
             Children
             should
             be
             instated
             in
             the
             visible
             politi●al
             Gospel-Church
             .
          
           But
           the
           Apostle
           doth
           not
           speak
           of
           ●asting
           out
           of
           the
           visible
           Church
           as
           such
           ,
           but
           out
           of
           the
           Inheritance
           of
           Sons
           ,
           that
           is
           justification
           and
           salvation
           ,
           and
           
             Jerusalem
             that
             now
             is
             and
             her
             Children
             is
             not
             J●ws
             as
             Jewes
             or
             the
             body
             of
             Iewes
             or
             adult
             and
             infants
          
           as
           Mr.
           C.
           speaks
           :
           for
           then
           many
           Myriads
           of
           Jewes
           believing
           should
           be
           cast
           out
           :
           But
           
             Ierusalem
             that
             now
             is
          
           ,
           notes
           the
           legal
           Covenant
           ,
           and
           her
           children
           not
           Infants
           born
           at
           the
           City
           Ierusalem
           ,
           bu●
           so
           many
           whether
           of
           Jews
           or
           Gentiles
           ,
           as
           sought
           righteousness
           by
           the
           Law
           ,
           and
           not
           by
           Christ
           ,
           
             as
             Hagar
          
           signifies
           the
           legal
           Covenant
           ,
           &
           her
           Son
           Ishmael
           such
           as
           
             were
             born
             of
             the
             flesh
          
           ,
           that
           is
           ,
           
             trusted
             in
             the
             flesh
          
           ,
           as
           the
           Apostle
           speaks
           ,
           Phil
           3.3
           .
           that
           is
           ,
           in
           their
           legal
           righteousness
           ,
           and
           carnal
           privileges
           .
           And
           on
           the
           other
           side
           ,
           Sarah
           and
           
             Ierusalem
             above
          
           ,
           signifie
           the
           Gospel-Covenant
           ,
           vers
           .
           24
           ,
           25.
           which
           
             begets
             Children
             by
             Promise
          
           ,
           that
           is
           ,
           ●●cording
           to
           the
           Doctrine
           of
           Fai●h
           in
           Christ
           typified
           by
           Isaac
           ,
           and
           these
           that
           believe
           are
           
             born
             after
             the
             Spirit
          
           ,
           and
           do
           inherit
           life
           ,
           righteousness
           ,
           salvation
           .
           There
           's
           not
           a
           word
           of
           
             Abrahams
             Church-seed
          
           there
           ,
           or
           any
           where
           else
           in
           Mr.
           C.
           his
           sense
           ;
           and
           [
           Ecclesiastick
           Isaac
           ]
           is
           a
           new
           Notion
           ,
           and
           a
           meer
           figment
           of
           Mr.
           C.
           in
           his
           sense
           ;
           and
           [
           
             the
             casting
             out
          
           ]
           is
           meant
           of
           the
           invisible
           Church
           of
           the
           saved
           ,
           such
           as
           do
           rej●ct
           Christ
           ,
           and
           adhere
           to
           the
           Law
           ;
           and
           
             the
             taking
             in
          
           is
           meant
           of
           the
           taking
           into
           the
           invisible
           Church
           of
           the
           justified
           and
           saved
           ,
           them
           that
           believe
           in
           Christ
           ,
           or
           a●e
           united
           to
           him
           ,
           and
           not
           of
           an
           in-Churching
           of
           meer
           visible
           Professors
           ,
           Paren●s
           ,
           and
           Children
           into
           the
           visible
           Church
           by
           an
           outward
           ri●e
           .
        
         
           The
           three
           Texts
           next
           alleged
           by
           Mr.
           C.
           are
           all
           mis●alleged
           to
           prove
           
             an
             external
             Covenant
             Church
             Interest
             of
             the
             Infants
             of
             in-Churched-believers
             ,
          
           to
           wit
           ,
           Esay
           65.20
           .
           the
           impertinency
           of
           which
           to
           this
           end
           ,
           is
           shewed
           in
           the
           Second
           Part
           of
           this
           Review
           Sect.
           11.
           the
           impertinency
           of
           Isa.
           61.9
           and
           Ezek
           37.27
           .
           in
           this
           Part
           of
           the
           Review
           before
           Mr.
           C.
           proceeds
           to
           a
           Third
           Argument
           .
        
         
           In
           answer
           to
           which
           I
           deny
           ,
           1.
           the
           Major
           ,
           or
           sequele
           ,
           that
           [
           
             if
             Infants
             and
             little
             ones
             of
             visibly
             believing
             parents
             in
             their
             Church
             estate
             ,
             before
             they
             can
             make
             any
             personall
             confession
             or
             profession
             of
             faith
             in
             the
             covenant
             ,
             yet
             then
             are
          
           Abrahams
           
             Church-seed
             ,
             then
             is
             it
             Gospel
             that
             the
             promises
             belong
             to
             them
             .
          
           ]
           Nor
           is
           it
           in
           substance
           or
           circumstance
           the
           Apostles
           ,
           Gal.
           3.16
           .
           
             To
             Abraham
             and
             his
             seed
             are
             the
             promises
             made
             .
          
           For
           though
           it
           is
           granted
           ,
           that
           it
           is
           Gospel
           that
           to
           Abraham
           and
           his
           seed
           the
           promises
           are
           made
           ,
           yet
           it
           is
           utterly
           false
           that
           the●e
           is
           meant
           a
           seed
           of
           Abraham
           ,
           who
           are
           neither
           elect
           nor
           true
           believers
           ,
           but
           onely
           the
           naturall
           children
           of
           Gentile
           inchurched
           believers
           ,
           yea
           of
           Gentile
           visible
           inchurched
           professors
           of
           Faith
           ,
           whom
           Mr
           C.
           in
           a
           new
           language
           of
           his
           own
           without
           Scripture
           ,
           calls
           
             Abrahams
             Church-seed
          
           ;
           yea
           ,
           the
           Text
           is
           so
           manifestly
           against
           it
           ,
           that
           I
           wonder
           Mr
           C.
           could
           imagine
           any
           Reader
           would
           receive
           his
           Dictates
           about
           this
           Text.
           For
           the
           Apostle
           expresly
           limits
           
             the
             promises
             to
             Christ
             as
             the
             seed
             of
             Abraham
             ,
          
           and
           whether
           Christ
           be
           understood
           personally
           or
           mystically
           ,
           as
           Beza
           and
           others
           ,
           yet
           by
           
             the
             Seed
          
           are
           not
           meant
           the
           fictitious
           Church-seed
           of
           Abraham
           ,
           to
           wit
           ,
           the
           naturall
           children
           even
           of
           infants
           o●
           visible
           inchurched
           Gentile-believers
           ,
           or
           visible
           professors
           of
           Faith
           ▪
           but
           true
           believers
           ,
           or
           elect
           persons
           ,
           who
           alone
           are
           members
           of
           Christ
           mysticall
           .
           
           And
           the
           promises
           are
           
             of
             the
             Spirit
             through
             faith
          
           ,
           v.
           14.
           
             the
             inheritance
          
           ,
           v.
           18.
           
             life
             and
             righteousness
          
           ,
           v.
           21
           ,
           22
           ,
           which
           are
           made
           to
           none
           but
           true
           believers
           ,
           or
           elect
           persons
           .
           To
           which
           I
           add
           that
           externall
           covenant-interest
           (
           if
           there
           were
           such
           )
           is
           never
           in
           Scripture
           termed
           the
           Gospel
           ,
           no
           not
           in
           those
           who
           rightly
           have
           it
           ,
           as
           true
           believers
           ,
           but
           Christs
           dying
           for
           our
           sins
           ,
           and
           justification
           by
           faith
           in
           him
           .
        
         
           2.
           
           I
           also
           deny
           the
           minor
           
             [
             that
             the
             Infants
             and
             little
             ones
             of
             visibly
             believing
             parents
             in
             Church-estate
             before
             they
             can
             make
             any
             personal
             confession
             or
             profession
             of
             faith
             in
             the
             Covenant
             ,
             yet
             then
             are
             Abrahams
             Church-seed
             ]
             Mr.
             
               C.
               takes
               upon
               him
               to
               prove
               the
            
             minor
             ;
             1.
             in
             those
             of
             Abrahams
             loins
             in
             the
             elect
             seed
             .
             I
             should
             think
             (
             saith
             he
             )
             it
             should
             not
             be
             questioned
             ,
             but
             yet
             it
             hath
             by
             some
             ;
             that
             Infants
             while
             Infants
             and
             till
             believers
             are
             not
             in
             the
             covenant
             &c.
             
             And
             by
             such
             other
             speeches
             of
             our
             Adversaries
             in
             this
             point
             ,
             the
             covenant-right
             not
             only
             of
             the
             individual
             Infants
             of
             believers
             ,
             but
             the
             Covenant
             estates
             of
             that
             species
             and
             sort
             of
             persons
             is
             wholly
             denyed
             ,
             and
             so
             since
             it
             's
             evident
             and
             acknowledged
             that
             some
             are
             elected
             of
             that
             sort
             ,
             yet
             it
             's
             denied
             that
             they
             have
             part
             in
             the
             word
             of
             Gods
             covenants
             ,
             so
             that
             if
             they
             die
             in
             Infancy
             ,
             as
             many
             of
             the
             choise
             seed
             of
             Abraham
             and
             Isaac
             and
             Jacob
             did
             &c.
             
             Yet
             that
             ordinary
             means
             of
             saving
             efficacy
             in
             all
             the
             saved
             elect
             is
             denied
             ,
             contrary
             to
             that
             principle
             
               Rom
               ▪
            
             9.6
             .
             But
             more
             hereof
             anon
             :
             but
             Rom.
             9
             7
             ,
             8
             ,
             9
             ,
             10
             ,
             11.
             is
             so
             clear
             for
             it
             I
             wonder
             any
             deny
             it
             .
             Isaac
             and
             Jacob
             are
             made
             precedential
             instances
             of
             interest
             not
             only
             of
             election
             ,
             but
             of
             Gods
             calling
             unto
             the
             fellowship
             of
             his
             free
             covenant
             without
             respect
             either
             to
             their
             desire
             or
             indeavour
             of
             it
             personally
             v.
             16.
             
          
        
         
           Answ.
           There
           are
           sundry
           reasons
           which
           make
           me
           conceive
           that
           in
           this
           and
           many
           other
           passages
           in
           this
           argument
           Mr.
           C.
           aimed
           at
           my self
           .
           Mr.
           
             Robert
             Baillee
             minister
             of
          
           Glasgow
           in
           Scotland
           had
           in
           the
           2.
           part
           of
           his
           Diswasive
           intituled
           
             Anabaptism
             ch
          
           .
           4.
           pag.
           92.
           charged
           me
           
             with
             spoiling
             all
             Infants
             of
             all
             interest
             in
             the
             Covenant
             of
             grace
             ,
             and
             denying
             all
             right
             to
             the
             new
             Covenant
             to
             Iewish
             Infants
             till
             in
             their
             ripe
             years
             they
             became
             actuall
             believers
             .
          
           From
           which
           false
           criminations
           I
           have
           vindicated
           my self
           in
           the
           
             Addition
             to
             my
             Apology
          
           printed
           at
           London
           1652.
           
           Mr.
           C.
           here
           tels
           of
           some
           
             who
             speak
             as
             if
             they
             held
             that
             Infants
             while
             Infants
             ,
             and
             till
             believers
             are
             not
             in
             the
             covenant
             ,
             that
             wholly
             deny
             the
             covenant
             estate
             of
             that
             sort
             of
             persons
             ,
             though
             they
             acknowledg
             some
             of
             them
             are
             elected
             of
             that
             sort
             ,
             yet
             it
             's
             denied
             they
             have
             part
             in
             the
             word
             of
             Gods
             covenant
             ,
             and
             if
             they
             die
             in
             Infancy
             that
             ordinary
             means
             of
             saving
             efficacy
             in
             all
             the
             saved
             elect
             is
             denied
             them
             .
          
           I
           have
           reason
           to
           conceive
           that
           these
           are
           calumnies
           of
           others
           ,
           sure
           I
           am
           if
           theyrae
           meant
           of
           my self
           they
           are
           calumnies
           ,
           and
           so
           shewed
           in
           my
           Books
           before
           cited
           and
           in
           other
           of
           my
           writings
           .
           From
           which
           that
           I
           may
           stand
           free
           I
           further
           express
           my self
           distinctly
           thus
           .
           1.
           
           That
           by
           [
           
             in
             the
             Covenant
             of
             grace
          
           ]
           I
           mean
           the
           promise
           of
           righteousness
           and
           external
           life
           by
           Christ
           Jesus
           .
           2.
           
           That
           I
           mean
           by
           [
           
             being
             in
             the
             Covenant
             of
             grace
             or
             belonging
             to
             it
          
           ]
           the
           having
           this
           promise
           made
           to
           them
           by
           God
           whether
           Gen.
           17.7
           .
           or
           Gen.
           3.15
           .
           according
           to
           the
           speech
           of
           the
           Apostle
           Tit.
           1.2
           .
           that
           
             God
             promiseth
             eternal
             life
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             before
             the
             times
             of
             the
             ages
             ,
          
           that
           is
           afore
           any
           age
           of
           man
           was
           past
           ▪
           3.
           that
           all
           the
           elect
           of
           God
           whether
           children
           of
           believers
           or
           
           unbelievers
           dying
           in
           Infancy
           ,
           or
           at
           the
           riper
           age
           are
           in
           this
           covenant
           of
           grace
           ,
           that
           is
           ,
           God
           hath
           promised
           eternal
           life
           to
           them
           by
           Christ
           ,
           they
           are
           given
           to
           Christ
           to
           save
           ,
           are
           
             children
             of
             the
             promise
             Rom.
          
           9.8
           .
           4.
           
           That
           all
           these
           are
           Abrahams
           seed
           meant
           in
           the
           promise
           Gen.
           17.7
           .
           though
           not
           actual
           believers
           .
           5.
           
           That
           all
           these
           have
           Christs
           me●●●s
           and
           the
           spirits
           inbeing
           in
           them
           afore
           they
           dye
           as
           ordinary
           means
           of
           salvation
           .
           6.
           
           That
           none
           but
           these
           elect
           persons
           have
           the
           said
           covenant
           of
           grace
           or
           promise
           of
           righteousness
           and
           life
           by
           Ch●ist
           made
           to
           them
           .
           7.
           
           That
           no
           where
           visible
           prof●ssers
           of
           faith
           is
           in
           the
           Covenant
           of
           grace
           .
           8.
           
           That
           the
           natural
           child
           of
           a
           believer
           ,
           no
           not
           the
           naturall
           child
           of
           Abraham
           the
           Father
           of
           believers
           was
           or
           is
           in
           the
           covenant
           of
           grace
           ,
           as
           their
           child
           ,
           or
           barely
           by
           vertue
           of
           their
           faith
           ,
           but
           onely
           the
           elect
           of
           them
           by
           vertue
           of
           their
           election
           by
           God.
           9.
           
           That
           these
           elect
           persons
           ,
           though
           elected
           ,
           and
           having
           the
           promise
           made
           to
           them
           ,
           yet
           have
           not
           the
           things
           promised
           (
           if
           of
           years
           of
           understanding
           )
           till
           they
           do
           believe
           ,
           they
           are
           not
           justified
           till
           then
           ,
           and
           so
           are
           not
           actuall
           partakers
           of
           the
           covenant
           of
           grace
           ,
           or
           not
           actually
           therein
           .
           10.
           
           That
           no
           where
           in
           Scripture
           is
           the
           naturall
           child
           of
           a
           Gentile-believer
           ,
           or
           a
           visible
           professor
           of
           Christian
           faith
           ,
           termed
           
             Abrahams
             Seed
          
           ,
           and
           the
           term
           of
           
             Abrahams
             Church-seed
          
           ,
           applied
           to
           such
           is
           a
           novel
           expression
           ,
           not
           grounded
           on
           Scripture
           .
           11.
           
           That
           the
           formall
           ,
           proper
           ,
           and
           adequate
           reason
           why
           any
           was
           to
           be
           circumcised
           ,
           was
           ,
           not
           his
           being
           in
           the
           covenant
           made
           with
           Abraham
           ,
           nor
           is
           the
           reason
           why
           any
           should
           be
           baptized
           ,
           bare●ly
           his
           interest
           in
           the
           covenant
           of
           grace
           ,
           but
           the
           command
           of
           God
           ,
           in
           the
           one
           ,
           appointing
           males
           of
           eight
           dayes
           old
           of
           Abraahms
           house
           ,
           and
           Proselytes
           thereto
           to
           be
           circumcised
           ;
           in
           the
           other
           ,
           discip●es
           by
           their
           own
           profession
           of
           fai●h
           in
           Ch●ist
           to
           be
           baptized
           .
           12.
           
           That
           the
           use
           of
           the
           terms
           ,
           
             Being
             in
             the
             outward
             Covenant
             ,
             externall
             covenant-interest
             of
             Infants
             ,
          
           and
           such
           like
           are
           mista●es
           upon
           the
           im●gined
           connexion
           between
           the
           covenant
           of
           grace
           and
           the
           initiall
           seal
           ,
           as
           hey
           call
           it
           .
           Now
           to
           Mr
           C.
           his
           proof
           .
        
         
           His
           proof
           is
           from
           Rom.
           9.7
           ,
           ●
           ,
           9
           ,
           10
           ,
           11
           ,
           16.
           
           
             That
             elect
             infants
             were
             Abrahams
             seed
             in
             covenant
             ,
          
           which
           I
           deny
           not
           ,
           but
           say
           that
           Rom.
           9.8
           .
           proves
           not
           only
           ,
           that
           all
           the
           elect
           seed
           be
           included
           in
           the
           promise
           ,
           Gen.
           17.7
           .
           but
           also
           that
           the
           Apostle
           expresly
           affirms
           ,
           that
           onely
           the
           elect
           are
           the
           children
           of
           the
           promise
           understood
           spiritually
           ,
           and
           they
           only
           
             Abrahams
             seed
             ▪
             Acta
             Synod
             .
             Dordrac
             Judi●
             .
             profess
             .
             Belgic
             ▪
             de
          
           20.
           
           
             Art.
             pag.
          
           113.
           
           
             Haec
             propositio
             [
             solis
             electis
             hoe
             promissiones
             sunt
             factae
             ]
             ex
             professo
             probatur
             à
             Paulo
             ,
             Rom.
          
           9.7.8
           .
           
             Ames
             .
             Coron
             .
             Art.
          
           5.
           c.
           2.
           
           
             Seminis
             in●ulcatio
             solos
             electos
             &
             efficaciter
             vocatos
             notari
             docet
             Apostolo
             sic
             hunc
             locum
             interpretante
             ,
             Rom.
          
           9.8
           Gal.
           3.16
           .
           &
           4.28
           .
           ,
           Mr.
           
             Rutherford
             Exercit.
             Apolog.
          
           2
           c.
           2.
           num
           .
           7.
           
           
             Soli
             electi
             dicuntur
             in
             Scripturis
             faederati
             ,
             filii
             &
             hoeredes
             promssionis
             ,
             Rom.
          
           9
           8.
           
           Mr
           Norton
           ,
           Mr
           C.
           his
           Colleague
           ,
           commended
           by
           Mr.
           Co●ton
           with
           him
           ,
           
             Respons
             .
             ad
             Apollon
             .
             c.
          
           2.
           pag.
           30.
           
           
             Objectum
             faederis
             gratiae
             sunt
             soli
             electi
             .
          
           Dr.
           
             Twiss
             Animadv
             .
             in
             Corvin
             .
             pag.
          
           235.
           
           
             Negamus
             Deum
             pacisci
             faedus
             gratiae
             cum
             omnibus
             &
             singulis
             :
             dicimus
             h●c
             fieri
             solum
             cum
             electis
             .
          
           More
           may
           be
           seen
           to
           this
           purpose
           in
           my
           
             Examen
             ▪
             part
          
           .
           3
           Sect.
           4
           ,
           in
           this
           part
           of
           the
           
             Review
             ,
             Sect.
          
           33.
           and
           almost
           in
           every
           Pr●t●stant
           Wr●●er
           of
           note
           wh●
           opposeth
           the
           Remonstrants
           of
           Belgia
           ,
           and
           other
           patrons
           of
           Universall
           grace
           ,
           freewill
           ,
           and
           falling
           away
           from
           grace
           .
           But
           what
           Mr
           C.
           saith
           and
           I
           grant
           ,
           proves
           not
           that
           
             Infants
             and
             little
             ones
             of
             visibly
             believing
             parents
             in
             Church
             estate
             ,
             before
             the
             Infants
             can
             make
             any
             personal
             confession
             or
             profession
             of
             
             faith
             in
             the
             eovenant
             ,
             are
             Abrahams
             Church
             seed
             to
             whom
             the
             promise
             ,
             Gen.
          
           17.7
           .
           belongs
           ,
           but
           the
           con●rary
           :
           Nor
           is
           it
           he●eby
           proved
           ,
           that
           
             such
             Infants
             are
             covenanters
             ingaged
          
           ,
           or
           
             as
             Ifants
             of
             Abraham
             and
             Isaac
             ,
             children
             of
             the
             promise
             ,
          
           as
           if
           〈◊〉
           
             formalis
             ratio
          
           of
           their
           childrens
           being
           children
           of
           the
           promise
           ,
           w●re
           Abrahams
           and
           Isaacs
           believing
           and
           inchurching
           ,
           as
           Mr.
           C.
           seems
           to
           conceive
           ,
           it
           being
           contrary
           to
           the
           express
           determination
           of
           the
           Apostle
           ,
           Rom
           9.8
           .
           which
           excludes
           Ishmael
           and
           Esau
           from
           being
           
             children
             of
             the
             promise
          
           .
           Nor
           is
           it
           true
           ,
           that
           
             the
             change
             of
             Abrahams
             name
             ,
             Gen.
          
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           
             &c.
             compared
             proves
             that
             the
             children
             of
             believers
             inchurched
             are
             Abrahams
             seed
             ,
          
           but
           onely
           th●t
           believers
           of
           all
           nations
           are
           such
           ,
           Rom.
           4.17
           .
        
         
           Mr
           C.
           glanceth
           at
           a
           passage
           in
           my
           Examen
           ,
           page
           96.
           wherein
           I
           say
           ,
           that
           the
           Apostle
           ,
           Rom.
           4
           12.
           makes
           Circumcision
           ,
           a
           
             Seal
             of
             the
             righteousness
             of
             faith
             ,
          
           but
           not
           to
           all
           ,
           or
           only
           circumcised
           persons
           ,
           but
           to
           all
           believers
           whether
           Jews
           or
           Gentiles
           ;
           so
           that
           according
           to
           the
           Apstles
           doctrine
           ,
           Circumcision
           in
           as
           much
           as
           it
           sealed
           to
           Abraham
           the
           righteousness
           of
           faith
           ,
           which
           he
           had
           yet
           being
           uncircumcised
           ,
           so
           that
           it
           is
           so
           far
           from
           being
           true
           that
           persons
           have
           the
           promise
           ,
           therefore
           they
           must
           have
           the
           seal
           in
           their
           persons
           ;
           that
           it
           follows
           ,
           persons
           have
           the
           promise
           ,
           therfore
           they
           have
           the
           seal
           in
           Abraham
           ,
           ●hough
           they
           never
           are
           nor
           may
           be
           sealed
           in
           their
           own
           persons
           .
        
         
           To
           this
           Mr.
           C.
           saith
           ,
           
             The
             Apostles
             discourse
             cleareth
             it
             to
             be
             otherwise
             ,
             his
             scope
             being
             not
             to
             infringe
             any
             Gospel-right
             to
             the
             Gospel-se●l
             ,
             but
             to
             take
             off
             any
             reasoning
             in
             point
             of
             justification
             from
             any
             work
             of
             the
             Law
             considered
             apart
             from
             Christ
             :
             As
             for
             the
             sealing
             of
             Abrahams
             believing
             children
             the
             Gentiles
             in
             Abrah●ms
             sealing
             ,
             if
             that
             were
             intended
             ,
             as
             much
             might
             have
             been
             affirm●d
             of
             the
             b●lieving
             children
             of
             Abraham
             ,
             as
             they
             such
             ,
             and
             so
             the
             circumcising
             of
             such
             Iewes
             at
             least
             had
             been
             more
             than
             were
             needed
             ●o
             far
             forth
             .
          
        
         
           I
           reply
           ,
           I
           grant
           the
           scope
           to
           be
           ●o
           prove
           Iustification
           by
           faith
           ;
           but
           I
           say
           ▪
           in
           respect
           of
           the
           present
           point
           the
           words
           prove
           no
           more
           ,
           but
           that
           Abrahams
           personall
           ci●cumcision
           was
           to
           him
           and
           all
           that
           belive
           as
           he
           did
           ,
           whether
           Jewes
           or
           Gentiles
           ,
           the
           seal
           of
           the
           righ●eousness
           of
           Faith.
           And
           I
           do
           acknowledge
           ,
           that
           if
           that
           were
           all
           the
           use
           of
           ci●cumcision
           ,
           there
           was
           no
           simple
           necessity
           of
           any
           Iew
           believer
           to
           be
           circumcised
           in
           their
           own
           persons
           ,
           yet
           God
           might
           think
           good
           
             ex
             abundanti
             more
             ab●ndantly
             to
             shew
             unto
             the
             heirs
             of
             promise
             the
             immutability
             of
             his
             Councell
             ,
          
           as
           the
           words
           are
           ,
           Heb.
           6
           17.
           and
           therefore
           would
           have
           them
           also
           circumcised
           in
           th●ir
           own
           persons
           to
           that
           end
           .
           But
           however
           there
           wer●
           other
           ends
           of
           circumcision
           ,
           as
           ●he
           prefiguring
           of
           Christ
           to
           come
           ,
           the
           distinguishing
           the
           Israelites
           from
           o●her
           people
           ,
           &c.
           
           And
           therefore
           notwithstan●ing
           Abrahams
           circumcision
           sealed
           to
           Jew-believers
           the
           righteousness
           of
           fai●h
           ,
           yet
           it
           was
           not
           needless
           that
           they
           should
           themselves
           be
           circumcised
           in
           their
           own
           persons
           for
           the
           ends
           to
           which
           God
           appointed
           it
           .
           And
           the
           command
           being
           express
           for
           their
           circumcision
           ,
           they
           could
           plead
           no
           exemption
           from
           their
           personall
           circumcision
           upon
           that
           pretence
           that
           quatenu●
           believers
           they
           were
           circumcised
           in
           the
           circumcision
           of
           t●eir
           father
           Abraham
           while
           the
           command
           stood
           in
           force
           ,
           no
           not
           though
           all
           the
           ends
           had
           ceased
           ,
           as
           that
           Christ
           were
           come
           ,
           all
           other
           nations
           were
           circumcised
           as
           well
           as
           they
           ,
           &c.
           
           I
           say
           ,
           had
           these
           ends
           and
           all
           other
           ceased
           ,
           yet
           without
           Gods
           releasing
           of
           the
           command
           ,
           they
           were
           to
           be
           circumcised
           .
        
         
         
           How
           little
           that
           Act
           of
           Christ
           ,
           Luke●8
           ●8
           ▪
           1●
           ,
           16
           ,
           17.
           with
           Mark
           10.16
           .
           makes
           for
           Mr
           C.
           his
           purpose
           ,
           is
           shewed
           in
           the
           second
           part
           of
           the
           Review
           before
           ,
           and
           so
           likewise
           how
           impertinently
           Esay●
           1.9
           .
           &
           65
           ,
           22.
           are
           alleged
           ,
           is
           shewed
           before
           in
           this
           part
           of
           the
           Review
           .
           I
           neither
           grant
           that
           
             inchurched
             Gentile
             visible
             believers
             are
             any
             other
             where
             called
             Abrahams
             spirituall
             seed
          
           :
           Nor
           do
           I
           think
           Anabaptists
           wil
           grant
           ,
           that
           if
           they
           were
           ,
           then
           are
           their
           children
           also
           .
        
         
           But
           ,
           saith
           he
           ,
           
             The
             parents
             being
             not
             meerly
             abstractively
             considered
             the
             Covenant-seed
             ,
             Gen.
             17.7
             .
             ●ut
             as
             in
             reference
             to
             their
             childen
             with
             them
             .
             For
             the
             seed
             of
             Abraham
             to
             whom
             the
             Covenant
             Gen.
             17.7
             .
             is
             made
             ,
             is
             the
             seed
             in
             their
             ge●erations
             ,
             which
             necessarily
             imply
             and
             supp●se
             as
             the
             parents
             generating
             ,
             so
             th●
             children
             begotten
             of
             them
             ,
             the
             parents
             make
             not
             the
             generation
             alone
             ,
             nor
             the
             children
             alone
             ,
             but
             ●oyntly
             considered
             together
             .
          
        
         
           Answer
           .
           No
           person
           is
           the
           Covenant-seed
           ,
           Gen.
           17
           7.
           but
           Abrahams
           seed
           ,
           which
           being
           meant
           of
           his
           naturall
           seed
           ,
           so
           it
           includes
           all
           descended
           from
           him
           by
           Isaac
           and
           Jacob
           in
           their
           ●uture
           g●nerations
           ;
           if
           meant
           of
           his
           spirituall
           seed
           [
           
             their
             g●nerations
          
           ]
           notes
           either
           the
           ages
           in
           which
           they
           were
           born
           by
           natural
           generation
           ,
           or
           by
           spiritual
           regeneration
           by
           Fathers
           in
           Christ
           ,
           who
           beget
           them
           by
           the
           Gospel
           ▪
           1
           Cor.
           4
           15.
           
        
         
           But
           ,
           saith
           Mr.
           C.
           
           
             Here
             Anabaptists
             sever
             the
             subject
             parties
             taken
             into
             the
             covenant-consideration
             ,
             they
             agree
             it
             's
             Abraham
             &
             his
             spiritual
             seed
             ,
             but
             leave
             out
             the
             notation
             of
             the
             seed
             ,
             soil
             .
             seed
             in
             their
             generations
             the
             proselyte
             Gentiles
             in
             Abrahams
             house
             ,
             they
             were
             not
             his
             carnall
             seed
             ;
             why
             are
             they
             then
             sealed
             ,
             but
             as
             they
             were
             Abrahams
             spiri●ual
             and
             Church-seed
             .
          
        
         
           Answer
           .
           We
           sever
           not
           the
           subject
           parties
           taken
           into
           Covenant
           consideration
           ,
           as
           Mr.
           C.
           speaks
           ,
           but
           distinguish
           them
           :
           Nor
           do
           we
           leave
           out
           that
           No●ation
           of
           Seed
           ,
           scil
           .
           in
           their
           generations
           ;
           but
           take
           it
           in
           ,
           as
           I
           have
           said
           ▪
           the
           Proselytes
           ,
           if
           believers
           ,
           as
           Abraham
           ,
           they
           are
           his
           seed
           by
           Faith
           ,
           if
           no●
           ,
           they
           are
           not
           〈◊〉
           seed
           according
           to
           Scripture
           
             Abrahams
             Church-Seed
          
           is
           a
           new-devised
           term
           without
           Scripture
           :
           Yet
           the
           proselytes
           and
           their
           chi●dren
           were
           to
           be
           circumcised
           by
           vertue
           of
           the
           command
           ,
           whether
           they
           had
           any
           part
           in
           the
           covenant
           or
           not
           ,
           as
           being
           in
           his
           house
           ,
           though
           not
           of
           his
           seed
           .
           And
           if
           by
           
             Gods
             solemnly
             enjoyning
             a
             Seal
             to
             a
             Blank
             ,
             or
             a
             seal
             to
             no
             Covenant
             of
             his
             ,
          
           ●e
           meant
           ,
           that
           circumcision
           of
           the
           Proselytes
           was
           a
           token
           of
           that
           Covenant
           which
           was
           no
           covenant
           of
           Gods
           ,
           I
           deny
           it
           ;
           it
           was
           a
           Covenant
           of
           Gods
           ,
           in
           which
           he
           made
           many
           promises
           ,
           it
           was
           not
           a
           token
           of
           a
           Covenant
           that
           assured
           nothing
           ,
           as
           a
           paper
           in
           which
           no●hing
           is
           written
           (
           which
           we
           call
           a
           Blank
           )
           there
           were
           promises
           and
           persons
           specified
           in
           the
           covenant
           .
           But
           if
           the
           meaning
           be
           this
           ,
           That
           God
           solemnly
           enjoyned
           that
           such
           should
           be
           circumcised
           to
           whom
           no
           promise
           was
           made
           in
           that
           Covenant
           ,
           I
           grant
           it
           true
           Ishmael
           ,
           &c.
           and
           count
           it
           no
           absurdity
           to
           say
           ,
           God
           in
           that
           sense
           did
           solemnly
           enjoyn
           the
           Seal
           to
           be
           put
           to
           a
           Blank
           .
        
         
           Circumcision
           ,
           in
           the
           Institution
           of
           it
           ,
           was
           a
           token
           or
           signe
           of
           the
           Covenant
           made
           with
           
             Abraham
             ,
             Rom.
          
           4.11
           .
           
             to
             be
             a
             Seal
             of
             the
             righteousness
             of
             Faith
             ,
          
           is
           said
           of
           no
           ones
           circumcision
           but
           Abrahams
           .
           What
           
             Mr.
             C.
          
           means
           ,
           That
           it
           was
           a
           seal
           of
           the
           righteousness
           of
           Faith
           ,
           
           not
           so
           much
           Subjectivè
           as
           
             Objectivè
             ,
             Rom.
          
           4.
           
           I
           understand
           not
           ,
           except
           this
           be
           his
           meaning
           ,
           that
           it
           did
           seal
           not
           so
           much
           the
           righteousness
           of
           faith
           to
           the
           persons
           circumcised
           ,
           as
           this
           truth
           ,
           That
           righteousness
           is
           by
           faith
           .
           Being
           understood
           of
           Abrahams
           personall
           circumcision
           ,
           I
           conc●ive
           it
           sealed
           both
           wayes
           ,
           of
           any
           other
           mans
           circumcision
           ;
           I
           find
           not
           the
           Apostle
           calling
           it
           the
           Seal
           of
           the
           righteousness
           of
           Faith.
           But
           of
           Seals
           and
           sealing
           I
           have
           spoken
           sufficiently
           in
           sundry
           Sections
           before
           .
           I
           shall
           not
           contend
           about
           that
           passage
           ,
           That
           
             the
             Baptism
             of
          
           Simon
           Magus
           
             was
             in
             the
             nature
             of
             it
             ,
             and
             Gods
             institution
             ,
             a
             visible
             Seal
             of
             the
             most
             spirituall
             part
             of
             the
             covenant
             ,
             and
             yet
             did
             not
          
           Iscariot
           and
           Magus
           
             partake
             of
             the
             spirituall
             part
             of
             the
             Covenant
             ,
             my
             former
             explication
             being
             remembred
             .
             And
             I
             take
             it
             as
             true
             which
             next
             followes
             ,
             It
             is
             peculiar
             to
             the
             elect
             to
             be
             in
             the
             covenant
             in
             respect
             of
             the
             participation
             of
             the
             saving
             efficacy
             of
             it
             ,
             Rom.
          
           9.6
           ,
           7
           ,
           8.
           
           And
           hence
           observe
           ▪
           that
           none
           but
           the
           elect
           are
           rightly
           said
           to
           be
           in
           the
           covenant
           of
           grace
           :
           For
           none
           are
           in
           the
           covenant
           of
           grace
           but
           they
           to
           whom
           it
           is
           made
           (
           for
           what
           is
           it
           to
           be
           in
           the
           covenant
           ,
           but
           to
           have
           it
           made
           to
           him
           ?
           So
           the
           Directory
           ,
           so
           Rom.
           9.8
           .
           )
           But
           they
           to
           whom
           the
           covenant
           of
           grace
           is
           made
           ,
           are
           the
           elect
           onely
           .
           The
           covenant
           of
           grace
           is
           the
           covenant
           of
           Saving
           grace
           ,
           Heb.
           8.10
           ,
           11
           ,
           &
           10.16
           .
           Rom.
           11.26
           .
           1
           Cor.
           11.25
           .
           Heb.
           13.20
           .
           of
           Regeneration
           ,
           Iustification
           ,
           &c.
           But
           that
           is
           made
           onely
           to
           the
           Elect
           :
           Ergo.
           The
           Minor
           is
           proved
           thus
           ,
           They
           to
           whom
           it
           is
           made
           ,
           they
           have
           the
           saving
           efficacy
           ,
           otherwise
           God
           should
           make
           it
           and
           not
           perform
           it
           ,
           and
           so
           his
           Word
           fall
           ,
           which
           is
           not
           to
           be
           granted
           :
           But
           the
           elect
           onely
           have
           the
           saving
           efficacie
           ,
           as
           Mr.
           C.
           con●esseth
           .
           Ergo.
           I
           deny
           not
           ,
           Reprobates
           may
           in
           respect
           of
           their
           own
           profession
           ,
           be
           said
           to
           be
           externally
           in
           the
           covenant
           of
           grace
           ,
           in
           appearance
           to
           me●
           ,
           in
           the
           face
           of
           the
           visible
           Church
           ,
           but
           not
           in
           respect
           of
           Gods
           promise
           and
           before
           him
           ,
           which
           they
           say
           is
           sealed
           in
           the
           Sacrament
           .
           Nor
           do
           I
           deny
           the
           appointment
           of
           God
           to
           be
           to
           circumcise
           or
           baptize
           Reprobates
           as
           well
           as
           elect
           ,
           and
           that
           the
           nature
           of
           these
           ordinances
           is
           the
           same
           on
           both
           sorts
           ,
           though
           the
           use
           and
           efficacy
           in
           part
           be
           various
           .
           Nor
           do
           I
           deny
           the
           covenant
           with
           Abraham
           one
           ,
           yet
           hold
           it
           is
           mixt
           ,
           which
           is
           proved
           from
           the
           words
           of
           Mr
           C.
           here
           in
           that
           it
           holds
           forth
           variety
           of
           covenant-blessings
           ;
           some
           more
           common
           to
           all
           ,
           and
           some
           more
           peculiar
           to
           a
           few
           .
           But
           I
           deny
           the
           Gospel
           doth
           hold
           forth
           blessing
           ,
           common
           to
           any
           other
           than
           the
           godly
           .
           It
           is
           true
           ,
           there
           are
           promises
           of
           this
           life
           ,
           1
           Tim.
           4.8
           .
           1
           Cor.
           3.22
           .
           Mark
           10.30
           .
           and
           Reprobates
           have
           some
           such
           outward
           things
           as
           the
           elect
           ,
           as
           cloaths
           ,
           ai●e
           ,
           life
           ,
           but
           not
           as
           blessings
           from
           the
           Gospel
           ,
           neither
           sanctified
           in
           the
           same
           manner
           ,
           nor
           upon
           the
           s●me
           tenure
           .
           As
           for
           circumcision
           ,
           it
           was
           the
           covenant
           metonymically
           onely
           ,
           and
           did
           confirm
           the
           whole
           covenant
           sacramentally
           to
           elect
           and
           reprobate
           .
        
         
           Mr.
           C.
           yet
           adds
           ,
           
             That
             if
             that
             sort
             of
             persons
             ,
             to
             wit
             ,
             Infants
             ,
             or
             Abrahams
             spirituall
             seed
             without
             personall
             actuall
             faith
             by
             which
             it
             's
             said
             onely
             persons
             come
             to
             be
             Abrahams
             seed
             ,
             it
             's
             enough
             to
             prove
             ,
             that
             Gentile
             inchurched
             believers
             infants
             are
             the
             the
             seed
             of
             Abraham
             .
             But
             that
             is
             fully
             proved
             from
             Gal.
             3.7.6.9.16.27
             ,
             28
             ,
             29.
             where
             ,
             by
             Christ
             ,
             is
             meant
             Christ
             mysticall
             ,
             that
             is
             ,
             Christ
             with
             his
             Body
             the
             Church
             ,
             as
             1
             Cor.
             12.13
             .
             If
             then
             Infants
             be
             not
             Abrahams
             seed
             ,
             then
             are
             they
             not
             members
             of
             Christ
             ,
             nor
             of
             the
             invisible
             Church
             ,
             and
             so
             are
             without
             salvati●n
             .
          
        
         
         
           To
           which
           I
           answer
           ,
           That
           I
           never
           denied
           that
           elect
           infants
           were
           Abrahams
           spirituall
           seed
           ,
           nor
           said
           onely
           by
           actuall
           faith
           persons
           are
           Abrahams
           spiritual
           seed
           ▪
           but
           grant
           that
           some
           infants
           are
           Abrahams
           spirituall
           seed
           ,
           whether
           by
           election
           onely
           ,
           or
           by
           seed
           of
           fai●h
           ,
           or
           by
           such
           a
           special
           secret
           work
           as
           is
           unknown
           to
           us
           ,
           like
           Jacobs
           struggling
           in
           the
           womb
           ,
           and
           taking
           hold
           on
           his
           brothers
           heel
           ,
           or
           
             John
             Baptists
          
           leaping
           in
           the
           womb
           of
           his
           mother
           for
           joy
           ,
           and
           so
           are
           of
           the
           body
           of
           Christ
           ,
           and
           members
           of
           the
           invisible
           Church
           ,
           and
           thereby
           saved
           .
           But
           I
           deny
           that
           infants
           of
           Gentile
           believers
           ,
           whether
           elect
           or
           not
           ,
           are
           Abrahams
           spiritual
           seed
           ,
           and
           in
           that
           respect
           in
           the
           covenant
           of
           grace
           or
           promise
           of
           God
           being
           their
           God
           ,
           and
           thereby
           admitted
           to
           baptism
           .
        
         
           But
           Mr.
           C.
           adds
           .
           
             I
             say
             to
             exclude
             that
             sort
             of
             persons
             scil
             .
             believers
             Infants
             from
             being
             a
             part
             of
             the
             visible-church
             in
             genera●
             is
             to
             exclude
             them
             from
             any
             ordinary
             state
             and
             way
             of
             salvation
             .
             Nay
             I
             will
             go
             further
             and
             say
             ,
             that
             for
             any
             to
             suppose
             all
             the
             individual
             Infants
             and
             each
             of
             them
             which
             came
             of
             such
             inchurched
             parents
             ,
             not
             to
             be
             also
             par●s
             of
             this
             body
             of
             Christ
             the
             visible
             Church
             ,
             and
             consequently
             not
             to
             be
             Abrahams
             spiritual
             seed
             ,
             is
             to
             exclude
             them
             from
             a
             state
             and
             way
             of
             salvation
             .
             In
             respect
             to
             the
             ordinary
             course
             thereo●
             ,
             and
             so
             to
             leave
             them
             all
             under
             the
             consideration
             of
             such
             a
             way
             to
             be
             saved
             in
             as
             is
             only
             extraordinary
             :
             ordinarily
             they
             are
             not
             to
             be
             supposed
             to
             be
             saved
             ,
             or
             at
             least
             it
             is
             not
             to
             be
             supposed
             ,
             that
             ordinarily
             ,
             or
             that
             in
             an
             ordinary
             way
             any
             Pagans
             ,
             or
             Turkes
             out
             of
             the
             visible
             Church
             ,
             or
             any
             in
             and
             of
             Rome
             as
             Tridentine
             and
             Antichristian
             should
             be
             saved
             :
             yet
             God
             may
             and
             somtimes
             doth
             ,
             and
             will
             have
             some
             souls
             brought
             on
             to
             him
             thence
             ,
             and
             even
             from
             amongst
             Mahometans
             &c.
             
             But
             all
             will
             yeild
             I
             suppose
             that
             this
             is
             an
             extraordinary
             case
             :
             and
             so
             crosseth
             not
             that
             rule
             ,
             that
             without
             even
             the
             visi●le
             Church
             there
             is
             no
             salvation
             ;
             scil
             .
             Taking
             the
             maxime
             in
             reference
             to
             ordinary
             times
             ,
             and
             with
             all
             to
             the
             ordinary
             course
             and
             w●y
             of
             attaining
             unto
             salvation
             .
          
        
         
           Ans.
           Mr.
           C.
           his
           drift
           I
           conceive
           is
           to
           prove
           ,
           that
           
             if
             Infants
             of
             believers
             be
             not
             visible
             Church-members
             they
             have
             no
             ordinary
             state
             and
             way
             of
             salvation
             ,
          
           and
           that
           the
           maxime
           is
           true
           ,
           
             that
             out
             of
             the
             visible
             Church
             in
             reference
             to
             ordinary
             times
             and
             withal
             to
             the
             ordinary
             course
             and
             way
             of
             attainining
             unto
             salvation
             there
             is
             no
             salvation
             .
          
           Against
           which
           I
           oppose
           that
           if
           the
           maxim
           
             out
             of
             the
             Church
             there
             is
             no
             sal●a●ion
             ,
          
           be
           understood
           of
           the
           visible
           Church
           ,
           &
           the
           ordinary
           state
           &
           way
           of
           salvation
           ,
           it
           will
           as
           well
           concern
           Mr.
           C.
           to
           shew
           how
           children
           of
           believ●rs
           endued
           with
           a
           reasonable
           soul
           and
           humane
           body
           ,
           yet
           still-born
           or
           dying
           in
           their
           mothers
           womb
           with
           her
           and
           never
           born
           are
           provided
           for
           an
           ordinary
           way
           of
           salvation
           as
           wel
           as
           for
           us
           concerning
           Infants
           born
           alive
           .
           I
           suppose
           they
           will
           not
           say
           infants
           dying
           in
           their
           mothers
           womb
           and
           there
           buried
           ,
           and
           never
           brought
           to
           light
           ,
           are
           visible
           members
           of
           the
           Church
           ,
           who
           were
           never
           visible
           men
           ,
           nor
           that
           they
           are
           to
           be
           baptized
           .
           What
           ordinary
           way
           &
           state
           of
           salvation
           external
           have
           they
           more
           than
           Mahometanes
           ?
           If
           it
           be
           said
           they
           have
           election
           ,
           the
           vertue
           of
           Christs
           death
           the
           promise
           of
           God
           according
           to
           election
           ,
           the
           secret
           work
           of
           the
           spirit
           I
           grant
           it
           ,
           and
           the
           same
           may
           be
           said
           of
           Infants
           living
           ,
           nor
           can
           it
           be
           certainly
           and
           without
           doubt
           denied
           of
           Papists
           and
           M●home●a●s
           infants
           .
           Though
           I
           confess
           it
           is
           far
           more
           probable
           that
           oridnarily
           God
           gives
           these
           means
           to
           Infants
           of
           believers
           whether
           Churched
           or
           unchurched
           than
           to
           the
           Infants
           of
           others
           ,
           and
           rather
           to
           the
           Infants
           of
           true
           believers
           ,
           than
           〈◊〉
           
           professors
           of
           faith
           .
           Yet
           I
           dare
           not
           determine
           certainly
           thereof
           because
           of
           the
           express
           resolution
           of
           the
           Apostle
           Rom.
           9.
           concerning
           
             Ishmael
             and
             Esau
          
           ,
           and
           his
           reference
           thence
           v.
           15
           ,
           16
           ,
           18
           ,
           20
           ,
           21
           ,
           22.
           
           And
           if
           he
           count
           ●e
           certain
           
             there
             is
             no
             salvation
             out
             of
             the
             visible
             Church
             in
             an
             ordinary
             way
          
           there
           being
           no
           ordinary
           way
           to
           estate
           Infants
           in
           the
           visible
           church
           (
           which
           I
           grant
           not
           as
           well
           as
           he
           )
           but
           baptism
           ,
           then
           he
           doth
           as
           good
           as
           affirm
           ,
           that
           ordinarily
           no
           infant
           is
           saved
           without
           baptism
           ,
           which
           is
           either
           the
           Popish
           tenent
           or
           not
           much
           shor●
           of
           it
           .
           This
           will
           the
           more
           urge
           M.
           C.
           because
           he
           limits
           the
           promise
           to
           Abrahams
           visible
           Church-seed
           in
           reference
           to
           Church-covenant
           ,
           and
           I
           supp●se
           they
           of
           
             N.
             E.
          
           baptize
           not
           infants
           of
           parents
           not
           inchurched
           ;
           what
           ordinary
           way
           of
           salvation
           have
           children
           of
           believers
           not
           inchurched
           ,
           who
           are
           not
           accounted
           visible
           Church
           members
           when
           their
           parents
           were
           not
           ?
           And
           the
           like
           must
           be
           said
           of
           the
           children
           of
           excommunicate
           persons
           ,
           of
           uncertain
           originall
           Apostates
           ,
           who
           are
           with
           them
           ,
           or
           some
           of
           them
           no
           visible
           Church-members
           :
           how
           are
           they
           in
           the
           visible
           Church
           ,
           and
           what
           provision
           is
           for
           them
           ?
           For
           my
           part
           I
           conceive
           that
           if
           the
           matter
           be
           impartially
           considered
           ,
           I
           think
           their
           doctrine
           is
           pressed
           with
           the
           like
           difficulty
           that
           mine
           is
           .
           I
           affirm
           that
           believers
           infants
           ,
           and
           infants
           of
           unbelievers
           ,
           if
           elect
           ,
           are
           certainly
           saved
           ordinarily
           ,
           that
           is
           ,
           according
           to
           the
           constant
           course
           of
           Gods
           purpose
           by
           vertue
           of
           Gods
           p●omise
           ,
           Christs
           death
           ,
           and
           the
           Spirits
           secret
           working
           ,
           though
           they
           be
           neither
           baptized
           ,
           nor
           are
           visible
           Church-members
           and
           I
           think
           they
           can
           say
           no
           more
           concerning
           infants
           of
           believers
           dying
           with
           the
           mother
           in
           the
           womb
           ,
           and
           never
           brought
           to
           light
           ,
           which
           is
           no
           unu●uall
           thing
           .
           I
           say
           that
           it
           is
           very
           probable
           because
           of
           generall
           indefinite
           promises
           and
           frequent
           experience
           that
           the
           infants
           of
           believing
           parents
           are
           e●ect
           ,
           when
           the
           infants
           of
           Infidels
           are
           not
           .
           Yet
           I
           cannot
           affirm
           they
           are
           elect
           ,
           because
           the
           promises
           are
           not
           universall
           to
           every
           believers
           infants
           ;
           yea
           ,
           if
           they
           were
           ,
           as
           Pedobaptists
           would
           have
           them
           ,
           universall
           in
           respect
           of
           externall
           privileges
           (
           which
           is
           not
           true
           )
           yet
           rhere
           could
           be
           no
           certainty
           of
           election
           and
           salvation
           inferred
           thence
           .
           And
           therefore
           though
           there
           be
           a
           better
           ground
           of
           hope
           of
           the
           salvation
           of
           a
           believers
           infant
           than
           others
           ;
           yet
           in
           a
           question
           concerning
           ●he
           certain●y
           of
           the
           event
           whether
           they
           are
           saved
           or
           no
           ,
           I
           must
           suspend
           my
           judgement
           ,
           and
           leave
           it
           to
           Gods
           secret
           will
           ,
           having
           no
           rule
           revealed
           whereby
           to
           determine
           it
           .
           If
           Mr.
           C.
           assure
           any
           more
           ,
           I
           conceive
           he
           wiil
           deceive
           himself
           and
           others
           .
           Dr.
           
             Twiss
             .
             Animadvers
             .
             in
             Corvin
             .
          
           pag.
           35.
           saith
           thus
           :
           
             Ad
             h●c
             fortè
             in
             ea
             sententia
             sunt
             nostri
             Theologi
             ut
             propositum
             Dei
             de
             salvandis
             fidelium
             liberis
             in
             infantili
             aetate
             morientibus
             haud
             liquido
             satis
             demonstrari
             in
             sacris
             literis
             .
             Et
             sanè
             non
             diffiteor
             exitia
             hujus
             rei
             suppeditari
             nobis
             ex
             sacris
             li●eris
             indi●i●
             ,
             quibus
             tamen
             acquiescimus
             .
          
           But
           Mr
           C.
           adds
           ,
           
             Such
             then
             as
             exclude
             all
             Infants
             of
             believers
             one
             or
             other
             from
             the
             notion
             of
             Abrahams
             spiritual
             seed
             ,
             from
             covenant
             and
             Church-estate
             ,
             they
             put
             them
             in
             the
             Pagans
             ,
             Genti●es
             estate
             ,
             〈◊〉
             of
             which
             Paul
             speakes
             ,
             who
             being
             they
             and
             others
             strangers
             from
             the
             promise
             and
             covenants
             ,
             and
             from
             the
             visible
             Church
             :
             they
             place
             them
             in
             that
             respect
             in
             an
             estate
             of
             persons
             that
             are
             without
             God
             in
             the
             world
             ,
             and
             so
             under
             the
             Divel
             the
             God
             of
             the
             world
             ;
             and
             in
             an
             hopeless
             estate
             ,
             neither
             they
             nor
             any
             for
             them
             can
             have
             any
             grounded
             hope
             of
             them
             ,
             they
             are
             without
             hope
             ,
             in
             regard
             at
             least
             of
             any
             ordinary
             way
             or
             mean
             of
             salvation
             ,
             Eph.
             2.11
             ,
             12.
             
          
        
         
           Answ.
           I
           exclude
           not
           all
           infants
           of
           believers
           one
           or
           other
           from
           the
           notion
           
           of
           Abrahams
           spirituall
           seed
           ,
           from
           Covenant
           and
           Church-estate
           ,
           meaning
           this
           of
           being
           Abrahams
           spiritual
           seed
           ,
           and
           included
           in
           the
           covenant
           of
           grace
           and
           invisible
           Church
           ,
           which
           alone
           can
           make
           God
           to
           be
           their
           God
           ,
           estate
           them
           in
           Christ
           ,
           be
           the
           ground
           of
           a
           certain
           hope
           of
           their
           salvation
           ,
           and
           that
           according
           to
           an
           ordinary
           way
           .
           They
           that
           teach
           them
           to
           be
           visible
           Church-members
           and
           baptize
           them
           ,
           cannot
           give
           parents
           a
           grounded
           certain
           infallible
           hope
           of
           salvation
           without
           this
           ordinary
           way
           ;
           I
           assen
           ,
           nor
           can
           they
           give
           more
           assurance
           of
           that
           way
           of
           Baptism
           ,
           than
           may
           be
           given
           without
           it
           ,
           baptism
           not
           saving
           
             without
             the
             answer
             of
             a
             good
             conscience
             towards
             God
             ,
          
           1
           Pet.
           3.21
           .
           Neither
           that
           nor
           their
           imaginary
           visible
           Church-membership
           assuring
           that
           they
           are
           not
           under
           the
           Divel
           ,
           nor
           without
           God
           in
           the
           world
           .
           And
           if
           they
           do
           ,
           they
           do
           it
           without
           Scipture
           ,
           and
           experience
           doth
           too
           often
           refute
           them
           .
           Mr
           C
           go●s
           on
           .
        
         
           
             Nor
             let
             it
             seem
             grievous
             that
             our
             friends
             and
             brethren
             in
             the
             Lord
             of
             ●ame
             and
             worth
             in
             the
             Church
             ,
             have
             ,
             as
             it
             seemeth
             ,
             urged
             that
             in
             case
             of
             such
             an
             exclusion
             of
             believers
             children
             ,
             they
             are
             made
             as
             Turks
             or
             Indians
             ,
             so
             far
             forth
             in
             regard
             that
             not
             being
             in
             covenant
             nor
             Church-estate
             ,
             the
             Apostle
             truly
             states
             such
             persons
             cases
             ,
             they
             are
             without
             hope
             ,
             and
             without
             God
             in
             the
             world
             :
             He
             maketh
             no
             distinction
             of
          
           potentia
           remota
           and
           propinqua
           
             in
             that
             case
          
           .
        
         
           Answ.
           It
           is
           a
           grievance
           to
           us
           their
           brethren
           in
           the
           faith
           ,
           that
           Mr
           M.
           and
           such
           men
           of
           name
           and
           worth
           in
           the
           Church
           ,
           should
           so
           misrepresent
           our
           Tenet
           as
           they
           do
           ,
           with
           whom
           Mr
           C.
           seems
           to
           concur
           .
           Mr.
           M.
           his
           calumny
           in
           misrepresenting
           my
           words
           in
           his
           
             Defence
             ,
             part
          
           2.
           sect
           10.
           as
           if
           I
           had
           said
           ,
           
             That
             I
             know
             no
             warrant
             to
             think
             election
             to
             reach
             believers
             children
             more
             than
             unbelievers
             children
             ,
             that
             I
             know
             no
             more
             promise
             for
             them
             than
             for
             the
             children
             of
             unbelievers
             ,
          
           is
           answered
           in
           my
           
             Apologie
             ,
             sect
          
           .
           14.
           
           I
           have
           shewed
           here
           and
           in
           my
           
             Examen
             ,
             Part
          
           2
           Sect.
           10.
           and
           in
           my
           
             Apologie
             Sect.
          
           14.
           that
           I
           put
           the
           elect
           of
           them
           into
           the
           covenant
           of
           grace
           ,
           and
           in
           the
           invisible
           Church
           ,
           and
           this
           onely
           is
           the
           ground
           of
           a
           sure
           hope
           of
           their
           interest
           in
           God
           ,
           and
           Christ
           ;
           and
           salvation
           .
           And
           that
           they
           are
           elect
           I
           give
           4
           probable
           reasons
           which
           are
           not
           competent
           to
           the
           infants
           of
           Turks
           and
           Pagans
           ,
           1.
           generall
           indefinite
           promises
           not
           made
           to
           Turkes
           and
           Pagans
           ,
           2.
           
           The
           payers
           of
           parents
           and
           godly
           for
           them
           ,
           3.
           
           Their
           education
           and
           breeding
           among
           the
           godly
           ,
           whereby
           they
           are
           in
           a
           neerer
           possibility
           to
           be
           godly
           ,
           than
           others
           .
           4.
           
           The
           ●requent
           experience
           that
           the
           children
           of
           the
           godly
           prove
           such
           ;
           which
           yet
           because
           those
           promises
           are
           not
           particular
           and
           definite
           ,
           that
           is
           ,
           determining
           this
           particular
           go●d
           of
           salvation
           to
           each
           particular
           person
           ,
           &
           prayers
           are
           made
           and
           heard
           with
           limitation
           of
           Gods
           will
           &
           the
           education
           may
           fa●l
           in
           its
           effect
           ,
           and
           experience
           is
           not
           so
           constant
           ,
           but
           that
           it
           falls
           out
           otherwise
           in
           many
           ,
           therfore
           there
           's
           no
           sufficient
           ground
           for
           certain
           hope
           but
           only
           probable
           .
           Mr
           M.
           Mr
           C.
           and
           others
           ,
           assign
           ●
           more
           ,
           to
           wit
           being
           in
           Covenant
           &
           Church-estate
           .
           But
           Mr
           C.
           pag.
           93.
           confesseth
           ,
           
             It
             is
             peculiar
             to
             the
             elect
             to
             be
             in
             covenant
             in
             respect
             of
             the
             saving
             effi●acy
             of
             it
             ,
             Rom.
          
           9.6
           ,
           7
           ,
           8.
           
           And
           that
           being
           in
           covenant
           and
           Church-estate
           ,
           which
           he
           makes
           common
           to
           all
           ,
           elect
           and
           reprobate
           ,
           cannot
           assure
           them
           certainly
           of
           salvation
           ;
           therefore
           were
           it
           granted
           that
           there
           were
           such
           a
           covenant
           of
           Church-privileges
           and
           that
           they
           were
           visible
           Church-m●●bers
           and
           to
           be
           baptized
           which
           I
           conceive
           to
           be
           fictitious
           )
           yet
           this
           c●uld
           〈◊〉
           m●ke
           the
           h●pe
           of
           their
           salvation
           more
           than
           probable
           ,
           no
           no●●o
           probable
           as
           the
           reasons
           I
           give
           ,
           where
           I
           infer
           that
           they
           do
           us
           wrong
           to
           instil
           into
           peoples
           〈◊〉
           tha●
           which
           tends
           to
           make
           us
           odious
           ,
           that
           our
           doctrin
           takes
           aw●y
           all
           〈…〉
           
           hope
           of
           infants
           salvation
           ,
           dying
           in
           infancy
           ,
           whē
           in
           truth
           the
           promise
           of
           salvation
           as
           we
           assign
           it
           is
           the
           same
           wth●he
           promise
           as
           they
           assign
           it
           ,
           &
           the
           grounds
           we
           give
           of
           the
           hope
           of
           the
           infants
           interest
           ,
           are
           as
           sufficient
           to
           make
           it
           probable
           as
           th●i●s
           ,
           ●f
           they
           were
           supposed
           true
           ,
           which
           yet
           notwithstanding
           all
           they
           say
           ,
           we
           know
           a●e
           fictitious
           .
           Now
           hereby
           is
           a
           plain
           answer
           to
           Mr.
           C.
           If
           Infants
           of
           Tur●s
           be
           any
           of
           them
           elected
           ,
           which
           Mr.
           C.
           seems
           to
           grant
           when
           he
           saith
           ,
           
             God
             may
             and
             sometimes
             doth
             and
             will
             have
             some
             souls
             brought
             on
             to
             him
             from
          
           Rome
           ,
           
             and
             even
             amongst
             the
             Mohometans
             ,
             &c.
             
          
           We
           do
           grant
           they
           are
           really
           and
           before
           God
           in
           as
           good
           a
           condition
           as
           believers
           children
           ,
           though
           not
           in
           appearance
           to
           us
           and
           in
           respect
           of
           their
           present
           estate
           ,
           nor
           can
           they
           be
           said
           to
           be
           without
           Christ
           ,
           without
           God
           in
           the
           world
           in
           all
           respects
           .
           But
           in
           respect
           of
           present
           state
           and
           appearance
           to
           us
           ,
           neither
           Infidels
           nor
           their
           children
           are
           in
           any
           condi●ion
           so
           hopefull
           as
           believers
           and
           their
           children
           ,
           because
           of
           the
           generall
           indefinite
           promises
           they
           have
           ,
           the
           benefit
           of
           prayers
           ,
           which
           are
           not
           with
           a
           like
           a●dency
           :
           for
           Infidels
           though
           we
           pray
           for
           them
           also
           in
           a
           more
           generall
           manner
           ,
           the
           benefit
           of
           their
           education
           ,
           which
           if
           it
           be
           to
           Indians
           children
           ,
           yet
           not
           with
           a
           like
           care
           .
           And
           if
           it
           be
           ,
           we
           should
           not
           think
           it
           absurd
           to
           say
           ,
           that
           if
           they
           be
           brought
           into
           godly
           families
           ,
           their
           salva●ion
           is
           hopefull
           as
           well
           as
           believers
           children
           .
           Else
           why
           doth
           Mr
           
             Cotton
             conceive
             in
             the
             way
             of
             the
             Churches
             of
             New
             England
             ,
             in
             the
             latter
             end
             they
             may
             be
             baptized
             .
          
           And
           the
           experience
           is
           very
           frequent
           concerning
           godly
           mens
           children
           proving
           godly
           ,
           but
           very
           rare
           that
           an
           Infidels
           child
           living
           among
           Infidels
           ,
           is
           converted
           .
           And
           for
           a
           
             word
             of
             promise
             for
             faith
             and
             hope
             to
             rest
             upon
             ,
          
           as
           I
           said
           ,
           it
           hath
           been
           shewed
           ,
           that
           neither
           Mr
           M.
           nor
           Mr
           C.
           nor
           any
           other
           can
           produce
           any
           promise
           in
           Scripture
           that
           assures
           the
           salvation
           of
           an
           Infant
           of
           a
           reall
           believer
           ,
           much
           lesse
           of
           a
           meer
           professor
           dying
           in
           infancy
           ;
           yea
           ,
           to
           retort
           Mr
           C.
           his
           Argument
           ,
           
             we
             are
             not
             to
             sorrow
             without
             hope
             ,
             concerning
             our
             brethren
             that
             dye
             at
             age
             :
          
           yet
           we
           have
           no
           certain
           word
           of
           faith
           to
           relye
           on
           ,
           but
           that
           Go
           ●
           will
           be
           the
           God
           of
           elect
           and
           true
           believers
           ,
           Luke
           20.36
           37
           ,
           38.
           
           But
           tha●
           this
           promise
           reacheth
           to
           our
           brother
           deceased
           at
           age
           ,
           we
           know
           onely
           probably
           ,
           though
           the
           probability
           is
           greater
           by
           reason
           of
           his
           profession
           and
           conversation
           ,
           yet
           at
           most
           but
           probable
           ,
           notwithstanding
           those
           signes
           ,
           we
           are
           not
           certain
           he
           is
           elect
           ,
           he
           may
           live
           and
           dye
           an
           hypocrite
           .
           Many
           are
           canonized
           for
           Saints
           in
           ●eaven
           who
           perhaps
           are
           among
           unclean
           spirits
           in
           hell
           .
           We
           therefore
           in
           this
           case
           are
           fain
           to
           suspend
           our
           judgment
           about
           the
           certainty
           ,
           and
           to
           content
           our selves
           with
           a
           likely
           hope
           upon
           probable
           grounds
           .
           And
           so
           we
           may
           do
           concerning
           our
           children
           according
           to
           my
           doctrine
           ,
           though
           I
           confesse
           the
           hope
           is
           more
           probable
           of
           such
           a
           one
           than
           of
           an
           infant
           ;
           yet
           sometimes
           also
           there
           appears
           as
           much
           cause
           of
           ●ear
           .
           How
           ever
           this
           I
           say
           ,
           that
           were
           it
           not
           to
           make
           our
           doctrine
           of
           Antipaedobap●ism
           odious
           to
           parents
           ,
           who
           being
           indulgent
           to
           their
           children
           ,
           are
           easily
           moved
           to
           passion
           towards
           them
           ,
           th●t
           say
           any
           thing
           of
           them
           that
           seems
           harsh
           ,
           and
           are
           very
           much
           inclined
           to
           them
           and
           their
           words
           that
           tend
           to
           feed
           ●hem
           with
           such
           conceits
           as
           occasion
           their
           hopes
           ,
           though
           but
           fond
           ,
           of
           good
           to
           them
           ,
           our
           doctrine
           would
           be
           free
           from
           this
           exception
           .
           But
           such
           courses
           should
           be
           far
           from
           men
           of
           worth
           ,
           who
           should
           present
           truth
           nakedly
           ,
           without
           respect
           to
           mens
           affections
           .
           As
           Mr
           C.
           tells
           us
           ,
           
             he
             hath
             been
             the
             longer
             in
             proof
             of
             this
             seventh
             Conclusion
             ,
             in
             that
             it
             is
             the
             very
             Hinge
             of
             the
             Controversie
             :
          
           So
           I
           have
           answered
           it
           more
           fully
           ,
           though
           it
           have
           been
           very
           tedious
           to
           me
           by
           reason
           of
           Mr.
           C.
           his
           confused
           and
           impertinent
           Dictates
           .
           And
           I
           
           do
           declare
           that
           I
           do
           not
           see
           reason
           from
           that
           which
           Mr.
           C.
           hath
           said
           to
           unsay
           what
           I
           said
           ,
           that
           the
           children
           of
           believers
           covenant-estate
           ,
           at
           least
           Ecclsiasticall
           ,
           as
           asserted
           by
           Paedobaptists
           ,
           is
           a
           new
           Gospel
           ,
           not
           elder
           than
           Zuinglius
           ,
           and
           therefore
           rejecting
           it
           ,
           I
           shall
           hold
           that
           to
           be
           Gospel
           which
           I
           find
           so
           called
           ,
           1
           Cor
           15.1
           ,
           2
           ,
           3
           ,
           4
           ,
           &c.
           Rom.
           1.16
           ,
           17.
           
           Gal.
           3.8
           .
           2
           Tim
           ,
           2.8
           .
           Rom.
           2.16
           .
           and
           such
           like
           places
           and
           wish
           Mr.
           C
           &
           others
           of
           his
           mind
           ,
           who
           upon
           such
           uncertain
           and
           impertinent
           allegations
           ,
           impose
           their
           Gospel
           upon
           mens
           consciences
           ,
           to
           ponder
           with
           more
           seriousness
           the
           Apostles
           words●
           ,
           Gal.
           1.9
           .
           
             If
             any
             man
             preach
             any
             other
             Gospel
             than
             that
             ye
             have
             received
             ,
             let
             him
             be
             accursed
             .
          
        
      
       
         
           SECT
           .
           XLV
           .
           Mr
           C.
           his
           Answers
           to
           objections
           against
           his
           seventh
           
             Conclusion
             ,
             part
             .
             1.
             c.
             3.
             
             Sect.
             9.
          
           of
           his
           
             Just
             Vindic.
          
           are
           considered
           ,
           and
           Mr.
           Bl.
           his
           Tenent
           concerning
           the
           generall
           term
           of
           a
           Covenant
           ,
           that
           it
           is
           a
           mutuall
           agreement
           .
        
         
           I
           Wave
           the
           first
           Objection
           here
           ,
           and
           for
           my
           speeches
           about
           
             Pharez
             ,
             Zara
          
           ,
           and
           others
           ,
           and
           that
           of
           the
           Jewes
           being
           branches
           of
           the
           Olive
           by
           their
           birth
           ,
           that
           I
           forget
           not
           my self
           ,
           and
           how
           far
           I
           own
           them
           and
           wherein
           I
           correct
           them
           ,
           or
           explain
           them
           ,
           may
           be
           seen
           in
           the
           first
           part
           of
           the
           
             Review
             ,
             Sect.
          
           6
           .
           1●
           ,
           21.
           
        
         
           The
           second
           objection
           is
           thus
           ,
           If
           Infants
           be
           in
           the
           Covenant
           of
           grace
           ,
           and
           born
           so
           ,
           then
           such
           Infants
           were
           born
           in
           the
           Covenant
           ,
           and
           never
           out
           .
           And
           besides
           ,
           Gods
           Covenant
           of
           saving
           grace
           bi●g
           absolute
           ,
           and
           undertaking
           to
           give
           saving
           grace
           to
           such
           as
           are
           in
           covenant
           with
           him
           ,
           all
           such
           must
           be
           saved
           ,
           unless
           God
           fail
           of
           his
           truth
           .
        
         
           To
           this
           Mr.
           C.
           answers
           ,
           1.
           
           
             That
             Covenant
             of
             grace
             ,
             as
          
           I.
           S.
           
             acknowledgeth
             it
             to
             be
             mentioned
          
           ,
           Deu.
           29.
           
             it
             was
             made
             with
             little
             ones
             then
             unborn
             intentionally
             ,
          
           v.
           14
           ,
           15.
           
             as
             well
             as
             with
             those
             then
             present
             actually
             :
             So
             that
             when
             they
             were
             born
             ▪
             they
             were
             born
             in
             the
             covenant
             and
             never
             out
             .
             As
             much
             may
             be
             said
             of
             the
             Infant
             Elect
             seed
             ,
             or
             children
             of
             the
             promise
             dying
             infants
             ,
             they
             were
             born
             so
             ,
             and
             never
             out
             of
             that
             estate
             after
             they
             were
             actually
             existent
             :
             yea
             they
             were
             all
             girded
             in
             the
             covenant
             ,
          
           Jer.
           13.
           
        
         
           Answ.
           The
           passage
           Deut.
           29.15
           .
           is
           not
           meant
           of
           Gods
           covenant
           or
           promise
           to
           them
           ,
           but
           their
           promise
           or
           covenant
           to
           God
           ,
           as
           appears
           in
           that
           v.
           14.
           
           Moses
           is
           said
           
             to
             make
             the
             covenant
             with
             them
             ,
          
           that
           is
           ,
           to
           engage
           them
           in
           their
           own
           persons
           for
           themselves
           and
           little
           ones
           to
           own
           God
           and
           his
           lawes
           ,
           and
           v.
           15.
           it
           is
           said
           ,
           
             before
             the
             Lord
             our
             God
          
           ,
           which
           shewes
           that
           the
           person
           making
           that
           covenant
           ,
           v.
           14.
           was
           distinct
           from
           the
           Lord
           ,
           and
           this
           
             Covenant
             he
             made
             with
             him
             that
             was
             not
             there
             with
             them
             that
             day
             ,
          
           to
           wit
           ,
           the
           unborn
           posterity
           ,
           as
           rightly
           M.
           C.
           and
           others
           eonceive
           ,
           and
           this
           Covenant
           Moses
           made
           with
           them
           by
           engaging
           them
           by
           an
           oath
           of
           their
           P●inces
           and
           progenitors
           ,
           in
           the
           same
           sense
           as
           Saul
           and
           the
           Israelites
           were
           bound
           to
           the
           Oath
           made
           by
           Joshuah
           and
           the
           Princes
           of
           Israelites
           to
           the
           Gibeonites
           ▪
           So
           that
           those
           unborn
           are
           not
           said
           to
           be
           in
           Gods
           Covenant
           of
           grace
           as
           made
           by
           him
           ,
           and
           so
           intentionally
           onely
           because
           not
           existent
           ;
           but
           they
           were
           in
           covenant
           with
           God
           virtually
           ,
           because
           of
           the
           Obliga●ion
           which
           lay
           on
           them
           by
           their
           progenitors
           and
           Princes
           engagement
           for
           them
           
             to
             take
             the
             Lord
             for
             their
             God
             ,
          
           and
           upon
           their
           
           obedience
           God
           engaged
           himself
           to
           
             establ●sh
             them
             to
             be
             a
             people
             unto
             himself
             .
          
           And
           this
           ,
           I
           confess
           ,
           did
           ever
           oblige
           them
           ;
           but
           it
           is
           nothing
           to
           the
           objection
           which
           speaks
           of
           Gods
           Covenant
           as
           made
           to
           infants
           ,
           not
           of
           infants
           Covenant
           as
           made
           to
           God.
           Nevertheless
           I
           confess
           what
           ever
           were
           the
           Authors
           meaning
           in
           that
           Objection
           ,
           it
           is
           no
           absurdity
           to
           grant
           ,
           that
           elect
           infants
           dying
           so
           ,
           were
           born
           in
           the
           Covenant
           and
           never
           out
           ,
           that
           is
           ,
           they
           had
           the
           promise
           of
           God
           made
           to
           them
           at
           ,
           yea
           and
           before
           their
           birth
           ,
           and
           in
           respect
           of
           the
           actuall
           possession
           of
           the
           benefits
           of
           the
           covenant
           ,
           they
           were
           in
           the
           covenant
           before
           their
           death
           and
           never
           out
           .
           But
           so
           are
           not
           elect
           infants
           dying
           in
           respect
           of
           outward
           Church-privileges
           ,
           they
           are
           not
           born
           visible
           Church-members
           ,
           nor
           subject
           to
           be
           baptized
           .
        
         
           2.
           
           Saith
           Mr
           C.
           
             Gods
             Covenant
             did
             not
             barely
             offer
             ,
             or
             promise
             to
             covenant
             ;
             but
             made
             a
             Covenant
             ,
             a
             Covenant
             and
             an
             Oath
             with
             them
             that
             day
             ,
          
           Deut.
           29.12
           ,
           13
           ,
           14
           ,
           15.
           
             and
             amongst
             other
             promises
             engaged
             himself
             to
             circumcise
             their
             hearts
          
           chap.
           30.6
           .
           
             yet
             were
             not
             all
             in
             heart
             circumcised
             ,
             and
             yet
             the
             promise
             of
             God
             failed
             not
             ,
             being
             in
             the
             generall
             propounded
             to
             them
             conditionally
             ,
             and
             not
             as
             it
             is
             said
             here
             absolutely
             ,
             at
             least
             it
             had
             reference
             to
             them
             all
             in
             common
             .
             The
             word
             of
             the
             promise
             took
             not
             effect
             in
             as
             many
             of
             the
             Jewes
             to
             whom
             the
             covenant
             promises
             externally
             belonged
             ,
             yet
             it
             followed
             not
             ,
             that
             therefore
             it
             took
             no
             effect
             at
             all
             ,
             and
             that
             God
             was
             unfaithfull
             ,
             for
             it
             took
             effect
             in
             others
             ,
          
           Rom.
           3.3
           .
           and
           9.6
           ,
           7
           ,
           8.
           
           
             And
             so
             here
          
           .
        
         
           Answ.
           What
           this
           is
           to
           the
           objection
           which
           is
           here
           answered
           ,
           I
           do
           not
           well
           understand
           .
           Gods
           covenant
           of
           saving
           grace
           ,
           whether
           expressed
           Gen.
           17.7
           .
           to
           
             A●raham
             and
             his
          
           spirituall
           seed
           ,
           or
           Heb.
           8.10
           or
           elswhere
           ,
           is
           absolute
           in
           respect
           of
           the
           persons
           to
           whom
           ,
           God
           takes
           into
           covenant
           persons
           of
           his
           own
           good
           pleasure
           without
           any
           previous
           disposition
           moving
           him
           to
           promise
           to
           this
           rather
           than
           that
           ,
           though
           some
           benefits
           of
           that
           covenant
           are
           promised
           upon
           condition
           ,
           and
           all
           those
           to
           whom
           it
           is
           made
           ,
           must
           be
           saved
           ,
           unless
           God
           fail
           of
           his
           truth
           .
           But
           for
           the
           Covenant
           ,
           Deut
           29.12
           ,
           13
           ,
           14
           ,
           15.
           it
           was
           their
           covenant
           to
           God
           ,
           as
           well
           as
           Gods
           covenant
           to
           them
           ,
           nor
           was
           it
           the
           covenant
           of
           grace
           according
           to
           the
           Gospell
           made
           to
           Gentile-believers
           ,
           but
           a
           nationall
           engagement
           of
           the
           Israelites
           to
           observe
           the
           lawes
           of
           God
           which
           
             Moses
             made
             with
             them
             at
             Gods
             command
             in
             the
             Land
             of
             Moab
             ,
             besides
             the
             Covenant
             which
             he
             made
             with
             them
             in
             Hor●b
             ,
          
           and
           Gods
           engagement
           thereupon
           to
           take
           them
           for
           a
           people
           while
           they
           observed
           his
           Laws
           In
           which
           covenant
           first
           Moses
           tells
           them
           what
           God
           hath
           done
           for
           them
           ,
           notwithstanding
           their
           dulness
           to
           perceive
           it
           ;
           and
           then
           ejoyns
           them
           ,
           v.
           9
           
             to
             keep
             the
             words
             of
             the
             Covenant
             and
             do
             them
             ,
             that
             they
             might
             prosper
             in
             all
             that
             they
             did
          
           :
           and
           then
           tells
           them
           ,
           that
           
             they
             all
             stood
             there
          
           in
           a
           full
           Assembly
           ,
           that
           they
           might
           be
           engaged
           
             for
             themselves
             ,
             their
             little
             ones
             ,
             strangers
             within
             their
             Camp
             ,
             and
             posterity
             to
             observe
             Gods
             Commands
             ,
          
           and
           then
           tells
           them
           that
           
             God
             would
             establish
             them
             for
             a
             people
             unto
             himself
             ,
          
           that
           is
           ,
           that
           he
           would
           continue
           them
           to
           be
           a
           distinct
           people
           to
           him
           from
           other
           nations
           ,
           and
           
             be
             a
             God
             to
             them
             according
             to
             his
             oath
             to
             Abraham
             ,
             Isaac
             and
             Jacob
             ,
          
           that
           is
           ,
           to
           drive
           out
           ●he
           Canaanites
           ,
           to
           give
           them
           their
           Land
           ,
           to
           make
           them
           great
           and
           prosperous
           ,
           which
           is
           manifestly
           a
           covenant
           proper
           to
           Israel
           ,
           and
           it
           is
           not
           denied
           to
           be
           propounded
           to
           them
           conditionally
           ,
           and
           to
           have
           reference
           to
           them
           all
           in
           common
           ,
           and
           was
           of
           the
           same
           sort
           with
           the
           covenant
           at
           mount
           Sinai
           ▪
           not
           the
           covenant
           of
           regenerating
           and
           saving
           grace
           made
           to
           the
           Gentiles
           ,
           
           called
           the
           new
           Covenant
           confirmed
           by
           Christs
           blood
           ,
           Deut.
           30.6
           .
           God
           promised
           to
           
             circumcise
             their
             heart
             and
             the
             heart
             of
             their
             seed
          
           :
           which
           promise
           I
           do
           not
           now
           conceive
           to
           be
           conditionall
           :
           For
           though
           v.
           2.
           there
           be
           a
           condition
           expressed
           ,
           yet
           I
           think
           it
           is
           not
           a
           condition
           of
           the
           promise
           v.
           6.
           but
           of
           the
           promise
           v.
           3.
           to
           wit
           ,
           of
           restoring
           from
           captivity
           upon
           their
           seeking
           of
           God.
           But
           if
           it
           be
           made
           a
           condition
           of
           the
           promise
           v.
           6.
           yet
           it
           is
           not
           a
           condition
           competent
           to
           Infants
           ,
           nor
           is
           it
           there
           made
           to
           any
           but
           the
           Israelites
           ,
           and
           to
           them
           onely
           at
           the
           time
           of
           their
           return
           from
           captivity
           in
           reference
           to
           their
           re-establishing
           in
           the
           land
           of
           Canaan
           ,
           and
           so
           was
           not
           common
           to
           them
           all
           ,
           much
           less
           to
           all
           believing
           Gentiles
           at
           all
           times
           .
           It
           is
           untrue
           that
           
             the
             promise
             of
             saving
             grace
             is
             made
             to
             any
             onely
             externally
             ,
          
           or
           that
           
             it
             takes
             not
             effect
             in
             all
             to
             whom
             it
             is
             made
             ,
          
           or
           that
           any
           such
           thing
           is
           meant
           Rom.
           3.3
           .
           &
           9.6
           ,
           7
           ,
           8.
           though
           I
           deny
           not
           that
           there
           were
           many
           promises
           to
           Israel
           after
           the
           flesh
           ,
           which
           being
           indefinite
           in
           respect
           of
           persons
           ,
           and
           conditionall
           upon
           obedience
           to
           the
           lawes
           given
           by
           Moses
           ,
           took
           not
           effect
           in
           all
           the
           Israelites
           ,
           though
           in
           generall
           propounded
           ,
           and
           therefore
           notwithstanding
           some
           attained
           them
           not
           ,
           yet
           the
           faith
           of
           God
           was
           not
           without
           effect
           .
           But
           all
           this
           is
           nothing
           to
           the
           objection
           concerning
           Gods
           covenant
           of
           saving
           grace
           in
           Christ
           ,
           which
           is
           not
           shewed
           to
           be
           made
           to
           any
           but
           the
           saved
           ,
           nor
           shewed
           to
           be
           in
           respect
           of
           the
           persons
           taken
           into
           covenant
           conditional
           .
        
         
           3
           Saith
           Mr.
           
             C.
             This
             Argument
             supposeth
             that
             one
             cannot
             be
             within
             the
             Covenant
             of
             saving
             grace
             externally
             ,
             but
             they
             must
             be
             in
             a
             saving
             estate
             ,
             the
             contrary
             whereunto
             appeareth
             ,
          
           Concl.
           3.
           
           
             And
             it
             is
             said
             of
             sundry
             illegitimate
             Jewish
             Children
             ,
             that
             they
             were
             within
             the
             covenant
             of
             saving
             grace
             ,
             namely
             externally
             :
             for
             the
             Author
             cannot
             mean
             other
             .
             And
             yet
             of
             all
             such
             who
             will
             say
             ,
             they
             were
             all
             in
             a
             saving
             estate
             ?
             Even
          
           Esau's
           
             Birthright
             was
             more
             than
             right
             to
          
           Isaac's
           
             temporall
             estate
             as
             born
             of
          
           Isaac
           ,
           
             it
             was
             a
             Church
             blessing
             as
             well
             as
             a
             Naturall
             and
             Civill
             .
          
        
         
           Ans.
           That
           any
           one
           is
           in
           the
           covenant
           of
           saving
           grace
           onely
           externally
           ,
           is
           not
           proved
           before
           .
           My
           words
           Examen
           pag.
           78.
           which
           M●
           C.
           seems
           to
           mean
           ,
           [
           ●h●t
           Pharez
           and
           Zarah
           of
           Judah
           and
           
             Tamar
             ,
             Jephie
          
           of
           Gilead
           ,
           and
           many
           others
           were
           within
           the
           covenant
           of
           saving
           graces
           and
           Church-privileges
           ]
           are
           not
           meant
           of
           the
           covenant
           of
           saving
           grace
           ex●ernally
           onely
           ,
           but
           also
           internally
           .
           Esau's
           birth-right
           was
           more
           than
           right
           to
           Isaac's
           temporall
           estate
           as
           born
           of
           Isaac
           ,
           it
           is
           that
           which
           Jacob
           was
           not
           born
           to
           ,
           for
           it
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             right
             of
             the
             first
             born
             ,
          
           which
           Jacob
           had
           not
           but
           by
           purchase
           and
           blessing
           ,
           nor
           is
           it
           denied
           to
           be
           a
           Church-blessing
           ,
           but
           that
           it
           was
           the
           spirituall
           blessing
           promised
           to
           Abrahams
           seed
           ,
           to
           wit
           justification
           and
           salvation
           from
           the
           covenant
           of
           saving
           grace
           I
           do
           not
           conceive
           :
           for
           that
           was
           not
           limited
           to
           the
           first
           born
           as
           the
           birth-right
           was
           ,
           and
           therefore
           it
           se●ms
           to
           have
           been
           either
           the
           superiority
           ,
           or
           the
           inh●ritance
           of
           Canaan
           ,
           or
           the
           descent
           of
           Christ
           and
           the
           Chuch
           of
           God
           from
           him
           (
           to
           which
           I
           most
           incline
           )
           the
           losse
           of
           wh●ch
           being
           a
           great
           losse
           ,
           and
           having
           with
           it
           the
           privation
           of
           interest
           in
           the
           covenant
           of
           saving
           grace
           ,
           he
           being
           h●ted
           of
           God
           ,
           made
           Isaac
           tremble
           and
           Esau
           cry
           ,
           and
           were
           a
           〈◊〉
           instance
           to
           set
           before
           the
           Cristian
           Hebrews
           ,
           lest
           th●y
           through
           prophane
           under●●●●ing
           Christ
           ,
           
             fail
             of
             the
             grace
             of
             God.
             
          
        
         
           Mr.
           C.
           adds
           3.
           
           Object
           
             But
             saith
             ●
             .
             S.
             the
             Covenant
             of
             grace
             being
             a
             Covenant
             ,
             
             there
             must
             be
             a
             mutuall
             agreement
             betwixt
             the
             Covenanters
             ,
             and
             so
             knowledge
             and
             consideration
             of
             the
             terms
             thereof
             ,
             and
             restipulation
             as
             in
             mens
             covenants
             .
          
           Henry
           Den
           
             a
             little
             differently
             maketh
             a
             necessity
             of
             the
             persons
             entering
             into
             covenant
             with
             God
             ,
          
           scil
           .
           
             by
             faith
             unto
             covenant-right
             ,
             and
             not
             meerly
             Gods
             entering
             into
             Covenant
             with
             the
             creature
             ,
             for
             so
             he
             entered
             into
             covenant
             with
             the
             Beasts
             ,
             &c.
          
           Gen.
           9
           10.
           
           Answer
           .
           
             To
             which
             I
             answer
             ,
             the
             covenant
             of
             grace
             is
             as
             well
             a
             Testament
             ,
          
           1
           Cor.
           11.
           
           Heb
           9.
           
           
             Now
             a
             Testament
             may
             be
             ,
             and
             useth
             to
             be
             made
             in
             reference
             to
             little
             ones
             without
             their
             knowledge
             ,
             nor
             do
             any
             us●
             to
             deny
             a
             Childs
             right
             in
             the
             Testators
             will
             because
             it
             was
             taken
             in
             amongst
             other
             Legacies
             in
             the
             bequeathed
             Legacies
             before
             it
             understood
             the
             same
             .
             Nor
             will
             it
             be
             denied
             in
             the
             case
             of
             the
             elect
             seed
             ,
             the
             choice
             parties
             in
             Gods
             Covenant
             ,
             Gen.
          
           17.
           
           
             That
             they
             ,
             many
             of
             them
             ,
             dying
             Infants
             ,
             without
             actuall
             knowledge
             ,
             were
             not
             therefore
             children
             of
             the
             promise
             ,
             or
             that
             that
             solemn
             Covenant
             Deut.
          
           29.9
           ,
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14
           ,
           15
           ,
           &
           30.6
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           
             &c.
             with
             that
             people
             ,
             wherein
             conditions
             also
             were
             propounded
             on
             their
             parts
             ,
             that
             therefore
             the
             Covenant
             was
             not
             made
             betwixt
             the
             little
             ones
             there
             present
             because
             they
             neither
             understood
             ▪
             nor
             could
             actually
             subscribe
             to
             the
             conditions
             ,
             the
             contrary
             being
             there
             expressed
             :
             No
             ,
             rather
             it
             sufficed
             ,
             that
             the
             childrens
             covenant-estate
             being
             the
             parents
             privilege
             ,
             whence
             the
             encouragements
             to
          
           Abraham
           
             to
             walk
             with
             God
             ,
             Gen.
          
           17.1
           ,
           
             &c.
             from
             that
             amongst
             other
             encouragements
             ,
             that
             God
             would
             become
             his
             Seeds
             God
             also
             ,
             &
             ,
             .
          
           v.
           7.
           
             and
             so
             Deut.
          
           29
           and
           30.
           
             amoongst
             other
             encouragements
             to
             the
             parents
             that
             is
             one
             ,
          
           v.
           6.
           
             that
             God
             will
             do
             so
             for
             their
             seed
             also
             :
             yea
             the
             children
             being
             reckoned
             as
             in
             their
             parents
             ,
             as
          
           Levi
           
             paid
             Tythes
             in
          
           Abraham
           ,
           
             &c.
             
             Yea
             ,
             the
             externall
             avouching
             a
             Covenant
             may
             be
             of
             God
             ,
             being
             owned
             as
             the
             children●
             ,
             Deut.
          
           ●6
           .
           16
           ,
           17.
           
             yea
             the
             childrens
             circumcision
             being
             as
             well
             the
             parents
             covenant
             duty
             :
             whence
             called
             the
             Covenant
             ,
             or
             the
             covenant
             parties
             covenant
             part
             or
             duty
             as
             well
             as
             the
             token
             of
             Gods
             Covenant
             ,
             Gen.
          
           9.7
           ,
           9
           ,
           10
           ,
           11.
           
             they
             restipulate
             in
             their
             parents
             knowing
             acceptance
             of
             the
             Covenant
             and
             professed
             owning
             of
             it
             upon
             the
             Covenant
             terms
             ,
             as
             well
             upon
             their
             childrens
             part
             as
             their
             own
             &
             they
             restipulate
             in
             a
             passive
             reception
             of
             the
             Cvenant-condition
             and
             Bond
             too
             after
             imitation
             of
             their
             Father
          
           Abrahams
           purpose●
           .
           S.
           
             confessed
             circumcision
             was
             annexed
             to
             the
             covenan●
             :
             yea
             ,
             the
             bastard
             children
             of
          
           Judah
           and
           Gilead
           ,
           
             and
             others
             ,
             are
             acknowledged
             to
             be
             in
             the
             Covenant
             of
             saving
             grace
             ,
             which
             yet
             could
             not
             personally
             restipulate
             in
             a
             way
             of
             actuall
             knowledge
             ,
             or
             faith
             ,
             or
             the
             like
             .
          
        
         
           Answ.
           The
           Objection
           ,
           as
           it
           is
           not
           mine
           ,
           so
           I
           might
           let
           it
           and
           the
           answer
           passe
           ,
           but
           that
           there
           are
           some
           things
           in
           the
           answer
           to
           it
           ,
           that
           do
           requi●e
           consideration
           .
           In
           the
           first
           part
           of
           this
           
             Review
             ▪
             Sect.
          
           5.
           answering
           Mr.
           Stephens
           his
           argumen●s
           for
           
             the
             Convertibility
          
           ,
           as
           he
           ca●ls
           i●
           ,
           
             of
             a
             word
             of
             promise
             and
             a
             word
             of
             command
             ,
             from
             the
             general
             nature
             of
             Covenants
             between
             men
             and
             men
             ,
          
           I
           had
           said
           ,
           the
           words
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ●o
           not
           alwayes
           note
           a
           mutuall
           covenant
           ,
           and
           mutuall
           performanc●s
           ▪
           and
           instanced
           in
           Gen.
           9.10
           .
           and
           said
           ,
           ,
           there
           is
           a
           single
           covenant
           as
           well
           as
           mu●uall
           ,
           and
           further
           added
           ,
           that
           if
           it
           be
           true
           ,
           that
           such
           a
           convertibility
           must
           needs
           be
           between
           those
           persons
           that
           do
           contract
           according
           to
           the
           generall
           nature
           of
           Covenants
           ,
           then
           there
           can
           be
           no
           Covenant
           between
           God
           and
           Inf●nt
           〈◊〉
           Infant
           cannot
           contract
           .
           If
           any
           say
           the
           Parents
           do
           〈◊〉
           act
           for
           them
           to
           :
           I
           say
           ,
           Be
           it
           so
           ;
           then
           according
           to
           this
           arguing
           ,
           they
           should
           also
           seal
           o●
           be
           sealed
           for
           them
           Hereup●n
           Mr
           
             Bl.
             Vindic
             F●d
             .
             
             Append.
          
           pag.
           470.
           taks
           occasion
           to
           answer
           part
           of
           this
           ,
           maintaining
           pag.
           479.
           that
           
             there
             is
             a
             mutuall
             contract
             ,
             and
             mutual
             performances
             ,
             to
             which
             persons
             are
             engaged
             ,
             not
             onely
             usually
             in
             covenants
             ,
             but
             in
             all
             covenants
             ,
             and
             that
             i●
             is
             of
             the
             general
             nature
             of
             Covenants
             ,
             that
             there
             should
             be
             such
             a
             convertibility
             as
             that
             both
             must
             ,
             if
             not
             seal
             ,
             yet
             contrast
             or
             perform
             ,
             and
             where
             a
             Seal
             is
             vouchsafed
             ,
             must
             accept
             of
             it
             .
          
           And
           to
           the
           allegation
           of
           Gen.
           9.9
           ,
           10.
           answers
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             is
             taken
             improperly
             ,
             as
             Job
          
           5.23
           .
        
         
           Whereto
           I
           reply
           ,
           That
           it
           must
           needs
           be
           confessed
           ,
           that
           
             Covenant
             ,
             Job
          
           5.23
           .
           must
           needs
           be
           understood
           improperly
           ,
           for
           the
           stones
           of
           the
           field
           cannot
           properly
           covenant
           ,
           that
           is
           ,
           promise
           any
           thing
           ,
           who
           are
           there
           said
           
             to
             be
             in
             covenant
          
           with
           Man
           ,
           But
           Gen.
           9.9
           ,
           10.
           where
           God
           is
           said
           
             to
             establish
             his
             covenant
             with
             all
             living
             .
          
           I
           see
           not
           why
           it
           should
           be
           taken
           improperly
           ,
           sith
           covenanting
           doth
           properly
           agree
           to
           God
           ,
           who
           doth
           in
           proper
           sense
           promise
           ,
           and
           in
           improper
           sense
           it
           would
           not
           be
           rightly
           said
           of
           God
           ,
           that
           he
           did
           not
           make
           a
           Conant
           ,
           but
           as
           it
           were
           make
           a
           covenant
           ,
           or
           do
           some
           other
           thing
           which
           is
           resembled
           by
           making
           a
           Covenant
           ,
           which
           must
           be
           the
           explication
           of
           that
           phrase
           if
           God
           be
           conceived
           to
           speak
           improperly
           .
           If
           Mr
           Bl.
           do
           conceive
           any
           Tropicall
           impropriety
           of
           speech
           in
           that
           expression
           ,
           I
           suppose
           he
           cannot
           reduce
           it
           to
           any
           Trope
           in
           Rhetorick
           ,
           but
           that
           he
           will
           ma●
           the
           sense
           of
           the
           words
           .
           And
           if
           
             Gods
             Covenant
             with
          
           Noah
           
             and
             his
             Sons
          
           ,
           be
           properly
           understood
           v.
           9.
           
           I
           see
           not
           any
           reason
           why
           the
           same
           term
           wi●hout
           repetition
           applied
           to
           beasts
           ,
           as
           the
           object
           of
           the
           Covenant
           ,
           c●n
           be
           taken
           any
           otherwise
           than
           properly
           .
           Besides
           ,
           this
           Covenant
           Gen.
           9.15
           seems
           to
           be
           called
           
             Gods
             Oath
             ,
             Isa.
          
           54.9
           .
           and
           therefore
           is
           properly
           taken
           .
           Nor
           do
           I
           know
           any
           Interpreter
           who
           understands
           it
           improperly
           .
           Paraeus
           hence
           gathers
           ,
           
             Foedus
             hoc
             est
             universale
             Dei
             cum
             omnibus
             creaturis
             terrestribus
             .
             &
             est
             absolutum
             non
             conditiona●um
             .
          
           And
           the
           
             New
             Annotations
          
           of
           Mr.
           
             L●y
             ▪
          
           on
           Gen.
           9
           10
           have
           it
           thus
           :
           
             Some
             allege
             this
             place
             against
             the
             Anabaptists
             ,
             and
             thus
             it
             may
             serve
             to
             refute
             this
             fancy
             ,
          
           viz.
           
             that
             the
             Covenant
             of
             God
             may
             be
             made
             with
             ,
             and
             the
             seal
             of
             the
             Covenant
             applied
             to
             creatures
             that
             have
             not
             the
             use
             of
             reason
             ,
             which
             they
             deny
             ,
             in
             denying
             the
             administration
             of
             Baptism
             to
             them
             .
          
           Which
           pass●ge
           although
           it
           have
           this
           falshood
           ,
           that
           we
           deny
           that
           the
           
             Covenant
             of
             God
             may
             be
             ma●e
             with
          
           or
           to
           Infants
           :
           yet
           it
           appears
           that
           they
           who
           speak
           thus
           ,
           understand
           Gods
           covenant
           Gen.
           9.10
           ▪
           properly
           .
           The
           promise
           Heb.
           8.10
           .
           of
           
             writing
             Gods
             Lawes
             in
             their
             hearts
             ,
          
           is
           called
           
             the
             Covenant
          
           ,
           unto
           which
           no
           covenant
           is
           prerequired
           ,
           and
           to
           take
           away
           the
           evasion
           ,
           
             as
             if
             it
             were
             not
             a
             covenant
             properly
             so
             called
             ,
             but
             a
             prophecy
             ,
             or
             but
             a
             part
             of
             the
             covenant
             ,
             there
             being
             other
             promises
             which
             prerequire
             conditions
             ,
          
           it
           is
           to
           be
           observed
           ,
           that
           it
           is
           not
           onely
           called
           
             the
             better
             Covenant
          
           ,
           v.
           6.
           as
           being
           
             made
             a
             Law
             upon
             better
             promises
             ,
          
           and
           having
           
             a
             better
             Priesthood
          
           to
           execute
           it
           ,
           but
           also
           it
           is
           opposed
           to
           the
           
             Old
             Covenan●
          
           ,
           and
           as
           coming
           in
           its
           stead
           ,
           and
           therefore
           if
           in
           the
           one
           it
           be
           properly
           meant
           ,
           it
           is
           so
           in
           the
           other
           :
           and
           Jerem.
           32.
           
           ●0
           .
           the
           promise
           ,
           that
           
             He
             will
             not
             turn
             away
             from
             them
             to
             do
             them
             good
             ,
             but
             will
             put
             his
             fear
             in
             their
             hearts
             ,
             that
             they
             shall
             not
             depart
             from
             him
          
           ▪
           is
           
             his
             Covenant
          
           .
           The
           Covenant
           to
           Abraham
           and
           his
           se●d
           is
           called
           
             Promises
             ,
             Gal
          
           3.26
           .
           which
           shews
           that
           promis●s
           on
           one
           part
           may
           b●
           called
           ●
           Covenant
           .
           And
           though
           in
           De●ds
           indented
           there
           are
           mutuall
           promises
           ,
           yet
           in
           Deeds
           Poll
           as
           the
           Lawyers
           call
           them
           ,
           I
           think
           a
           person
           is
           said
           to
           covenant
           to
           another
           ,
           though
           there
           be
           no
           condition
           
           or
           promise
           required
           of
           him
           to
           whom
           the
           Deed
           is
           made
           .
           As
           for
           that
           which
           Mr.
           Bl.
           saith
           ,
           
             Where
             there
             is
             a
             Seal
             vouchsafed
             ,
             the
             party
             to
             whom
             the
             promise
             is
             ,
             must
             accept
             of
             it
             :
          
           it
           is
           true
           if
           it
           be
           required
           ,
           but
           it
           is
           expected
           that
           it
           should
           be
           shewed
           ,
           that
           God
           ever
           required
           the
           Infants
           of
           believers
           to
           be
           baptized
           in
           their
           own
           persons
           .
        
         
           To
           return
           to
           Mr.
           C.
           Most
           of
           the
           things
           he
           answers
           are
           granted
           ,
           or
           else
           examined
           before
           ;
           but
           the
           chiefest
           thing
           in
           the
           answer
           is
           denied
           ,
           to
           wit
           ,
           that
           
             Parents
             knowing
             acceptance
             of
             the
             Covenant
             ,
             and
             their
             passive
             reception
             of
             the
             Covenant-condition
             and
             Bond
             to
             after
             imitation
             of
             their
             Father
             Abrahams
             faith
             and
             obedience
             ,
             is
             or
             may
             be
             termed
             the
             Infants
             restipulation
             intituling
             to
             Baptism
             .
          
        
         
           In
           the
           answer
           to
           the
           next
           Objection
           ,
           Mr.
           C
           seems
           to
           charge
           us
           rather
           than
           himself
           ,
           
             to
             block
             up
             the
             ordinary
             way
             to
             regeneration
             ,
             and
             to
             debar
             believers
             children
             from
             the
             ordinary
             means
             of
             their
             chief
             good
             ,
             by
             denying
             them
             interest
             in
             the
             Word
             of
             Promise
             ,
             the
             which
             is
             such
             a
             means
             ,
             &c.
             
          
        
         
           But
           therin
           Mr
           C.
           his
           charge
           is
           but
           vain
           :
           For
           the
           word
           of
           Promise
           ,
           which
           is
           the
           means
           of
           regeneration
           ,
           is
           not
           the
           covenant
           of
           externall
           privileges
           ,
           but
           the
           promise
           of
           saving
           grace
           in
           Christ
           ,
           which
           we
           debar
           them
           of
           no
           more
           than
           Mr.
           C.
           doth
           .
           And
           when
           he
           denies
           that
           
             he
             makes
             every
             believer
             to
             be
             Abraham
             ,
          
           sure
           he
           must
           do
           so
           if
           he
           expound
           Gen.
           17.7
           .
           
             I
             will
             be
             a
             God
             to
             thee
             Abraham
             ,
          
           that
           is
           ,
           to
           every
           believer
           ,
           and
           
             to
             thy
             seed
          
           ,
           that
           is
           ,
           every
           believers
           seed
           .
           And
           when
           he
           grants
           that
           God
           doth
           
             not
             promise
             such
             a
             particular
             Land
             now
             as
             to
             Abraham
             ,
          
           and
           that
           
             the
             multiplying
             of
             Abrahams
             ,
             &c.
             was
             of
             peculiar
             consideration
             ,
          
           he
           must
           grant
           that
           the
           Covenant
           made
           with
           Abraham
           had
           peculiar
           domestick
           promises
           not
           common
           to
           all
           believers
           ,
           which
           is
           all
           one
           as
           to
           say
           ,
           it
           was
           a
           mixt
           covenant
           ,
           and
           that
           circumcision
           had
           some
           reason
           from
           the
           promises
           in
           the
           covenant
           ,
           which
           were
           p●culiar
           to
           Abrams
           naturall
           posterity
           ,
           which
           is
           sufficient
           to
           prove
           there
           is
           not
           
             par
             ratio
          
           ▪
           or
           the
           same
           reason
           of
           bapt●zing
           infants
           ,
           as
           for
           circumcising
           them
           .
           I
           find
           no
           where
           any
           but
           
             Abraham
             a
             Covenant-Father
          
           ,
           as
           Mr.
           C.
           would
           have
           it
           ,
           no
           where
           doth
           God
           say
           
             he
             would
             be
             a
             God
             to
             Isaac
             ,
             and
             Jacob
             ,
             and
             to
             their
             seed
          
           :
           Nor
           is
           it
           said
           ,
           Rom.
           11.16.28
           ,
           that
           
             they
             were
             covenant
             Fathers
             to
             their
             posterity
             ,
             nor
          
           Jesse
           
             a
             Covenant-root
             to
          
           David
           ,
           Isai.
           11.1
           .
           And
           by
           Mr
           C.
           his
           Doctrine
           ,
           inchurched
           believers
           are
           made
           Abrahams
           ,
           sith
           it
           makes
           the
           prom●ses
           to
           be
           to
           them
           and
           their
           seed
           ,
           which
           is
           ascribed
           to
           Abraham
           onely
           ,
           Gal
           3.16
           .
           Luke
           1.55
           .
        
         
           But
           Mr.
           C.
           objects
           ,
           That
           
             the
             Apostle
             calls
             all
             those
             inchurched
             Jewes
             of
             old
             ,
             our
             Fathers
             ,
             Fathers
             to
             him
             and
             to
             the
             Gentiles
             ,
             Corinthian
             members
             ,
          
           1
           Corinth
           :
           10.1
           ,
           &c.
           
        
         
           To
           which
           I
           answer
           ,
           They
           could
           not
           be
           called
           the
           Corinthians
           naturall
           parents
           ,
           being
           not
           descended
           from
           them
           ;
           nor
           their
           Covenant-fathers
           ,
           for
           they
           were
           many
           of
           them
           such
           ,
           
             as
             God
             was
             not
             well
             pleased
             with
             ,
          
           v.
           6.
           and
           the
           Corin●hians
           desce●ded
           not
           from
           them
           ,
           and
           therefore
           derived
           no
           ex●ernall
           Church-privilege
           from
           them
           :
           therefore
           either
           it
           must
           be
           understood
           that
           they
           were
           called
           Ancestors
           of
           the
           Corinthian
           Christians
           ,
           who
           are
           called
           Idolaters
           ,
           chap.
           12.2
           .
           either
           in
           the
           sense
           we
           call
           any
           in
           foregoing
           generations
           our
           Fathers
           though
           we
           are
           not
           descended
           from
           them
           by
           naturall
           generation
           ,
           or
           else
           by
           the
           Figure
           of
           communication
           ,
           wherein
           that
           is
           spoken
           as
           common
           to
           others
           with
           the
           persons
           mentioned
           ,
           which
           is
           not
           common
           indeed
           ,
           but
           either
           ou●
           of
           
           familiarity
           ,
           indulgence
           ,
           desire
           to
           ingratiate
           ,
           or
           such
           like
           reason
           we
           attribute
           it
           to
           them
           to
           whom
           it
           is
           not
           to
           be
           attributed
           ,
           as
           
             Paul
             ,
             Ephes.
          
           2.2
           ,
           3.
           
           Peter
           1
           Pet.
           4.3
           .
           which
           was
           not
           true
           of
           them
           .
           Philip.
           3.6
           .
           Acts
           23.1
           .
           but
           meant
           of
           the
           Gentiles
           to
           whom
           they
           wrot
           ,
           Col.
           2.13
           .
           Gal.
           2.15
           .
           and
           so
           
             Our
             Fathers
          
           is
           not
           of
           you
           Corinthians
           ,
           but
           of
           me
           and
           Softheues
           ,
           1
           Cor.
           1.1
           ,
           or
           by
           an
           enallage
           of
           persons
           ,
           as
           when
           Paul
           saith
           ,
           1
           Thess.
           4.17
           .
           
             we
             which
             are
             alive
          
           ,
           it
           is
           not
           to
           be
           conceived
           to
           be
           true
           of
           himself
           ,
           or
           of
           any
           of
           the
           Thessalonians
           to
           whom
           he
           then
           wrot
           ,
           but
           it
           is
           [
           We
           ]
           for
           [
           They
           ]
           the
           first
           for
           the
           third
           person
           .
        
         
           But
           saith
           Mr.
           C.
           
           
             If
             Isaac
             and
             Jacob
             were
             not
             such
             Fathers
             to
             their
             seed
             also
             ,
             as
             was
             Abraham
             in
             Covenant
             and
             Church-respects
             ,
             how
             then
             are
             the
             Jewes
             said
             to
             be
             beloved
             for
             their
             [
             Fathers
             ]
             sakes
             ?
             Surely
             it
             was
             not
             for
             their
             sakes
             as
             men
             ,
             and
             naturall
             Fathers
             ,
             but
             as
             spirituall
             and
             Covenant-fathers
             ,
             Rom.
             11.26
             ,
             28.
             compared
             ;
             yea
             the
             Covenant
             is
             expresly
             made
             in
             those
             terms
             to
             Isaac
             &
             to
             his
             seed
             ,
             to
             Jacob
             and
             to
             his
             seed
             ,
             Gen.
             26.3
             ,
             4
             ,
             5
             ,
             &
             28
             13
             ,
             14.
             
             And
             so
             though
             they
             were
             Abrahams
             Church
             and
             Covenant
             seed
             ,
             yet
             Covenant
             Fathers
             to
             others
             ,
             and
             so
             Gentile
             inchurched
             believers
             are
             Abrahams
             Church-seed
             ,
             yet
             Covenant-fathers
             to
             their
             Children
             .
          
        
         
           The
           term
           Root
           ,
           and
           
             first
             Fruits
          
           ,
           and
           the
           term
           
             Fathers
             ,
             Rom.
          
           11.16.28
           .
           are
           not
           proved
           to
           be
           the
           same
           .
           
             The
             Fathers
          
           ,
           it
           's
           not
           denied
           to
           comprehend
           Isaac
           and
           Jacob
           ,
           as
           well
           as
           Abraham
           :
           But
           they
           are
           called
           Fathers
           there
           in
           respect
           of
           the
           naturall
           genera●ion
           of
           the
           Israelites
           to
           be
           re-ingraffed
           ,
           not
           as
           Covenant-Fathers
           propagating
           externall
           Church
           privileges
           even
           to
           Gentile
           inchurched
           believers
           :
           For
           they
           are
           there
           reckoned
           as
           the
           Israelites
           progenitors
           ,
           not
           the
           Gentile
           inchurched
           believers
           progenitors
           .
           Yet
           I
           deny
           not
           that
           God
           hath
           reference
           in
           that
           passage
           to
           his
           covenant
           made
           with
           them
           ,
           and
           his
           love
           to
           them
           ▪
           and
           so
           the
           Jewes
           now
           broken
           off
           ,
           yet
           are
           beloved
           by
           God
           ,
           with
           an
           intention
           to
           restore
           their
           posterity
           out
           of
           remembrance
           of
           his
           ancient
           amity
           and
           covenant
           with
           their
           forefathers
           ,
           which
           cannot
           be
           verified
           of
           the
           Gentile
           inchurched
           believers
           in
           respect
           of
           their
           children
           .
           Neither
           Gen.
           26.3
           ,
           4
           ,
           5
           ,
           nor
           Gen.
           28.13
           ,
           14
           ,
           is
           either
           of
           the
           Evangelicall
           promises
           made
           to
           
             Abraham
             ,
             Gen.
          
           17.5
           ,
           
             A
             Father
             of
             many
             Nations
             have
             I
             made
             thee
             ,
          
           or
           that
           v.
           7.
           
             to
             be
             a
             God
             to
             him
             and
             his
             seed
             ,
          
           made
           either
           to
           
             Isaac
             ,
             Gen.
          
           26.3
           ,
           4
           ,
           5
           ,
           or
           
             Jacob
             ,
             Gen.
          
           28.13
           ,
           14.
           though
           the
           promises
           of
           
             multiplying
             their
             Seed
             ,
             blessing
             them
             ,
             giving
             them
             the
             land
             of
             Canaan
             in
             their
             Seed
             ,
             blessing
             all
             the
             Nations
             or
             Families
             of
             the
             earth
             ,
          
           be
           there
           mentioned
           ,
           which
           ,
           with
           sundry
           passages
           ,
           of
           the
           Apostle
           Rom.
           4.11
           ,
           12
           ,
           16
           ,
           17.
           
           Rom.
           9.6
           ,
           7
           ,
           8.
           
           Gal.
           3
           ,
           16
           ,
           29
           ,
           and
           other
           places
           assure
           me
           those
           Evangelicall
           promises
           ,
           Gen.
           17.5.7
           .
           were
           made
           to
           Abraham
           peculiarly
           ,
           neither
           as
           a
           Patriarch
           out
           of
           a
           reason
           common
           to
           him
           with
           other
           Patriarks
           ,
           nor
           as
           a
           believer
           ●ut
           of
           a
           reason
           common
           to
           him
           wi●h
           other
           believers
           ,
           but
           out
           of
           a
           peculiar
           consideration
           of
           ●im
           ,
           either
           as
           Father
           of
           believers
           by
           his
           exemplary
           faith
           ,
           or
           as
           a
           person
           elected
           by
           God
           to
           have
           the
           covenant
           instated
           in
           him
           and
           his
           seed
           .
        
         
           As
           for
           Mr.
           C.
           his
           answer
           to
           the
           objection
           from
           Rom.
           4.16
           .
           if
           that
           Text
           prove
           not
           that
           all
           that
           are
           Abrahams
           seed
           are
           actuall
           believers
           ,
           yet
           i●
           proves
           that
           
             the
             promise
             is
             sure
             to
             all
             that
             are
          
           Abrahams
           
             seed
             by
             actuall
             believing
             as
             he
             did
             ,
          
           and
           consequently
           are
           saved
           .
        
         
         
           To
           his
           qustion
           ,
           
             If
             all
             members
             of
             the
             visible
             Church
             be
             not
          
           Abrahams
           
             seed
             ,
             what
             right
             have
             they
             to
             the
             seal
             of
             the
             covenant
             made
             to
          
           Abrahams
           seed
           ?
           I
           answer
           ▪
           Right
           to
           Circumcision
           ●nd
           Baptism
           is
           not
           from
           the
           Covenant
           ,
           but
           according
           to
           Gods
           appointment
           to
           some
           ,
           whether
           they
           be
           in
           covenant
           or
           not
           ,
           Abrahams
           seed
           or
           not
           .
        
         
           Gal.
           4.26
           ,
           28
           ,
           31.
           
           Gal.
           3.29
           .
           I
           have
           formerly
           shewed
           that
           by
           [
           
             Vs
             all
          
           ]
           are
           not
           meant
           every
           Galatian
           Christian
           Professor
           ,
           but
           true
           believers
           ,
           as
           Rom.
           8
           32.
           1
           
           Cor.
           12
           ,
           13.
           2
           
           Cor.
           3.18
           .
           &
           therefore
           thence
           it
           cannot
           be
           gathered
           ,
           that
           any
           meer
           professor
           of
           faith
           is
           Abrahams
           seed
           ,
           much
           less
           his
           infants
           .
           None
           but
           true
           believers
           are
           said
           Gal.
           3.27
           ,
           to
           
             be
             baptized
             into
             Christ
          
           ,
           and
           
             to
             put
             on
             Christ
          
           ,
           though
           others
           were
           baptized
           into
           his
           Name
           :
           which
           appears
           verse
           26.
           where
           they
           are
           said
           
             to
             be
             the
             Sons
             of
             God
             through
             faith
             in
             Christ
             Jesus
             ,
          
           and
           yet
           there
           were
           other
           than
           elect
           persons
           in
           that
           Church
           ,
           and
           they
           baptized
           .
           Mr.
           C.
           methinks
           should
           not
           be
           ignorant
           that
           what
           is
           said
           of
           persons
           in
           the
           Churches
           indefinitely
           ,
           is
           sometimes
           verified
           onely
           of
           the
           choyce
           party
           ,
           1
           Cor.
           1.1
           .
           1
           Thess.
           1.4
           .
           1
           Pet.
           1.5
           .
           &
           2.9
           .
           by
           a
           Synecdoche
           of
           the
           whole
           for
           a
           part
           Nor
           doth
           Mr
           C.
           his
           distinction
           of
           
             baptizing
             into
             Christ
             ,
             putting
             on
             Christ
             ,
             being
             Children
             of
             the
             promise
             ,
             being
             by
             one
             spirit
             baptized
             into
             one
             body
             ,
          
           attributing
           these
           to
           all
           Sacramentally
           ,
           and
           
             in
             facie
             Ecclesiae
          
           ,
           suit
           well
           to
           these
           places
           ,
           in
           which
           the
           predicate
           cannot
           be
           attributed
           in
           truth
           to
           those
           that
           are
           meerly
           such
           .
        
         
           As
           for
           the
           last
           Objection
           ,
           Mr.
           C.
           must
           needs
           be
           guilty
           of
           making
           three
           parties
           in
           the
           Covenant
           ,
           
             Abraham
             ,
             his
             seed
             Believers
          
           ,
           and
           
             their
             Infants
          
           .
           For
           Believers
           are
           not
           comprehended
           under
           Abraham
           ,
           but
           under
           
             his
             seed
          
           ,
           nor
           believers
           naturall
           infants
           comprehended
           under
           
             Abrahams
             seed
          
           ,
           except
           they
           be
           true
           believers
           ,
           or
           elect
           persons
           ,
           nor
           in
           the
           covenant
           made
           
             to
             Abraham
             and
             his
             Seed
          
           doth
           Abraham
           sustain
           the
           person
           of
           all
           believers
           ,
           Jewes
           and
           Genti●es
           ,
           but
           of
           
             the
             Father
             of
             them
          
           ,
           and
           therefore
           as
           yet
           Mr.
           C.
           his
           Conclusion
           remains
           unproved
           ,
           that
           
             the
             Covenant
             interest
             at
             least
             Externall
             and
             Ecclesiasticall
             of
             Infants
             of
             inchurched
             Believers
             ,
             is
             Gospel
             ,
          
           but
           a
           Figment
           of
           Mr.
           C.
           not
           found
           in
           Scripture
           .
        
      
       
         
         
           SECT
           .
           XLVI
           .
           The
           
             27
             ,
             28
             ,
             29
          
           Chapters
           of
           Mr.
           
             Blakes
             Vindic.
             Faeder
             is
          
           are
           examined
           ,
           and
           it
           is
           shewed
           ,
           That
           he
           hath
           not
           proved
           the
           Covenant
           of
           Grace
           in
           Gospel
           times
           to
           admit
           or
           to
           be
           made
           to
           any
           but
           the
           Elect
           regenerate
           .
        
         
           SIth
           Mr.
           Bl.
           is
           accounted
           one
           of
           the
           chief
           Patrons
           of
           Infant
           Baptism
           ,
           my
           purpose
           is
           to
           examine
           the
           remainder
           of
           that
           which
           he
           hath
           written
           in
           his
           
             Vindic.
             Foed
          
           .
           against
           me
           for
           Infant
           Baptism
           ,
           and
           may
           be
           conceiv●d
           to
           be
           yet
           unanswered
           .
           Ch.
           27
           ▪
           pag.
           189
           ,
           190.
           he
           heaps
           up
           many
           texts
           to
           prove
           that
           
             in
             old
             Testament
             times
             the
             Covenant
             was
             made
             with
             Israel
             in
             the
             vttermost
             latitude
             and
             extent
             with
             all
             that
             bore
             the
             name
             of
             Israel
             ,
          
           which
           I
           grant
           ,
           understanding
           it
           of
           the
           National
           Covenant
           ,
           Deut.
           29.
           and
           of
           the
           Covenant
           of
           the
           Law
           ,
           Exod
           20.
           &c.
           but
           deny
           it
           being
           meant
           of
           the
           Covenant
           o●
           Evangelical
           grace
           ,
           which
           is
           the
           onely
           Covenant
           the
           people
           of
           God
           are
           now
           under
           ,
           and
           which
           alone
           is
           the
           question
           now
           ,
           Who
           are
           in
           this
           Covenant
           ?
           or
           to
           whom
           is
           this
           Covenant
           or
           the
           promise●
           of
           it
           made
           by
           God
           ?
           I
           assert
           as
           before
           ,
           Sect.
           33.
           
           That
           it
           is
           made
           onely
           to
           the
           Elect
           ▪
           And
           M.
           Bl.
           pag.
           191.
           yeelds
           that
           
             many
             Orthodox
             writers
             seemingly
             restrain
             the
             Covenant
             one●y
             to
             the
             Elect
             and
             regenerate
             .
          
           But
           he
           addes
           some
           distinctions
           ,
           whereby
           he
           thinks
           what
           they
           say
           may
           be
           salve●
           from
           self
           contradictions
           .
           1.
           
           
             Of
             a
             two
             fold
             Covenant
          
           ,
           1
           
             a
             single
          
           ,
           2
           ▪
           
             a
             double
             to
             perform
             both
             parts
             ,
             to
             save
             upon
             repentance
             ,
             and
             to
             give
             a
             new
             heart
          
           :
           But
           he
           doth
           not
           shew
           that
           there
           is
           any
           Evangelical
           Covenant
           now
           which
           is
           not
           double
           ,
           nor
           that
           either
           the
           double
           or
           single
           is
           made
           with
           any
           but
           the
           elect
           .
           2.
           
           
             Of
             an
             inward
             Covenant
          
           ,
           which
           ●e
           grants
           to
           be
           made
           onely
           to
           the
           elect
           ;
           and
           
             an
             outward
             ,
             which
          
           ,
           he
           saith
           ,
           
             is
             a
             Covenant
             properly
             so
             called
             ,
             and
             which
             Scripture
             holds
             out
             for
             the
             Covenant
             of
             God
             with
             his
             people
             ,
             in
             which
             all
             professed
             Christians
             so
             called
             are
             ,
             which
             puts
             them
             into
             a
             capacity
             of
             Sacraments
             ,
             and
             their
             children
             of
             the
             initial
             Sacrament
          
           :
           But
           what
           this
           outward
           Covenant
           is
           ,
           or
           where
           it
           is
           to
           be
           found
           I
           know
           not
           ;
           what
           I
           find
           about
           it
           ●s
           shewed
           to
           be
           vain
           ,
           Sect.
           25.
           and
           Mr.
           Bs.
           refutation
           of
           it
           in
           his
           
             Apology
             against
             Mr.
             Bl.
          
           pag.
           66
           ,
           67
           ,
           10●
           ▪
           saves
           me
           any
           further
           labour
           to
           shew
           it
           to
           be
           a
           figment
           3.
           
           
             Of
             being
             in
             Covenant
             according
             to
             title
             to
             the
             Covenant
             ,
             or
             to
             the
             benefits
             of
             the
             Covenant
          
           ;
           and
           saith
           ,
           
             the
             right
             of
             Covenant
             belongs
             to
             all
             that
             externally
             mak●
             profession
             ,
             the
             benefit
             onely
             to
             the
             elect
             .
          
           But
           I
           know
           no
           right
           of
           Covenant
           ,
           but
           what
           is
           by
           Gods
           promise
           ,
           and
           surely
           all
           to
           whom
           God
           promiseth
           have
           the
           benefit
           of
           the
           Covenant
           ;
           and
           to
           imagine
           ,
           that
           
             the
             Covenant
             of
             grace
             is
             to
             any
             to
             whom
             the
             grace
             following
             the
             Covenant
             is
             not
             ,
          
           is
           to
           make
           Gods
           Covenant
           and
           word
           to
           fall
           ,
           which
           the
           Apostle
           abhorred
           ,
           Rom.
           9.6
           .
           and
           to
           make
           the
           Covenant
           of
           grace
           as
           liable
           to
           complaint
           ●s
           the
           first
           Covenant
           ,
           contrary
           to
           Heb.
           8
           ▪
           6
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ▪
           4.
           
           
             Of
             entring
             into
             Covenant
             ,
             which
             all
             visible
             professors
             do
             ,
             and
             stedfastness
             in
             it
             ,
             which
             do
             onely
             the
             elect
             and
             faithfull
             ,
             Psal.
          
           78
           .
           3●
           .
           But
           this
           text
           speaks
           
           not
           of
           the
           Covenant
           of
           Evangelical
           grace
           as
           if
           any
           were
           entred
           into
           it
           who
           were
           not
           stedfast
           in
           it
           :
           but
           of
           the
           Covenant
           of
           the
           Law
           with
           the
           Jewish
           people
           ,
           which
           is
           not
           the
           Covenant
           in
           which
           the
           Gentiles
           are
           under
           the
           Gospel
           .
           And
           to
           Mr.
           Bls.
           confused
           talk
           I
           again
           say
           ,
           1.
           
           That
           the
           Covenant
           of
           Evangelical
           grace
           is
           made
           by
           God
           onely
           to
           the
           Elect
           ,
           and
           that
           in
           respect
           of
           Gods
           promise
           none
           but
           they
           are
           in
           the
           Covenant
           ,
           nor
           is
           there
           to
           any
           right
           to
           Sacraments
           or
           capacity
           of
           an
           initial
           Seal
           barely
           by
           that
           being
           in
           Covenant
           .
           2.
           
           That
           profession
           of
           Faith
           may
           cause
           a
           man
           to
           be
           taken
           to
           be
           in
           the
           Covenant
           by
           the
           guides
           and
           brethren
           of
           the
           visible
           Church
           ,
           in
           the
           face
           of
           which
           he
           may
           have
           title
           to
           Sacraments
           ,
           but
           his
           infant
           children
           have
           no
           title
           thereby
           to
           Baptism
           .
           3.
           
           That
           from
           the
           beginning
           none
           but
           the
           elect
           had
           the
           Covenant
           of
           grace
           made
           to
           them
           .
           4.
           
           That
           from
           the
           beginning
           it
           is
           not
           proved
           the
           children
           with
           their
           parents
           to
           have
           been
           no
           not
           in
           the
           imaginary
           outward
           Covenant
           .
           But
           let●s
           v●ew
           what
           Mr.
           Bl.
           saith
           ▪
        
         
           1.
           
           He
           alledgeth
           Matth.
           28.19
           .
           
             and
             takes
             it
             as
             freely
             con●est
             ,
             that
             a
             Disciple
             of
             Christ
             is
             in
             Covenant
             with
             God
             ,
             and
             tels
             us
             that
             the
             Covenant
             Matth.
             28.19
             .
             is
             committed
             to
             man
             to
             work
             ,
             and
             to
             judge
             of
             it
             being
             wrought
             ,
             to
             put
             a
             seal
             for
             ratification
             and
             confirmation
             of
             it
             ;
             which
             cannot
             be
             restrained
             to
             the
             elect
             ,
             for
             they
             onely
             are
             known
             to
             God
             ;
             an
             elect
             person
             and
             a
             Church
             member
             should
             be
             
               termini
               convertibiles
            
             ,
             the
             seal
             of
             the
             Spirit
             ,
             and
             the
             seal
             of
             the
             Sacrament
             are
             in
             equal
             latitude
             ;
             to
             baptize
             an
             unregenerate
             person
             is
             to
             put
             a
             seal
             to
             a
             blank
             ,
             as
             high
             an
             abuse
             of
             that
             sacred
             Ordinance
             as
             the
             circumcision
             of
             the
             Sichemites
             ,
             Gen.
             34
             ▪
             24.
             
          
        
         
           Answ.
           It
           is
           not
           confest
           by
           me
           that
           
             a
             Disci●le
             of
             Christ
          
           ,
           that
           is
           every
           Disciple
           of
           Christ
           
             is
             in
             Covenant
             with
             God
          
           ,
           meaning
           it
           in
           respect
           of
           Gods
           Covenant
           or
           promise
           of
           Evangelical
           grace
           made
           to
           him
           ,
           nor
           do
           I
           know
           of
           
             any
             Covenant
             ,
             Matth.
          
           28.19
           .
           
             committed
             to
             man
             to
             work
             ,
             and
             to
             judge
             of
             it
             being
             wrought
             ,
             and
             to
             put
             a
             seal
             for
             ratification
             and
             confirmation
             ,
          
           though
           I
           grant
           every
           Disciple
           professing
           Christ
           is
           in
           some
           sense
           in
           Covenant
           with
           God
           ,
           that
           is
           ,
           by
           his
           act
           of
           profession
           doth
           engage
           himself
           to
           follow
           Christ
           ,
           and
           so
           in
           that
           respect
           is
           in
           Covenant
           with
           God
           ,
           and
           that
           Matth.
           28.19
           .
           the
           Apostles
           are
           injoyned
           to
           make
           Disciples
           by
           preaching
           the
           Gospel
           ,
           and
           baptize
           them
           ,
           which
           may
           be
           done
           without
           
             working
             a
             Covenant
             between
             God
             and
             man
             ,
          
           (
           which
           phrase
           doth
           imply
           that
           a
           Minister
           can
           work
           God
           into
           Covenant
           ,
           which
           is
           in
           my
           apprehension
           an
           absurd
           conceit
           )
           or
           
             judging
             of
             a
             Covenant
             being
             wrought
             ,
          
           or
           
             putting
             to
             a
             seal
             for
             confirmation
             of
             it
             .
          
           And
           for
           the
           absurdities
           Mr.
           Bl.
           infers
           from
           the
           denial
           of
           restraining
           the
           Covenant
           to
           the
           elect
           ,
           I
           count
           the
           first
           not
           to
           follow
           upon
           my
           tenet
           ,
           sith
           I
           conceive
           a
           man
           may
           be
           a
           Church-member
           who
           is
           not
           in
           the
           Covenant
           of
           grace
           ;
           and
           for
           the
           second
           ,
           I
           count
           it
           no
           absurdity
           according
           to
           my
           explicat●on
           before
           given
           ,
           Sect.
           34
           ▪
           35.
           though
           I
           do
           withal
           declare
           ,
           that
           
             the
             seal
             of
             the
             Sacrament
          
           is
           a
           term
           I
           reject
           for
           the
           reasons
           given
           before
           ,
           Sect.
           31.
           
           And
           for
           the
           third
           ,
           I
           count
           it
           no
           abuse
           to
           put
           a
           seal
           to
           a
           blank
           ,
           that
           is
           ,
           to
           baptize
           a
           person
           who
           is
           not
           in
           the
           Covenant
           of
           Evangelical
           grace
           .
           As
           for
           the
           2d
           .
           argument
           Mr.
           Bl.
           would
           draw
           from
           Matth.
           28.19
           .
           to
           prove
           
             that
             the
             
             Covenant
             of
             God
             is
             onely
             a
             Covenant
             professed
             ,
             because
          
           Matth.
           28
           ▪
           19.
           
             a
             whole
             Nation
             is
             in
             Gods
             ordinary
             way
             of
             administration
             in
             a
             capacity
             to
             attain
             and
             enter
             into
             it
             ,
          
           it
           is
           answered
           in
           the
           2d
           .
           Part
           of
           this
           
             Review
             ,
             sect
          
           .
           9.
           where
           it
           is
           shewed
           that
           Matth.
           ●8
           .
           19
           .
           there
           is
           no
           such
           command
           as
           to
           make
           Disciples
           ,
           and
           bap●ize
           the
           whole
           of
           a
           Nation
           ,
           even
           the
           infants
           .
        
         
           Mr.
           Bl.
           adds
           a
           2d
           .
           text
           ,
           Matth
           ,
           20.16
           .
           &
           22.14
           .
           whence
           he
           argues
           thus
           ;
           
             If
             there
             be
             a
             call
             from
             God
             in
             the
             times
             of
             the
             N.
             T.
             in
             a
             far
             greater
             latitude
             then
             the
             grace
             of
             election
             ,
             that
             of
             many
             called
             few
             onely
             are
             elected
             ,
             then
             the
             Covenant
             in
             the
             N.T.
             times
             is
             not
             to
             be
             restrained
             to
             the
             elect
             and
             regenerate
             ,
             but
             contains
             all
             that
             professedly
             accept
             the
             terms
             of
             the
             Covenant
             ,
             and
             visibly
             appear
             a
             people
             of
             God.
             This
             is
             evident
             ,
             seeing
             the
             call
             is
             into
             Covenant
             ;
             all
             at
             the
             feast
             were
             called
             ones
             ,
             all
             the
             hired
             Labourers
             were
             Covenant-servants
             .
             To
             conceive
             men
             to
             be
             called
             of
             God
             ,
             and
             not
             to
             be
             in
             Covenant
             with
             God
             ,
             is
             a
             full
             contradiction
             .
             The
             call
             hath
             its
             
               terminus
               a
               quo
            
             and
             its
             
               terminus
               ad
               quem
            
             ;
             a
             state
             which
             upon
             call
             they
             leave
             ,
             and
             a
             new
             state
             on
             which
             they
             enter
             .
             They
             are
             upon
             this
             call
             in
             a
             nearer
             relation
             to
             God
             then
             the
             rest
             of
             the
             world
             ,
             otherwise
             they
             were
             the
             same
             as
             ever
             ,
             and
             not
             called
             at
             all
             .
          
           But
           there
           is
           a
           call
           in
           N.
           T.
           times
           ,
           &c.
           Ergo.
           
        
         
           Answ.
           The
           consequence
           of
           the
           major
           is
           denied
           ,
           and
           to
           the
           proof
           of
           it
           I
           say
           ,
           1.
           
           
             The
             call
             is
             not
             into
             Covenant
             with
             God
          
           in
           the
           sense
           which
           〈◊〉
           n●w
           in
           question
           :
           For
           now
           the
           question
           is
           ,
           Whether
           there
           be
           a
           Covenant
           in
           the
           N.
           T.
           wherein
           God
           engageth
           himself
           to
           be
           God
           ,
           and
           to
           account
           for
           his
           people
           any
           besides
           the
           elect
           ?
           Now
           no
           man
           is
           called
           into
           Covenant
           in
           this
           sense
           ,
           for
           no
           man
           is
           called
           to
           engage
           God
           to
           be
           God
           ,
           &c.
           it
           were
           an
           arrogant
           act
           to
           call
           or
           invite
           men
           to
           engage
           God
           ,
           it
           is
           God
           onely
           who
           is
           to
           do
           this
           ,
           and
           therefore
           if
           any
           were
           to
           be
           called
           to
           this
           ,
           it
           were
           God
           himself
           .
           2.
           
           It
           is
           not
           true
           ,
           that
           
             to
             conceive
             men
             to
             be
             called
             of
             God
             ,
             and
             not
             to
             be
             in
             Covenant
             with
             him
             is
             a
             full
             contradiction
             .
          
           For
           though
           the
           calling
           mentioned
           Rom.
           8.30
           .
           do
           always
           bring
           men
           into
           an
           estate
           of
           being
           in
           Covenant
           with
           God
           ,
           yet
           not
           the
           calling
           Matth.
           20.16
           .
           &
           22.14
           .
           For
           though
           
             the
             calling
             there
             have
             a
             Terminus
             a
             quo
             &
             ad
             quem
             ,
          
           in
           the
           one
           resembled
           by
           calling
           to
           work
           in
           the
           Vineyard
           ,
           in
           the
           other
           by
           calling
           to
           a
           Wedding
           feast
           ;
           yet
           that
           every
           one
           that
           was
           called
           had
           
             a
             new
             state
             on
             which
             he
             did
             enter
             ,
          
           is
           not
           true
           :
           For
           even
           those
           who
           refused
           to
           come
           were
           
             called
             ,
             Matth.
          
           22.3
           ,
           4.
           and
           the
           m●n
           who
           came
           in
           without
           a
           Wedding
           garment
           ,
           though
           he
           sate
           down
           ,
           yet
           was
           not
           in
           a
           state
           of
           Covenant
           ,
           or
           acceptance
           ,
           but
           was
           thrust
           out
           .
           Nor
           is
           Mr.
           Bls.
           arguing
           of
           any
           force
           .
           
             Men
             are
             called
             into
             Covenant
             with
             God
             ,
             therefore
             they
             are
             in
             Covenant
             with
             God
             :
          
           For
           by
           the
           same
           reason
           it
           might
           be
           inferred
           ,
           the
           same
           men
           are
           called
           
             into
             the
             fellowship
             of
             Christ
          
           ,
           1
           Cor.
           1.9
           .
           
             into
             the
             Kingdome
             and
             glory
             of
             God
             ,
          
           1
           Thes.
           2.12
           .
           therefore
           some
           non●elect
           persons
           are
           in
           the
           fellowship
           of
           Christ
           ,
           in
           the
           Kingdom
           and
           glory
           of
           God
           ,
           which
           is
           false
           .
        
         
           Mr.
           Bl.
           adds
           Mat.
           13.24
           ,
           25
           ,
           47.
           
           &
           3.12
           .
           &
           2
           Tim.
           2.20
           .
           whence
           he
           argues
           thus
           .
           
             A
             man
             in
             the
             Kingdome
             of
             Heaven
             is
             a
             man
             that
             is
             in
             Covenant
             with
             God
             ;
             unless
             he
             stood
             in
             a
             Covenant
             relation
             he
             could
             have
             
             no
             standing
             there
             ;
             and
             the
             comparison
             were
             very
             strangely
             drawn
             ,
             if
             this
             Kingdome
             thus
             set
             out
             had
             all
             that
             were
             good
             ,
             none
             bad
             in
             it
             .
          
        
         
           Answ.
           It
           is
           granted
           that
           good
           and
           bad
           ,
           elect
           and
           non-elect
           are
           in
           the
           visible
           Church
           ,
           and
           so
           in
           the
           Kingdome
           of
           Heaven
           ,
           if
           by
           it
           be
           meant
           the
           visible
           Church
           :
           but
           that
           a
           man
           in
           the
           Kingdome
           of
           Heaven
           is
           a
           man
           that
           is
           in
           Covenant
           with
           God
           ,
           that
           is
           a
           man
           in
           the
           visible
           Church
           is
           a
           man
           that
           is
           in
           Covenant
           wi●h
           God
           ,
           so
           as
           that
           God
           hath
           made
           a
           Covenant
           or
           promise
           of
           Evangelical
           grace
           to
           or
           with
           him
           ,
           is
           denied
           ,
           nor
           is
           ;
           or
           ever
           will
           be
           proved
           by
           Mr.
           Bl.
           
        
         
           A
           4th
           .
           text
           is
           Heb.
           10.29
           .
           whence
           he
           saith
           ,
           
             These
             must
             needs
             be
             granted
             to
             be
             wicked
             ,
             yet
             cannot
             be
             denied
             to
             be
             in
             Covenant
             ,
             being
             sanctified
             with
             the
             bloud
             of
             the
             Covenant
             .
             And
             then
             sets
             down
             three
             interpretations
             ;
             one
             of
             the
             Arminians
             ,
             that
             say
             they
             were
             sanctified
             internally
             and
             in
             Covenant
             ,
             but
             fall
             from
             both
             ,
             which
             he
             lets
             pass
             ▪
             Another
             ,
             that
             Christ
             is
             said
             to
             be
             sanic●fied
             ,
             which
             seems
             to
             him
             to
             be
             very
             much
             strained
             .
             A
             third
             ,
             by
             external
             separation
             for
             God
             and
             dedication
             to
             him
             ,
             which
             he
             embraceth
             .
          
        
         
           Answ.
           Neither
           do
           I
           conceive
           tha●
           it
           is
           Christ
           who
           is
           said
           
             to
             be
             sanctified
             by
             the
             bloud
             of
             the
             Covenant
          
           :
           For
           though
           I
           grant
           he
           is
           said
           
             to
             be
             sanctified
             ,
             Joh.
          
           10.36
           .
           and
           
             to
             sanctifie
             himself
             ,
             Joh.
          
           17.19
           .
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             to
             consecrate
             or
             make
             perfect
             ,
             Heb.
          
           2.10
           .
           &
           5.9
           .
           &
           7.28
           .
           Yet
           I
           do
           not
           find
           〈◊〉
           phrase
           applied
           to
           Christ
           any
           where
           ,
           that
           he
           is
           said
           
             to
             be
             sanctified
             by
             the
             bloud
             of
             the
             Covenant
          
           ;
           but
           still
           applied
           to
           those
           that
           a●e
           bought
           by
           Christ
           ,
           Heb.
           10.10
           ,
           14.
           
           &
           13.12
           .
           Nor
           doth
           it
           so
           well
           suit
           with
           the
           Apostles
           aim
           of
           aggravating
           the
           s●n
           o●
           Apostacy
           from
           Christianity
           ,
           to
           mean
           it
           of
           Christs
           being
           sanctified
           ,
           as
           of
           the
           Apostates
           being
           sanctified
           heretofore
           by
           that
           bloud
           of
           the
           Covenant
           which
           he
           now
           counted
           common
           ,
           or
           unclean
           :
           Nor
           do
           I
           conceive
           it
           can
           be
           meant
           of
           such
           a
           meer
           external
           sanctification
           ,
           whether
           by
           Baptism
           ,
           or
           external
           profession
           ,
           as
           Mr.
           Bl.
           and
           others
           conceive
           .
           For
           1.
           the
           sanctification
           here
           is
           the
           same
           with
           the
           sanctification
           meant
           ,
           ver
           .
           10
           ,
           14.
           
           &
           13.12
           .
           But
           that
           sanctification
           i●
           more
           then
           such
           an
           external
           sanctification
           ,
           e●en
           such
           
             as
             perfects
             for
             ever
             them
             that
             are
             sanctified
             ,
          
           v.
           14.
           and
           hath
           with
           it
           
             the
             writing
             and
             remission
             of
             sins
          
           according
           to
           the
           Covenant
           which
           is
           set
           down
           v.
           15
           ,
           16
           ,
           17.
           2.
           
           No
           where
           is
           such
           an
           external
           sanctification
           ascribed
           to
           the
           bloud
           of
           the
           Covenant
           ;
           but
           to
           ascribe
           to
           it
           such
           a
           meer
           external
           sanctification
           in
           any
           sanctified
           by
           it
           ,
           is
           to
           d●minish
           the
           vertue
           of
           it
           ,
           as
           if
           it
           did
           no
           more
           then
           the
           legal
           sacrifices
           ,
           contrary
           to
           the
           Apostles
           arguing
           ,
           Heb.
           9.12
           ,
           13
           ,
           14.
           3.
           
           Nor
           thirdly
           ,
           had
           it
           aggravated
           the
           Apostates
           sin
           to
           say
           
             that
             he
             had
             counted
             the
             bloud
             of
             the
             Covenant
             wherewith
             he
             was
             sanctified
             onely
             externally
             ,
             a
             common
             thing
          
           :
           For
           this
           had
           shewed
           no
           more
           evil
           in
           the
           disestee●
           of
           Christs
           doat●
           ,
           then
           if
           the
           bloud
           of
           the
           legal
           sacrifices
           which
           did
           san●●ifie
           externally
           ,
           Heb.
           ●
           .
           12
           .
           had
           been
           counted
           unclean
           .
           Therefore
           I
           conceive
           the
           sanctifying
           Heb.
           10.29
           .
           meant
           of
           the
           effectual
           sanctifying
           before
           God
           ,
           meant
           Heb.
           2.11
           .
           &
           10.10
           ▪
           14.
           
           &
           1●
           .
           12
           .
           but
           yet
           understand
           the
           sanctifying
           ,
           Heb
           10
           ▪
           29.
           not
           of
           what
           was
           so
           really
           ,
           but
           of
           what
           was
           according
           to
           their
           own
           opinion
           ,
           and
           profession
           embracing
           the
           Christian
           Doctrine
           .
           Even
           as
           Gal.
           5.4
           .
           
             Whosoever
             are
             justified
             by
             the
             Law
             ,
          
           that
           is
           ,
           
           Whosoever
           of
           you
           do
           avouch
           that
           you
           are
           justified
           by
           the
           Law.
           Luke
           15.7
           .
           some
           are
           said
           to
           be
           
             just
             persons
             needing
             no
             repentance
          
           ;
           that
           is
           ,
           in
           their
           own
           opinion
           and
           profession
           ,
           as
           those
           Luke
           18.9
           .
           And
           thus
           I
           conceive
           is
           that
           speech
           also
           to
           be
           understood
           ,
           2
           Pet.
           2.1
           .
           and
           hereby
           the
           Arminian
           argument
           from
           both
           places
           for
           Universal
           Redemption
           ,
           and
           Apostacy
           of
           Saints
           is
           avoided
           .
           Now
           these
           may
           be
           denied
           to
           have
           been
           in
           Covenant
           ,
           that
           is
           ,
           to
           have
           been
           of
           those
           to
           whom
           God
           promised
           Gospel
           grace
           ,
           sith
           they
           were
           onely
           sanctified
           according
           to
           their
           own
           opinion
           and
           profession
           ▪
           yea
           though
           the
           sanctification
           were
           meant
           of
           being
           sanctified
           externally
           ,
           and
           this
           were
           from
           the
           bloud
           of
           the
           Covenant
           ,
           yet
           it
           follows
           not
           that
           those
           who
           are
           sanctified
           thus
           are
           in
           Covenant
           with
           God
           ,
           as
           the
           meaning
           of
           those
           is
           who
           say
           the
           elect
           onely
           are
           in
           Covenant
           ,
           that
           is
           ,
           the
           Covenant
           of
           Evangelical
           grace
           is
           made
           by
           God
           onely
           to
           the
           elect
           .
        
         
           Mr.
           Bl.
           adds
           
             Neither
             can
             all
             the
             noise
             which
             Mr.
             T.
             hath
             made
             about
             1
             Pet.
             2.9
             .
             take
             off
             that
             text
             ,
             but
             that
             it
             speaks
             fully
             to
             hold
             up
             a
             Covenant
             in
             this
             latitude
             ;
             and
             from
             thence
             I
             thus
             argue
             .
             If
             those
             phrases
             ,
             
               a
               chosen
               generation
               ,
               a
               royal
               priesthood
               ,
               an
               holy
               Nation
               ,
               a
               peculiar
               people
               ,
            
             be
             applied
             to
             Christians
             as
             to
             Jews
             in
             an
             equal
             latitude
             to
             one
             ●s
             to
             other
             ;
             then
             it
             must
             needs
             follow
             that
             there
             is
             a
             Covenant
             in
             Gospel
             times
             in
             like
             latitude
             as
             in
             the
             time
             of
             the
             Law
             ,
             including
             all
             that
             accept
             the
             terms
             of
             the
             Covenant
             ,
             and
             visibly
             appear
             as
             t●e
             people
             of
             God
             ,
             and
             is
             not
             restrained
             onely
             to
             the
             elect
             regenerate
             .
             The
             consequence
             is
             evident
             ,
             seeing
             the
             terms
             plainly
             imply
             a
             Covenant
             .
             Here
             is
             a
             Covenant
             people
             or
             no
             where
             :
             But
             these
             terms
             ,
             
               a
               chosen
               generation
               ,
               a
               royal
               priesthood
               ,
               an
               holy
               nation
               ,
               a
               peculiar
               people
               ,
            
             are
             applied
             to
             Christians
             as
             well
             as
             to
             Jews
             ,
             to
             one
             in
             as
             great
             a
             latitude
             as
             to
             the
             other
             .
             That
             which
             God
             speaks
             to
             Israel
             in
             the
             Wilderness
             ,
             that
             Peter
             speaketh
             to
             the
             Church
             to
             which
             he
             writes
             ▪
             All
             Israelites
             in
             Moses
             days
             ,
             all
             Christians
             professing
             ,
             in
             Peters
             time
             ,
             had
             those
             titles
             ,
             when
             onely
             those
             that
             kept
             Covenant
             were
             at
             any
             time
             worthy
             of
             them
             ,
             and
             had
             the
             comforts
             of
             them
             .
          
        
         
           Answ.
           The
           noise
           I
           make
           is
           not
           a
           meer
           sound
           without
           reason
           ,
           nor
           is
           any
           one
           of
           my
           reasons
           made
           void
           by
           Mr.
           Bls.
           answers
           .
           To
           him
           I
           reply
           ▪
           1.
           
           That
           his
           speech
           is
           inconsiderate
           when
           he
           saith
           
             the
             text
             speaks
             fully
             to
             hold
             up
             a
             Covenant
             in
             this
             latitude
             ,
             which
             comprehends
             non-elect
             persons
             ,
          
           when
           there
           is
           not
           a
           word
           of
           any
           Covenant
           ,
           and
           the
           terms
           he
           onely
           saith
           
             plainly
             imply
             a
             Covenant
          
           .
           And
           though
           I
           deny
           not
           that
           the
           people
           there
           mentioned
           were
           a
           Covenant
           people
           ,
           yet
           I
           deny
           any
           one
           of
           the
           terms
           doth
           imply
           a
           Covenant
           ;
           for
           
             a
             chosen
             generation
          
           doth
           not
           imply
           a
           Covenant
           ,
           sith
           both
           electi●n
           and
           generation
           may
           be
           without
           a
           Covenant
           ;
           and
           the
           like
           may
           be
           said
           of
           the
           other
           terms
           ,
           
             a
             royal
             priesthood
             ,
             an
             holy
             nation
             ,
             a
             peculiar
             ,
             or
             purchased
             people
             :
          
           ●o
           that
           in
           this
           respect
           the
           consequence
           may
           be
           denied
           .
           Nor
           is
           the
           consequence
           good
           for
           another
           reason
           .
           For
           it
           is
           not
           true
           that
           
             all
             Israelites
             in
             Moses
             days
             had
             those
             titles
             ,
          
           which
           I
           find
           Exod.
           19
           ▪
           5
           ,
           6.
           yet
           there
           onely
           three
           of
           them
           ,
           and
           those
           not
           said
           of
           all
           the
           Israelites
           in
           M●ses
           days
           ,
           but
           a
           promise
           of
           being
           to
           God
           such
           as
           these
           titles
           import
           ,
           upon
           condition
           they
           did
           hearken
           to
           his
           
           voice
           ,
           and
           kept
           his
           Covenant
           ,
           which
           was
           neither
           verified
           of
           all
           Israelites
           in
           Moses
           days
           ,
           nor
           in
           after
           times
           .
           And
           therefore
           though
           those
           terms
           were
           applied
           to
           Christians
           as
           to
           Jews
           ,
           yet
           it
           doth
           not
           necessarily
           follow
           that
           there
           is
           a
           Covenant
           in
           Gospel
           times
           in
           like
           latitude
           as
           under
           the
           Law
           ,
           sith
           those
           titles
           were
           not
           verified
           of
           all
           the
           Jews
           at
           any
           time
           ,
           but
           of
           them
           and
           then
           onely
           when
           they
           were
           obedient
           But
           I
           deny
           the
           minor
           also
           of
           Mr.
           Bls.
           argument
           ,
           that
           
             the
             terms
             are
             applied
             by
             Peter
             in
             an
             equal
             latitude
             to
             Christians
             as
             by
             Moses
             to
             Jews
             ,
          
           and
           assert
           as
           in
           my
           
             Postscri●t
             ,
             sect
          
           .
           10.
           pag.
           128.
           that
           they
           are
           applied
           onely
           to
           those
           who
           are
           members
           of
           the
           invisible
           Church
           .
           Whereupon
           Mr.
           Bl.
           speaks
           thus
           to
           me
           .
        
         
           
             But
             I
             would
             wish
             Mr.
             T.
             to
             take
             into
             more
             serious
             consideration
             .
             First
             ,
             whether
             the
             first
             verse
             of
             this
             second
             chapter
             be
             meant
             onely
             of
             invisible
             members
             ?
             Whether
             the
             Apostle
             pe●swades
             regene●ate
             men
             ,
             and
             onely
             regenerate
             men
             ,
             
               to
               lay
               aside
               all
               malice
               ,
               and
               all
               guile
               ,
               and
               hypocrisies
               ,
               and
               evil
               speakings
               ?
            
          
        
         
           Answ.
           To
           the
           first
           question
           I
           say
           affirmatively
           ,
           that
           by
           
             new
             born
             babes
          
           ,
           v
           ▪
           2
           ▪
           are
           meant
           onely
           members
           of
           the
           invisible
           Ch●rch
           ;
           for
           they
           are
           said
           ,
           ch
           .
           1.23
           .
           
             to
             be
             born
             again
             ,
             not
             of
             corruptible
             seed
             ,
             but
             incorruptible
             ,
             by
             the
             word
             of
             God
             which
             liveth
             and
             abideth
             for
             ever
          
           ▪
           Ver.
           2.
           
             to
             be
             elect
             according
             to
             the
             fore-knowledge
             of
             God
             the
             Father
             ,
             begotten
             again
             unto
             a
             lively
             hope
             ,
          
           ver
           .
           3.
           
           And
           to
           the
           2d
           .
           that
           he
           mentions
           onely
           regenerate
           persons
           ,
           whom
           he
           perswades
           ,
           though
           the
           duty
           is
           incumbent
           on
           others
           .
        
         
           
             2
             ly
             .
             Whether
             the
             3d.
             v.
             be
             to
             be
             thus
             limited
             ;
             Whether
             the
             Apostle
             makes
             doubt
             in
             that
             manner
             ,
             whether
             they
             had
             tasted
             that
             the
             Lord
             is
             gracious
             ?
             And
             yet
             those
             words
             in
             both
             those
             verses
             must
             needs
             be
             understood
             of
             the
             same
             men
             ,
             and
             under
             the
             same
             notion
             as
             these
             ,
             ver
             .
             9.
             
             The
             Apostle
             brings
             his
             speech
             to
             no
             full
             period
             till
             v.
             11.
             
             Those
             that
             must
             lay
             aside
             all
             malice
             ,
             guile
             ,
             &c.
             of
             whom
             he
             makes
             question
             ,
             whether
             they
             had
             tasted
             that
             the
             Lord
             were
             gracious
             ;
             they
             are
             this
             chosen
             generation
             ,
             this
             royal
             priesthood
             .
          
        
         
           Answ.
           1.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           1
           Pet.
           2.3
           .
           is
           translated
           [
           if
           ]
           and
           may
           seem
           to
           import
           doubt
           or
           uncertainty
           ,
           but
           it
           may
           be
           as
           well
           translated
           [
           seeing
           ]
           as
           it
           is
           2
           Thes.
           1.6
           .
           and
           so
           it
           imports
           certainty
           that
           they
           
             had
             tasted
             how
             gracious
             the
             Lord
             is
             ,
          
           without
           making
           question
           of
           it
           .
           And
           this
           reading
           is
           more
           apposite
           to
           their
           condtiion
           ,
           and
           more
           suitable
           to
           the
           exhortation
           ;
           For
           it
           is
           more
           agreable
           to
           the
           nature
           of
           a
           motive
           to
           the
           duty
           ,
           ver
           .
           2.
           to
           conceive
           it
           thus
           ,
           
             Desire
             the
             word
             to
             grow
             by
             it
             ,
             sith
             or
             seeing
             you
             have
             tasted
             how
             gracious
             the
             Lord
             is
             .
          
           2.
           
           But
           if
           it
           were
           read
           [
           if
           ]
           yet
           in
           such
           pass●ges
           as
           these
           [
           if
           ]
           doth
           not
           import
           doubt
           ,
           but
           onely
           is
           as
           a
           rational
           particle
           ,
           noting
           the
           connexion
           between
           the
           terms
           ,
           as
           Joh.
           15.18
           .
           Ephes.
           4.20
           ,
           21.
           
           And
           so
           the
           sense
           is
           here
           ,
           
             If
             you
             have
             tasted
          
           (
           which
           he
           supposeth
           ,
           not
           questioneth
           )
           
             then
             you
             ought
             to
             desire
             the
             milk
             of
             the
             word
             ,
             that
             you
             may
             grow
             by
             it
             .
          
           3.
           
           Were
           it
           the
           Apostle
           had
           doubt
           whether
           
             they
             had
             tasted
             how
             good
             the
             Lord
             is
          
           (
           which
           is
           not
           to
           be
           conceived
           ,
           considering
           what
           he
           saith
           of
           them
           ,
           c.
           1.
           v.
           3
           ,
           23.
           c.
           2.2
           ,
           5.
           &c.
           )
           yet
           this
           doubt
           might
           be
           of
           a
           more
           full
           tast
           ,
           which
           every
           regenerate
           elect
           person
           might
           
           not
           have
           .
           4.
           
           The
           exhortation
           
             to
             lay
             aside
             malice
          
           ,
           &c.
           doth
           not
           intimate
           they
           were
           any
           of
           them
           whom
           he
           calls
           
             new
             born
             babes
          
           ,
           v.
           2.
           
             a
             chosen
             generation
             ,
             an
             holy
             nation
             ,
          
           v.
           9.
           unregenerate
           or
           non-elect
           ;
           for
           such
           exhortations
           are
           necessary
           for
           the
           most
           holy
           Saints
           ,
           in
           whom
           are
           reliques
           of
           corruption
           ,
           and
           liableness
           to
           temptation
           .
        
         
           3
           ly
           .
           Saith
           Mr.
           Bl.
           
           
             Let
             him
             seriously
             consider
             the
             Apostles
             further
             enlargement
             of
             this
             honour
             of
             these
             Christians
             ,
             
               which
               in
               times
               past
               were
               not
               a
               people
               of
               God
            
             ;
             words
             borrowed
             from
             Hos.
             1.10
             .
             Hos.
             2.23
             .
             and
             spoken
             of
             the
             call
             of
             the
             ten
             revolted
             Tribes
             :
             And
             in
             Deut.
             32.21
             .
             of
             the
             call
             of
             the
             Gentiles
             into
             a
             visible
             Church
             state
             and
             profession
             ,
             and
             so
             applied
             by
             the
             Apostle
             ,
             Rom.
             9.24
             ,
             25
             ,
             26.
             
             Whence
             I
             argue
             .
             The
             call
             of
             the
             ten
             revolted
             Tribes
             ,
             and
             of
             the
             Gentiles
             into
             a
             visible
             Church
             way
             ,
             is
             not
             to
             be
             meant
             of
             the
             Church
             as
             it
             is
             invisible
             onely
             .
             This
             Mr.
             T.
             hath
             taken
             into
             consideration
             ,
             and
             answered
             .
             However
             it
             be
             in
             the
             p●aces
             to
             which
             the
             allusion
             is
             ,
             yet
             it
             is
             certain
             that
             here
             it
             is
             meant
             of
             such
             a
             calling
             as
             is
             from
             darkness
             to
             marvellous
             light
             ;
             taking
             it
             ,
             it
             seems
             ,
             for
             granted
             ,
             that
             there
             is
             no
             marvellous
             light
             in
             visible
             Churches
             ;
             that
             in
             the
             land
             of
             Zebulon
             and
             Nephthali
             where
             they
             saw
             a
             great
             light
             ,
             there
             were
             onely
             invisible
             members
             .
             Matth.
             4.15
             ,
             16.
             
          
        
         
           Answ.
           My
           answer
           to
           this
           objection
           was
           in
           two
           things
           .
           1.
           
           That
           terms
           appli●d
           to
           Christians
           in
           the
           New
           Testament
           with
           allusion
           to
           passages
           in
           the
           Old
           ,
           yet
           are
           not
           always
           to
           be
           applied
           to
           Christians
           in
           the
           same
           latitude
           they
           were
           to
           Jews
           .
           2.
           
           That
           in
           that
           place
           such
           a
           calling
           is
           meant
           as
           is
           
             from
             darkness
             to
             his
             marvellous
             light
             by
             his
             vertues
             or
             powers
          
           ;
           which
           therefore
           deserve
           
             to
             be
             shewed
             forth
          
           ,
           and
           which
           
             they
             do
             shew
             forth
             that
          
           are
           thus
           called
           .
           And
           both
           these
           I
           confirmed
           from
           Rom.
           9.24
           ,
           25
           ,
           26.
           which
           is
           manifestly
           said
           of
           them
           who
           were
           called
           v.
           23.
           
             vessels
             of
             mercy
          
           ;
           Nor
           is
           this
           a
           denomination
           
             a
             parte
             praestantiori
          
           ,
           for
           it
           is
           expresly
           said
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             were
             the
             same
             whom
             he
             called
             vessels
             of
             mercy
             .
          
           And
           the
           same
           place
           of
           Hos.
           2.23
           .
           is
           alluded
           to
           in
           Rom.
           9.25
           .
           and
           1
           Pet.
           2.10
           .
           and
           can
           be
           understood
           of
           no
           other
           then
           the
           elect
           .
           And
           therefore
           if
           the
           places
           Hos.
           1.10
           .
           Hos.
           2.23
           .
           Deut.
           32.21
           .
           should
           be
           understood
           (
           which
           I
           grant
           not
           )
           of
           any
           other
           then
           the
           elect
           or
           members
           of
           the
           invisible
           Church
           ;
           yet
           1
           Pet.
           2.10
           .
           can
           be
           understood
           of
           no
           other
           ,
           sith
           no
           other
           have
           such
           
             a
             calling
          
           as
           is
           there
           meant
           ,
           v.
           9.
           nor
           any
           other
           
             obtain
             mercy
          
           as
           there
           is
           meant
           .
           That
           which
           Mr.
           Bl.
           replies
           after
           his
           flirting
           fashion
           ,
           goes
           on
           this
           false
           insinuation
           ,
           that
           I
           
             took
             it
             for
             granted
             ,
             that
             there
             is
             no
             marvellous
             light
             in
             visible
             Churches
             ,
          
           which
           he
           would
           refute
           from
           Matth.
           4.15
           ,
           16.
           and
           that
           this
           was
           the
           force
           of
           my
           reason
           ;
           whereas
           my
           reason
           did
           not
           suppose
           that
           at
           all
           ,
           but
           that
           none
           are
           so
           called
           from
           darkness
           to
           light
           in
           that
           manner
           the
           Apostle
           there
           describes
           the
           calling
           ,
           but
           onely
           the
           elect
           ,
           which
           is
           true
           ;
           though
           there
           be
           marvellous
           light
           in
           visible
           Churches
           ,
           yea
           ,
           and
           in
           meer
           visible
           professors
           ,
           yet
           none
           so
           called
           as
           Peter
           describes
           1
           Pet.
           2.9
           .
           but
           onely
           members
           of
           the
           invisible
           Church
           .
        
         
           4
           ly
           .
           Saith
           Mr.
           Bl.
           
           
             As
             honourable
             titles
             as
             these
             are
             frequently
             given
             in
             Scripture
             ,
             as
             shall
             be
             shewen
             ,
             to
             visible
             professors
             ,
             why
             should
             then
             these
             be
             limited
             to
             invisible
             members
             ?
          
        
         
         
           Answ.
           1.
           
           No
           titles
           so
           expresly
           noting
           elect
           persons
           as
           those
           1
           Pet.
           2.9
           .
           are
           given
           any
           where
           to
           mee●
           visible
           professors
           .
           2.
           
           If
           they
           should
           be
           in
           any
           pl●ce
           given
           to
           the
           visible
           Church
           ,
           yet
           they
           are
           to
           be
           restrained
           to
           the
           elect
           onely
           ;
           as
           when
           a
           heap
           of
           corn
           is
           so
           called
           ,
           whic●
           hath
           much
           chaff●
           or
           a
           fie●d
           of
           corn
           ,
           which
           hath
           m●ch
           tares
           ;
           the
           denominatio●
           is
           from
           the
           better
           part
           ,
           and
           is
           to
           be
           applied
           ●s
           verified
           onely
           of
           it
           .
        
         
           5
           ly
           .
           Saith
           Mr
           ▪
           Bl.
           
           
             Mr.
             T.
             in
             his
             Letter
             made
             this
             Text
             to
             be
             parallel
             with
             those
             Texts
             ,
             Gal.
             6.10
             .
             1
             Tim.
             3.15
             ▪
             1
             Pet.
             2.10
             .
             And
             those
             Texts
             I
             have
             demonstrated
             to
             be
             meant
             of
             visible
             Churches
             ,
             to
             which
             Mr.
             T.
             ●eplies
             nothing
             .
          
        
         
           Answ.
           I
           do
           not
           find
           that
           in
           
             my
             Letter
             I
             made
          
           1
           Pet.
           2.
           
           ●
           .
           
             parallel
             with
             those
             Texts
             ,
             Gal.
          
           6.10
           .
           1
           Tim.
           3.15
           .
           1
           Pet.
           2.10
           .
           But
           in
           my
           
             Exercit
             ▪
          
           §
           12.
           
           I
           do
           alledge
           to
           ●rove
           that
           onel●
           bel●evers
           may
           be
           meant
           by
           
             a
             holy
             Nation
          
           ,
           as
           they
           are
           by
           a
           family
           or
           
             kindred
             ,
             Ephes.
          
           3.15
           .
           
             the
             housh●ld
             of
             faith
             ,
             Gal.
          
           6.10
           .
           
             the
             house
             of
             God
          
           ,
           1
           ●im
           3.15
           .
           
             a
             people
          
           ,
           1
           Pet.
           2.10
           .
           Now
           saith
           Mr.
           
             Bl.
             these
             texts
             I
             have
             demonstrated
             to
             be
             meant
             of
             visible
             Churches
             .
          
           But
           he
           hath
           not
           demonstrated
           them
           to
           be
           meant
           of
           meer
           visi●le
           Churches
           ,
           or
           meer
           visible
           Professors
           in
           them
           ,
           who
           are
           not
           also
           of
           the
           invisible
           Church
           ;
           and
           therefore
           I
           thought
           in
           my
           Postscript
           ,
           and
           think
           still
           I
           need
           make
           no
           further
           reply
           .
           Mr.
           Bl.
           considers
           my
           arguments
           to
           prove
           1
           Pet.
           2.9
           .
           meant
           of
           the
           invisible
           Church
           .
        
         
           
             1.
             
             I
             argue
             (
             saith
             Mr.
             T.
             )
             from
             the
             terms
             ,
             
               chosen
               generation
               ,
               royal
               priesthood
               ,
               an
               holy
               nation
               ,
               a
               peculiar
               people
               ,
            
             that
             is
             by
             Christs
             death
             ,
             Tit.
             2.14
             .
             which
             cannot
             be
             affirmed
             of
             any
             other
             then
             elect
             and
             true
             beleevers
             ▪
             
               Ergo.
               Answ.
            
             1.
             
             Such
             a
             way
             of
             arguing
             would
             not
             pass
             with
             Mr.
             
               T
               ▪
            
             in
             his
             adversary
             ;
             as
             
               peculiar
               people
            
             is
             tak●n
             in
             one
             place
             of
             Scriptur●
             ,
             so
             it
             must
             be
             taken
             in
             all
             places
             ;
             but
             in
             one
             place
             it
             is
             taken
             for
             the
             elect
             regenerate
             If
             this
             would
             ●old
             ,
             much
             labour
             might
             be
             spared
             in
             finding
             out
             the
             various
             acceptation
             of
             words
             in
             Sc●ipture
             .
          
        
         
           Reply
           .
           M.
           Bl.
           it
           seems
           hath
           such
           a
           spirit
           of
           Divination
           ,
           as
           to
           foresee
           what
           I
           would
           do
           in
           a
           contingent
           thing
           .
           But
           thi●●olly
           of
           his
           I
           impute
           to
           his
           Satyrical
           vein
           ▪
           which
           makes
           him
           that
           he
           can
           neither
           relate
           nor
           answer
           any
           t●ing
           of
           mine
           candidly
           .
           My
           argument
           was
           not
           drawn
           onely
           from
           the
           term
           [
           
             peculiar
             people
          
           ]
           but
           also
           from
           the
           terms
           [
           
             chosen
             generation
             ,
             royal
             priesthood
             ,
             an
             holy
             nation
          
           ]
           which
           with
           th●
           o●her
           term
           [
           
             a
             peculiar
             people
          
           ]
           or
           as
           in
           the
           Margin
           of
           our
           last
           Translation
           [
           
             a
             purchased
             people
          
           ]
           have
           been
           applied
           to
           the
           elect
           onely
           by
           these
           interpreters
           ,
           whose
           words
           I
           here
           set
           down
           .
           
             Beza
             analys
             .
             Loci
             oppositum
             membram
             ,
             electorum
             videlicet
             summam
             excelien●tiam
             describit
             ,
             &c.
             Piscat
             analys
             ▪
             Hortatur
             commemoratione
             duorum
             maximorum
             beneficiorum
             Dei
             ,
             electionis
             ad
             vitam
             aeternam
             ,
             &
             vocationis
             efficacis
             .
             Electionem
             indicat
             his
             verbis
             :
             vos
             autem
             estis
             genus
             electum
             ,
             vocationem
             vero
             illis
             regale
             sacerdotium
             gens
             sancta
             ,
             &c.
             Dicson
             .
             Vocantur
             autem
             regale
             sacerdotium
             quia
             sunt
             &
             regni
             Christi
             &
             sacerdotii
             participes
             ,
             imo
             per
             Christum
             sacerdotes
             &
             reges
             constitut●
             vocantur
             ,
             genus
             electum
             ,
             quia
             Deus
             eos
             prae
             aliis
             populis
             sibi
             adoptaverat
             .
             Gens
             sancta
             ,
             quia
             eos
             sibi
             dicaverat
             Deus
             in
             vitae
             puritatem
             .
             Populus
             in
             acquisitionem
             ,
             quia
             Deus
             eos
             redemerat
             ,
             &
             sibi
             in
             thesaurum
             &
             haeredita●em
             asciverat
             ,
             
             Diodati
             .
          
           v.
           9.
           
           
             A
             royal
             ]
             that
             is
             to
             say
             ,
             a
             company
             of
             Priests
             who
             are
             likewise
             Kings
             ,
             Exod.
          
           19.6
           .
           
             Priests
             to
             Godward
             ,
             to
             whom
             believers
             do
             yield
             spiritual
             worship
             .
          
           v.
           5.
           
             and
             Kings
             over
             the
             creatures
             ,
             over
             which
             Christ
             their
             head
             hath
             given
             them
             the
             dominion
             ,
             which
             they
             had
             lost
             in
          
           Adam
           ,
           
             and
             hath
             made
             them
             fellows
             in
             the
             glory
             of
             his
             Kingdome
             ,
             Matth.
          
           19.28
           .
           1
           Cor.
           6.2
           ,
           3.
           
           Revel
           .
           1.6
           .
           &
           2.26
           ,
           27.
           
           &
           3.21
           .
           &
           5.10
           .
           &
           20.6
           .
           
             A
             peculiar
             ]
             which
             he
             hath
             purchased
             with
             a
             price
             and
             made
             his
             ,
             by
             a
             sove●aign
             title
             to
             hold
             them
             for
             his
             own
             people
             .
             New
             Annot
          
           v.
           9.
           
           
             A
             chosen
             ]
             that
             is
             ,
             whom
             God
             hath
             effectually
             called
             out
             of
             the
             would
             ,
             see
             Chap.
          
           1.2
           .
           Deut.
           7.7
           .
           
             Royal
             ]
             that
             is
             Kings
             and
             priests
             ,
             See
             Exod.
          
           19.6
           .
           
             Revel
             ▪
          
           ●
           .
           6
           .
           &
           5.10
           .
           
             Kings
             ,
             beeause
             of
             that
             power
             which
             they
             have
             ,
             through
             Christ
             ,
             over
             their
             lust
             ,
             see
          
           Ph●l
           .
           4.13
           .
           
             Priests
             ,
             because
             separated
             to
             the
             service
             of
             God
             ,
             see
          
           v.
           5.
           
           
             Holy
             nation
             ]
             see
             Exod.
          
           19.6
           .
           
             &
             Deut.
          
           7.6
           ,
           
             &c.
             A
             peculiar
             people
             ]
             or
             a
             purchased
             people
             peculiar
             ]
             or
             a
             people
             for
             possession
             :
             that
             is
             ,
             a
             people
             〈…〉
             God
             hath
             purchased
             to
             be
             his
             own
             .
             See
             Exod.
          
           19.5
           .
           Deut.
           4.2
           .
           &
           7.6
           .
           &
           26.18
           .
           Psal.
           135.4
           .
           Tit.
           2.14
           .
           Act.
           20.28
           .
           Ephes.
           1.14
           .
           1
           Thes.
           5.9
           .
           Dr.
           
             John
             Rainold
             Apolog.
             ●hes
          
           .
           §
           .
           21.
           
           
             Nam
             prim●
             nomen
             populi
             sanctorum
          
           Dan.
           7.27
           .
           
             ex
             Daniele
             satis
             clarè
             indicat
             significari
             electos
             ,
          
           1
           Pet.
           2.9
           .
           
             Gentem
             sanctam
             &
             populum
             Dei
             peculiarem
             ,
          
           Exo.
           19.5
           ▪
           Mal.
           3.17
           .
           Tit.
           2.14
           .
           
             Eximiè
             nuncupatos
             quandoquidem
             hic
             est
             populus
             cui
             soli
             regnum
             amplissimum
             in
             Christo
             ,
             &
             cum
             Christo
             ,
             ut
             ibidem
          
           Dan.
           7.27
           .
           
             promissum
             est
             ,
             ita
             da
             u●iri
             testantur
             sacrae
             iterae
             Apoc.
          
           5.10
           .
           &
           20.6
           .
           &
           22.5
           .
           §
           .
           20.
           
             ad
             designandum
             populum
             electum
          
           ,
           1
           Pet
           ▪
           2.9
           .
           
             qui
             Deo
             cedit
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             possessionem
             seu
             peculium
             .
          
           By
           which
           allegations
           it
           may
           be
           perceived
           ,
           1.
           that
           the
           interpretation
           I
           give
           is
           the
           common
           interpretation
           of
           most
           learned
           Protestants
           :
           2.
           that
           it
           is
           proved
           no
           by
           one
           title
           onely
           but
           by
           four
           titles
           ,
           whereof
           not
           one
           of
           them
           can
           be
           applied
           in
           the
           sense
           Peter
           useth
           them
           to
           any
           but
           the
           elect
           :
           3.
           that
           this
           interpretation
           and
           application
           is
           confirmed
           not
           by
           one
           only
           place
           of
           Scripture
           ,
           but
           by
           many
           :
           4.
           that
           though
           I
           alledged
           but
           one
           place
           ,
           to
           wit
           Tit.
           2.14
           .
           yet
           being
           so
           manifestly
           paralel
           ,
           and
           so
           clearly
           pregnant
           for
           my
           purpose
           it
           was
           enough
           ,
           and
           such
           as
           I
           would
           allow
           the
           like
           in
           any
           adversary
           for
           good
           proof
           ,
           though
           ]
           do
           not
           take
           it
           that
           in
           all
           places
           the
           sense
           is
           proved
           by
           the
           alledging
           one
           scripture
           in
           the
           sense
           conceived
           ,
           nor
           do
           I
           think
           it
           unnecessary
           to
           finde
           ou●
           the
           various
           acceptation
           of
           words
           in
           scripture
           .
        
         
           2.
           
           Saith
           Mr.
           Bl
           
             These
             termes
             and
             others
             equivolent
             to
             these
             are
             given
             to
             the
             Israelites
             Deut.
             14.1
             ,
             2.
             
             Deut.
             7.6
             .
             Deut.
             32.9
             .
             not
             as
             a
             church
             invisible
             ,
             but
             as
             visible
             members
             .
             Their
             qualifications
             are
             often
             a
             low
             ,
             as
             their
             appellations
             by
             reason
             of
             their
             relation
             to
             God
             raise
             them
             high
             .
             And
             setting
             apart
             Christs
             death
             ,
             I
             would
             know
             how
             they
             came
             to
             this
             honour
             .
          
        
         
           Answ.
           These
           termes
           
             are
             given
          
           in
           the
           places
           cited
           
             to
             Israelites
          
           ,
           yet
           that
           
             they
             are
             given
             to
             them
             as
             visible
             members
             ,
             and
             not
             as
             a
             church
             invisible
             ,
          
           or
           as
           I
           would
           say
           to
           the
           church
           visible
           of
           Israel
           ,
           in
           respect
           of
           and
           with
           limitation
           to
           the
           elect
           or
           members
           of
           the
           invisible
           church
           ,
           as
           a
           field
           of
           corn
           in
           respect
           of
           the
           good
           grain
           ,
           is
           not
           proved
           .
           Yet
           if
           it
           were
           the
           titles
           1
           Pet.
           2.9
           .
           spoken
           of
           christians
           ,
           cannot
           be
           verified
           of
           them
           but
           
           in
           a
           sense
           appropriate
           to
           the
           elect
           .
           They
           are
           no
           way
           
             a
             royal
             priesthood
          
           ,
           but
           as
           
             priests
             that
             offer
             spiritual
             sacrifices
             to
             God
             ,
             acceptable
             to
             God
             through
             Jesus
             Christ
             ,
             v.
          
           5.
           which
           none
           but
           the
           elect
           and
           true
           beleevers
           can
           do
           ;
           no
           other
           way
           royal
           but
           in
           that
           they
           are
           
             Kings
             to
             God
          
           ,
           r●ign
           ov●r
           sin
           ,
           Satan
           ,
           &c.
           through
           Christ
           ,
           which
           none
           but
           the
           elect
           do
           ;
           
             a
             chosen
             generation
          
           ,
           but
           by
           Gods
           election
           to
           life
           eternal
           ;
           
             a
             holy
             nation
          
           ,
           but
           by
           regeneration
           of
           the
           spirit
           ;
           
             a
             peculiar
             people
          
           ,
           but
           by
           Christs
           purchas●
           ;
           which
           can
           be
           verified
           of
           none
           but
           true
           believers
           ,
           and
           elect
           persons
           .
           And
           to
           Mr.
           Bls.
           demand
           I
           answer
           ,
           
             setting
             apart
             Christs
             death
          
           ,
           I
           know
           not
           how
           Christ●ans
           should
           come
           to
           this
           honour
           which
           is
           expressed
           1
           Pet.
           2.9
           .
        
         
           3.
           
           Saith
           Mr.
           Bl.
           
           
             The
             gift
             of
             Apostles
             ,
             Prophets
             ,
             Evangelists
             ,
             Pastours
             ,
             and
             Teachers
             ,
             were
             the
             gift
             of
             Christ
             ,
             and
             purchase
             of
             his
             death
             .
             These
             are
             for
             constitution
             of
             ●●sible
             Churches
             ,
             visible
             members
             enjoy
             these
             priviledges
             in
             common
             with
             regenerate
             persons
             ,
             to
             which
             more
             is
             already
             spoken
             .
          
        
         
           Answ.
           Though
           I
           finde
           Apostles
           ,
           Prophets
           ,
           Evangelists
           ,
           Pastours
           ,
           and
           Teachers
           ,
           termed
           Ephes.
           4.11
           .
           
             the
             gift
             of
             Christ
          
           ;
           yet
           I
           do
           not
           finde
           them
           said
           to
           be
           
             the
             purchase
             of
             Christs
             death
          
           as
           such
           :
           nor
           do
           I
           know
           how
           they
           can
           be
           truely
           said
           
             to
             be
             the
             purchase
             Christs
             death
             ,
          
           as
           is
           meant
           ,
           1
           Pet.
           2.9
           .
           Tit.
           2.14
           .
           so
           as
           that
           every
           Apostle
           ,
           &c.
           should
           
             be
             redeemed
             from
             iniquity
             ,
             be
             of
             the
             people
             of
             Gods
             possession
             ,
             to
             shew
             forth
             the
             vertues
             of
             God
             ,
             &c.
          
           nor
           do
           I
           conceive
           to
           what
           purpose
           this
           is
           brought
           in
           here
           by
           Mr.
           Bl.
           except
           he
           mean
           that
           the
           titles
           1
           Pet.
           2.9
           .
           are
           given
           to
           the
           visible
           Church
           in
           respect
           of
           the
           Ministers
           ,
           which
           is
           so
           frivolous
           that
           I
           am
           unwilling
           to
           imagine
           it
           of
           him
           .
        
         
           2.
           
           Saith
           Mr.
           Bl.
           
           
             Mr.
             T.
             objects
             from
             that
             which
             is
             said
             of
             them
             ,
             they
             are
             called
             by
             God
             ,
             by
             his
             power
             and
             vertue
             into
             his
             marvellous
             light
             ,
             and
             v.
             10.
             that
             now
             had
             obtained
             mercy
             which
             they
             had
             not
             before
             ;
             which
             cannot
             be
             affirmed
             of
             any
             but
             true
             believ●rs
             and
             elect
             persons
             .
          
        
         
           
             Answ.
             Men
             brought
             into
             a
             visible
             Church-state
             ,
             are
             brought
             into
             a
             marvellous
             light
             .
             The
             seven
             golden
             candlesticks
          
           Rev.
           1.20
           .
           
             had
             a
             marvellous
             light
             in
             their
             lamps
             ,
             and
             yet
             in
             some
             of
             those
             there
             were
             onely
             a
             few
             names
             ,
             that
             had
             not
             defiled
             their
             garments
             ;
             And
             this
             light
             is
             a
             mercy
             ,
             the
             fruition
             of
             it
             a
             great
             mercy
             ,
          
           Psal.
           147.19
           ,
           20.
           
           
             Yea
             ,
             it
             is
             applied
             by
             the
             prophet
             ,
          
           Hos.
           ●
           .
           23
           .
           
             (
             whence
             the
             Apostle
             gathers
             it
             )
             unto
             the
             mercy
             enjoyed
             in
             a
             visible
             Church
             communion
             ,
             as
             is
             not
             denied
             by
             Mr.
          
           T.
           himself
           .
        
         
           Reply
           .
           Where
           it
           is
           that
           I
           deny
           not
           that
           Hos.
           2.23
           .
           
             is
             applied
             unto
             the
             mercy
             enjoyed
             in
             a
             visible
             Church
             communion
             ,
          
           I
           remember
           not
           ,
           yet
           if
           I
           did
           grant
           it
           any
           where
           ,
           I
           might
           understand
           it
           of
           saving
           mercy
           ,
           proper
           to
           the
           elect
           ,
           for
           that
           is
           mercy
           enjoyed
           in
           a
           visible
           Church
           communion
           .
        
         
           But
           Mr.
           Bls.
           answer
           is
           not
           to
           the
           argument
           as
           by
           me
           urged
           ;
           For
           I
           did
           not
           form
           it
           thus
           ,
           they
           who
           have
           marvellous
           light
           ,
           who
           have
           obtained
           a
           great
           mercy
           are
           elect
           :
           But
           thus
           ;
           
             they
             who
             are
             called
             by
             Gods
             power
             or
             vertue
             ,
             which
             therefore
             they
             are
             to
             shew
             forth
             ,
             out
             of
             darkness
             ,
             into
             his
             marvellous
             light
             ,
             which
             in
             time
             past
             were
             not
             a
             people
             ,
             but
             are
             now
             
             the
             people
             of
             God
             :
             which
             had
             not
             obtained
             mercy
             ,
             but
             now
             have
             obtained
             mercy
             ,
          
           are
           the
           elect
           ,
           which
           I
           confirmed
           from
           Rom.
           9.23
           ,
           24
           ,
           25.
           where
           the
           same
           place
           of
           Hos.
           2.23
           .
           is
           alledged
           and
           applied
           onely
           to
           the
           elect
           .
           But
           these
           things
           are
           said
           of
           those
           1
           Pet.
           2.9
           .
           Ergo.
           Which
           argument
           is
           confirmed
           by
           the
           words
           of
           Piscator
           above
           cited
           ,
           and
           of
           Beza
           in
           the
           place
           cited
           ,
           where
           he
           saith
           ,
           
             Simulque
             ne
             quis
             ambigat
             sit
             electus
             necne
             revocat
             nos
             Apostolus
             ad
             vocationem
             efficacem
             ,
             ex
             qua
             aeternum
             illud
             alioqui
             occultissimum
             electionis
             nostrae
             decretum
             certò
             intelligamu●
             ,
             idque
             ex
             una
             Dei
             gratuit●
             eligentis
             &
             vocantis
             misere●ordia
             .
          
           The
           
             new
             Annot
             ▪
             praises
             ]
             or
             vertues
             .
             That
             is
             ,
             that
             we
             might
             glorifie
             God
             in
             our
             conversations
             ,
             thereby
             shewing
             forth
             the
             abundant
             mercy
             and
             great
             power
             of
             God
             in
             calling
             us
             .
             Isa.
          
           8.13
           .
           
             Darkness
             ]
             that
             is
             ignorance
          
           ,
           ch
           .
           1.14
           .
           
             whereby
             is
             meant
             our
             sinfull
             and
             miserable
             estate
             by
             nature
             ,
             under
             which
             men
             are
             kept
             ,
             through
             ignorance
             of
             the
             Gospel
             ,
             Eph.
          
           4
           ▪
           18.
           
           &
           5.8
           .
           Col.
           1
           ▪
           13.
           
           
             His
             marvellous
             ]
             hereby
             is
             meant
             our
             estate
             of
             grace
             ,
             through
             the
             effectual
             calling
             of
             God
             by
             the
             knowledge
             of
             the
             truth
             .
          
           See
           2
           Cor.
           4.6
           .
           Acts
           13.47
           .
           &
           26.18
           .
           
             called
             marvellous
             ,
             because
             of
             the
             great
             mystery
             of
             godliness
             ,
             which
             is
             revealed
             in
             the
             Gospel
             ;
             and
             called
             his
             ,
             because
             God
             revealeth
             it
             .
          
           Dr.
           
             John
             Rainold
             Apol.
             thes·
          
           §
           15.
           
           
             Neque
             soluni
             è
             tenebris
             in
             admirabi●em
             Dei
             lucem
             vocati
             ,
          
           1
           Pet.
           2.9
           .
           
             sed
             &
             electi
          
           ,
           1
           Pet.
           1.2
           .
           
             nuncupantur
             ,
             atque
             genus
             electum
          
           ,
           1
           Pet.
           2
           ▪
           9.
           
           Now
           though
           meer
           visible
           Church-members
           may
           have
           marvellous
           light
           ,
           and
           obtain
           great
           mercy
           ,
           yet
           they
           cannot
           be
           said
           to
           be
           thus
           called
           ,
           to
           be
           a
           people
           of
           God
           ,
           and
           to
           obtain
           mercy
           ,
           as
           Peter
           there
           describes
           .
        
         
           3.
           
           Saith
           Mr.
           Bl.
           
           
             It
             is
             said
             that
             those
             persons
             did
             beleeve
             contradistinguished
             to
             them
             that
             were
             disobedient
             and
             stumbled
             at
             the
             word
             :
             but
             such
             are
             onely
             the
             Elect
             ,
             Ergo.
             Answ.
             So
             did
             all
             they
             that
             made
             shipwrack
             of
             the
             faith
             ,
             1
             Tim.
             1.19
             .
             So
             did
             
               Simon
               Magus
               ,
               Act.
            
             8.13
             .
             So
             did
             the
             hearers
             compared
             to
             the
             rocky
             ground
             ,
             Luk.
             8.13
             .
             And
             whereas
             it
             is
             said
             ,
             these
             believers
             are
             contradistinguished
             to
             them
             that
             were
             disobedient
             and
             stumbled
             at
             the
             word
             ,
             it
             fully
             makes
             against
             him
             ;
             Those
             disobedient
             ones
             ,
             are
             those
             that
             disallow
             Christ
             ,
             as
             we
             see
             v.
             7.
             that
             reject
             Christ
             upon
             tender
             ,
             that
             persist
             in
             Judaism
             or
             Gentilism
             .
             All
             others
             no●
             professed
             Jews
             nor
             Gentiles
             ,
             are
             in
             that
             place
             beleevers
             (
             and
             in
             all
             other
             Scriptures
             respective
             to
             visible
             prerogatives
             )
             which
             are
             all
             visible
             church-members
             .
          
        
         
           Reply
           .
           It
           is
           true
           some●imes
           they
           are
           termed
           believers
           ,
           who
           are
           meer
           visible
           professors
           ,
           but
           here
           the
           believers
           are
           such
           as
           to
           
             whom
             Christ
             is
             pretious
          
           ,
           and
           are
           contradistinguished
           to
           them
           that
           
             were
             disobedient
             and
             stumbled
             ●t
             the
             word
             ,
             unto
             which
             also
             they
             were
             appointed
          
           (
           which
           Mr.
           Bl.
           did
           ill
           to
           leave
           out
           )
           which
           shews
           they
           were
           reprobates
           appointed
           to
           perish
           ,
           and
           consequently
           the
           contradistinguished
           believers
           are
           such
           as
           are
           saved
           ,
           which
           cannot
           be
           said
           of
           them
           that
           
             ma●e
             shipwrack
             of
             the
             faith
          
           ,
           or
           
             Simon
             Magus
          
           .
           Which
           is
           confirmed
           from
           v.
           9
           ,
           10.
           which
           Mr.
           Bl.
           confesseth
           
             is
             understood
             of
             the
             same
             men
             ,
          
           v.
           3.
           
             and
             under
             the
             same
             notion
             a●
             these
             ,
          
           v.
           9.
           
             the
             Apostle
             brings
             his
             speech
             to
             no
             full
             period
             till
          
           v.
           11.
           which
           reasons
           are
           confirmed
           by
           the
           note
           of
           Diodat●
           on
           1
           Pet.
           2.7
           .
           
             It
             is
             that
             precious
             thing
             ,
             namely
             ,
             that
             precious
             foundation
             whereof
          
           Isaiah
           speaks
           ,
           
           which
           the
           text
           leads
           to
           ,
           and
           is
           verified
           onely
           of
           the
           elect
           ,
           to
           whom
           alone
           Christ
           i●
           the
           precious
           foundation
           .
           And
           the
           other
           by
           the
           note
           of
           Beza
           on
           v.
           8.
           
           
             Preterea
             particula
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             adjuncta
             &
             quod
             mox
             subjicit
             ,
             vos
             autem
             genu●
             electum
             nonne
             manifestam
             antithesin
             ostendit
             rosorum
             ad
             d●cus
             &
             ad
             d●deeus
             conditorum
             ,
             sicut
             credentes
             &
             immorigeros
             ante
             opposuerat
             ?
          
           Nor
           is
           what
           is
           said
           ,
           that
           
             they
             disallowed
             Christ
             ,
             v.
          
           7.
           any
           thing
           against
           this
           ▪
           that
           they
           that
           beleeved
           ,
           v
           7.
           were
           true
           beleevers
           and
           elect
           ,
           any
           more
           then
           it
           follows
           all
           that
           are
           meer
           visible
           professors
           are
           termed
           
             beleevers
             ordained
             to
             eternal
             life
             ,
             Acts
          
           13.48
           .
           because
           they
           are
           contradistinguished
           to
           those
           
             who
             re●ected
             the
             word
             of
             God
             ,
             and
             judged
             themselves
             unworthy
             of
             eternal
             life
             ,
             v.
          
           46
           ▪
        
         
           4.
           
           Saith
           Mr.
           Bl.
           
           
             They
             are
             said
             to
             be
             
               built
               as
               living
               stones
               ,
               &c
            
             which
             can
             agree
             to
             none
             ,
             but
             elect
             persons
             and
             true
             beleevers
             .
             Answ.
             That
             is
             left
             out
             in
             the
             quotation
             of
             this
             t●xt
             ,
             which
             would
             wholly
             spoil
             the
             argument
             ,
             and
             carry
             it
             on
             the
             other
             h●nd
             ;
             namely
             those
             words
             ,
             
               to
               whom
               comming
               as
               unto
               a
               living
               stone
               .
            
             The
             Apostle
             shews
             them
             the
             way
             ,
             and
             points
             out
             the
             condition
             called
             for
             ;
             which
             being
             done
             ,
             they
             are
             then
             built
             as
             living
             stones
             :
             And
             this
             implies
             that
             it
             was
             so
             with
             some
             ,
             but
             not
             with
             others
             .
             Here
             is
             that
             which
             is
             done
             by
             some
             and
             and
             neglected
             by
             others
             ,
             and
             their
             happiness
             upon
             discharge
             of
             their
             duty
             ;
             so
             that
             if
             Mr.
             T.
             his
             confidences
             were
             not
             far
             higher
             then
             his
             arguments
             ,
             he
             might
             well
             sit
             down
             ,
             and
             fairly
             acknowledge
             that
             these
             titles
             are
             giv●n
             to
             visible
             Church-members
             .
          
        
         
           Repl.
           Mr.
           T.
           his
           confidences
           are
           strengthened
           by
           Mr.
           Bls.
           slight
           answers
           to
           his
           arguments
           .
           His
           argument
           was
           ,
           They
           who
           are
           said
           
             to
             be
             built
             as
             living
             sto●es
             on
             Christ
             the
             living
             stone
             ,
             a
             spiritual
             house
             ,
             a
             holy
             priesthood
             to
             offer
             up
             spiritual
             sacrifices
             acceptable
             to
             God
             by
             Jesus
             Christ
             ,
          
           they
           are
           true
           beleevers
           and
           elect
           persons
           .
           But
           such
           are
           those
           v.
           5.
           who
           are
           termed
           
             a
             holy
             nation
             ,
             v.
          
           9.
           
           Ergo.
           The
           major
           is
           proved
           from
           this
           ,
           that
           these
           things
           can
           agree
           to
           no
           other
           ;
           the
           minor
           from
           Mr.
           Bls.
           own
           words
           cited
           be●ore
           ,
           that
           they
           
             are
             the
             same
             ,
             v.
          
           3.
           
           &
           9.
           
             the
             Apostle
             not
             bringing
             his
             speech
             to
             a
             full
             period
             till
             v.
          
           11.
           
           Thus
           Dr.
           
             John
             Rainold
             ,
             the●●
          
           4.
           
           §
           24.
           ap●lies
           this
           passage
           onely
           
             to
             the
             elect
          
           .
           And
           Mr.
           
             John
             Geree
             ,
             Vindic.
             Vind.
          
           calls
           it
           
             a
             misapplication
             of
          
           1
           Pet
           2.5
           .
           
             to
             the
             visible
             Kingdome
             ,
             which
             expresly
             note
             the
             spiritual
             house
             ,
             ch
             .
          
           5.
           pag.
           20
           ,
           
             New
             Annot.
             on
             v.
          
           5.
           
             lively
             stones
             ]
             that
             is
             ,
             as
             having
             life
             from
             him
             .
             See
             v.
          
           4.
           
           
             Diodati
             annot
             .
             on
          
           1
           Pet.
           2.5
           .
           
             Lively
             stones
             ]
             namely
             participating
             of
             that
             foresaid
             life
             of
             Christ
             ;
             and
             therefore
             opposite
             to
             the
             dead
             stones
             of
             the
             material
             temple
             .
             Are
             built
             up
             ]
             or
             be
             ye
             built
             up
             .
             An
             holy
             priesthood
             ]
             that
             is
             to
             say
             ,
             a
             multitude
             and
             company
             of
             priests
             .
             By
             Jesus
             ]
             whose
             perfect
             righteousness
             and
             intercession
             gaineth
             all
             Gods
             grace
             to
             beleevers
             and
             to
             their
             works
             .
          
           Now
           what
           saith
           Mr.
           Bl
           to
           this
           ?
           He
           neither
           denies
           major
           nor
           minor
           ;
           But
           tels
           us
           ,
           that
           
             those
             words
             ,
             to
             whom
             comming
             as
             unto
             a
             living-stone
             ,
             if
             they
             had
             been
             cited
             would
             wholly
             spoil
             the
             argument
             ,
             and
             carry
             it
             on
             the
             other
             hand
          
           ;
           which
           is
           very
           strange
           to
           me
           ,
           who
           find
           those
           words
           thus
           intepreted
           by
           the
           
             new
             ●nnot
          
           .
           v.
           4.
           
           
             Comming
             ]
             that
             is
             by
             faith
             ▪
             See
             Joh.
          
           6.35
           .
           &
           5.43
           ,
           44
           ,
           45.
           
           Heb.
           10.22
           .
           By
           
             Diodati
             ,
             v.
          
           4.
           
           
             To
             whom
             ]
             that
             is
             to
             say
             ,
             being
             united
             to
             the
             Lord
             Jesus
             ,
             and
             made
             his
             members
             by
             a
             lively
             faith
             ,
          
           that
           they
           should
           prove
           
           that
           
             the
             titles
          
           1
           Pet
           2.5
           .
           
             are
             given
             to
             meer
             visib●e
             Church
             members
             ,
          
           as
           i●
           any
           meer
           visible
           Church-member
           did
           come
           to
           Christ
           as
           a
           living
           stone
           by
           a
           lively
           faith
           ,
           and
           were
           a
           living
           stone
           ,
           built
           up
           a
           spiritual
           house
           ,
           &c.
           
           But
           let
           's
           view
           Mr.
           Ils
           reasons
           .
           1.
           
           
             The
             Apostle
             shews
             them
             the
             way
             ,
             and
             points
             out
             the
             condition
             called
             for
             ;
             which
             being
             done
             ,
             they
             are
             then
             built
             as
             living
             stones
             .
          
           But
           1.
           it
           is
           plain
           that
           the
           Apostle
           speaks
           of
           them
           as
           built
           up
           already
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             ye
             are
             built
             up
          
           ,
           as
           our
           translation
           best
           reads
           it
           ,
           not
           as
           of
           a
           thing
           to
           be
           done
           :
           and
           this
           is
           confirmed
           in
           that
           v
           2.
           they
           are
           said
           to
           
             ●e
             new
             born
             babes
             ,
             ver
             .
          
           3.
           
             to
             have
             tasted
             how
             gracious
             the
             Lord
             is
             ,
             ch
             .
          
           1.22
           .
           
             to
             have
             purified
             their
             souls
             ,
             v.
          
           23.
           
             to
             be
             born
             again
          
           .
           And
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           it
           may
           be
           as
           well
           read
           
             unto
             whom
             being
             comen
          
           ,
           as
           
             unto
             whom
             comming
          
           .
           And
           so
           
             Piscal
             .
             in
             anal
             .
             loci
             .
             Argumentorum
             unum
             est
             a
             pari
             ,
             videl
             a
             vocationis
             initio
             ,
             quod
             significat
             qu●m
             ait
             ,
             eos
             jam
             ad
             Dominum
             accessisse
             ,
             id
             est
             fide
             eum
             recepisse
             ,
             atque
             it
             a
             super
             eum
             adificari
             caepisse
             ,
          
           and
           therefore
           notes
           more
           then
           the
           way
           and
           condition
           called
           for
           ,
           even
           the
           thing
           already
           begun
           .
           2.
           
           But
           had
           the
           Apostle
           shewed
           onely
           the
           way
           and
           coodition
           called
           for
           ,
           what
           had
           this
           been
           to
           prove
           that
           the
           titles
           ,
           v.
           5.
           are
           given
           to
           meer
           visible
           Church
           members
           ?
           Sure
           nothing
           at
           all
           ;
           for
           were
           they
           comen
           ,
           or
           comming
           ,
           or
           to
           come
           ,
           their
           comming
           must
           have
           been
           by
           faith
           ,
           and
           they
           had
           not
           been
           
             living
             stones
             ,
             built
             up
             a
             spiritual
             house
             ,
             nor
             a
             holy
             priesthood
             to
             offer
             up
             spiritual
             sacrifices
             acceptable
             to
             God
             by
             Jesus
             Christ
             ,
          
           without
           a
           lively
           faith
           and
           election
           :
           And
           therefore
           neither
           Mr.
           Ils.
           concei●
           being
           granted
           ,
           i●
           it
           proved
           that
           any
           oth●r
           then
           elect
           and
           true
           beleevers
           are
           meant
           1
           Pet.
           2.
           
           ●
           .
           2.
           
           Saith
           Mr.
           
             Bl.
             And
             this
             implies
             that
             it
             was
             so
             with
             some
             ,
             who
             did
             their
             duty
             and
             were
             happy
             ,
             but
             not
             with
             others
             who
             neglected
             .
          
           But
           1.
           how
           those
           words
           ,
           
             unto
             whom
             comming
             as
             unto
             a
             living
             stone
             ,
          
           implies
           the
           neglect
           of
           duty
           ,
           I
           am
           yet
           to
           learn
           :
           If
           they
           did
           note
           a
           condition
           ,
           yet
           they
           could
           imply
           onely
           a
           possibility
           of
           neglect
           ,
           not
           that
           some
           did
           neglect
           .
           2.
           
           If
           some
           did
           neglect
           ,
           yet
           this
           is
           nothing
           to
           prove
           that
           ver
           .
           5.
           which
           is
           said
           onely
           of
           those
           that
           did
           come
           and
           so
           were
           happy
           ,
           
             the
             titles
             are
             given
             to
             meer
             visible
             professors
             .
          
           The
           rest
           of
           the
           Chapter
           is
           to
           vindicate
           himself
           from
           what
           I
           said
           ,
           that
           I
           ha●dly
           beleeve
           any
           approved
           Writer
           joyns
           with
           him
           in
           his
           interpretation
           .
           To
           which
           he
           saith
           ,
           1.
           
           
             It
             is
             not
             like
             my
             confidence
             ,
             who
             dare
             affront
             the
             body
             of
             protestant
             Divines
             〈◊〉
             Tenents
             that
          
           ex
           professo
           
             they
             have
             handled
             against
             the
             Papists
             .
             Answ.
          
           That
           I
           do
           so
           is
           not
           shewed
           ;
           that
           I
           dare
           do
           so
           when
           I
           have
           truth
           on
           my
           side
           ,
           is
           no
           vice
           .
           If
           Mr.
           Bls.
           reasons
           had
           been
           good
           ,
           his
           singularity
           had
           not
           been
           culpable
           .
           2.
           
           He
           would
           insinuate
           that
           in
           my
           interpretation
           I
           follow
           Escius
           and
           Gerhard
           ,
           whom
           I
           neither
           have
           ,
           nor
           ever
           made
           use
           of
           about
           this
           text
           .
           3.
           
           That
           he
           hath
           Mr.
           Ball
           ,
           whose
           book
           I
           now
           have
           not
           ,
           and
           his
           words
           cited
           by
           Mr.
           Bl.
           seem
           not
           to
           speak
           any
           thing
           of
           1
           Pet.
           2.9.10
           .
           4.
           
           That
           
             A
             Lapide
             ,
             is
             wholly
             for
             him
             ,
             to
             whom
          
           he
           saith
           
             I
             use
             to
             be
             beholding
          
           .
           But
           I
           think
           the
           words
           of
           
             A
             Lapide
          
           cited
           by
           him
           ,
           are
           not
           clear
           for
           him
           ;
           nor
           do
           I
           use
           to
           be
           beholding
           to
           
             A
             Lapide
          
           ,
           he
           being
           an
           Author
           I
           have
           not
           ,
           nor
           do
           I
           remember
           that
           I
           have
           made
           use
           of
           him
           but
           in
           the
           first
           part
           of
           the
           Review
           ,
           §
           22.
           onely
           about
           1
           Cor.
           7
           ,
           14.
           5.
           
           That
           Gerhard
           mentions
           others
           that
           understand
           1
           Pet.
           2.9
           .
           
             of
             common
             and
             general
             ele●●ion
          
           .
           But
           whether
           approved
           Writers
           
           or
           not
           ,
           he
           doth
           not
           say
           ,
           so
           that
           my
           words
           stand
           good
           ,
           notwithstanding
           Mr.
           Bls.
           vindication
           of
           himself
           ,
           his
           injurious
           insinuations
           of
           me
           ,
           and
           his
           futile
           arguments
           and
           answers
           about
           1
           Pet.
           2.9
           .
        
         
           Mr.
           
             Bl.
             ch
          
           .
           28.
           proceeds
           in
           proving
           .
           
             That
             the
             Covenant
             of
             grace
             in
             Gospel
             times
             admits
             Christians
             in
             profession
             ,
             in
             a
             state
             of
             unregeneration
             ,
             and
             is
             not
             limited
             in
             the
             bounds
             of
             it
             to
             the
             elect
             regenerate
             ▪
             And
             1.
             he
             argues
             from
             four
             terms
             ,
             
               beleevers
               ,
               saints
               ,
               disciples
               ,
               christans
               ,
            
             which
             he
             proves
             out
             of
             Scripture
             to
             be
             g●ven
             to
             persons
             not
             elect
             (
             which
             is
             not
             denied
             )
             and
             they
             imply
             a
             Covenant
             undeniably
             :
             and
             this
             he
             proves
             from
             my
             confession
             ,
             that
             the
             titles
             men
             ioned
             by
             Peter
             1
             Pet
             2.9
             .
             from
             Moses
             ,
             argue
             a
             people
             in
             Covenant
             ,
             and
             therefore
             I
             am
             so
             shie
             to
             confess
             them
             to
             belong
             to
             visible
             professors
             :
             But
             those
             titles
             are
             as
             high
             as
             these
             ,
             and
             as
             undeniably
             implying
             a
             Covenant
             are
             given
             to
             visible
             professors
             ;
             those
             then
             even
             according
             to
             me
             are
             on
             this
             account
             in
             Covenant
             with
             God.
             
          
        
         
           Answ.
           Mr.
           Bl.
           doth
           but
           mock
           the
           Reader
           ,
           and
           abuse
           me
           ,
           by
           speaking
           of
           a
           confession
           which
           he
           doth
           not
           shew
           ,
           and
           by
           assigning
           a
           reason
           of
           my
           not
           confessing
           the
           titles
           ,
           1
           Pet.
           2.9
           .
           not
           to
           belong
           to
           visible
           professors
           ,
           which
           is
           never
           given
           by
           me
           ,
           but
           imagined
           by
           himself
           .
           As
           I
           said
           before
           ,
           so
           I
           say
           again
           ,
           though
           I
           hold
           those
           who
           are
           (
           as
           1
           Pet.
           2.9
           .
           the
           the
           terms
           are
           used
           )
           
             a
             chosen
             generation
             ,
             a
             royal
             priesthood
             ,
             a
             holy
             nation
             ,
             a
             peculiar
             people
             ,
          
           are
           in
           Covenant
           with
           God
           ,
           as
           having
           Gods
           Covenant
           of
           Evangelical
           grace
           made
           with
           them
           ;
           yet
           I
           deny
           that
           the
           terms
           imply
           a
           Covenant
           .
           And
           as
           for
           the
           other
           four
           terms
           Mr.
           
             Bl
             ▪
          
           alledgeth
           to
           prove
           meer
           visible
           professors
           being
           in
           Covenant
           ,
           he
           doth
           in
           like
           manner
           mock
           his
           Reader
           ,
           1.
           not
           telling
           what
           Covenant
           those
           terms
           imply
           ,
           2.
           nor
           how
           they
           imply
           it
           ,
           3.
           nor
           on
           whose
           part
           they
           imply
           it
           ,
           whether
           on
           the
           persons
           part
           thus
           intituled
           ,
           or
           on
           Gods
           ,
           which
           is
           the
           onely
           thing
           in
           question
           ,
           Whether
           God
           have
           made
           his
           Covynant
           of
           grace
           in
           Gospel
           times
           with
           any
           non-elect
           ?
           which
           sure
           those
           terms
           imply
           not
           ,
           sith
           they
           imply
           either
           the
           act
           ;
           as
           Beleevers
           and
           Disciples
           ;
           or
           the
           state
           ,
           as
           Saints
           and
           Christians
           ,
           of
           the
           persons
           intitled
           ;
           not
           any
           act
           of
           God
           ,
           covenanting
           or
           promising
           to
           them
           Gospel
           grace
           .
           4.
           
           The
           proof
           likewise
           from
           my
           confession
           (
           if
           it
           were
           so
           )
           is
           as
           vain
           :
           For
           the
           terms
           Christ
           ,
           holy
           Angels
           ,
           onely
           begotten
           Son
           of
           God
           
             &c
             ▪
          
           are
           as
           high
           as
           those
           1
           Pet.
           2.9
           .
           yet
           they
           do
           not
           imply
           a
           Covenant
           by
           my
           confession
           ;
           and
           therefore
           I
           may
           well
           deny
           his
           inference
           to
           be
           my
           confession
           ,
           though
           I
           should
           have
           yeelded
           that
           which
           he
           saith
           I
           confess
           to
           be
           mine
           .
        
         
           2.
           
           Mr.
           Bl.
           argues
           from
           some
           absurdities
           .
           
             1.
             
             This
             restriction
             of
             the
             Covenant
             makes
             an
             utter
             confusion
             between
             the
             Covenant
             it self
             and
             the
             conditions
             of
             it
             ;
             or
             the
             Covenant
             it self
             ,
             and
             the
             duties
             required
             in
             it
             ;
             between
             our
             entrance
             into
             Covenant
             ,
             and
             our
             observation
             of
             it
             ,
             or
             walking
             up
             in
             faithfulness
             to
             it
             :
             For
             there
             are
             that
             enter
             and
             keep
             Covenant
             with
             God
             ,
             Psal.
             44.17
             ,
             18.
             
             Psal.
             103.17
             ,
             18.
             
             And
             there
             are
             those
             that
             break
             Covenant
             ,
             Psal.
             78.10
             ,
             37.
             
             Jer.
             34.18
             ,
             19
             ,
             20.
             
             Levit.
             26
             .
             2●
             .
             Isa.
             24.5
             .
             Now
             according
             to
             this
             opinion
             ,
             regeneration
             is
             our
             entrance
             into
             Covenant
             ,
             and
             regeneration
             is
             our
             keeping
             of
             Covenant
             ;
             before
             regeneration
             we
             make
             no
             Covenant
             ,
             
             after
             regeneration
             we
             break
             no
             Covenant
             ,
             there
             is
             no
             such
             thing
             as
             Covenant
             breaking
             :
             All
             this
             makes
             an
             utter
             confusion
             in
             the
             Covenant
             .
          
        
         
           Answ.
           They
           that
           hold
           ,
           that
           the
           Covenant
           of
           grace
           in
           Gospel
           times
           is
           limited
           to
           the
           elect
           regenerate
           ,
           do
           not
           think
           either
           regeneration
           our
           entrance
           into
           Covenant
           ,
           or
           our
           keeping
           of
           Covenant
           ,
           or
           that
           before
           regeneration
           we
           make
           no
           Covenant
           ,
           or
           after
           regeneration
           we
           break
           no
           Covenant
           ,
           or
           that
           there
           is
           no
           such
           thing
           as
           Covenant
           breaking
           ;
           all
           these
           are
           Mr.
           Bls
           ,
           fictions
           ,
           and
           so
           is
           his
           imputation
           of
           making
           an
           utter
           confusion
           in
           the
           Covenant
           .
           But
           this
           they
           hold
           ,
           that
           God
           enters
           none
           into
           his
           Covenant
           of
           Evangelical
           grace
           but
           regenerate
           persons
           ,
           and
           that
           they
           do
           all
           keep
           Covenant
           ;
           and
           that
           though
           many
           before
           regeneration
           make
           Covenant
           with
           God
           ,
           and
           break
           that
           Covenant
           they
           make
           ,
           and
           so
           there
           is
           Covenant
           breaking
           on
           their
           part
           ,
           yet
           that
           God
           keeps
           the
           Covenant
           of
           Evangelical
           grace
           with
           those
           he
           makes
           it
           ,
           and
           that
           no
           reg●nerate
           person
           doth
           so
           break
           it
           as
           to
           be
           ever
           cast
           out
           of
           Gods
           Covenant
           .
           And
           for
           Mr.
           Bls.
           texts
           ,
           they
           are
           impertinent
           to
           prove
           that
           after
           regeneration
           any
           do
           break
           the
           Covenant
           of
           Evangelical
           grace
           God
           hath
           made
           .
           For
           Psal.
           78.10
           ,
           37.
           
           Levit.
           26.25
           .
           Isa
           ,
           24.25
           .
           do
           speak
           expresly
           of
           breaking
           the
           Covenant
           of
           the
           Law
           made
           with
           the
           people
           of
           Israel
           in
           mount
           Sinai
           ,
           which
           is
           another
           Covenant
           then
           the
           new
           or
           Evangelical
           Covenant
           ,
           Heb.
           8.9
           ,
           10.
           
           But
           our
           question
           is
           of
           the
           Covenant
           of
           grace
           in
           Gospel
           times
           ▪
           And
           Jer.
           34.18
           ,
           19
           ,
           20
           ▪
           is
           ridiculously
           alledged
           ,
           sith
           it
           speaks
           not
           of
           the
           Covenant
           Evangelical
           ,
           but
           of
           the
           particular
           Covenant
           which
           Zedekiah
           and
           the
           Princes
           of
           Judah
           made
           to
           let
           their
           Hebrew
           servants
           go
           free
           ,
           which
           they
           brake
           contrary
           to
           the
           Law.
           Yet
           to
           shew
           Mr.
           Bls.
           futility
           in
           arguing
           there
           is
           no
           consequence
           in
           this
           reasoning
           .
           In
           mens
           Covenants
           there
           are
           that
           enter
           Covenant
           and
           keep
           it
           ,
           and
           others
           that
           in
           like
           manner
           do
           enter
           into
           Covenant
           and
           not
           keep
           it
           ,
           and
           so
           men
           enter
           into
           Covenant
           with
           God
           ,
           and
           some
           keep
           it
           ,
           and
           some
           not
           ,
           therefore
           they
           that
           hold
           that
           God
           makes
           his
           Covenant
           of
           Evangelical
           grace
           onely
           with
           the
           elect
           regenerate
           ,
           do
           confound
           the
           Covenant
           it self
           and
           the
           conditions
           of
           it
           ,
           or
           the
           duties
           required
           in
           it
           ,
           or
           the
           entrance
           into
           Covenant
           and
           our
           observation
           of
           it
           ,
           or
           walking
           up
           in
           faithfulness
           to
           it
           .
           For
           the
           distinction
           remains
           still
           between
           all
           these
           ,
           though
           they
           be
           eonjoyned
           in
           the
           same
           persons
           ,
           as
           heat
           and
           light
           are
           distinct
           though
           together
           in
           flame
           ,
           and
           justification
           and
           sanctification
           though
           conjoyned
           in
           the
           same
           persons
           .
           Yea
           ,
           sith
           Mr.
           Bl.
           holds
           some
           that
           enter
           into
           Covenant
           are
           stedfast
           in
           it
           ,
           he
           makes
           according
           to
           his
           own
           superficial
           arguing
           the
           same
           confusion
           we
           do
           ,
           and
           so
           falls
           into
           the
           same
           imagined
           absurdity
           .
        
         
           The
           2d
           .
           absurdity
           Mr.
           Bl.
           would
           fasten
           on
           the
           tenet
           that
           the
           Covenant
           of
           grace
           in
           Gospel
           times
           is
           limited
           to
           the
           elect
           ,
           is
           ;
           that
           
             then
             there
             is
             no
             such
             thing
             as
             an
             hypocrite
             in
             the
             world
             ,
             as
             in
             reference
             towards
             God
             ;
             For
             an
             hypocrite
             is
             one
             that
             personates
             the
             man
             that
             he
             is
             not
             ,
             an
             hypocrite
             respective
             to
             religion
             and
             in
             Scripture
             use
             of
             the
             phrase
             ,
             is
             one
             that
             pretends
             for
             God
             ,
             and
             is
             not
             Gods
             ;
             now
             according
             to
             this
             opinion
             ,
             that
             onely
             regenerate
             men
             are
             in
             Covenant
             ,
             there
             is
             no
             such
             thing
             as
             an
             hypocrite
             ,
             no
             such
             sin
             as
             
             hypocrisi
             ;
             where
             the
             Gospel
             is
             preached
             ,
             God
             makes
             tender
             of
             himself
             in
             Covenant
             ,
             and
             in
             case
             none
             but
             regenerate
             persons
             enter
             Covenant
             ,
             then
             onely
             they
             take
             upon
             them
             the
             persons
             of
             people
             in
             relation
             to
             him
             .
          
        
         
           Answ.
           If
           Mr.
           Bl.
           and
           other
           Paedobaptists
           had
           any
           will
           to
           deal
           ●onestly
           ,
           as
           men
           that
           sought
           to
           clear
           truth
           ,
           and
           not
           to
           pervert
           read●rs
           ,
           they
           would
           ,
           being
           so
           often
           particularly
           in
           my
           Postscript
           §
           6.
           admonished
           ,
           distinguish
           of
           being
           in
           Covenant
           by
           their
           own
           a●t
           of
           covenanting
           ,
           and
           G●ds
           act
           of
           promising
           .
           I
           never
           den●ed
           ,
           that
           in
           respect
           of
           their
           own
           act
           of
           ●ovenanting
           ,
           mere
           visible
           professors
           may
           b●
           said
           to
           be
           in
           Covenant
           with
           God
           ,
           but
           denied
           that
           in
           resp●ct
           of
           Gods
           act
           of
           promising
           (
           which
           alone
           was
           in
           question
           ,
           sith
           the
           question
           being
           of
           infants
           ,
           they
           cannot
           be
           said
           to
           be
           in
           Covenant
           with
           God
           by
           their
           ow●
           act
           of
           covenanting
           ,
           but
           only
           by
           Gods
           act
           of
           promising
           )
           any
           other
           ●hen
           elect
           persons
           are
           in
           Covenant
           with
           God
           ▪
           Now
           I
           grant
           it
           ,
           that
           of
           them
           to
           whom
           the
           Gospel-covenant
           is
           made
           by
           God
           ,
           there
           is
           none
           an
           hypocrite
           ;
           but
           there
           be
           hypocrites
           of
           those
           that
           enter
           into
           Covenant
           with
           God
           ;
           that
           is
           ,
           of
           those
           that
           promise
           to
           be
           Gods
           and
           are
           no●
           ;
           to
           whom
           ,
           though
           God
           tenders
           himself
           in
           Covenant
           ,
           yet
           he
           makes
           no
           Covenant
           or
           promise
           to
           them
           of
           Evangelical
           grace
           ,
           and
           therfore
           notwithstanding
           this
           imagined
           absurdity
           ,
           yet
           the
           position
           is
           true
           ,
           that
           the
           Covenant
           of
           grace
           in
           Gospel
           times
           ,
           as
           made
           by
           God
           to
           men
           ,
           is
           limited
           to
           the
           elect
           .
        
         
           The
           3d.
           absurdity
           is
           ,
           
             then
             no
             Minister
             in
             any
             Church
             may
             baptize
             any
             person
             ,
             for
             none
             can
             now
             discern
             inf●llibly
             whether
             a
             person
             be
             regenerate
             ,
             and
             Mr.
          
           Bl.
           
             findes
             Christ
             giving
             charge
             to
             disciple
             Nations
             ,
             and
             to
             baptise
             them
             ,
             but
             findes
             him
             not
             giving
             Commission
             ,
             that
             when
             in
             the
             judgement
             of
             charity
             men
             have
             cause
             to
             conceive
             them
             to
             be
             disciples
             ,
             then
             to
             baptize
             them
             .
             The
             Apostles
             staid
             not
             for
             observation
             of
             those
             signes
             ,
             that
             might
             in
             a
             well-grounded
             chari●y
             perswade
             that
             they
             were
             regenerate
             persons
             .
             And
             these
             that
             fix
             it
             here
             ,
             ●oo
             ordinarily
             make
             interests
             the
             chief
             ground
             to
             carry
             their
             charity
             to
             a
             more
             favourable
             construction
             .
             They
             that
             are
             most
             like
             to
             make
             a
             party
             with
             them
             ,
             or
             drive
             on
             interest
             their
             way
             ,
             must
             be
             ●udged
             persons
             meet
             for
             baptism
             ;
             of
             this
             in
             a
             shor●
             time
             we
             have
             large
             experience
             .
             Those
             that
             gather
             up
             Churches
             ,
             and
             initiate
             them
             by
             baptism
             (
             the
             way
             of
             the
             Apostles
             I
             confess
             ,
             in
             case
             that
             they
             would
             make
             good
             that
             they
             have
             to
             deal
             with
             Heathens
             ,
             and
             therefore
             a
             way
             of
             more
             colour
             then
             theirs
             ,
             that
             set
             up
             new
             Churches
             ,
             and
             retain
             the
             old
             baptism
             )
             we
             see
             what
             manner
             of
             saints
             are
             received
             among
             them
             ,
             such
             that
             civil
             persons
             (
             respective
             to
             sobriety
             ,
             chastity
             ,
             or
             upright
             dealing
             with
             men
             )
             cannot
             without
             stain
             of
             their
             reputation
             ▪
             make
             their
             companions
             .
          
        
         
           Answ.
           Paedobaptists
           do
           usually
           plead
           ,
           that
           infants
           are
           in
           the
           Covenant
           of
           grace
           ,
           therefore
           they
           are
           to
           be
           baptized
           .
           The
           antecedent
           can
           be
           meant
           of
           being
           in
           the
           Covenant
           of
           grace
           no
           otherwise
           then
           by
           Gods
           act
           of
           promise
           ,
           to
           be
           the
           God
           of
           a
           believers
           seed
           ;
           therefore
           they
           make
           the
           being
           in
           Covenant
           by
           Gods
           act
           of
           promise
           to
           be
           a
           persons
           God
           ,
           the
           rule
           of
           baptizing
           .
           Now
           I
           assert
           ,
           that
           God
           hath
           not
           promised
           to
           be
           a
           God
           to
           any
           man
           or
           his
           seed
           in
           respect
           of
           Evangelical
           grace
           ,
           but
           the
           elect
           .
           Therefore
           this
           absurdity
           is
           justly
           charged
           on
           the
           Paedobaptists
           ,
           
           that
           according
           to
           their
           hypotheses
           ,
           no
           Minister
           can
           baptize
           any
           infant
           in
           fait●
           .
           Fo●
           he
           must
           ●aptize
           according
           to
           them
           ,
           onely
           those
           infants
           that
           are
           in
           Covenant
           ,
           and
           whom
           he
           knowes
           to
           be
           in
           Covenant
           ;
           but
           those
           infants
           onely
           are
           in
           Covenant
           who
           are
           elect
           ,
           and
           no
           Minister
           can
           know
           which
           infant
           is
           elect
           ,
           or
           in
           Covenant
           with
           God
           ,
           which
           not
           ,
           all
           infants
           are
           not
           ,
           no
           not
           of
           believers
           ,
           not
           all
           Abrahams
           ,
           or
           
             Isaacs
             ,
             Rom.
          
           9.6
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           11
           ,
           12
           ,
           13.
           
           Therefore
           according
           to
           this
           rule
           no
           Paedobaptist
           can
           baptize
           any
           infant
           in
           faith
           ,
           and
           a
           judgement
           of
           charity
           Mr.
           M.
           Mr.
           Bl.
           and
           others
           agree
           and
           that
           according
           to
           truth
           ,
           is
           not
           it
           we
           are
           to
           baptize
           by
           .
           So
           that
           this
           absurdity
           doth
           unavoidably
           follow
           on
           Paedobaptists
           opinion
           ,
           which
           Mr.
           Bl.
           endeavours
           ,
           but
           in
           vain
           ,
           to
           fasten
           on
           us
           ,
           who
           do
           often
           disclaim
           baptizing
           persons
           upon
           their
           being
           in
           Covenant
           with
           God
           by
           his
           act
           of
           promise
           to
           be
           their
           God
           ,
           as
           our
           rule
           ;
           and
           do
           continually
           assert
           our
           baptizing
           persons
           ,
           because
           disciples
           by
           profession
           ,
           and
           by
           reason
           of
           their
           own
           covenanting
           to
           follow
           Christ
           (
           which
           Mr.
           Bl.
           confesseth
           to
           be
           according
           to
           Christs
           Commission
           ,
           and
           the
           Apostles
           way
           in
           dealing
           with
           Heathens
           )
           and
           therefore
           the
           absurdity
           follows
           not
           our
           opinion
           ,
           but
           the
           Paedobaptists
           ,
           who
           can
           baptize
           no
           infant
           by
           their
           rule
           ,
           because
           they
           cannot
           know
           any
           infant
           whom
           they
           are
           to
           baptize
           to
           be
           in
           the
           Covenant
           of
           grace
           .
           As
           for
           Mr.
           Bls.
           confession
           ,
           that
           
             our
             practise
             is
             the
             way
             of
             the
             Apostles
             in
             case
             we
             would
             make
             good
             that
             we
             have
             to
             deal
             with
             Heathens
             ,
          
           I
           wonder
           Mr.
           Bl.
           a
           learned
           man
           ,
           should
           require
           us
           to
           make
           good
           that
           which
           of
           it self
           is
           so
           manifest
           .
           For
           sure
           we
           have
           to
           deal
           with
           Heathens
           or
           with
           Jews
           ,
           si●h
           all
           the
           men
           in
           the
           world
           are
           either
           Heathens
           ,
           that
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             of
             the
             Nations
          
           ,
           or
           Jewes
           :
           but
           me
           thinks
           he
           should
           not
           say
           we
           have
           to
           de●l
           wi●h
           Jews
           ,
           therefore
           we
           have
           to
           deal
           with
           Heathens
           ,
           and
           consequently
           our
           practise
           is
           the
           way
           of
           the
           Apostles
           ,
           by
           Mr.
           Bls.
           own
           confession
           .
           To
           confine
           the
           term
           [
           heathens
           ]
           onely
           to
           them
           that
           are
           not
           Christians
           in
           name
           ,
           is
           indeed
           according
           to
           the
           vulgar
           speech
           ,
           but
           besides
           the
           Scripture
           use
           ,
           which
           Mr.
           Bl.
           me
           thinks
           in
           his
           writing
           should
           have
           followed
           .
           But
           if
           Mr.
           Bl.
           mean
           i●
           in
           the
           vulgar
           sense
           ,
           it
           is
           easie
           to
           make
           it
           good
           that
           no
           Englishman
           or
           his
           child
           is
           a
           Christian
           till
           he
           be
           made
           a
           disciple
           by
           preaching
           the
           Gospel
           ▪
           sith
           to
           be
           a
           disciple
           of
           Chr●st
           and
           a
           Christian
           are
           terms
           of
           the
           same
           sense
           ,
           Acts.
           11.26
           .
           Yet
           in
           b●ptizing
           by
           Christs
           commission
           and
           the
           Apostles
           practise
           ,
           th●re
           is
           no
           difference
           made
           between
           Jews
           and
           Heathens
           ,
           bo●h
           are
           to
           be
           baptized
           upon
           their
           believing
           ,
           Mark.
           16.16
           .
           neither
           the
           one
           nor
           the
           other
           were
           ,
           or
           were
           to
           be
           bap●ized
           by
           the
           Apostles
           ,
           without
           their
           own
           personal
           profession
           of
           faith
           .
           Our
           way
           then
           by
           Mr.
           Bls.
           own
           confession
           is
           the
           way
           of
           the
           Apostles
           .
           His
           co●fession
           also
           is
           true
           ,
           that
           
             our
             way
             is
             of
             more
             colour
             then
             theirs
             that
             set
             up
             new
             Churches
             ,
             and
             retain
             the
             old
             baptism
             ,
          
           for
           acknowledging
           them
           church
           members
           at
           Bap●ism
           ,
           and
           not
           admitting
           them
           as
           church-members
           though
           without
           scandal
           ,
           is
           after
           their
           own
           principles
           to
           contradict
           themselves
           ;
           and
           to
           set
           up
           Churches
           in
           a
           congregational
           way
           ,
           disclaiming
           the
           National
           and
           Parochial
           ,
           and
           yet
           to
           admit
           infants
           to
           Baptism
           by
           vertue
           of
           Circumcision
           ,
           and
           Abrahams
           covenant
           and
           church-gathering
           ,
           what
           is
           it
           but
           to
           dissert
           that
           in
           practise
           which
           they
           plead
           in
           dispute
           ,
           
           and
           to
           make
           the
           frame
           of
           the
           national
           Church
           Jewish
           ,
           the
           rule
           of
           the
           Christ
           an
           Church
           catholick
           Nor
           have
           Presbyterians
           any
           colour
           for
           their
           reformation
           of
           Baptism
           or
           the
           Lords
           supper
           ,
           if
           they
           will
           stick
           to
           their
           allegations
           of
           taking
           a
           rule
           for
           Baptism
           from
           Circumcision
           ,
           or
           of
           the
           Lords
           Supper
           from
           the
           Passeover
           ;
           for
           ,
           to
           them
           all
           sorts
           whether
           ignorant
           or
           scandalous
           were
           admitted
           ;
           and
           if
           we
           must
           retain
           whom
           the
           Jewish
           Church
           re●ained
           as
           visible
           church-members
           ,
           there
           will
           be
           no
           Ecclesiastical
           juridica●
           excommunicat●on
           for
           moral
           miscarriages
           ,
           there
           being
           〈◊〉
           ●uch
           among
           them
           .
           As
           for
           what
           Mr.
           Bl.
           chargeth
           the
           baptized
           C●urches
           with
           ,
           of
           the
           unholin●ss
           of
           their
           members
           ▪
           though
           I
           can
           say
           litt●e
           of
           those
           near
           Mr.
           Bl.
           (
           if
           there
           be
           an
           )
           yet
           I
           am
           able
           to
           say
           of
           some
           and
           Mr.
           Baxter
           himself
           hath
           in
           print
           said
           somewhat
           of
           one
           of
           the
           Churches
           ,
           which
           might
           refute
           this
           calumny
           ,
           and
           I
           think
           there
           are
           many
           able
           to
           testifie
           of
           the
           holy
           conversation
           of
           many
           of
           the
           Churches
           of
           baptized
           persons
           ,
           however
           Mr.
           Baxter
           imagines
           they
           in
           the
           end
           prove
           wicked
           .
           However
           ,
           we
           do
           neither
           in
           practise
           nor
           opinion
           maintain
           such
           impure
           Churches
           of
           ignorant
           and
           vicious
           persons
           as
           Mr.
           
             Bl.
             Vindic.
             Faed
             .
             ch
          
           .
           47.
           doth
           ,
           and
           Presbyterians
           commonly
           do
           :
           Nor
           is
           it
           likely
           ,
           the
           worst
           of
           the
           baptized
           Churches
           should
           be
           worse
           then
           the
           ordinary
           sort
           of
           the
           Paedobaptists
           Churches
           of
           Mr.
           Bls.
           way
           .
        
         
           Chap
           29.
           
           Mr.
           Bl.
           answers
           to
           some
           objections
           against
           his
           assertion
           .
           1.
           
           That
           regenerate
           persons
           onely
           are
           in
           New
           Testament
           times
           honoured
           with
           the
           name
           of
           the
           people
           of
           God
           ,
           they
           therefore
           onely
           are
           in
           Covenant
           ▪
           To
           which
           he
           answers
           ,
           1.
           
           
             That
             there
             are
             terms
             equivalent
             ,
             Beleevers
             ,
             Saints
             ,
             Disciples
             ,
             and
             Christians
             ,
             which
             are
             given
             to
             the
             unregenerate
             .
          
           To
           which
           I
           reply
           ,
           that
           though
           this
           argument
           be
           not
           mine
           ,
           yet
           it
           may
           be
           said
           ,
           that
           the
           term
           
             Gods
             people
          
           doth
           rather
           imply
           being
           in
           Covenant
           wi●h
           God
           then
           the
           other
           terms
           .
           But
           I
           think
           the
           argument
           not
           cogent
           ,
           sith
           the
           term
           [
           my
           people
           ]
           doth
           not
           in
           the
           force
           of
           the
           word
           necessarily
           import
           a
           Covenant
           of
           God
           ,
           and
           men
           ma●
           be
           conceived
           his
           people
           by
           election
           ,
           or
           purchase
           ,
           without
           a
           Covenant
           ,
           and
           therefore
           own
           it
           not
           .
        
         
           2
           ly
           .
           Saith
           he
           ,
           
             It
             is
             not
             often
             that
             that
             phrase
             is
             found
             in
             New
             Testament
             Scriptures
             ,
             with
             such
             restriction
             onely
             to
             regenerate
             persons
             .
             He
             denies
             not
          
           Tit.
           2.14
           .
           
             is
             taken
             for
             a
             people
             separate
             by
             grace
             out
             of
             the
             state
             of
             nature
             :
             But
             he
             is
             not
             resolved
             whether
          
           Revel
           .
           21.3
           .
           
             serve
             to
             purpose
             ,
             it
             being
             in
             dispute
             whether
             to
             be
             fulfilled
             on
             earth
             or
             in
             heaven
             ;
             if
             on
             earth
             ,
             then
             it
             sets
             out
             a
             singular
             glory
             in
             the
             Church
             through
             Ordinances
             in
             purity
             ,
             yet
             with
             a
             mixture
             of
             close
             hypocrites
             .
             ●nd
             for
             Christs
             personal
             reign
             on
             earth
             ,
             that
             he
             lets
             go
             as
             the
             opinion
             of
             others
             ,
             of
             a
             considerable
             part
             of
             whom
             he
             is
             not
             very
             well
             conceited
             it
             seems
             .
          
        
         
           Answ.
           His
           not
           denying
           Tit.
           2.14
           .
           to
           〈◊〉
           pregnant
           ▪
           and
           being
           alledged
           by
           me
           as
           the
           parallel
           place
           to
           1
           Pet.
           2.9
           .
           confirms
           m●
           restriction
           of
           the
           titles
           there
           used
           ●o
           ●he
           regenerate
           .
           And
           ●e
           thin●s
           the
           promises
           ,
           Revel
           .
           21.3
           ,
           4.
           
           
             That
             God
             would
             be
             their
             God
             with
             them
             ,
             that
             he
             would
             wipe
             away
             all
             tears
             from
             their
             eys
             ,
             there
             should
             be
             no
             more
             death
             ,
             nor
             crying
             ,
             nor
             labour
             ,
          
           should
           be
           sufficient
           to
           prove
           the
           people
           of
           God
           there
           meant
           to
           be
           onely
           the
           regenerate
           .
           And
           me
           thinks
           Matth.
           1.21
           .
           &
           2.6
           ▪
           Luke
           1.17
           ,
           68
           ,
           
           77.
           
           &
           2.32
           .
           &
           7.16
           .
           Acts
           15.14
           .
           &
           18.10
           .
           Rom.
           9.25
           .
           &
           11.1
           ▪
           &
           15.10
           ▪
           2
           Cor.
           6.16
           .
           Heb.
           4
           ,
           9
           ▪
           &
           8.10
           .
           1
           Pet.
           2.10
           .
           Revel
           .
           18.4
           .
           the
           term
           [
           
             my
             people
             or
             Gods
             people
          
           ]
           should
           be
           restrained
           to
           the
           elect
           .
        
         
           3
           ly
           .
           Saith
           he
           ,
           
             My
             people
             ,
             or
             people
             of
             God
             ,
             is
             us●d
             more
             frequently
             in
             the
             N.
             T.
             without
             restriction
             to
             the
             elect
             regenerate
             .
             He
             alledgeth
             three
             places
             ,
          
           2
           Cor.
           6.
           
           ●6
           .
           
             which
             with
             him
             is
             plain
             quoted
             from
             Levit.
          
           26.16
           .
           
             where
             it
             is
             a
             national
             promise
             ,
             to
             be
             understood
             of
             Gods
             visible
             abode
             in
             ordinances
             ,
             being
             tendered
             to
             those
             that
             were
             over
             bu●●e
             w●●h
             Idols
             ,
             from
             which
             he
             disswades
             with
             this
             argument
             ,
             that
             they
             were
             the
             temple
             of
             the
             Lord
             ,
             separate
             of
             God
             for
             his
             worship
             and
             servic●
             ,
             and
             the
             promise
             is
             no
             more
             then
             is
             made
             good
             to
             visible
             Churches
             ,
             Revel
             .
          
           2.1
           .
           
             whereof
             some
             members
             were
             not
             regenerate
             .
          
        
         
           Answ.
           
             To
             dwell
             in
             them
             to
             walk
             in
             them
             ,
             to
             be
             their
             God
             ,
             and
             they
             to
             be
             his
             people
             ,
             the
             temple
             of
             the
             living
             God
             ,
          
           2
           Cor
           6.16
           .
           
             whom
             he
             receives
             ,
             to
             whom
             he
             is
             a
             father
             ,
             and
             they
             his
             sons
             and
             daughters
             ,
          
           cannot
           be
           meant
           of
           any
           other
           then
           the
           elect
           :
           For
           they
           onely
           are
           the
           temple
           of
           God
           in
           which
           he
           dwels
           ,
           who
           have
           h●s
           ●pirit
           ,
           1
           Cor.
           3
           16
           ,
           17.
           
           &
           6.19
           .
           (
           a
           bare
           separation
           by
           outward
           cal●ing
           to
           his
           worship
           &
           service
           is
           not
           enough
           )
           which
           is
           the
           most
           fo●cible
           argument
           to
           diss●ade
           fr●m
           medling
           with
           Idols
           .
           However
           it
           be
           Levit.
           26.16
           .
           here
           i●
           is
           not
           a
           national
           promise
           ,
           but
           a
           promise
           to
           particula●
           persons
           ,
           separate
           from
           the
           rest
           of
           the
           nation
           ,
           v.
           17.
           
           Nor
           can
           it
           be
           understood
           of
           Gods
           visible
           abode
           in
           ordinances
           ,
           but
           in
           persons
           who
           were
           holy
           ;
           nor
           is
           it
           made
           to
           every
           visible
           Church
           ,
           in
           r●spect
           of
           every
           visible
           member
           :
           Nor
           is
           the
           promise
           of
           Chrst
           ,
           walking
           ,
           Revel
           .
           2.1
           .
           so
           much
           as
           this
           of
           Gods
           dwelling
           in
           them
           .
        
         
           The
           2d
           .
           he
           alledgeth
           is
           Rom.
           9.25
           .
           
             which
             is
             to
             be
             understood
             no
             otherwise
             ,
             where
             the
             call
             of
             the
             ten
             Tribes
             ,
             from
             Hos
             ,
          
           1
           ▪
           10.
           
           &
           2.23
           .
           
             is
             applied
             to
             the
             call
             of
             the
             Gentiles
             into
             a
             Church
             state
             and
             condition
             .
             And
             to
             the
             objection
             from
             Rom.
          
           9.23
           .
           
             he
             saith
             ,
             God
             sets
             up
             visible
             ●rd●nances
             ,
             and
             calls
             to
             a
             Church
             state
             as
             is
             there
             prophesied
             ,
             that
             he
             may
             there
             work
             to
             himself
             a
             people
             of
             invisible
             relation
             ,
             that
             thereby
             he
             may
             make
             them
             vessels
             of
             mercy
             ,
             having
             a
             sore
             prepared
             them
             to
             glory
             .
          
        
         
           Answ.
           The
           call
           ,
           Rom
           9.25
           .
           is
           not
           as
           Mr.
           Bl
           seems
           to
           conceive
           ,
           an
           outwa●d
           refusable
           calling
           into
           a
           visible
           Church
           state
           by
           visible
           ordinances
           ;
           but
           as
           v.
           7
           ,
           8
           ,
           11
           ,
           24
           ,
           26.
           calling
           is
           effectual
           calling
           ,
           which
           gives
           being
           to
           the
           called
           ,
           and
           is
           never
           refused
           ,
           but
           proper
           to
           t●e
           elect
           onel●
           :
           Which
           is
           apparent
           from
           v.
           24.
           where
           he
           saith
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             whom
             also
          
           ,
           which
           can
           have
           reference
           to
           ●one
           but
           
             vessels
             of
             mercy
          
           mentioned
           v.
           23
           ▪
           who
           are
           also
           
             sons
             of
             the
             living
             God
             ,
             v.
          
           26.
           
           Wh●ch
           being
           ●rged
           by
           me
           ●n
           my
           
             Postscript
             .
             sect
          
           .
           10.
           and
           not
           refelled
           ,
           stands
           as
           a
           firm
           〈◊〉
           that
           the
           people
           of
           God
           there
           are
           onely
           elect
           ones
           ,
           or
           as
           Mr.
           Bl.
           speaks
           ,
           
             a
             ●eople
             of
             invisible
             relation
             ,
             vessels
             of
             mercy
             ●so●e
             prepared
             to
             glory
             .
          
        
         
           The
           3d
           he
           all●dgeth
           is
           Revel
           .
           18.4
           .
           where
           
             all
             professors
             of
             faith
             are
             included
             in
             that
             exhortation
             ,
             and
             so
             all
             Ministers
             are
             to
             press
             it
          
           ▪
           B●t
           though
           it
           wer●
           the
           duty
           of
           all
           ,
           yea
           of
           them
           that
           were
           n●t
           professors
           of
           f●ith
           ,
           to
           qui●
           Babylon
           ;
           yet
           the
           invitation
           is
           a
           fruit
           of
           Gods
           special
           care
           by
           a
           voice
           from
           heaven
           ,
           and
           therefore
           is
           more
           ●hen
           an
           exhortation
           to
           a
           
           commoh
           duty
           ,
           to
           wit
           ,
           a
           special
           effectual
           call
           ,
           whereby
           Gods
           people
           ,
           that
           is
           his
           elect
           ones
           ;
           shall
           be
           brought
           out
           of
           Babylon
           as
           Lot
           out
           of
           Sodom
           ,
           and
           is
           to
           be
           conceived
           of
           the
           elect
           onely
           ,
           not
           of
           hypocritical
           professors
           of
           faith
           .
           So
           that
           Mr.
           Bl.
           hath
           not
           brought
           one
           Text
           out
           of
           the
           New
           Testament
           ,
           in
           which
           [
           
             God
             's
             people
          
           ]
           is
           applied
           to
           meer
           visible
           professors
           ;
           and
           yet
           if
           these
           had
           served
           his
           turn
           ,
           his
           assertion
           had
           been
           false
           ,
           as
           is
           shewed
           by
           the
           number
           of
           places
           wherein
           [
           God
           's
           people
           ]
           is
           limited
           to
           the
           elect
           .
        
         
           Another
           objection
           is
           out
           of
           Jer.
           31.31
           ,
           32
           ,
           33.
           which
           he
           saith
           
             is
             set
             up
             against
             all
             New
             Testament
             light
             ,
             to
             prove
             that
             none
             must
             be
             of
             the
             called
             of
             God
             in●o
             Covenant
             ,
             for
             fruition
             of
             Church
             priviledges
             ,
             but
             those
             ●hat
             are
             r●generate
             :
             Men
             in
             Old
             Testament
             Covenan●
             broke
             Covenant
             ,
             as
             is
             there
             exprest
             ;
             men
             in
             th●
             new
             Covenant
             shall
             keep
             Covenanant
             ,
             and
             these
             are
             onely
             the
             elect
             and
             regenerate
             .
          
        
         
           Answ.
           The
           Text
           joyned
           with
           Heb
           8.6
           ,
           7
           ,
           8
           ,
           9
           ,
           10.
           proves
           that
           God
           makes
           his
           new
           Covenant
           with
           none
           but
           those
           who
           keep
           it
           ,
           who
           are
           the
           elect
           onely
           .
           I
           prod●ce
           it
           not
           to
           prove
           (
           as
           Mr.
           Bl.
           suggests
           of
           some
           )
           that
           
             none
             must
             be
             of
             the
             called
             of
             God
             into
             Covenant
             ,
             for
             fruition
             of
             Church
             priviledges
             ,
             but
             those
             that
             are
             regenerate
          
           ;
           nor
           to
           prove
           ●hat
           
             none
             shall
             enter
             Covenant
             and
             transgress
             it
          
           ▪
           that
           
             the
             Covenant
             that
             now
             is
             ,
             is
             not
             in
             any
             possibility
             to
             be
             transgrest
          
           :
           but
           to
           prove
           ,
           that
           no●e
           to
           whom
           God
           makes
           his
           new
           Covenant
           do
           break
           it
           ;
           which
           the
           Author
           to
           the
           Hebrews
           doth
           affirm
           ,
           in
           that
           he
           differences
           this
           from
           the
           former
           Covenant
           ,
           that
           the
           former
           was
           faulty
           ,
           or
           occasioned
           God
           to
           complain
           that
           it
           was
           broken
           ;
           but
           this
           is
           such
           as
           that
           to
           take
           away
           occasion
           of
           complaint
           for
           breach
           of
           it
           ,
           God
           makes
           provision
           by
           better
           promises
           ,
           that
           it
           shall
           not
           be
           broken
           by
           those
           to
           whom
           it
           is
           made
           .
           Nor
           doth
           it
           hence
           follow
           ,
           as
           Mr.
           Bl.
           speaks
           
             (
             this
             being
             the
             characteristical
             difference
             )
             that
             as
             none
             in
             New
             Testament
             times
             enter
             Covenant
             ,
             but
             they
             keep
             Coven●nt
             ;
             so
             none
             in
             Old
             Testament
             times
             were
             in
             Covenant
             ,
             but
             did
             transgress
             it
             :
          
           For
           we
           do
           not
           say
           as
           he
           perverts
           the
           position
           ,
           that
           
             none
             in
             New
             Testament
             times
             enter
             Covenant
             but
             they
             keep
             Covenant
          
           ;
           we
           know
           many
           have
           by
           their
           profession
           and
           baptism
           entred
           into
           Covenant
           ,
           and
           have
           no●
           kept
           i●
           :
           but
           this
           we
           say
           ,
           that
           God
           mak●s
           with
           none
           his
           new
           Covenant
           ,
           whether
           in
           New
           Testament
           times
           ,
           or
           in
           Old
           Testament
           times
           ,
           but
           they
           do
           keep
           it
           ;
           and
           that
           this
           is
           the
           characteristi●al
           difference
           between
           the
           Old
           and
           New
           Covenant
           (
           not
           Old
           and
           New
           Testament
           times
           )
           which
           are
           in
           the
           Epistle
           to
           the
           Romanes
           and
           Galatians
           called
           
             the
             Law
             and
             the
             Promises
          
           ;
           that
           the
           one
           might
           be
           and
           was
           broken
           ,
           yet
           the
           other
           is
           and
           shall
           be
           kept
           by
           those
           to
           whom
           it
           is
           made
           ,
           because
           of
           Gods
           undertaking
           to
           write
           his
           Laws
           in
           their
           hearts
           .
           As
           for
           
             an
             outward
             Covenant
          
           made
           by
           God
           distinct
           from
           these
           and
           yet
           in
           force
           ,
           it
           is
           Mr.
           Bls.
           figment
           as
           Mr.
           B.
           hath
           proved
           in
           his
           Apol.
           against
           Mr.
           Bl.
           pag.
           66
           ,
           67
           ,
           ●03
           ,
           &c.
           
           As
           for
           the
           answers
           ,
           1.
           that
           
             the
             Covenant
             ,
             Jer.
          
           3●
           .
           31
           ,
           31
           ,
           33.
           
             is
             not
             a
             Covenant
             ●roperly
             so
             called
             ,
          
           it
           is
           refuted
           before
           ,
           Sect.
           33.
           as
           I
           remember
           .
           2.
           
           That
           
             it
             is
             not
             the
             whole
             of
             the
             Covenant
             .
          
           But
           if
           it
           be
           but
           a
           part
           ,
           it
           is
           made
           onely
           to
           the
           elect
           ,
           the
           other
           part
           whatever
           it
           be
           being
           made
           to
           none
           other
           .
           3.
           
           
             If
             the
             new
             Covenant
             be
             another
             Covenant
             ,
             then
             there
             must
             be
             two
             distinct
             Gospel
             Covenants
             .
          
           
           But
           this
           is
           said
           upon
           ●he
           mi●take
           refuted
           Sect.
           43.
           that
           the
           Covenant
           at
           Mount
           Sinai
           with
           the
           Jews
           was
           the
           Gospel
           Covenant
           .
           I
           have
           again
           viewed
           pag.
           105
           ,
           106
           ,
           107.
           of
           Mr.
           
             Bls.
             answer
             to
             my
             Letter
          
           ,
           and
           do
           not
           find
           any
           explication
           of
           the
           promises
           Jer.
           31.31
           ,
           32
           ,
           33.
           which
           may
           sh●w
           that
           the
           promises
           there
           are
           made
           to
           any
           but
           the
           elect
           ;
           nor
           do
           I
           find
           an
           explication
           of
           them
           ,
           whereby
           to
           know
           how
           he
           would
           have
           them
           understood
           ,
           but
           of
           the
           term
           [
           
             new
             Covenant
          
           ]
           which
           he
           would
           have
           understood
           as
           if
           it
           were
           meant
           onely
           
             of
             a
             clearer
             explication
             of
             the
             old
             Covenant
             not
             well
             understood
             before
             ,
             as
             Joh.
          
           13.34
           .
           
             the
             new
             commandment
             is
             a
             clearer
             explication
             then
             was
             formerly
             .
          
           But
           neither
           is
           true
           :
           For
           the
           new
           commandment
           Joh.
           13.34
           .
           is
           not
           so
           called
           from
           a
           new
           explication
           ,
           but
           a
           new
           motive
           ,
           his
           own
           example
           ,
           as
           the
           very
           words
           shew
           :
           And
           the
           
             new
             Covenant
          
           is
           so
           called
           ,
           Jer.
           31.31
           ,
           32
           ,
           33.
           not
           from
           a
           clearer
           explic●tion
           ,
           bu●
           
             better
             promises
             ,
             Heb.
          
           8.6
           .
           And
           I
           still
           profess
           ,
           that
           I
           find
           not
           that
           Mr.
           Bls.
           answer
           is
           quit
           from
           enervating
           the
           argument
           for
           effectual
           grace
           and
           perseverance
           in
           it
           ,
           sith
           he
           makes
           the
           Covenant
           to
           be
           to
           the
           non-elect
           ;
           nor
           doth
           he
           demonstrate
           ,
           that
           I
           cannot
           bui●d
           effectual
           grace
           and
           perseverance
           on
           that
           text
           ,
           making
           it
           a
           distinct
           Covenant
           from
           the
           first
           ,
           without
           the
           o●erthrow
           of
           effectual
           g●ace
           and
           perseverance
           in
           Old
           Testam●nt
           times
           .
           Thus
           much
           for
           answer
           to
           those
           three
           Chapters
           of
           Mr.
           Bl.
           he
           that
           would
           see
           more
           of
           Mr.
           Bls.
           mistakes
           about
           the
           Covenant
           ,
           may
           read
           Mr.
           Baxters
           Book
           afore
           quoted
           .
        
      
       
         
           SECT
           .
           XLVII
           .
           Mr.
           Bls.
           Vindic.
           F●ed
           .
           Ch.
           34.
           
           Concerning
           the
           stating
           the
           question
           of
           the
           Birth-priviledge
           of
           the
           issue
           of
           ●elievers
           ,
           is
           examined
           ;
           and
           his
           Objections
           against
           my
           stating
           it
           removed
           .
        
         
           MR.
           
             Bl.
             ch
          
           .
           34.
           complains
           ,
           that
           
             my
             confusion
             hath
             mudded
             the
             way
             ,
          
           that
           
             my
             mixture
             brings
             a
             cloud
             upon
             all
          
           ]
           he
           might
           as
           well
           say
           light
           is
           darkness
           .
           He
           saith
           ,
           
             I
             undertake
             a
             full
             Comment
             upon
             these
             words
             of
             the
             Covenant
             ,
          
           Gen.
           17.7
           .
           
             Exercit.
             pag.
          
           3.
           in
           which
           the
           Reader
           will
           not
           find
           this
           undertaking
           .
           He
           sets
           down
           my
           distinction
           of
           
             Abrahams
             seed
             Exercit
             pag.
          
           3.
           and
           then
           saith
           ,
           
             here
             by
             the
             way
             Mr.
          
           T.
           
             mistakes
             himself
          
           .
           1.
           
           
             In
             casting
          
           Ishmael
           
             out
             of
             Covenant
             in
             that
             manner
             ,
             that
             all
             the
             time
             of
             his
             Circumcision
             he
             had
             not
             title
             to
             it
             ,
             to
             that
             end
             that
             he
             might
             make
             (
             were
             it
             possible
             )
             the
             Covenant
             and
             the
             Seal
             distinct
             of
             themselves
             ,
             without
             any
             relation
             one
             to
             the
             other
             ,
             conceiving
             some
             to
             be
             sealed
             that
             were
             never
             in
             Covenant
             ,
             and
             some
             to
             be
             in
             Covenant
             that
             were
             never
             sealed
             .
          
           Ishmael
           
             was
             in
             Covenant
             ,
             as
             was
          
           Esau
           
             at
             his
             Circumcision
             ,
             and
             his
             Circumcision
             doth
             w●tness
             i●
             ,
          
           Gen.
           17.11
           .
        
         
           Answ.
           I
           do
           assert
           ,
           that
           ●he
           Covenant
           Gen.
           17
           ▪
           was
           not
           made
           with
           Ishmael
           ,
           for
           none
           of
           the
           promi●es
           there
           did
           belong
           to
           him
           ,
           and
           I
           have
           further
           prov●d
           it
           f●o●
           v.
           19
           ●0
           ,
           21.
           
           Heb.
           11.9
           ,
           &c.
           though
           not
           
             to
             make
             the
             Covenant
             and
             Seal
             distinct
             of
             themselve●
             ,
             without
             any
             relation
             one
             
             to
             another
          
           ;
           yet
           
             conceiving
             some
             were
             to
             be
             circumcised
             that
             were
             never
             in
             Covenant
             ,
          
           and
           viceversa
           .
           But
           Mr.
           Bl.
           thinks
           it
           proved
           that
           
             Ishmael
             was
             in
             Covenant
             ,
             because
             he
             was
             circumcised
             ,
          
           for
           it
           is
           said
           ,
           
             Circumcision
             shall
             be
             a
             token
             of
             the
             Covenant
             between
             me
             and
             you
             ,
          
           Gen.
           17.11
           .
           To
           which
           ●
           said
           ,
           the
           Covenant
           was
           
             between
             God
             and
          
           Abraham
           
             and
             his
             seed
             in
             their
             generations
             ,
             v.
          
           7.
           and
           
             this
             seed
          
           is
           declared
           exc●●sively
           of
           Ishmael
           to
           be
           
             ●saac
             ,
             v.
          
           2●
           .
           and
           them
           that
           sh●uld
           be
           of
           him
           ,
           Gen.
           21.12
           .
           Rom.
           9.7
           ,
           8.
           
           Though
           every
           persons
           Circumcision
           af●er
           Gods
           appointment
           was
           a
           token
           of
           the
           Covenant
           God
           made
           ,
           yet
           not
           of
           the
           Covenant
           God
           made
           between
           himself
           and
           the
           circumcised
           :
           for
           the
           covenant
           of
           God
           with
           Abraham
           was
           not
           to
           ev●ry
           circumcis●d
           stranger
           ,
           nor
           to
           every
           circumcised
           child
           ,
           but
           between
           God
           ,
           and
           ●braham
           and
           ●is
           seed
           in
           their
           generations
           which
           should
           be
           called
           in
           ●saac
           ,
           and
           accordingly
           the
           covenant
           to
           be
           kept
           ,
           v.
           1●
           .
           is
           said
           to
           be
           between
           God
           and
           Abraham
           and
           Sarah
           ,
           and
           Abrahams
           seed
           .
           
             ●areus
             com
             .
             on
             Gen.
          
           17.7
           .
           
             Two
             heads
             there
             are
             of
             the
             Covenant
             ,
             God
             and
             Abraham
             ;
             on
             Abrahams
             part
             also
             his
             seed
             or
             posterity
             are
             comprehended
             .
             But
             the
             seed
             is
             understood
             according
             to
             the
             limitations
             of
             Scripture
             here
             ,
             and
             in
             other
             places
             ,
          
           Gen.
           17.21
           .
           &
           ●1
           .
           12
           .
           Rom.
           9.7
           ,
           8.
           
           
             What
             therefore
             is
             here
             added
             in
             their
             generations
             ▪
             extends
             not
             the
             Covenant
             to
             Ishmaelites
             ,
             Idumaeans
             ,
             and
             Keturaeans
             .
          
           There
           is
           no
           truth
           in
           that
           which
           Mr.
           Bl.
           adds
           ,
           
             men
             in
             Covenant
             were
             the
             ●dequate
             subject
             of
             Circumcision
             ,
             and
             are
             of
             Baptism
             .
          
           For
           the
           females
           and
           the
           males
           of
           the
           seventh
           day
           were
           in
           Coven●nt
           ,
           yet
           not
           subjects
           of
           Circumcision
           ;
           many
           Proselytes
           and
           others
           were
           the
           subjects
           of
           Circumcision
           ,
           though
           not
           in
           Covenant
           .
           Nor
           is
           the
           reason
           why
           either
           this
           or
           that
           person
           was
           to
           be
           circumcised
           ,
           and
           is
           now
           to
           be
           baptized
           his
           being
           in
           Covenant
           ,
           but
           the
           command
           of
           God
           concerning
           them
           whether
           they
           be
           in
           Covenant
           with
           God
           or
           no
           ▪
           in
           that
           sense
           in
           which
           Paedobaptists
           mean
           when
           they
           say
           infants
           are
           in
           covenant
           ,
           because
           of
           Gods
           covenant
           made
           to
           them
           without
           th●ir
           own
           covenant
           ,
           as
           hath
           been
           often
           proved
           .
           The
           casting
           out
           which
           I
           observe
           Apol.
           114.
           of
           Ishmael
           doth
           not
           
             sufficiently
             argue
          
           (
           as
           Mr.
           Bl.
           saith
           )
           
             that
             Ishmael
             was
             once
             in
             Covenant
             ,
          
           but
           that
           he
           was
           once
           in
           Abrahams
           house
           ,
           from
           whence
           he
           was
           cast
           out
           .
        
         
           2
           ly
           .
           Saith
           Mr.
           Bl.
           
           
             Mr.
             T.
             does
             i●l
             in
             laying
             upon
             Ishmael
             the
             brand
             of
             Bastardy
             ,
             as
             though
             he
             were
             a
             son
             of
             whoredomes
             to
             faithful
             Abraham
             ;
             Co●cubines
             in
             Scripture
             have
             the
             name
             of
             Wives
             ,
             and
             their
             seed
             was
             ever
             accounted
             legitimate
             ▪
             neither
             will
             this
             serve
             his
             p●rpose
             at
             all
             to
             argue
             Ishmael
             out
             of
             covenant
             .
          
        
         
           Answ.
           I
           ter●ed
           
             Ishmael
             Abrahams
          
           base
           natural
           seed
           ,
           but
           not
           to
           argue
           him
           out
           of
           covenant
           ,
           nor
           b●
           terming
           him
           base
           did
           I
           term
           him
           the
           son
           of
           whoredomes
           ,
           but
           of
           an
           unlawful
           bed
           .
           And
           though
           
             Concubines
             in
             Scripture
             have
             the
             name
             of
             Wives
             ,
          
           and
           whores
           are
           usually
           called
           those
           that
           are
           common
           to
           more
           then
           one
           ,
           and
           the
           
             sons
             of
             Concubines
             counted
             le●itimate
          
           in
           respect
           of
           inheritances
           ,
           yet
           be
           that
           should
           say
           tha●
           Concubines
           were
           lawful
           Wives
           ,
           and
           their
           children
           legitimate
           before
           God
           ,
           must
           maintain
           the
           lawfulness
           of
           Concubinate
           and
           Polygamy
           in
           the
           P●triarchs
           ,
           which
           our
           Lord
           Christs
           words
           g●insay
           ,
           Matth.
           19.4
           ,
           5
           ,
           6.
           
        
         
           M.
           Bl.
           having
           recited
           my
           words
           
             Exercit.
             pag.
          
           3.
           concerning
           the
           different
           
           seed
           of
           Abraham
           ,
           and
           the
           different
           manner
           of
           Gods
           promise
           to
           be
           God
           ●o
           them
           ,
           he
           〈◊〉
           after
           his
           calumniating
           manner
           infers
           :
           
             So
             that
             it
             evidently
             appears
             ,
             that
             he
             casts
             out
             all
             the
             natural
             seed
             of
          
           Abraham
           (
           
             legitimate
             or
             base
             ,
             as
             he
             cals
             them
             ,
             inheriting
             or
             not
             inheriting
             )
             from
             any
             ●itle
             to
             that
             Covenant
             ▪
             save
             in
             domestick
             and
             political
             benefits
             .
          
           Which
           if
           true
           ,
           I
           should
           cast
           ou●
           
             Isaac
             ,
             Jacob
             ,
             David
             ,
             Christ
             Jesus
          
           himself
           from
           any
           title
           to
           ●hat
           Covenant
           Gen.
           17.7
           .
           save
           in
           domestick
           and
           political
           benefits
           :
           which
           is
           so
           gross
           a
           thing
           ,
           and
           so
           manifest
           a
           falshood
           ,
           that
           I
           wonder
           Mr.
           Bl.
           hath
           the
           face
           to
           write
           such
           a
           thing
           of
           me
           ,
           and
           to
           pervert
           my
           words
           so
           palpably
           ;
           but
           that
           I
           perceive
           he
           cares
           little
           how
           he
           hazards
           his
           own
           credit
           ,
           so
           he
           may
           impair
           mine
           .
           I
           say
           ,
           that
           God
           promiseth
           he
           will
           be
           a
           God
           to
           Christ
           ,
           impartin●
           in
           him
           blessing
           to
           all
           nations
           of
           the
           earth
           ,
           to
           the
           spiritual
           seed
           of
           ●braham
           in
           Evangelical
           benefits
           ;
           to
           the
           natural
           seed
           inheriting
           in
           domestick
           and
           political
           benefits
           .
           How
           doth
           it
           sufficiently
           appear
           hence
           ,
           that
           I
           cast
           out
           all
           the
           natural
           seed
           of
           Abraham
           from
           any
           title
           to
           th●t
           Covenant
           ,
           save
           in
           domestick
           and
           political
           b●nefits
           ?
           Doth
           it
           follow
           ,
           that
           because
           I
           assigne
           Ev●ngelical
           benefits
           to
           Abrahams
           spiritua●
           seed
           ,
           I
           deny
           any
           of
           his
           natural
           seed
           to
           be
           his
           spiritual
           ?
        
         
           To
           this
           loud
           calu●ny
           ,
           he
           adjoyns
           his
           own
           gross
           p●sition
           in
           these
           words
           .
           
             Here
             I
             shall
             undertake
             a
             position
             in
             full
             opposition
             ,
             I
             will
             establish
             my
             Covenant
             ,
             
               &c.
               Gen.
            
             17.7
             .
             in
             their
             fullest
             latitude
             as
             they
             are
             there
             spoken
             ▪
             in
             the
             largest
             comprehension
             (
             which
             according
             to
             Scripture
             they
             can
             be
             taken
             )
             are
             entred
             with
             all
             the
             natural
             seed
             of
             Abraham
             ,
             by
             Isaac
             and
             Jacob.
             
          
           Which
           if
           true
           ,
           then
           God
           breaks
           his
           word
           if
           he
           be
           not
           a
           God
           in
           spiritual
           ,
           and
           all
           other
           bl●ssings
           comprehended
           under
           the
           phrase
           ,
           
             will
             be
             a
             God
             to
             thee
             and
             thy
             seed
          
           ;
           to
           
             Judas
             ,
             Ahab
          
           ,
           the
           Pharises
           that
           said
           Christ
           ca●●
           out
           devils
           by
           the
           help
           of
           devils
           ,
           and
           so
           blasphemed
           the
           Holy
           Ghost
           ,
           the
           Jews
           that
           rejected
           Christ
           ,
           in
           effectual
           calling
           ,
           justifying
           ,
           raising
           to
           eternal
           life
           ,
           which
           the
           Scripture
           comprehends
           under
           that
           phrase
           of
           being
           a
           God
           to
           a
           person
           ,
           Rom.
           9.11
           .
           Gal.
           3.16
           .
           Luk.
           20.37
           ,
           38.
           
           He
           saith
           ,
           
             the
             confirmation
             of
             this
             position
             ,
             is
             a
             matter
             of
             ease
             if
             any
             .
          
           Which
           I
           acknowledge
           ,
           if
           by
           [
           confirmation
           ]
           be
           meant
           such
           as
           Mr.
           Bl.
           in
           his
           dictating
           and
           flirting
           fashion
           useth
           to
           ●onfirm
           things
           ;
           not
           distinctly
           opening
           terms
           ,
           nor
           the
           meaning
           of
           the
           texts
           he
           brings
           ,
           nor
           shewing
           by
           any
           Logical
           deduction
           the
           pertinency
           of
           them
           to
           prove
           his
           position
           .
           But
           I
           shall
           as
           soon
           expe●●
           a
           new
           world
           in
           the
           Moon
           proved
           as
           that
           position
           ,
           by
           any
           true
           Logical
           deduction
           out
           of
           Scripture
           .
           He
           talks
           of
           
             my
             trifling
             circumstances
             in
             my
             Examen
             ,
             and
             foul
             miscarriage
             in
             my
             stating
             of
             the
             question
             ,
          
           even
           in
           that
           whic●
           was
           most
           necessary
           according
           to
           the
           rule
           of
           all
           Logicians
           ,
           that
           
             in
             ever
             consideration
             of
             things
             ,
             distinction
             of
             ambiguous
             terms
             should
             be
             used
             〈◊〉
          
           afore
           any
           definition
           ,
           proposition
           ,
           proof
           ,
           or
           answer
           be
           made
           ,
           as
           
             Keche●m
             .
             syst
             .
             Log.
             l.
          
           1.
           
             sect
             post
             .
             c
          
           1.
           out
           of
           
             Cicero
             ,
             Boetius
             ,
             Aristotle
             ,
             Galen
             ,
          
           &c
           shews
           ;
           and
           for
           endeavouring
           to
           bring
           Mr.
           M.
           to
           state
           his
           ●wn
           proposition
           without
           ambiguity
           ,
           that
           I
           might
           know
           what
           to
           de●y
           or
           gra●t
           ,
           which
           Mr.
           Bl.
           terms
           ineptly
           
             my
             soul
             miscarriage
             in
             my
             stating
             of
             the
             question
             ,
          
           when
           I
           stated
           not
           a
           question
           at
           all
           ,
           but
           
           onely
           so●ght
           to
           finde
           out
           how
           Mr
           ,
           M.
           meant
           his
           2d
           .
           concl
           .
           in
           his
           Sermon
           .
           But
           Mr.
           Bl.
           will
           have
           his
           position
           limited
           .
           An●
           he
           speaks
           thus
           .
           
             1.
             
             We
             take
             not
             in
             all
             the
             natural
             seed
             of
             Abraham
             ,
             as
             the
             position
             plainly
             expresseth
             ,
             but
             the
             seed
             by
             promise
             ,
             which
             I
             understand
             not
             of
             the
             elect
             or
             regenerate
             seed
             :
             but
             of
             that
             seed
             which
             G●d
             by
             miracle
             according
             to
             promise
             )
             gave
             to
             Abraham
             by
             ●arah
             ,
             when
             she
             was
             past
             years
             of
             child
             bearing
             .
          
        
         
           Answ.
           1.
           
           If
           he
           
             take
             not
             in
             all
             the
             natural
             seed
             of
             Abraham
             ,
          
           as
           comprehended
           in
           that
           promise
           Gen.
           17.7
           .
           
             but
             the
             seed
             by
             promise
          
           ,
           then
           the
           Covenant
           Gen.
           17.7
           .
           was
           never
           made
           to
           Ishmael
           ,
           which
           was
           signified
           by
           circumcision
           ,
           and
           consequently
           though
           Ishmael
           was
           circumcised
           ,
           yet
           he
           was
           never
           in
           covenant
           ,
           and
           Mr.
           Bls
           position
           is
           false
           ,
           
             men
             in
             Covenan●
             are
             the
             adequate
             subject
             of
             Circumcision
             .
          
           2.
           
           If
           
             he
             understand
             not
             by
             [
             the
             children
             of
             the
             promise
          
           Rom.
           9.8
           .
           ]
           
             the
             elect
             or
             regenerate
          
           ,
           then
           he
           doth
           not
           understand
           as
           the
           Apostle
           doth
           ,
           who
           declares
           v.
           11
           that
           
             the
             seed
             v.
          
           7.
           who
           are
           
             children
             of
             the
             promise
             v
             ▪
          
           8.
           are
           such
           as
           are
           by
           
             Gods
             calling
             according
             to
             Gods
             purpose
             of
             election
             ,
             v.
          
           11.
           
             whom
             ●e
             loveth
             ,
             v.
          
           13
           ,
           
             hath
             mercy
             and
             compassion
             on
             ,
             v.
          
           15.
           and
           deserts
           the
           contra●●monstrants
           ,
           as
           I
           have
           often
           shewed
           in
           this
           and
           other
           writings
           .
           3.
           
           If
           he
           understand
           
             the
             seed
             by
             promise
          
           onely
           of
           that
           
             which
             God
             by
             miracle
             (
             according
             to
             promise
             )
             gave
             to
          
           Abraham
           by
           Sarah
           ,
           
             when
             she
             was
             past
             years
             of
             child-●earing
             ,
          
           then
           h●
           asserts
           the
           Covenant
           Gen.
           17.7
           .
           in
           the
           fullest
           latitude
           to
           be
           made
           wholly
           to
           Isaac
           ,
           no
           to
           Jacob
           ,
           or
           any
           other
           ,
           for
           no
           other
           but
           Isaac
           individually
           taken
           was
           that
           
             seed
             which
             God
             by
             miracle
             (
             according
             to
             promise
             )
             gave
             to
          
           Abraham
           by
           Sarah
           ,
           
             when
             she
             was
             past
             years
             of
             child
             bearing
             .
          
        
         
           Mr.
           Bl.
           adds
           ,
           
             The
             natural
             posterity
             (
             which
             was
             the
             birth
             by
             promise
             )
             we
             onely
             understand
             ;
             and
             so
             the
             Apostle
             explains
             it
          
           ▪
           Rom.
           9.7
           ,
           8.
           neither
           ,
           &c.
           
        
         
           Answ.
           If
           Mr.
           Bl.
           understand
           onely
           Gen.
           17.7
           .
           by
           
             [
             the
             seed
             of
             Abraham
             ]
             the
             natural
             posterity
             (
             which
             was
             the
             birth
             by
             promise
             )
          
           and
           that
           according
           to
           Mr.
           Bls.
           description
           in
           the
           words
           immediately
           precedent
           is
           no
           other
           then
           individual
           Isaac
           ,
           then
           he
           takes
           in
           no
           other
           then
           ●saac
           into
           the
           Covenant
           Gen.
           17
           ▪
           7.
           as
           meant
           by
           
             Abrahams
             seed
          
           .
           Now
           the
           A●ostle
           is
           so
           far
           from
           
             explaining
             it
             so
          
           ,
           that
           the
           contrary
           is
           most
           true
           ▪
           Fo●
           1.
           the
           Apostle
           expresly
           saith
           ,
           
             that
             is
             they
             which
             are
             the
             children
             of
             the
             flesh
             ,
          
           that
           is
           begotten
           by
           m●er
           natural
           generation
           of
           Abraham
           which
           is
           all
           one
           with
           
             the
             natural
             posterity
             of
          
           Ab●aham
           ,
           
             thes●
             are
             not
             the
             children
             of
             God
             ,
          
           that
           is
           those
           to
           whom
           the
           promise
           is
           made
           Gen.
           17.7
           .
           as
           the
           contradistinction
           to
           
             the
             children
             of
             the
             promise
          
           in
           the
           latter
           part
           of
           
             v
             ▪
          
           8.
           shews
           ▪
           And
           that
           by
           [
           
             children
             of
             the
             flesh
          
           ]
           are
           me●nt
           
             meer
             natural
             posterity
          
           appears
           in
           that
           v.
           7.
           which
           is
           explained
           v.
           8.
           the
           term
           [
           
             the
             seed
             of
             Abraham
          
           ]
           is
           put
           as
           equipolent
           to
           [
           
             children
             of
             the
             flesh
          
           ,
           ]
           which
           understood
           any
           otherwise
           then
           thus
           [
           ●he
           seed
           or
           children
           of
           Abraham
           by
           meer
           n●tural
           generation
           ]
           should
           exclude
           Isaac
           also
           ,
           who
           was
           the
           natural
           posterity
           of
           Abraham
           ,
           and
           so
           the
           seed
           of
           Abraham
           ,
           but
           not
           by
           meer
           natural
           generation
           .
           2.
           
           If
           the
           Apostle
           had
           
             explained
             the
             seed
             ,
             Gen.
          
           17.7
           .
           
             of
             the
             natural
             posterity
             onely
             ,
             which
             was
             the
             birth
             by
             promise
          
           (
           which
           according
           to
           
           Mr.
           Bls.
           description
           can
           be
           no
           more
           then
           individual
           Isaac
           )
           then
           he
           had
           said
           Rom.
           9.8
           .
           
             but
             the
             child
          
           of
           the
           promise
           is
           counted
           for
           the
           seed
           ,
           not
           as
           he
           doth
           in
           the
           plural
           number
           ,
           
             the
             children
             of
             the
             promise
          
           ,
           (
           by
           whom
           are
           meant
           all
           elect
           persons
           ,
           who
           are
           by
           su●ernatural
           calling
           counted
           by
           God
           for
           the
           seed
           of
           the
           Gentiles
           as
           well
           as
           the
           Jews
           ,
           as
           he
           affirms
           v.
           24.
           )
           
             are
             counted
             for
             the
             seed
          
           to
           whom
           the
           promise
           Gen.
           17.7
           .
           is
           made
           .
           But
           Mr.
           Bl.
           ●oes
           on
           thus
           .
        
         
           
             Where
             children
             of
             God
             is
             taken
             in
             the
             same
             latitude
             as
             adoption
             ,
             v.
             4.
             comprizing
             all
             the
             visible
             body
             of
             the
             Jews
             ,
             as
             it
             is
             also
             taken
             ,
             Deut.
             14.1
             .
          
        
         
           Answ.
           ●he
           right
           reading
           (
           as
           I
           have
           before
           proved
           )
           of
           Rom.
           9
           4.
           should
           be
           [
           
             whose
             was
             the
             adoption
          
           ]
           and
           this
           is
           meant
           indeed
           of
           the
           visible
           body
           of
           Israelites
           in
           former
           generations
           ,
           excluding
           the
           pres●nt
           ;
           nor
           do
           I
           deny
           it
           to
           be
           so
           me●nt
           ,
           Deut.
           14.1
           .
           but
           not
           so
           as
           either
           then
           or
           at
           any
           time
           comprizing
           every
           particular
           Jew
           ,
           but
           as
           Mr.
           Bl.
           himself
           rightly
           explaineth
           such
           passages
           in
           his
           
             answer
             to
             my
             letter
          
           pag.
           51.
           (
           though
           〈◊〉
           applied
           to
           Rom.
           9.25
           ,
           26.
           )
           
             the
             denomination
             being
          
           a
           praestantiori
           parte
           ,
           
             as
             we
             call
             it
             ,
             a
             heap
             of
             corn
             ,
             where
             yet
             there
             is
             a
             mixture
             of
             chaff
             ,
             and
             a
             corn
             field
             ,
             where
             there
             is
             a
             mixture
             of
             tares
             and
             other
             weeds
             ;
             and
             as
             the
             Apostle
             (
             writing
             to
             the
             Church
             of
             the
             Thessalonians
             )
             saith
             ,
             knowing
             brethren
             your
             election
             of
             God
             ,
             and
             yet
             I
             suppose
             you
             do
             not
             believe
             that
             each
             particular
             man
             was
             a
             vessel
             of
             glory
             .
          
           But
           I
           go
           after
           Mr.
           Bl.
           
        
         
           
             Onely
             ,
             
               saith
               he
            
             ,
             those
             that
             are
             born
             by
             promise
             are
             included
             ,
             and
             so
             all
             the
             sons
             of
             Ishmael
             and
             Keturah
             ,
             though
             the●r
             parents
             were
             once
             in
             Covenant
             ,
             are
             by
             Gods
             special
             command
             shut
             ou●
             .
          
        
         
           Answ
           1.
           
           There
           are
           no
           more
           born
           by
           promise
           according
           to
           Mr.
           Bls.
           description
           but
           Isaac
           ,
           and
           so
           no
           more
           according
           to
           him
           included
           ;
           not
           Jacob
           ,
           mu●h
           less
           
             all
             the
             visible
             body
             of
             the
             Jews
             .
          
           2.
           
           If
           
             those
             that
             are
             born
             by
             promise
             onely
             are
             included
             ,
          
           then
           Ishmael
           ,
           and
           
             the
             sons
             of
             Keturah
          
           who
           were
           not
           born
           by
           pro●ise
           ,
           are
           not
           in●luded
           in
           the
           Covenant
           Gen.
           17.7
           .
           then
           they
           were
           never
           in
           Cov●nant
           ,
           for
           none
           were
           never
           in
           that
           Covenant
           ,
           who
           were
           not
           included
           in
           the
           promise
           .
           3.
           
           The
           Scripture
           doth
           not
           mention
           out●shmael
           ●shmael
           
             out
             of
             the
             Covenant
             he
             was
             once
             in
             ,
          
           but
           to
           〈◊〉
           out
           of
           Abrahams
           hous●
           .
           Nor
           do
           I
           see
           in
           what
           sense
           Abraham
           cou●d
           be
           said
           to
           cast
           him
           out
           of
           Covenant
           .
           Surely
           not
           by
           revoking
           〈◊〉
           promise
           ,
           that
           were
           little
           less
           then
           blasphemy
           ,
           to
           ascribe
           to
           Abraham
           the
           evacuating
           of
           Gods
           word
           :
           not
           by
           uncircumcising
           him
           for
           〈◊〉
           was
           any
           such
           thing
           done
           ,
           though
           Abraham
           obeyed
           God
           ,
           nor
           perhaps
           could
           be
           done
           .
           What
           other
           way
           he
           might
           shut
           him
           out
           of
           ●ovenant
           I
           do
           not
           understand
           .
           4.
           
           If
           
             Ishmael
             were
             once
             in
             the
             Coven●nt
             ,
          
           as
           it
           comprehends
           the
           promise
           of
           Evangelical
           grace
           ,
           then
           ●od
           promised
           to
           be
           his
           God
           in
           respect
           of
           regeneration
           justification
           ,
           adoption
           ,
           sanctification
           and
           raising
           up
           to
           eternal
           li●e
           ,
           and
           he
           was
           in
           that
           esta●e
           ,
           and
           if
           h●
           were
           shut
           out
           again
           ,
           ●hen
           a
           man
           may
           be
           in
           the
           covenant
           of
           Evangelical
           grace
           and
           shut
           out
           again
           ,
           which
           is
           contrary
           to
           the
           very
           end
           of
           the
           new
           C●venant
           ,
           as
           it
           is
           expressed
           Heb.
           8.6
           ,
           7
           ,
           8
           ,
           9
           ,
           10.
           and
           infers
           falling
           away
           from
           Gospel
           grace
           .
        
         
         
           Mr.
           Bl.
           proceeds
           thus
           .
           
             Neither
             are
             all
             these
             included
             ;
             for
             as
             God
             cast
             off
             Ishmael
             and
             his
             seed
             ,
             so
             also
             Esau
             and
             his
             posterity
             ;
             therefore
             the
             Apostle
             having
             brought
             the
             former
             distinction
             of
             seeds
             ,
             rests
             not
             there
             but
             adds
             v.
             10
             ,
             11
             ,
             12
             ,
             13.
             
             And
             ther●fore
             the
             denomination
             of
             the
             seed
             is
             in
             Jacob
             ,
             sirnamed
             Israel
             ;
             Therefore
             when
             the
             head
             ,
             or
             if
             you
             will
             ,
             root
             of
             the
             Covenant
             is
             mentioned
             ;
             usually
             in
             Scripture
             it
             is
             not
             barely
             Abraham
             ,
             but
             Abraham
             and
             Isaac
             ,
             to
             exclude
             all
             Abrahams
             seed
             of
             any
             other
             line
             ;
             not
             barely
             Abraham
             and
             Isaac
             ,
             but
             
               Abraham
               ,
               Isaac
            
             ,
             and
             Jacob.
             The
             natural
             seed
             of
             Jacob
             then
             (
             not
             according
             to
             ours
             ,
             but
             Gods
             own
             limits
             )
             is
             included
             in
             that
             Covenant
             in
             the
             full
             latitude
             and
             extent
             of
             it
             .
          
        
         
           Answ.
           1.
           
           The
           terms
           head
           or
           
             root
             of
             the
             Covenant
          
           ,
           are
           not
           Scripture
           expressions
           .
           I
           finde
           Gal.
           3.16
           .
           that
           
             to
             Abraham
             and
             his
             seed
             were
             the
             promises
             made
             ,
          
           and
           Rom.
           11.16
           .
           
             If
             the
             root
             be
             holy
             so
             are
             the
             branches
             ,
          
           v.
           18.
           
             thou
             bearest
             not
             the
             root
             ,
             ●ut
             the
             root
             thee
          
           ;
           but
           this
           root
           is
           I
           conceive
           ,
           no
           other
           then
           Abraham
           ,
           who
           is
           ●ot
           termed
           either
           head
           or
           
             root
             of
             the
             Covenant
          
           singly
           or
           jointly
           ,
           but
           of
           the
           olive
           or
           branches
           in
           respect
           of
           their
           propagation
           from
           him
           partly
           as
           a
           natural
           father
           ,
           and
           a
           spiritual
           father
           in
           respect
           of
           Is●aelite
           believers
           ,
           an●
           partly
           as
           a
           spiritual
           father
           onely
           in
           respect
           of
           Gentile
           believers
           .
           But
           if
           any
           be
           to
           be
           termed
           the
           head
           and
           root
           of
           the
           Covenant
           ,
           I
           think
           it
           is
           most
           fit
           to
           give
           that
           title
           to
           Christ
           ,
           the
           
             surety
             and
             mediatour
             ,
             Heb.
          
           7.22
           .
           &
           8.6
           .
           
             to
             whom
             the
             promises
             were
             made
             ,
             Gal.
          
           3.16
           ,
           17.
           2.
           
           When
           God
           is
           stiled
           
             the
             God
             of
             Abraham
             ,
             I●saac
             ,
          
           and
           Jacob
           ,
           that
           it
           is
           
             to
             exclude
             all
             Abrahams
             seed
             of
             any
             other
             line
             ,
          
           and
           to
           say
           that
           
             God
             cast
             off
             Esau
             and
             his
             posterity
             from
             the
             Covenant
             ,
          
           is
           more
           then
           the
           Apostle
           saith
           ,
           or
           is
           according
           to
           truth
           .
           For
           the
           Apostle
           doth
           onely
           say
           ,
           that
           therefore
           the
           Oracle
           was
           delivered
           concerning
           Esau
           and
           Jacob
           ,
           and
           the
           words
           of
           the
           Prophet
           concerning
           Jacob
           and
           Esau
           are
           alledged
           ,
           that
           he
           might
           shew
           that
           God
           confined
           not
           his
           Covenant
           to
           Abrahams
           natural
           posterity
           ,
           nor
           included
           them
           all
           ;
           not
           to
           shew
           that
           he
           cast
           off
           or
           
             excluded
             all
             Abrahams
             seed
             of
             any
             other
             line
          
           then
           ●saac
           and
           Jacob
           from
           the
           Covenant
           .
           For
           then
           
             Jo●
             ,
             Jethro
          
           ,
           and
           all
           other
           Proselytes
           of
           Abrahams
           seed
           by
           Keturah
           ,
           of
           Esau●s
           posterity
           had
           been
           excluded
           from
           the
           Covenant
           of
           grace
           in
           Christ
           ,
           which
           is
           contrary
           to
           Scripture
           ;
           and
           in
           like
           sort
           ,
           all
           the
           Gentile
           from
           
             Ishmael
             ,
             Keturah
             ,
             Esau
          
           ,
           ●ad
           been
           excluded
           from
           being
           called
           Christian
           believers
           .
           For
           none
           are
           called
           by
           God
           who
           are
           excluded
           out
           of
           the
           Covenant
           of
           grace
           .
           3.
           
           That
           
             the
             natural
             seed
             of
             Jacob
             is
             included
             in
             that
             Covenant
             .
          
           Gen.
           17.7
           .
           
             in
             the
             full
             latitude
             and
             ex●ent
             of
             it
             ,
          
           as
           it
           comprehends
           a
           promise
           of
           Evangelical
           grace
           ,
           is
           so
           far
           from
           being
           the
           Apostles
           determination
           ,
           tha●
           he
           resolves
           in
           the
           contrary
           in
           those
           words
           Rom.
           9.6
           .
           
             All
             are
             not
             Israel
             ,
             that
             are
             of
             Israel
             .
          
        
         
           Secondly
           ,
           saith
           Mr.
           Bl.
           
           
             We
             d●
             not
             say
             that
             this
             Covenant
             was
             entred
             with
             Abraham
             as
             a
             n●tural
             Father
             ,
             nor
             his
             seed
             comprehended
             as
             natural
             children
             ;
             but
             a●
             a
             p●ofessour
             of
             the
             Faith
             ●ccepting
             the
             Conant
             ,
             taking
             God
             for
             his
             God
             he
             accepts
             it
             for
             himself
             ,
             and
             f●r
             his
             seed
             ,
             his
             natural
             p●sterity
             .
             And
             all
             that
             profess
             the
             Faith
             hold
             in
             the
             like
             ten●re
             ,
             are
             in
             Covenant
             ,
             and
             have
             the
             Covenant
             ;
             not
             vested
             
             in
             their
             own
             persons
             ,
             but
             enlarged
             to
             their
             posterity
             .
          
        
         
           Answ.
           I
           do
           not
           remember
           that
           I
           did
           any
           where
           say
           that
           Paedobaptists
           said
           ,
           that
           covenant
           Gen.
           17.7
           .
           w●
           entred
           with
           
             Abraham
             as
             a
             natural
             ●ather
          
           ,
           but
           the
           
             Authour
             of
             the
             little
             Treatise
          
           intituled
           
             Infants
             Baptism
             proved
             lawful
             by
             Scripture
             ,
             asserted
             the
             Covenant
             was
             made
             with
          
           Abraham
           
             as
             a
             believer
          
           ;
           to
           which
           I
           replied
           ▪
           that
           as
           it
           was
           Evangelical
           it
           was
           not
           made
           with
           Abraham
           simply
           as
           a
           believer
           ,
           for
           then
           it
           had
           been
           made
           to
           every
           believer
           as
           to
           Abraham
           ,
           but
           with
           Abraham
           as
           the
           Father
           of
           believers
           ,
           and
           with
           his
           seed
           as
           believers
           as
           he
           was
           .
           But
           that
           ever
           any
           Paedo●aptist
           did
           afore
           Mr.
           
             Bl
             ▪
          
           assert
           that
           the
           Covenant
           Gen.
           17.7
           .
           as
           it
           was
           a
           Covenant
           of
           Evangelical
           grace
           ,
           was
           
             entred
             by
             God
             with
             him
             as
             a
             professour
             of
             the
             faith
             ,
             accepting
             the
             Covenant
             taking
             God
             for
             his
             God
             ,
             accepting
             it
             for
             himself
             and
             for
             his
             seed
             ,
             his
             natural
             posterity
             ,
          
           I
           do
           not
           reme●ber
           .
           If
           they
           should
           ,
           yet
           I
           take
           it
           to
           be
           false
           ,
           and
           without
           likelihood
           of
           truth
           .
           For
           if
           the
           Covenant
           of
           Evangelical
           grace
           were
           made
           with
           Abraham
           under
           that
           formal
           consideration
           ,
           then
           God
           had
           promised
           Evangelical
           grace
           ,
           justication
           ,
           adoption
           ,
           to
           him
           as
           a
           professour
           of
           faith
           onely
           ,
           so
           that
           if
           it
           were
           supposed
           he
           had
           been
           an
           hopocrite
           ,
           yet
           he
           should
           have
           been
           justified
           ,
           adopted
           in
           that
           he
           was
           a
           professour
           of
           faith
           ,
           or
           else
           it
           is
           to
           be
           conceived
           justification
           and
           adoption
           were
           not
           to
           Abraham
           by
           this
           Covenant
           ,
           contrary
           to
           Gal.
           3.16
           ,
           17
           ,
           18.
           nor
           hath
           it
           any
           likelihood
           of
           truth
           ,
           that
           God
           would
           single
           out
           so
           exemplary
           a
           believer
           as
           Abraham
           was
           ,
           Rom.
           4.18
           ,
           19.
           and
           enter
           so
           solemn
           a
           Covenant
           with
           him
           barely
           as
           a
           professour
           of
           faith
           ,
           which
           was
           competent
           to
           an
           hypocrite
           .
           Nor
           do
           I
           well
           know
           in
           what
           sense
           
             God
             entred
             the
             Covenant
             with
             him
             as
             ●
             professour
             of
             the
             faith
             accepting
             the
             Covenant
             for
             himself
             and
             his
             s●ed
             .
          
           For
           Gods
           entring
           the
           Covenant
           is
           no
           other
           then
           his
           making
           of
           it
           :
           But
           God
           did
           not
           make
           it
           on
           this
           condition
           that
           Abraham
           should
           accept
           it
           f●r
           him
           and
           his
           seed
           ,
           but
           as
           knowing
           Abrahams
           integrity
           ,
           b●
           way
           of
           testification
           of
           his
           love
           and
           grace
           to
           him
           being
           so
           eminent
           and
           tried
           a
           believer
           afore
           this
           C●venant
           was
           made
           with
           him
           .
           Nor
           is
           it
           true
           
             that
             all
             that
             profess
             the
             faith
             hold
             in
             the
             like
             tenure
             ,
             are
             in
             Covenant
             ,
             and
             have
             the
             Coven●nt
          
           ;
           not
           
             vested
             in
             their
             own
             persons
             ,
             but
             enlarged
             to
             their
             posterity
             ,
          
           there
           being
           none
           in
           the
           Covenant
           Gen.
           17.7
           .
           but
           
             Abraham
             and
             his
             seed
          
           ,
           of
           whom
           no
           meer
           professour
           of
           faith
           ,
           much
           le●s
           his
           seed
           ,
           except
           elect
           or
           true
           believer
           is
           either
           .
           Nor
           was
           the
           Covenant
           ever
           made
           to
           Abrahams
           or
           Israels
           mere
           natural
           posterity
           as
           it
           is
           Evangelical
           ;
           much
           less
           enlarged
           to
           the
           posterity
           natural
           of
           every
           professour
           of
           faith
           .
        
         
           Thirdly
           ,
           
             saith
             Mr.
             Bl.
          
           
           
             We
             entitle
             the
             seed
             o●
             Abraham
             ,
             as
             before
             ,
             to
             spiritual
             mercies
             (
             and
             so
             the
             seed
             of
             all
             that
             hold
             in
             the
             tenure
             of
             Abraham
             )
             to
             saving
             grace
             ,
             and
             justification
             to
             life
             eternal
             ;
             not
             by
             an
             absolute
             conveyance
             infallibly
             to
             inherit
             (
             we
             know
             though
             Israel
             be
             as
             the
             sand
             of
             the
             sea
             ,
             yet
             a
             remnant
             onely
             shall
             be
             saved
             ,
             Rom.
             9.27
             .
             )
             but
             upon
             Gods
             terms
             ,
             and
             conditions
             in
             the
             Gospel
             of
             God
             ,
             held
             out
             of
             God
             to
             his
             pe●ple
             ;
             salvation
             is
             made
             over
             by
             vertue
             of
             Covenant
             ,
             to
             all
             thus
             in
             Covenant
             in
             that
             sense
             as
             Christ
             speaks
             Joh.
             4.22
             .
             salvation
             is
             of
             the
             Jews
             .
             In
             that
             sense
             as
             Christ
             us●th
             it
             
             of
             Zacheus
             family
             ;
             this
             day
             is
             salvation
             come
             to
             this
             house
             ,
             Luk.
             19.9
             .
             In
             that
             sense
             as
             the
             Apostle
             to
             the
             Hebrews
             speaks
             of
             it
             ,
             where
             he
             sets
             out
             the
             danger
             of
             neglecting
             so
             great
             salvation
             ,
             Heb.
             2.3
             .
             In
             that
             sense
             (
             as
             I
             conceive
             )
             the
             Apostle
             speaks
             of
             it
             ,
             where
             he
             saith
             ,
             that
             upon
             the
             call
             of
             the
             Jews
             all
             Israel
             shall
             be
             saved
             ,
             Rom.
             11.26
             .
          
        
         
           Answ.
           That
           by
           [
           
             salvation
             Luk.
          
           19.9
           .
           Heb.
           2.3
           .
           Rom.
           11.26
           .
           ]
           is
           not
           meant
           
             outward
             priviledges
             ,
             in
             which
             salvation
             upon
             Gods
             terms
             may
             be
             obtained
             ,
          
           hath
           been
           shewed
           before
           Sect.
           44.
           
           And
           though
           I
           grant
           that
           salvation
           is
           said
           
             to
             be
             of
             the
             Jews
          
           ,
           in
           that
           from
           them
           was
           the
           doctrine
           of
           salvation
           ,
           yet
           I
           see
           no
           necessity
           to
           expound
           the
           term
           [
           salvation
           ]
           metonymically
           ,
           as
           if
           by
           [
           salvation
           ]
           were
           meant
           barely
           the
           doctrine
           of
           salvation
           ,
           but
           the
           sense
           may
           be
           truely
           conceived
           thus
           ,
           salvation
           ,
           remission
           of
           sins
           ,
           justification
           ,
           adoption
           ,
           eternal
           life
           ,
           
             is
             of
             the
             Jews
          
           ,
           as
           instruments
           by
           preaching
           the
           Gospel
           of
           converting
           ,
           and
           so
           saving
           men
           .
           But
           that
           God
           when
           he
           promised
           Gen.
           17.7
           .
           
             I
             will
             be
             thy
             God
             and
             the
             God
             of
             thy
             seed
          
           (
           as
           this
           promise
           is
           Evangelical
           )
           meant
           this
           ,
           
             all
             the
             professors
             of
             faith
             and
             their
             seed
             shall
             enjoy
             those
             priviledges
             ,
             in
             which
             salvation
             upon
             Gods
             terms
             may
             be
             obtained
             ,
          
           is
           proved
           false
           .
           1.
           
           In
           that
           the
           writers
           of
           the
           New
           Testament
           never
           so
           explain
           it
           ,
           but
           where
           the
           promise
           is
           mentioned
           as
           Evangelical
           ,
           they
           declare
           it
           imports
           a
           further
           thing
           proper
           to
           the
           elect
           and
           true
           believers
           .
           2
           That
           they
           never
           by
           Abrahams
           seed
           as
           Evangelically
           understood
           ,
           mean
           any
           other
           then
           elect
           persons
           and
           true
           believers
           :
           both
           which
           are
           proved
           largely
           before
           Sect.
           28.
           3.
           
           That
           in
           this
           sense
           the
           promise
           were
           not
           made
           good
           ,
           for
           God
           doth
           not
           make
           good
           to
           every
           professour
           of
           faith
           that
           he
           shall
           have
           ●hose
           priviledges
           ,
           as
           to
           be
           baptized
           ,
           be
           in
           Church-communion
           ,
           have
           the
           the
           Lords
           supper
           ,
           have
           a
           Pastour
           to
           preach
           the
           Gospel
           ,
           much
           less
           to
           every
           one
           of
           his
           natural
           seed
           ,
           as
           frequent
           experience
           shews
           .
           4.
           
           By
           this
           exposition
           nothing
           is
           assured
           to
           the
           infant
           of
           a
           believer
           ,
           or
           to
           a
           professour
           of
           faith
           ,
           which
           is
           not
           also
           to
           an
           unbelievers
           child
           ,
           yea
           to
           an
           unbeliever
           ,
           who
           as
           well
           as
           they
           
             have
             title
             to
             saving
             grace
             ,
             and
             justification
             to
             eternal
             life
             ,
             upon
             termes
             and
             conditions
             in
             the
             Gospel
             of
             God
             ,
             held
             out
             of
             God
             to
             his
             people
             .
          
        
         
           
             Mr.
             Bl.
             adds
          
           ,
           
             And
             this
             [
             that
             professors
             of
             faith
             or
             believers
             upon
             their
             call
             shall
             enjoy
             those
             priviledges
             ,
             in
             which
             salvation
             upon
             Gods
             terms
             may
             be
             obtained
             ]
             is
             all
             that
             c●n
             by
             any
             means
             be
             squeezed
             out
             of
             their
             words
             ,
             that
             say
             ,
             the
             Covenant
             of
             grace
             was
             made
             of
             God
             ,
             with
             Abraham
             and
             hi●
             natural
             seed
             ,
             or
             with
             believers
             and
             their
             seed
             .
             It
             is
             even
             irksome
             to
             read
             the
             large
             business
             that
             Mr.
             T.
             makes
             of
             it
             ,
             to
             finde
             out
             Mr.
             Ms.
             meaning
             ,
             about
             the
             Covenant
             of
             God
             made
             with
             Abraham
             and
             his
             se●d
             ;
             and
             both
             Mr.
             M.
             and
             my self
             must
             per
             force
             confess
             that
             we
             mean
             ●t
             of
             a
             Covenant
             ,
             infallibly
             absolutely
             to
             confer
             grace
             ,
             and
             cons●quently
             salvation
             .
          
        
         
           Answ.
           1.
           
           That
           more
           may
           be
           squeezed
           out
           ,
           is
           proved
           in
           my
           
             Exam.
             part
          
           3.
           sect
           .
           3.
           in
           this
           par●
           of
           the
           
             Review
             sect
          
           .
           30.31
           ,
           &c.
           And
           if
           no
           more
           be
           m●ant
           by
           them
           ,
           these
           things
           w●ll
           follow
           .
           1.
           
           That
           they
           mean
           by
           the
           Covenant
           of
           grace
           ,
           a
           covenant
           of
           outward
           priviledges
           ,
           of
           viable
           C●urch-membership
           .
           Baptism
           ,
           the
           Lords
           Supper
           ,
           to
           every
           beleever
           by
           prof●ssion
           ,
           
           though
           a
           Gentile
           ,
           and
           his
           natural
           seed
           ,
           under
           the
           pretence
           of
           the
           Covenant
           ,
           Gen.
           17.7
           .
           which
           pretended
           outward
           Covenant
           of
           outward
           priviledges
           is
           a
           meer
           counterfeit
           ,
           neither
           Gen
           ,
           17.7
           .
           nor
           any
           where
           else
           to
           be
           found
           in
           the
           holy
           Scripture
           .
           2.
           
           They
           do
           most
           grosly
           abuse
           the
           text
           ,
           Gen.
           17.7
           .
           for
           proving
           such
           a
           Covenant
           ,
           quite
           besides
           the
           expositions
           given
           of
           it
           throughout
           the
           New
           Testament
           ,
           as
           is
           proved
           in
           this
           Part
           of
           the
           
             Revew
             ,
             sect
          
           .
           28.
           and
           quite
           besides
           the
           expositions
           even
           of
           the
           reformed
           Divines
           ,
           though
           Paedobaptists
           ,
           in
           their
           commentaries
           on
           the
           N.
           T.
           and
           writings
           against
           Arminians
           .
           3.
           
           They
           do
           mock
           Readers
           most
           palpably
           ▪
           1.
           in
           telling
           them
           the
           
             Covenant
             of
             grace
             cen●ains
             the
             promise
             of
             remission
             of
             sins
             ,
             &c.
          
           is
           
             for
             substance
             the
             same
             in
             all
             ages
             ,
          
           and
           say
           
             it
             belongs
             to
             all
             the
             infants
             of
             beleevers
             ,
          
           that
           
             they
             are
             in
             it
          
           ,
           that
           is
           that
           Covenant
           of
           grace
           ,
           
             they
             are
             confederate
             with
             parents
          
           ,
           as
           the
           words
           of
           the
           Directory
           ,
           Mr
           ,
           M.
           and
           others
           cited
           by
           me
           ,
           
             Exam
             part
          
           .
           3
           sect
           .
           3
           shew
           ;
           and
           yet
           deny
           this
           Covenant
           of
           saving
           grace
           is
           made
           to
           them
           all
           ,
           but
           upon
           such
           conditions
           as
           upon
           which
           it
           is
           made
           to
           unbeleevers
           children
           ,
           yea
           ,
           to
           every
           man
           in
           the
           world
           .
           2.
           
           In
           that
           they
           when
           they
           make
           
             the
             Sacraments
             to
             be
             seals
             of
             the
             Covenant
             of
             grace
             ,
          
           and
           attempt
           to
           prove
           it
           from
           Rom.
           4.11
           .
           which
           mentions
           onely
           
             a
             seal
             of
             the
             righteousness
             of
             faith
          
           ▪
           they
           make
           them
           seals
           of
           the
           righteousne●s
           of
           faith
           ,
           and
           say
           
             infants
             are
             in
             the
             Covenant
          
           ,
           and
           
             the
             seal
             must
             follow
             the
             Covenant
             ,
          
           and
           yet
           nevertheless
           deny
           all
           the
           infants
           they
           baptize
           by
           vertue
           of
           being
           in
           the
           Covenant
           (
           of
           which
           Baptism
           is
           a
           seal
           )
           to
           be
           in
           that
           Covenant
           of
           which
           Baptism
           is
           a
           seal
           ;
           but
           say
           they
           are
           in
           a
           meer
           imaginary
           Covenant
           ,
           which
           they
           call
           an
           outward
           Covenant
           ,
           of
           which
           Baptism
           is
           no
           seal
           ,
           but
           rather
           according
           to
           their
           conceits
           ,
           the
           thing
           it self
           covenanted
           or
           promised
           .
           3.
           
           They
           mock
           parents
           ,
           by
           telling
           them
           in
           wr●tings
           and
           sermons
           ,
           that
           they
           are
           to
           be
           comforted
           concerning
           their
           children
           ,
           that
           if
           they
           be
           beleevers
           their
           children
           are
           saved
           by
           vertue
           of
           the
           promise
           Gen.
           17.7
           .
           that
           they
           are
           bound
           to
           beleeve
           it
           ;
           and
           yet
           when
           they
           are
           pressed
           with
           the
           Apostles
           determination
           .
           Rom.
           9.6
           7
           ,
           8.
           and
           other
           arguments
           ,
           
             they
             deny
             that
             they
             understand
             it
             of
             the
             ●ovenant
             of
             saving
             grace
             ,
          
           which
           alone
           can
           infer
           salvation
           )
           
             infallibly
             and
             absolutely
             to
             confer
             grace
          
           ;
           but
           either
           they
           make
           it
           onely
           conditional
           if
           they
           repent
           and
           beleeve
           ,
           which
           no
           man
           is
           sure
           any
           infant
           doth
           ;
           or
           they
           say
           in
           the
           judgement
           of
           charity
           (
           which
           is
           fallible
           ,
           and
           is
           no
           object
           of
           faith
           )
           we
           are
           to
           take
           them
           to
           be
           in
           Covenant
           and
           to
           b●
           saved
           ,
           or
           else
           they
           say
           (
           which
           is
           now
           the
           common
           shif●
           )
           they
           are
           in
           the
           outward
           Covenant
           ,
           which
           is
           a
           figment
           ,
           and
           of
           which
           they
           cannot
           say
           but
           that
           a
           person
           may
           be
           in
           it
           and
           not
           saved
           .
           4.
           
           That
           sith
           it
           is
           commonly
           conceived
           by
           readers
           and
           hearers
           that
           they
           mean
           that
           which
           Mr.
           M.
           Mr
           G.
           Mr.
           
             Bl.
             &c.
          
           do
           disclaim
           ,
           Paedobaptists
           are
           bound
           to
           ●each
           the
           people
           at
           their
           baby
           sprinklings
           ,
           and
           at
           other
           ti●es
           when
           they
           avouch
           the
           infants
           of
           beleevers
           and
           of
           meer
           visible
           professors
           of
           faith
           to
           be
           in
           the
           Covenant
           of
           grace
           ,
           Gen●
           17
           7.
           and
           thereupon
           derive
           their
           title
           to
           Baptism
           that
           they
           mean
           but
           as
           Mr.
           M.
           Mr.
           Bl.
           say
           ,
           that
           they
           may
           acquit
           themselves
           from
           deceiving
           the
           people
           ,
           and
           being
           judged
           impostors
           .
        
         
           2.
           
           It
           is
           no
           marvel
           that
           the
           3d.
           Section
           of
           the
           3d.
           Part
           of
           my
           Examen
           
           is
           irksome
           to
           Mr.
           Bl.
           to
           read
           ,
           sith
           it
           doth
           so
           fully
           lay
           open
           the
           fallacy
           of
           Paedobap●ists
           in
           their
           speeches
           concerning
           the
           ●nfants
           of
           beleevers
           being
           in
           Covenant
           .
           Not
           did
           I
           set
           down
           the
           position
           I
           conceived
           Mr.
           Ms.
           2d
           ..
           concl
           .
           any
           otherwise
           then
           in
           fair
           candid
           way
           ,
           giving
           my
           reasons
           thereof
           ;
           and
           not
           as
           Mr.
           Bl.
           faith
           ,
           
             per
             force
          
           imposing
           any
           thing
           on
           him
           .
           And
           for
           Mr.
           M.
           it
           is
           shewed
           above
           §
           .
           30.
           that
           Mr.
           M.
           in
           his
           Defence
           hath
           rather
           hidd●n
           then
           explained
           the
           m●aning
           of
           his
           2d
           Conclusion
           .
           As
           for
           M.
           Bl.
           [
           did
           acknowledge
           ,
           Exam.
           p.
           46.
           that
           he
           spake
           most
           warily
           ,
           and
           therefore
           was
           far
           from
           obtruding
           upon
           him
           .
           But
           yet
           Mr.
           Bl.
           for
           want
           of
           other
           exceptions
           against
           me
           ,
           chargeth
           me
           with
           wronging
           him
           in
           a
           passag●
           in
           my
           Apology
           ,
           pag.
           156.
           where
           I
           say
           ,
           How
           doth
           this
           stand
           with
           tha●
           which
           he
           asserts
           ,
           ch
           .
           3.
           sect
           .
           2.
           of
           his
           
             answer
             to
             my
             Letter
          
           ,
           pag.
           13.
           
           That
           infants
           of
           beleevers
           have
           salvation
           ,
           if
           they
           die
           in
           their
           infancy
           ,
           by
           ver●ue
           of
           the
           Covenant
           ?
           
             These
             words
          
           ,
           he
           saith
           ,
           
             were
             none
             of
             his
             ,
             and
             that
             I
             could
             not
             but
             know
             it
             ,
             when
             I
             published
             them
             ;
             and
             that
             the
             meaning
             was
             not
             his
             ,
             I
             knew
             also
             ,
             seeing
             he
             ex●ressed
             it
             in
             these
             words
             ,
             That
             they
             are
             in
             the
             ordinary
             way
             of
             Gods
             dispensation
             saveable
             .
          
           ●o
           w●ich
           I
           reply
           .
           The
           assertio●
           I
           co●ceived
           his
           ,
           I
           gathered
           from
           those
           words
           in
           the
           place
           cited
           by
           me
           ,
           
             That
             Scrirture
             therefore
          
           ,
           1
           Cor.
           7.14
           
             in
             this
             controversie
             is
             still
             brought
             in
             by
             our
             Divines
             ,
             as
             evidently
             holding
             out
             a
             Covenant
             holiness
             ,
             and
             consequently
             salvation
             of
             infants
             .
          
           And
           truly
           I
           must
           confess
           ▪
           I
           thought
           his
           words
           so
           plain
           ,
           that
           I
           never
           dream't
           he
           would
           have
           denied
           it
           to
           be
           his
           meaning
           ,
           conceiving
           he
           alledged
           the
           Protestant
           Divines
           as
           con●onant
           to
           his
           own
           opinion
           ;
           and
           that
           if
           salvation
           of
           Infants
           be
           inferred
           consequently
           from
           covenant
           holiness
           (
           which
           Mr.
           Bl.
           asserts
           from
           1
           Cor.
           7.14
           .
           )
           then
           it
           is
           Mr.
           Bls.
           meaning
           ,
           that
           infants
           of
           beleevers
           have
           salvation
           in
           their
           infancy
           ,
           if
           they
           die
           in
           their
           infancy
           ,
           by
           vertue
           of
           the
           Covenant
           ,
           and
           that
           he
           asserts
           a
           certainty
           of
           salvation
           from
           the
           Covenant
           .
           That
           which
           he
           saith
           .
           
             I
             knew
             that
             the
             meaning
             I
             impute
             to
             him
             was
             not
             his
             because
             of
             the
             words
             he
             sets
             down
             ,
             and
             therefore
             a
             calumny
             tending
             to
             make
             a
             brother
             odious
             ,
          
           is
           I
           am
           sure
           false
           ,
           and
           a
           calumny
           which
           I
           never
           expect
           to
           have
           fairly
           answered
           by
           him
           ,
           nor
           almost
           any
           thing
           else
           he
           is
           charged
           with
           by
           me
           to
           have
           dealt
           fouly
           in
           his
           opposing
           ●e
           about
           this
           point
           .
           The
           words
           he
           mentions
           were
           in
           the
           period
           before
           th●s
           .
           
             This
             Papists
             deny
             ,
             as
             not
             knowing
             how
             to
             avoid
             the
             salvation
             of
             infants
             ,
             but
             that
             they
             are
             in
             the
             ordinary
             way
             of
             Gods
             dispensation
             saveable
             ,
             when
             they
             are
             thus
             admitted
             within
             the
             verge
             of
             Gods
             promise
             .
          
           Which
           being
           spoken
           of
           the
           Papists
           ,
           I
           did
           not
           conceive
           so
           likely
           to
           explain
           the
           speech
           of
           the
           period
           following
           ,
           as
           that
           other
           a
           little
           before
           ,
           
             Protestants
             affirm
             that
             infants
             without
             actual
             admission
             to
             Baptism
             are
             saved
             The
             main
             argument
             wherewith
             Protestants
             assert
             it
             ,
             is
             the
             Covenant
             ▪
             in
             which
             with
             the
             parents
             ,
             infants
             are
             included
             :
          
           and
           I
           conceived
           [
           
             are
             saved
          
           ]
           is
           as
           much
           as
           are
           actually
           saved
           .
           Nor
           am
           I
           yet
           so
           well
           indoctrinated
           by
           Mr.
           Bl.
           as
           not
           to
           think
           it
           had
           been
           non-sense
           (
           which
           I
           would
           not
           impute
           to
           Mr.
           Bl.
           )
           to
           expound
           
             salvation
             of
             infants
          
           ,
           by
           
             saveab●eness
             in
             the
             ordinary
             way
             of
             Gods
             dispensation
             .
          
           Nor
           did
           I
           Imagine
           that
           by
           M●
           .
           Bl.
           muc●
           less
           by
           Protestant
           Divines
           ,
           a
           saveableness
           onely
           in
           Gods
           ordinary
           way
           of
           dispensation
           ,
           should
           be
           made
           the
           consequent
           of
           Covenant
           holiness
           ,
           but
           a
           certainty
           
           of
           salvation
           .
           For
           the
           Covenant
           or
           prumise
           do●h
           not
           assure
           onely
           ●
           possibility
           ,
           but
           a
           certainty
           ;
           yea
           ,
           possibilities
           are
           not
           the
           things
           which
           men
           ever
           assure
           ,
           they
           are
           antecedent
           to
           Covenants
           and
           promises
           ,
           but
           certain
           events
           ;
           an●
           to
           imagine
           Gods
           Covenant
           to
           assure
           onely
           a
           possibility
           ,
           a
           saveableness
           ,
           and
           not
           a
           certainty
           of
           salvation
           ,
           is
           to
           make
           God
           to
           promis●
           nothing
           ,
           b●t
           what
           is
           without
           such
           a
           Covenant
           ,
           which
           is
           to
           make
           it
           a
           blank
           .
           And
           if
           the
           Covenant
           holiness
           infer
           onely
           a
           conditional
           salvation
           ,
           it
           infers
           no
           more
           salvation
           then
           damnation
           :
           yea
           ,
           if
           infants
           have
           no
           more
           by
           their
           Covenant
           holiness
           then
           a
           saveableness
           in
           Gods
           ordinary
           way
           of
           dispensation
           ,
           then
           they
           have
           onely
           a
           saveableness
           if
           they
           be
           baptized
           ,
           hear
           th●
           Gospel
           preached
           ,
           beleeve
           it
           ,
           profess
           it
           (
           which
           is
           the
           ordinary
           way
           whereby
           God
           dispenseth
           salvation
           .
           )
           But
           if
           this
           were
           Mr.
           Bls.
           meaning
           ,
           he
           ha●
           made
           Baptism
           &c.
           a
           necessary
           condition
           of
           their
           salvation
           ,
           and
           so
           he
           had
           tied
           their
           salvation
           with
           the
           Papists
           to
           Baptism
           ,
           or
           rather
           been
           more
           rigid
           then
           they
           ,
           
             durior
             pater
             infantum
             Augustino
          
           ,
           requiring
           the
           hearing
           the
           word
           ,
           actual
           faith
           ,
           and
           profession
           of
           them
           to
           salvation
           .
           So
           that
           I
           hope
           by
           this
           time
           Mr.
           Bl.
           will
           forgive
           me
           this
           wrong
           ,
           in
           setting
           down
           his
           opinion
           better
           then
           he
           meant
           it
           ,
           and
           that
           he
           will
           let
           fa●l
           hi●
           suit
           against
           me
           for
           this
           thing
           :
           And
           if
           so
           ,
           I
           will
           forgive
           him
           for
           his
           next
           insinuation
           of
           
             my
             setting
             up
             a
             man
             of
             straw
          
           and
           
             then
             beating
             it
             down
          
           (
           though
           it
           be
           indeed
           the
           common
           saying
           of
           Paedobap●ists
           ,
           who
           usually
           say
           ,
           the
           Covenant
           of
           grace
           sealed
           by
           Baptism
           ,
           (
           which
           is
           that
           of
           justification
           )
           is
           made
           to
           beleevers
           and
           their
           seed
           ,
           
             the
             promise
             is
             to
             them
             and
             their
             children
             ,
             A●●s
          
           2.39
           .
           which
           is
           meant
           by
           them
           of
           remission
           of
           sins
           )
           and
           for
           his
           frivolous
           charge
           of
           my
           using
           the
           arguments
           of
           Jesuits
           ,
           and
           making
           use
           of
           Protestants
           names
           ,
           when
           I
           do
           bring
           not
           onely
           the
           names
           ,
           but
           the
           very
           words
           and
           arguments
           of
           the
           most
           approved
           Protestant
           writers
           in
           great
           number
           ,
           and
           produce
           one
           Papist
           ,
           Estius
           alone
           ,
           no
           Jesuite
           ,
           but
           ,
           though
           a
           Papist
           ,
           of
           the
           better
           sort
           ;
           and
           do
           ,
           and
           may
           safely
           protest
           ,
           that
           some
           of
           those
           Mr.
           Bl.
           chargeth
           me
           with
           I
           did
           not
           read
           ;
           and
           for
           one
           ,
           what
           I
           read
           in
           him
           came
           not
           into
           my
           mind
           when
           I
           wrote
           that
           Examen
           of
           Mr.
           
             Ms.
             sermon
          
           .
           So
           that
           what
           Mr.
           Bl.
           doth
           so
           often
           insinuate
           ,
           as
           tending
           to
           make
           me
           suspected
           as
           if
           my
           arguments
           against
           Infant
           Baptism
           were
           borrowed
           from
           Papists
           even
           then
           when
           I
           avouch
           Protestants
           ,
           is
           a
           most
           unworthy
           calumny
           ,
           though
           I
           still
           say
           I
           am
           glad
           when
           I
           find
           truth
           ,
           that
           I
           meet
           with
           i●
           in
           any
           Authors
           ,
           whether
           Protestants
           or
           Papists
           ,
           and
           think
           it
           not
           the
           worse
           for
           their
           owning
           it
           .
        
         
           Mr.
           Bl
           a●ter
           his
           false
           accusations
           of
           me
           ,
           and
           limitations
           of
           his
           own
           tenet
           ,
           speaks
           thus
           .
           
             To
             draw
             all
             up
             towards
             a
             conclusion
             .
             All
             that
             is
             necessaril●
             included
             in
             Gods
             entrance
             of
             Covenant
             with
             a
             people
             ,
             engaging
             to
             be
             their
             God
             ,
             and
             taking
             them
             for
             his
             people
             ;
             is
             here
             by
             this
             grand
             Charter
             of
             Heaven
             made
             over
             to
             Abraham
             ,
             and
             his
             natural
             issue
             by
             ●saac
             and
             Jacob.
             All
             their
             posteri●y
             are
             branches
             of
             this
             root
             by
             nature
             simply
             considered
             ,
             and
             they
             are
             holy
             branches
             by
             vertue
             of
             this
             Covenant
             ,
             which
             necessarily
             implies
             priviledges
             of
             Ordinances
             ,
             the
             fruition
             of
             Gods
             Oracles
             ,
             which
             are
             his
             Covenant
             draughts
             ▪
             without
             which
             no
             people
             are
             in
             Covenant
             ,
             but
             all
             are
             strangers
             :
             
             And
             this
             priviledge
             of
             Ordinances
             implies
             also
             all
             priviledges
             ,
             leading
             to
             ,
             and
             accompanying
             salvation
             ,
             and
             salvation
             it
             se●f
             upon
             Gods
             terms
             in
             his
             word
             revealed
             .
             And
             so
             before
             the
             disputation
             ,
             the
             Reader
             hath
             my
             supposition
             .
          
        
         
           Answ.
           The
           Reader
           hath
           a
           supposition
           indeed
           ,
           but
           such
           a
           one
           ,
           as
           if
           he
           examine
           it
           ,
           he
           will
           be
           more
           to
           seek
           concerning
           Mr.
           Bls.
           mind
           ,
           then
           if
           he
           had
           omitted
           it
           .
           But
           I
           sh●ll
           as
           fairly
           as
           the
           ambiguity
           of
           his
           expr●ssions
           will
           permit
           ,
           search
           out
           his
           meaning
           .
           There
           are
           no
           fewer
           then
           nine
           Propositions
           thrust
           together
           in
           these
           words
           of
           his
           ,
           
             That
             all
             that
             is
             necessarily
             included
             in
             Gods
             entrance
             of
             Covenant
             with
             a
             people
             ,
             engaging
             to
             be
             their
             God
             ,
             and
             taking
             them
             for
             his
             people
             ;
             is
             here
             by
             this
             grand
             Charter
             of
             Heaven
             made
             over
             to
             Abraham
             ,
             and
             his
             natural
             issue
             by
             Isaac
             and
             Jacob.
          
           In
           which
           ,
           1.
           he
           asserts
           the
           promise
           Gen
           17.7
           .
           to
           be
           
             the
             grand
             Charter
             of
             Heaven
          
           :
           And
           I
           grant
           it
           to
           be
           so
           in
           the
           sense
           in
           which
           the
           Apostle
           means
           ,
           it
           ,
           Gal.
           3.16
           ,
           17
           ,
           18
           Rom.
           4.16
           .
           and
           elsewhere
           ,
           to
           wit
           ▪
           as
           it
           is
           a
           promise
           of
           regeneration
           ,
           justification
           ,
           eternal
           life
           ,
           which
           I
           call
           Evangelical
           grace
           .
           2.
           
           He
           speaks
           of
           
             Gods
             entrance
             of
             Covenant
             with
             a
             people
             ,
             engaging
             to
             be
             their
             God
             ,
             and
             taking
             them
             for
             his
             people
             ,
             and
             of
             things
             necessarily
             encluded
             in
             this
             entrance
             of
             ●ovenant
             .
          
           But
           there
           are
           many
           ambiguities
           in
           these
           expr●ssions
           The
           term
           
             entrance
             into
             Covenant
          
           is
           ambiguous
           :
           He
           may
           be
           said
           to
           enter
           into
           Covenant
           who
           offers
           it
           ,
           or
           who
           makes
           and
           concludes
           it
           .
           The
           term
           
             people
             of
             God
          
           is
           ambiguous
           ;
           it
           may
           be
           meant
           either
           of
           his
           people
           by
           special
           right
           ,
           as
           the
           ten
           Tribes
           were
           when
           they
           fell
           off
           to
           idolatry
           ;
           or
           his
           people
           by
           outward
           profession
           onely
           ,
           or
           his
           people
           by
           effectual
           saving
           calling
           .
           The
           terms
           
             engaging
             to
             be
             their
             God
          
           ,
           and
           
             taking
             them
             for
             his
             people
          
           ,
           may
           be
           understood
           in
           respect
           of
           temporary
           protection
           ,
           advancement
           ,
           rule
           ,
           &c.
           or
           righteousness
           and
           eternal
           life
           .
           The
           word
           people
           may
           note
           either
           singular
           persons
           ,
           or
           the
           collective
           body
           of
           a
           Nation
           which
           may
           not
           include
           every
           sing●lar
           person
           .
           He
           supposeth
           
             things
             necessarily
             included
             in
             Gods
             entrance
             of
             Covenant
             with
             a
             people
             :
          
           But
           I
           am
           not
           yet
           convinced
           that
           any
           things
           are
           necessarily
           included
           in
           Gods
           entrance
           of
           Covenant
           with
           a
           people
           engaging
           to
           be
           the●r
           God
           ,
           and
           taking
           them
           f●r
           his
           people
           ;
           but
           that
           all
           things
           therein
           included
           are
           arbitrary
           ,
           or
           of
           his
           free-will
           .
           And
           if
           there
           be
           any
           things
           necessarily
           included
           ,
           sure
           they
           are
           not
           priviledges
           of
           Ordinances
           ,
           I
           mean
           initial
           and
           after
           Seals
           ,
           visible
           Church-membership
           of
           Infants
           ;
           for
           God
           entred
           into
           Covenant
           wit●
           Abraham
           long
           b●fore
           ,
           and
           never
           promised
           those
           things
           ;
           so
           he
           did
           with
           Noah
           ;
           and
           with
           Adam
           .
           And
           that
           which
           agreeably
           to
           the
           Scripture
           was
           promised
           Gen
           17.7
           .
           was
           to
           the
           natural
           seed
           of
           Abraham
           by
           Isaac
           and
           Jacob
           ,
           peculiar
           protection
           ,
           provision
           ,
           rule
           ,
           1
           Sam.
           12.12
           .
           by
           giving
           Laws
           to
           them
           ,
           appointing
           them
           Judges
           ,
           directing
           t●em
           by
           Oracles
           in
           war
           and
           peace
           ,
           &c.
           
           To
           the
           spiritual
           seed
           of
           Abraham
           the
           promise
           was
           of
           Christ
           ,
           righteousness
           ,
           adoption
           ,
           and
           the
           inheritance
           of
           eternal
           life
           ;
           not
           those
           petty
           things
           which
           Mr
           Bl.
           doth
           frivolously
           imagine
           to
           have
           been
           contained
           in
           that
           grand
           Charter
           of
           Heaven
           ,
           as
           he
           calls
           it
           ,
           which
           is
           the
           thing
           that
           Mr.
           Bl.
           would
           fain
           squeeze
           out
           of
           that
           text
           ,
           though
           there
           be
           not
           the
           least
           colour
           in
           all
           the
           holy
           Scripture
           for
           it
           .
           His
           second
           Proposition
           is
           ,
           that
           
           
             All
             Isaac's
             and
             Jacobs
             posterity
             are
             branches
             of
             this
             root
             by
             nature
             simply
             considered
          
           ;
           which
           if
           he
           understand
           of
           Abraham
           ,
           and
           Isaac
           ,
           and
           Jacob
           ,
           as
           a
           natural
           root
           ,
           propagating
           them
           by
           natural
           generation
           ,
           I
           grant
           it
           ;
           if
           he
           mean
           it
           of
           
             a
             Covenant
             root
          
           ,
           as
           he
           calls
           it
           ,
           as
           deriving
           from
           them
           Evangelical
           grace
           by
           the
           Covenant
           Gen.
           17.7
           .
           I
           deny
           it
           .
           His
           3d.
           is
           ,
           
             and
             they
             are
             holy
             branches
             by
             vertue
             of
             this
             Covenant
          
           ;
           which
           if
           he
           mean
           they
           were
           holy
           in
           respect
           of
           Gods
           special
           rule
           ,
           setting
           up
           his
           Tabernacle
           among
           them
           and
           such
           like
           prerogatives
           as
           are
           mentioned
           Rom.
           9.4
           ,
           5.
           
           I
           grant
           it
           :
           But
           if
           he
           mean
           it
           of
           holiness
           according
           to
           election
           of
           grace
           ,
           as
           Rom.
           11.16
           .
           is
           meant
           ,
           it
           is
           not
           true
           .
           His
           4th
           .
           is
           ,
           that
           
             this
             Covenant
             necessarily
             implies
             priviledge
             of
             Ordinances
             ,
             the
             fruition
             of
             Gods
             Oracles
             :
          
           which
           if
           he
           mean
           in
           this
           sens●
           ,
           that
           Gods
           worship
           should
           be
           among
           them
           ,
           that
           the
           Laws
           of
           God
           ,
           and
           his
           Word
           should
           be
           to
           the
           collective
           body
           of
           Israel
           ,
           I
           grant
           it
           ;
           but
           if
           he
           mean
           it
           of
           visible
           church-membership
           of
           infants
           ,
           initial
           and
           after
           Seals
           ,
           which
           is
           the
           thing
           he
           aims
           at
           ,
           )
           I
           deny
           it
           .
           The
           5th
           .
           
             that
             priviledge
             of
             Ordinances
             ,
             and
             fruition
             of
             Gods
             Oracles
             ,
             are
             Gods
             Covenant
             draughts
             ,
          
           hath
           the
           same
           answer
           .
           The
           6th
           .
           and
           7th
           .
           that
           
             without
             this
             priviledges
             of
             Ordinances
             and
             fruition
             of
             Gods
             Oracles
             ,
             no
             people
             are
             in
             Covenant
             ,
             but
             all
             are
             strangers
          
           ;
           if
           it
           be
           meant
           of
           the
           Covenant
           of
           Evangelical
           grace
           ,
           and
           of
           particular
           persons
           ,
           the
           Propositions
           are
           manifestly
           false
           ;
           for
           then
           no
           infants
           dying
           afore
           they
           have
           an
           initial
           Seal
           ,
           hear
           the
           Word
           ,
           &c.
           should
           be
           in
           Covenant
           :
           if
           it
           be
           meant
           of
           the
           priviledges
           of
           Ordinances
           ,
           and
           fruition
           of
           Gods
           Ordinances
           in
           any
           sort
           ,
           I
           grant
           ,
           that
           if
           there
           be
           no
           worship
           of
           God
           among
           them
           ,
           no
           fruition
           of
           Gods
           Word
           written
           or
           unwritten
           ,
           no
           people
           of
           ripe
           age
           ,
           whether
           families
           ,
           or
           nations
           ,
           or
           single
           persons
           ,
           can
           be
           said
           to
           be
           in
           Covenant
           ,
           but
           are
           strangers
           from
           it
           ;
           but
           if
           they
           be
           understood
           of
           such
           peculiar
           O●dinances
           and
           Oracles
           as
           the
           Jews
           had
           ,
           Rom.
           9.
           4
           ,
           5.
           
           I
           deny
           it
           ;
           for
           
             Adam
             ,
             Seth
             ,
             Enoch
             ,
             Noah
             ,
             &c.
          
           were
           in
           Covenant
           with
           God
           without
           them
           .
           His
           8th
           .
           
             And
             this
             priviledge
             of
             Ordinances
             implies
             also
             all
             priviledges
             leading
             to
             ,
             and
             accompanying
             salvation
          
           ;
           if
           meant
           of
           in-being
           in
           Christ
           ,
           having
           his
           spirit
           to
           dwell
           in
           them
           ,
           which
           are
           the
           chief
           priviledges
           leading
           to
           ,
           and
           accompanying
           salvation
           ,
           and
           of
           all
           that
           have
           the
           priviledge
           of
           Ordinances
           .
           I
           deny
           it
           ;
           unless
           he
           mean
           it
           as
           he
           doth
           the
           9th
           .
           Proposition
           ,
           that
           
             this
             priviledge
             of
             Ordinances
             implies
             salvation
             it self
             upon
             Gods
             terms
             in
             his
             word
             revealed
             ,
          
           which
           are
           Repentance
           and
           Faith
           in
           Christ
           ,
           and
           then
           both
           Propositions
           are
           granted
           ,
           the
           8th
           .
           and
           the
           9th
           ▪
           that
           the
           priviledge
           of
           Ordinances
           doth
           imply
           both
           in-being
           in
           Christ
           ,
           and
           his
           spirits
           in
           dwelling
           ,
           and
           salvation
           it self
           to
           them
           that
           repent
           and
           believe
           in
           Christ.
           Which
           is
           true
           also
           of
           them
           that
           have
           not
           this
           priviledge
           of
           Ordinances
           ,
           as
           Cornelius
           ,
           and
           many
           more
           .
           And
           thus
           Mr.
           Bl.
           also
           hath
           my
           exposition
           and
           answer
           concerning
           his
           position
           and
           supposition
           :
           Let
           's
           now
           see
           what
           he
           proves
           .
        
      
       
         
         
           SECT
           .
           XLVIII
           .
           The
           35th
           .
           and
           37th
           .
           Chapters
           of
           Mr.
           
             Bls.
             Vind.
             Faed
          
           .
           are
           examined
           ,
           and
           his
           Arguments
           concluding
           the
           natural
           issue
           of
           believers
           to
           be
           taken
           into
           Covenant
           ,
           are
           answered
           .
        
         
           HE
           intitles
           thus
           ch
           .
           35.
           
           
             Arguments
             concluding
             the
             natural
             issue
             of
             Abraham
             ,
             Isaac
             ,
             and
             Jacob
             to
             be
             taken
             into
             Covenant
          
           ;
           which
           he
           may
           prove
           and
           not
           oppse
           me
           ,
           who
           grant
           ,
           that
           God
           promiset●
           Gen.
           17.7
           ▪
           to
           be
           a
           God
           to
           the
           natural
           seed
           of
           Abraham
           ,
           inheriting
           in
           domestick
           and
           political
           benefits
           :
           From
           whence
           he
           falsly
           infers
           ▪
           that
           
             I
             cast
             out
             all
             the
             natural
             seed
             of
             Abraham
             from
             any
             title
             to
             that
             Covenant
             ,
             save
             in
             domes●ick
             and
             political
             benefits
          
           ;
           and
           then
           
             undertakes
             this
             Position
             in
             full
             opposition
             ,
             That
             Covenant
             ▪
             in
             those
             words
             exprest
             Gen.
          
           17.7
           .
           
             in
             their
             fullest
             latitude
             ,
             as
             they
             are
             spoken
             in
             the
             largest
             comprehension
             (
             which
             according
             to
             Scripture
             they
             can
             be
             taken
             ,
             )
             are
             entred
             with
             all
             the
             natural
             seed
             of
             Abraham
             by
             Isaac
             and
             Jacob.
          
           So
           that
           if
           
             to
             be
             a
             God
             ,
             Gen.
          
           17.7
           .
           
             to
             Abraham
             and
             his
             seed
          
           ,
           comprehend
           Evangelical
           benefits
           of
           regeneration
           ,
           justification
           ,
           eternal
           life
           ,
           his
           position
           is
           ,
           That
           the
           Covenant
           is
           entred
           in
           respect
           of
           these
           benefits
           ,
           with
           all
           the
           natural
           seed
           of
           Abraham
           by
           Isaac
           and
           Jacob
           ;
           which
           can
           be
           meant
           no
           otherwise
           then
           thus
           ,
           God
           had
           promised
           ,
           Gen.
           17.7
           .
           these
           benefits
           to
           th●m
           all
           :
           For
           the
           Covenant
           could
           be
           no
           otherwise
           entred
           with
           them
           ,
           Isaac
           and
           Jacob
           being
           not
           then
           begotten
           ,
           nor
           in
           being
           ,
           and
           therefore
           the
           entry
           into
           Covenant
           could
           not
           be
           mutual
           .
           Here
           then
           the
           Question
           between
           us
           is
           not
           ,
           Whether
           the
           natural
           issue
           of
           Abraham
           by
           Isaac
           and
           Jacob
           were
           taken
           into
           Covenant
           ?
           Gen.
           17.7
           .
           for
           I
           grant
           that
           God
           there
           promised
           to
           be
           a
           God
           to
           them
           by
           domestick
           and
           political
           benefits
           ,
           to
           wit
           ,
           by
           setting
           up
           his
           worship
           more
           peculiarly
           in
           that
           nation
           ,
           by
           raising
           up
           the
           Messiah
           out
           of
           them
           ,
           by
           giving
           them
           peculiar
           Laws
           himself
           ,
           raising
           up
           Judges
           and
           Governours
           for
           them
           ,
           vouchsafing
           them
           peculiar
           protection
           which
           he
           vouchsafed
           not
           to
           other
           p●ople
           ,
           directing
           them
           by
           his
           Oracle
           when
           they
           enquired
           of
           him
           ,
           &c.
           
           And
           these
           benefits
           he
           promised
           to
           them
           all
           conditionally
           if
           they
           adhered
           to
           God
           :
           But
           the
           Question
           between
           us
           is
           ;
           Whether
           Gen.
           17.7
           .
           God
           have
           promised
           to
           all
           the
           natural
           issue
           of
           Abraham
           by
           Isaac
           and
           Jacob
           ,
           the
           Evangelical
           benefits
           of
           regeneration
           ,
           justification
           ,
           and
           eternal
           life
           ,
           supposed
           to
           be
           meant
           in
           the
           words
           ,
           
             to
             be
             a
             God
             to
             thy
             seed
             ?
          
           This
           I
           deny
           ,
           and
           Mr.
           
             Bl
             ▪
          
           should
           prove
           ,
           if
           he
           dispute
           in
           opposition
           to
           me
           .
           However
           let
           's
           view
           what
           he
           writes
           .
        
         
           
             My
             first
             argument
             (
             saith
             he
             )
             is
             taken
             from
             the
             addition
             annexed
             to
             this
             Covenant
             in
             the
             words
             immediately
             following
             v.
             8.
             
             That
             seed
             of
             Abraham
             ▪
             that
             had
             possession
             of
             the
             Land
             of
             Canaan
             through
             the
             gift
             and
             by
             vertue
             of
             the
             promise
             of
             God
             ,
             is
             the
             seed
             here
             taken
             into
             Covenant
             to
             have
             the
             Lord
             for
             their
             God.
             This
             is
             so
             plain
             ,
             that
             nothing
             can
             be
             plainer
             to
             any
             that
             read
             the
             words
             ;
             but
             the
             natural
             seed
             
             of
             Abraham
             ,
             all
             the
             seed
             of
             Jacob
             in
             their
             several
             Tribes
             (
             according
             as
             God
             set
             them
             their
             bounds
             )
             inherited
             the
             Land
             of
             Canaan
             ,
             which
             is
             called
             the
             Land
             of
             their
             inheritance
             ,
             and
             not
             onely
             the
             spiritual
             seed
             regenerate
             ,
             they
             that
             onely
             sojourned
             in
             
               Canaan
               ,
               Heb.
            
             11.13
             .
             and
             were
             never
             possessed
             of
             it
             ,
             had
             title
             to
             it
             :
             It
             was
             theirs
             in
             reversion
             ,
             though
             they
             never
             came
             into
             actual
             possession
             .
          
        
         
           Answ.
           1.
           
           The
           major
           is
           not
           true
           ,
           if
           the
           subject
           of
           the
           Proposition
           be
           understood
           exclusively
           ,
           or
           universally
           ,
           and
           the
           phrase
           in
           the
           predicate
           [
           
             to
             have
             the
             Lord
             for
             their
             God
          
           ]
           be
           meant
           in
           respect
           of
           the
           Evangelical
           benefits
           of
           regeneration
           ,
           justification
           ,
           and
           eternal
           life
           .
           It
           is
           not
           true
           ,
           that
           God
           hath
           covenanted
           to
           be
           a
           God
           in
           respect
           of
           these
           benefits
           to
           all
           ,
           or
           onely
           to
           that
           seed
           of
           Abraham
           that
           had
           possession
           of
           the
           Land
           of
           Canaan
           through
           the
           gift
           ,
           and
           by
           vertue
           of
           the
           promise
           of
           God
           :
           nor
           doth
           the
           Text
           at
           all
           make
           it
           plain
           .
           For
           though
           it
           prove
           that
           the
           seed
           of
           Abraham
           meant
           in
           the
           fore-part
           of
           Gen.
           17.
           v.
           8.
           were
           also
           meant
           v.
           7.
           yet
           it
           doth
           not
           prove
           that
           all
           ,
           or
           they
           onely
           that
           had
           the
           promise
           of
           Canaan
           ,
           had
           the
           promise
           of
           being
           a
           God
           to
           them
           in
           Gospel
           grace
           .
           The
           minor
           is
           granted
           ,
           [
           all
           ]
           being
           meant
           ,
           as
           they
           speak
           in
           Logick
           ,
           distributively
           in
           
             genera
             singulorum
          
           ,
           that
           is
           ,
           of
           any
           sorts
           of
           them
           ,
           but
           not
           in
           
             singulos
             generum
          
           ;
           and
           with
           limitation
           to
           certain
           times
           fore-appointed
           of
           God
           ,
           not
           in
           all
           times
           .
           All
           sorts
           inherited
           ,
           but
           some
           were
           not
           to
           inherit
           till
           a
           certain
           time
           ,
           and
           for
           a
           certain
           time
           ;
           
             A
             bastard
             ,
             Mamzer
             ,
             Deut.
          
           23.2
           .
           
             was
             not
             to
             enter
             into
             the
             congregation
             of
             the
             Lord
             ,
          
           and
           so
           not
           to
           inherit
           regularly
           
             till
             the
             tenth
             generrtion
          
           .
           But
           were
           Mr.
           Bls.
           conclusion
           granted
           ,
           it
           proves
           not
           what
           I
           deny
           ,
           that
           to
           all
           ,
           and
           every
           Israelite
           God
           promised
           Evangelical
           benefits
           ,
           Gen.
           17.7
           .
           or
           visible
           church
           membership
           and
           initial
           seal
           at
           all
           to
           any
           in
           that
           promise
           ,
           Gen.
           17.7
           .
        
         
           
             My
             next
             argument
             ,
             saith
             he
             ,
             is
             drawn
             from
             the
             seal
             that
             is
             annexed
             in
             the
             words
             immediately
             following
             this
             additional
             promise
             ,
             v.
             9,10
             ,
             11.
             
             They
             that
             had
             the
             sign
             and
             seal
             of
             the
             Covenant
             ,
             that
             had
             it
             by
             Divine
             appointment
             they
             were
             a
             people
             in
             Covenant
             .
             This
             is
             so
             plain
             ,
             that
             nothing
             can
             be
             more
             plain
             ;
             God
             doth
             not
             enter
             Covenant
             with
             one
             and
             give
             the
             sign
             and
             seal
             to
             another
             :
             But
             all
             the
             natural
             seed
             of
             Abraham
             by
             Isaac
             and
             Jacob
             had
             the
             seal
             ,
             viz
             all
             the
             males
             ,
             those
             that
             were
             in
             a
             c●pacity
             of
             it
             ;
             it
             was
             not
             limited
             to
             the
             spiritual
             seed
             .
             There
             had
             been
             no
             place
             for
             that
             distinction
             ,
             of
             circumcision
             in
             the
             flesh
             ,
             and
             circumcision
             of
             the
             heart
             ;
             if
             none
             must
             be
             circumcised
             in
             the
             flesh
             ,
             but
             those
             that
             are
             circumcised
             in
             heart
             .
          
        
         
           Answ.
           1.
           
           Waving
           my
           exception
           against
           the
           title
           of
           
             seal
             of
             the
             Covenant
          
           ,
           not
           given
           to
           circumcision
           ,
           or
           any
           other
           Rite
           in
           the
           Scripture
           ,
           and
           inconvenient
           as
           is
           before
           proved
           ,
           and
           putting
           in
           [
           Circumcision
           ]
           instead
           of
           it
           ;
           I
           deny
           the
           major
           ,
           if
           understood
           universally
           :
           nor
           is
           the
           major
           plainly
           true
           ,
           but
           plainly
           false
           ,
           it
           being
           manifest
           in
           that
           very
           Covenant
           ,
           that
           God
           entred
           it
           not
           with
           Ishmael
           and
           others
           whom
           he
           appointed
           to
           be
           circumcised
           .
           Nor
           is
           any
           thing
           more
           plain
           then
           the
           contrary
           to
           what
           Mr.
           Bl.
           asserts
           .
           For
           God
           did
           enter
           into
           Covenant
           with
           th●
           natural
           seed
           female
           inheriting
           of
           Abraham
           by
           Isaac
           and
           Jacob
           ,
           according
           
           to
           Mr.
           Bl.
           himself
           ;
           the
           daughters
           of
           Zelophehad
           were
           in
           Covenant
           ,
           and
           yet
           he
           did
           give
           the
           sign
           of
           the
           Covenan●
           to
           others
           ,
           and
           not
           to
           them
           .
           Nor
           is
           the
           minor
           true
           ;
           for
           the
           males
           of
           seven
           days
           old
           were
           in
           a
           capacity
           of
           circumcision
           ,
           yet
           they
           had
           it
           not
           .
           I
           grant
           that
           circumcision
           was
           not
           limited
           to
           the
           spiritual
           seed
           ▪
           yet
           conceive
           Mr.
           Bls.
           proof
           of
           no
           force
           :
           For
           though
           it
           had
           been
           so
           limited
           ,
           yet
           there
           had
           been
           place
           for
           the
           distinction
           of
           circumcision
           in
           the
           flesh
           ,
           and
           of
           the
           heart
           ,
           sith
           things
           may
           be
           distinguished
           ▪
           which
           are
           not
           separate
           .
           But
           were
           the
           conclusion
           granted
           ,
           it
           fails
           as
           the
           former
           in
           proving
           what
           I
           deny
           .
        
         
           
             My
             3d.
             argument
             ,
             saith
             he
             ,
             is
             drawn
             from
             the
             Comment
             that
             God
             himself
             makes
             of
             th●s
             Covenant
             ,
             holding
             it
             e●ery
             where
             out
             in
             this
             way
             of
             tenure
             to
             Abraham
             and
             his
             natural
             issue
             ,
             as
             before
             ,
             Exod.
             20.2
             .
             Deut
             5.6
             .
             All
             that
             whole
             people
             he
             owned
             as
             his
             ,
             all
             of
             them
             being
             Abrahams
             natural
             issue
             ;
             yet
             all
             of
             them
             were
             not
             spiritual
             .
             Exod.
             5.1
             .
             Deut.
             14.1
             ,
             2.
             
             Amos
             3.1
             ,
             2.
             is
             very
             full
             to
             our
             purpose
             .
             Every
             one
             that
             descended
             from
             Jacob
             ,
             the
             whole
             of
             the
             family
             that
             came
             out
             of
             Aegypt
             ,
             were
             a
             select
             people
             to
             God
             in
             Covenant
             ;
             he
             was
             according
             to
             the
             terms
             of
             that
             Covenant
             ,
             their
             God.
             There
             is
             not
             a
             place
             where
             God
             calls
             them
             by
             the
             name
             of
             his
             people
             (
             which
             are
             almost
             endless
             )
             but
             there
             we
             have
             this
             confirmed
             ,
             t●at
             that
             people
             were
             the
             Lords
             by
             vertue
             of
             this
             grant
             made
             to
             Abraham
             and
             his
             seed
             .
          
        
         
           Answ.
           This
           last
           speech
           might
           be
           granted
           ,
           and
           what
           else
           Mr.
           Bl.
           infers
           from
           the
           Text
           ;
           yet
           he
           attains
           not
           his
           end
           ,
           unless
           he
           prove
           that
           by
           vertue
           of
           that
           Covenant
           all
           the
           Israelits
           by
           natural
           discent
           we●e
           God●
           regenerate
           ,
           j●stified
           people
           ;
           for
           the
           thing
           he
           should
           prove
           against
           me
           ,
           is
           ,
           that
           Gen.
           17.7
           .
           God
           promiseth
           to
           be
           a
           God
           in
           respect
           of
           Gospel
           benefits
           to
           all
           Abrahams
           natural
           issue
           by
           Isaac
           and
           Jacob.
           Yet
           I
           conceive
           there
           are
           places
           wherein
           the
           Israeli●es
           were
           termed
           Gods
           by
           vertue
           of
           the
           Covenant
           of
           the
           Law
           Ezek.
           16
           8.
           
           &
           20.5
           .
           &c.
           without
           mentioning
           the
           Covenant
           Gen.
           17.7
           which
           the
           Apostle
           conceives
           differently
           of
           ,
           Gal.
           3.16
           ,
           17.
           
           And
           the
           spee●hes
           Exod.
           20.2
           .
           Deut.
           5.6
           .
           Exod.
           5.1
           .
           Deut.
           14.1
           ,
           2.
           though
           spoken
           of
           the
           body
           of
           Israel
           ,
           yet
           may
           and
           are
           to
           be
           understood
           ,
           at
           least
           in
           some
           senses
           of
           them
           ,
           not
           of
           every
           individual
           :
           Surely
           he
           was
           not
           God
           Evangelically
           to
           those
           that
           believed
           not
           ,
           nor
           were
           they
           his
           people
           ,
           nor
           legally
           ,
           so
           as
           to
           afford
           them
           that
           protection
           ,
           and
           tem●oral
           blessings
           which
           are
           promised
           in
           the
           La●
           ,
           Deut.
           28.
           &c.
           to
           
             Ahab
             ,
             Achan
             ,
             Korah
          
           ,
           and
           such
           like
           .
           But
           in
           the
           Evangelical
           sense
           the
           denomination
           is
           from
           the
           better
           part
           ,
           
             the
             people
             he
             fore
             knew
          
           ,
           as
           the
           Apostle
           himself
           expounds
           it
           ,
           Rom.
           11.2
           ,
           5.
           and
           in
           respect
           of
           political
           blessings
           according
           to
           the
           Covenant
           of
           the
           Law
           ,
           to
           the
           obedient
           to
           the
           Law
           ,
           as
           of
           long
           life
           to
           dutifull
           children
           ▪
           safety
           ▪
           whi●e
           they
           kept
           the
           Solemn
           Feasts
           .
           Exod.
           20.12
           .
           &
           24.24
           .
           Nor
           doth
           Amos
           3.1
           ,
           2.
           which
           he
           saith
           ,
           
             is
             full
             to
             his
             purpose
          
           ,
           say
           ,
           that
           God
           was
           a
           
             God
             to
             that
             whole
             family
             which
             he
             brought
             out
             of
             Aegypt
          
           by
           vertue
           of
           the
           
             Covenant
             ,
             Gen.
          
           17.7
           .
           much
           less
           to
           every
           one
           of
           them
           Evangelically
           ,
           nor
           doth
           he
           say
           
             he
             had
             known
             them
             ●ll
          
           Evangelically
           ,
           but
           
             had
             known
             them
             onely
          
           ,
           that
           is
           ,
           had
           distinguished
           them
           from
           other
           people
           by
           giving
           them
           his
           Laws
           ,
           &c.
           which
           makes
           nothing
           
           to
           prove
           according
           to
           Gen.
           17.7
           .
           God
           took
           every
           descendent
           from
           Jacob
           into
           Covenant
           in
           respect
           of
           Gospel
           benefi●s
           .
        
         
           
             In
             the
             4th
             place
             ,
             
               saith
               he
            
             ,
             I
             argue
             from
             the
             practise
             of
             the
             people
             of
             God
             ,
             making
             this
             Covenant
             of
             God
             entred
             with
             Abraham
             and
             his
             seed
             ,
             a
             Plea
             to
             obtain
             mercy
             from
             God
             for
             all
             Israel
             ,
             the
             worst
             of
             Isra●l
             ,
             in
             their
             lowest
             state
             and
             condition
             ,
             Deut.
             9.26
             ,
             27.
             
             If
             this
             Divinity
             had
             been
             th●n
             known
             ,
             Moses
             might
             have
             been
             sent
             away
             with
             this
             answer
             ;
             
               That
               he
               spake
               for
               dogs
               ,
               and
               not
               for
               children
               ;
               not
               for
               Israel
               but
               for
               Aliens
               and
               strangers
               to
               the
               Common-wealth
               of
               Israel
               .
            
             But
             as
             this
             an●
             the
             like
             requests
             of
             the
             people
             of
             God
             were
             made
             in
             faith
             ,
             so
             they
             prevailed
             with
             God
             ;
             Moses
             there
             urgeth
             ,
             
               they
               are
               thy
               people
               and
               thine
               ineritance
               ,
            
             v.
             39.
             as
             doth
             the
             Church
             ,
             Isa.
             64.9
             .
             and
             Moses
             petition
             takes
             ,
             as
             the
             History
             shews
             ,
             Exod.
             32.14
             .
             Yea
             ,
             when
             God
             vouchsafes
             mercy
             to
             his
             people
             thus
             in
             Covenant
             ,
             Levit.
             26.42
             .
             it
             is
             upon
             this
             account
             of
             the
             Covenant
             .
             And
             appearing
             for
             the
             deliverance
             of
             Israel
             out
             of
             their
             hard
             and
             pressing
             bondage
             ,
             he
             saith
             to
             
               Mose●
               ,
               Exod.
            
             3.6
             .
             and
             that
             to
             stay
             up
             his
             faith
             in
             confidence
             of
             deliverance
             .
          
        
         
           ●nsw
           .
           Tha●
           which
           Mr.
           Bl.
           should
           prove
           ,
           is
           ,
           
             That
             Covenant
             exprest
             in
             those
             words
             Gen.
          
           17.7
           .
           
             in
             their
             fullest
             latitude
             as
             they
             are
             spoken
             ,
             in
             the
             largest
             comprehension
             (
             which
             according
             to
             Scripture
             they
             can
             be
             taken
             )
             are
             entred
             with
             all
             the
             natural
             seed
             of
          
           Abraham
           by
           Isaac
           and
           Jacob.
           And
           in
           his
           
             answer
             to
             my
             Letter
          
           ,
           ch
           .
           10.
           pag.
           55
           ,
           56.
           he
           urgeth
           Exod.
           32.13
           .
           Deut.
           29.27
           ,
           Levit
           26.42
           .
           Exod.
           3.6
           .
           to
           prove
           that
           
             Gen
             ▪
          
           17.7
           .
           
             was
             a
             promise
             of
             grace
             and
             mercy
             to
          
           Jacobs
           
             posterity
             ,
             such
             as
             of
             which
             Circumcision
             was
             a
             seal
             ,
             Rom.
          
           4.11
           .
           which
           he
           saith
           
             is
             no
             other
             then
             a
             Covenant
             of
             grace
             ,
          
           and
           saith
           
             Circumcision
             did
             seal
             that
             Covenant
             ,
             to
             be
             the
             God
             of
             believers
             ,
             and
             their
             seed
             ,
             Gen
             ,
          
           17.7
           ,
           10.
           
           But
           not
           one
           of
           the
           petitions
           or
           speeches
           alledged
           do
           prove
           either
           the
           former
           ,
           or
           this
           last
           assertion
           .
           The
           petition
           of
           
             Moses
             ,
             Exod.
          
           32.13
           .
           was
           upon
           occasion
           of
           the
           making
           of
           the
           golden
           Calf
           ,
           &
           Gods
           speech
           to
           Moses
           concerning
           the
           consuming
           of
           them
           for
           it
           ,
           and
           making
           Moses
           a
           great
           Nation
           :
           Moses
           to
           divert
           God
           from
           this
           thing
           ,
           alledgeth
           ,
           1.
           
           That
           
             they
             were
             his
             people
             which
             he
             brought
             out
             of
             Aegypt
             with
             great
             power
             ,
             and
             a
             mighty
             hand
          
           ;
           and
           if
           he
           should
           consume
           them
           ,
           the
           Aegyptians
           would
           reproach
           him
           ,
           as
           intending
           mischief
           to
           them
           when
           he
           brought
           them
           out
           of
           Aegypt
           .
           Where
           it
           is
           true
           ,
           God
           calls
           the
           body
           of
           them
           his
           people
           :
           But
           this
           must
           be
           understood
           ,
           if
           Evangelically
           ,
           in
           respect
           of
           the
           better
           part
           onely
           ;
           if
           Legally
           ,
           either
           
             de
             jure
          
           because
           they
           ought
           to
           have
           been
           his
           people
           ,
           being
           delivered
           from
           Aegypt
           ,
           and
           having
           engaged
           themselves
           Exod.
           19.8
           .
           to
           obey
           God
           ;
           or
           
             de
             facto
          
           ,
           because
           he
           had
           done
           so
           great
           things
           for
           them
           ,
           and
           thereby
           owned
           them
           in
           respect
           of
           his
           actings
           for
           them
           above
           other
           people
           .
           2.
           
           He
           presseth
           God
           with
           his
           Oath
           to
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob.
           But
           the
           Oath
           he
           mentions
           is
           concerning
           
             the
             multiplying
             the
             seed
             of
          
           Abraham
           ,
           Isaac
           ▪
           and
           Jacob
           
             as
             the
             stars
             of
             heaven
             ,
             and
             giving
             the
             land
             of
             Canaan
             to
             them
             ,
          
           and
           that
           they
           shall
           
             inherit
             it
             for
             ever
          
           ▪
           not
           a
           word
           of
           being
           God
           to
           all
           the
           natural
           issue
           of
           Abraham
           by
           Isaac
           and
           Jacob
           in
           respect
           of
           Evangelical
           blessings
           ,
           nor
           a
           word
           tending
           to
           shew
           the
           extent
           of
           th●
           promise
           Gen.
           17.7
           .
           in
           respect
           of
           gospel
           grace
           .
           The
           same
           answer
           I
           give
           to
           his
           allegation
           
           of
           Deut.
           9.26
           ,
           27
           ,
           28
           ,
           29.
           
           And
           to
           Mr.
           Bls.
           flirt
           I
           answer
           ,
           this
           Divinity
           was
           then
           known
           to
           God
           ,
           and
           God
           might
           have
           sent
           away
           Moses
           with
           this
           answer
           ,
           That
           he
           spake
           for
           some
           who
           were
           dogs
           ,
           or
           reprobates
           ,
           and
           not
           children
           of
           God
           according
           to
           the
           election
           of
           grace
           ,
           which
           is
           the
           Apostles
           Divinity
           ,
           Rom.
           9.6
           ,
           7
           ,
           8.
           1
           
           Cor.
           10.5
           .
           Heb.
           3.10
           ,
           11
           ,
           16
           ,
           17
           ,
           18
           ,
           19.
           and
           that
           they
           were
           strangers
           from
           the
           Co●monwealth
           of
           Israel
           ,
           that
           is
           ,
           
             of
             the
             Israel
             of
             God
             ,
             Gal
             ▪
          
           6.16
           .
           And
           t●is
           is
           also
           the
           Apostles
           Divinity
           ,
           Rom.
           9.6
           .
           and
           therefore
           I
           count
           this
           no
           absur●ity
           .
           But
           I
           grant
           they
           ,
           even
           the
           worst
           of
           them
           were
           not
           dogs
           ,
           but
           children
           ,
           and
           of
           the
           Commonwealth
           of
           Israel
           political
           ,
           in
           respect
           of
           their
           outward
           state
           ,
           and
           in
           that
           respect
           holy
           ,
           and
           different
           from
           other
           people
           .
           To
           the
           other
           I
           answer
           ,
           it
           is
           true
           ,
           Moses
           prayed
           in
           faith
           ,
           and
           was
           heard
           ;
           but
           there
           is
           no
           mention
           in
           the
           places
           alledged
           of
           his
           praying
           for
           spiritual
           Evangelical
           grace
           for
           every
           particular
           Israelite
           ,
           but
           for
           the
           preventing
           an
           utter
           destruction
           of
           them
           :
           Nor
           doth
           he
           at
           all
           express
           any
           such
           faith
           ,
           whereby
           he
           believed
           God
           had
           promised
           to
           be
           a
           God
           to
           all
           the
           natural
           issue
           of
           Abraham
           by
           Isaac
           and
           Jacob
           in
           respect
           of
           Evangelical
           benefits
           .
           but
           that
           God
           would
           not
           destroy
           them
           ,
           in
           which
           respect
           he
           was
           heard
           .
           And
           in
           like
           manner
           the
           Covenant
           upon
           the
           account
           of
           which
           God
           did
           vouchsafe
           mercy
           ,
           is
           that
           of
           giving
           them
           Canaan
           ,
           which
           Mr.
           Bl.
           will
           not
           have
           the
           Covenant
           it self
           ,
           but
           an
           Appendix
           to
           it
           ;
           and
           yet
           Exod
           32.13
           .
           that
           is
           it
           which
           is
           pleaded
           ,
           and
           Levit.
           26.42
           ,
           the
           Covenant
           it
           is
           plain
           is
           that
           he
           made
           concerning
           their
           seating
           in
           Canaan
           ,
           for
           it
           expresly
           saith
           ,
           
             and
             I
             will
             remember
             the
             Land
             ,
             and
             v.
          
           44.
           
           
             I
             will
             not
             utterly
             destroy
             them
             .
          
           The
           Church
           it
           is
           true
           ,
           saith
           ,
           Isa.
           64.9
           .
           
             We
             are
             all
             thy
             people
          
           ;
           but
           if
           this
           Church
           be
           meant
           of
           all
           and
           every
           Israelite
           by
           natural
           descent
           ,
           then
           all
           and
           every
           of
           them
           were
           a
           praying
           people
           ,
           which
           is
           not
           to
           be
           said
           ,
           and
           therefore
           is
           to
           be
           understood
           of
           the
           believing
           remnant
           onely
           ,
           or
           else
           that
           they
           were
           Gods
           people
           in
           the
           sense
           before
           given
           of
           Exod.
           32.12
           ,
           14.
           
           Deut.
           9.29
           .
           Exod.
           3.6
           .
           It
           is
           true
           ,
           God
           saith
           to
           
             Moses
             ,
             to
             stay
             up
             his
             faith
             in
             confidence
             of
             the
             deliverance
             of
             Israel
             from
             Egypt
             ,
          
           that
           he
           was
           
             the
             God
             of
             his
             Father
             ,
             the
             God
             of
          
           Abraham
           ,
           of
           Isaac
           ,
           and
           Jacob
           ,
           and
           it
           is
           ●rue
           ,
           our
           Lord
           Christ
           hence
           proves
           the
           resurrection
           of
           the
           dead
           ,
           Luke
           20
           ,
           37
           ,
           38.
           and
           therefore
           it
           proves
           eternal
           life
           included
           in
           the
           promise
           ,
           Gen.
           17.7
           .
           but
           this
           is
           so
           far
           from
           proving
           God
           to
           be
           a
           God
           in
           respect
           of
           Evangelical
           blessings
           meant
           Gen.
           17.7
           .
           to
           every
           Israelitte
           ,
           or
           to
           be
           a
           God
           to
           believers
           and
           their
           natural
           seed
           ,
           that
           it
           is
           a
           good
           argument
           to
           the
           contrary
           ;
           for
           this
           absurdity
           would
           follow
           ,
           That
           every
           one
           of
           them
           are
           certainly
           saved
           ,
           if
           he
           were
           a
           God
           to
           every
           of
           them
           in
           the
           sense
           ,
           Luke
           20.37
           ,
           38.
           
        
         
           Mr.
           Bl.
           next
           excepts
           against
           me
           for
           
             censuring
             of
          
           Chamiers
           
             calling
             the
             promise
             of
             the
             Land
             of
             Canaan
             an
             Apenpendant
             to
             the
             Covenant
             ,
             Gen.
          
           17.7
           .
           And
           saith
           ,
           
             The
             thing
             is
             so
             clear
             in
             the
             narrative
             of
             it
             ,
             Gen.
          
           17
           ,
           
             that
             nothing
             can
             be
             more
             evident
             .
             The
             Covenant
             is
             full
             ,
             v.
          
           7.
           
           
             To
             be
             a
             God
             to
          
           Abraham
           
             and
             his
             seed
             ;
             and
             this
             he
             might
             have
             been
             ,
             had
             he
             pleased
             ,
             in
             the
             Land
             of
          
           Ur
           
             of
             the
          
           Caldees
           ,
           
             or
             in
             any
             L●nd
             whatsoever
             that
             his
             seed
             had
             been
             planted●
             :
             But
             when
             the
             Covenant
             is
             thus
             made
             ,
             there
             is
             added
             ;
             v.
          
           8.
           
           
             And
             I
             will
             give
             unto
             thee
             ,
             &c.
             
          
        
         
         
           Answ.
           My
           censure
           of
           Chamier
           was
           no
           more
           then
           this
           ,
           
             I
             like
             not
          
           ,
           and
           I
           say
           the
           same
           still
           ,
           that
           the
           promise
           of
           the
           land
           of
           
             Canaan
             Gen.
          
           17.8
           .
           is
           not
           a
           meer
           appendant
           ,
           but
           as
           truly
           a
           part
           of
           the
           Covenant
           God
           made
           with
           
             Abraham
             Gen.
          
           17.
           as
           v.
           7.
           
           And
           to
           Mr.
           Bls.
           strong
           conceit
           I
           oppose
           my
           strong
           conceit
           of
           the
           evidence
           to
           the
           contrary
           (
           being
           backed
           by
           the
           Scripture
           )
           as
           sufficient
           of
           countervail
           his
           saying
           ;
           And
           for
           his
           reasons
           .
           1.
           
           
             God
             might
             have
             been
             a
             God
             to
             them
             in
             Vr
             ▪
             Ergo
             ,
          
           the
           promise
           of
           Canaan
           is
           but
           an
           appendix
           ,
           not
           a
           part
           of
           the
           Covenant
           .
           I
           answer
           ,
           1.
           by
           the
           like
           reason
           it
           might
           be
           said
           ,
           
             thou
             shalt
             be
             a
             Father
             of
             many
             Nations
             ,
             is
             but
             an
             appendant
             to
             the
             Covenant
             ,
          
           contrary
           to
           Gen.
           17.4
           .
           because
           God
           might
           be
           a
           God
           to
           him
           ,
           though
           father
           of
           one
           Nation
           onely
           .
           2.
           
           By
           denying
           the
           consequence
           ,
           which
           is
           in
           my
           slender
           conceit
           
             a
             baculo
             ad
             angulum
          
           ▪
           The
           other
           (
           if
           it
           be
           a
           reason
           and
           not
           a
           dictate
           )
           is
           ,
           
             the
             Covenant
             is
             full
             ,
             v.
          
           7.
           
             but
             when
             the
             Covenant
             is
             made
             there
             is
             added
             ,
             v.
          
           8.
           
           I
           answer
           .
           1.
           
           By
           like
           reason
           it
           might
           be
           said
           ,
           The
           Covenant
           is
           full
           ▪
           v.
           4
           ,
           5
           ,
           6.
           but
           when
           the
           Covenant
           is
           made
           v.
           4
           ,
           5
           ,
           6
           ▪
           there
           is
           add●d
           v.
           7.
           
             ergo
             ,
             v.
          
           7.
           is
           n●
           part
           of
           the
           Covenant
           ,
           but
           an
           appendant
           to
           it
           .
           2.
           
           It
           is
           not
           proved
           that
           at
           v.
           7.
           the
           Covenant
           is
           full
           ,
           yea
           v.
           8.
           being
           as
           Mr.
           Bl.
           himself
           stiles
           it
           ,
           
             an
             additional
             promise
          
           ,
           it
           is
           proved
           ,
           that
           the
           Covenant
           is
           not
           full
           without
           it
           being
           added
           as
           a
           promise
           ,
           and
           so
           a
           part
           of
           ●he
           Conant
           .
        
         
           I
           said
           the
           Holy
           Ghost
           me
           thinks
           speaks
           otherwise
           Postscript
           .
           §
           .
           12.
           
           Mr.
           Bl
           opposeth
           .
           
             The
             force
             of
             this
             argument
             must
             needs
             be
             this
             .
             That
             which
             is
             any
             where
             called
             a
             Covenant
             ,
             that
             is
             not
             an
             appendant
             to
             a
             Covenant
             .
             But
             the
             giving
             of
             the
             land
             of
             Canaan
             to
             the
             seed
             of
          
           Abraham
           
             is
             there
             called
             by
             the
             name
             of
             a
             Covenant
             .
             Mr.
          
           T.
           
             sure
             will
             not
             say
             that
             Circumcision
             is
             the
             Covenant
             between
             God
             and
             his
             people
             ,
             he
             will
             not
             deny
             but
             it
             is
             a
             signe
             and
             seal
             annext
             to
             the
             Covenant
             ;
             and
             yet
             Gen.
          
           17.10
           .
           
             it
             is
             called
             a
             Covenant
             .
             Mr.
          
           T.
           
             well
             enough
             knowes
             a
             Metonymy
             of
             the
             adjunct
             and
             the
             common
             use
             of
             it
             in
             Scripture
             ;
             but
             that
             it
             is
             his
             wisedome
             for
             his
             advantage
             to
             conceal
             it
             .
          
        
         
           Answ.
           Mr.
           T.
           well
           knows
           ,
           that
           Mr.
           Bl.
           useth
           artifices
           to
           elude
           ,
           when
           he
           should
           answer
           .
           The
           words
           of
           the
           Psalmist
           were
           alledged
           as
           a
           plain
           testimony
           ,
           which
           need
           not
           be
           formed
           into
           an
           argumen●
           ,
           but
           if
           it
           need
           forming
           ,
           I
           should
           not
           form
           it
           as
           Mr.
           Bl.
           forms
           it
           (
           that
           he
           may
           the
           eas●er
           slight
           what
           he
           cannot
           answer
           )
           but
           thus
           .
           That
           promise
           which
           is
           called
           
             Gods
             Covenant
             for
             ever
             ,
             the
             word
             which
             he
             commanded
             to
             a
             thousand
             generations
             ,
             which
             he
             made
             ,
             was
             his
             oath
             ,
             confirmed
             for
             a
             Law
             and
             everlasting
             Covenant
             ,
          
           decl●red
           by
           saying
           in
           words
           what
           God
           would
           do
           ,
           that
           is
           a
           Covenant
           ,
           at
           least
           in
           part
           ,
           and
           not
           a
           meer
           appendant
           .
           But
           such
           is
           the
           promise
           of
           the
           land
           of
           
             Canaan
             ,
             Gen.
          
           17.8
           .
           and
           elsewhere
           ,
           ergo
           .
           The
           major
           might
           be
           proved
           from
           the
           definition
           of
           a
           Covenant
           ,
           which
           is
           either
           a
           promise
           or
           an
           aggregate
           of
           promises
           single
           or
           mutual
           .
           The
           minor
           is
           the
           very
           text
           .
           And
           to
           Mr.
           Bls.
           shift
           I
           reply
           .
           I
           knew
           well
           enough
           a
           metonymy
           of
           the
           adjunct
           or
           signe
           to
           beuied
           Gen
           17.10
           .
           But
           I
           withal
           knew
           it
           would
           have
           been
           my
           folly
           to
           have
           expounded
           the
           term
           [
           
             Covenant
             ]
             Psal.
          
           105.8
           ,
           9.
           by
           a
           metonymy
           like
           that
           Gen.
           17.10
           .
           For
           I
           should
           have
           made
           the
           Psalmist
           speak
           non-sense
           ,
           
           and
           perverted
           his
           plain
           meaning
           if
           I
           had
           thus
           expounded
           ,
           
             he
             hath
             remembred
             his
             Covenant
          
           ,
           that
           is
           not
           his
           promise
           it self
           ▪
           but
           the
           signe
           and
           seal
           of
           it
           ,
           which
           he
           made
           ,
           sware
           ,
           said
           And
           I
           think
           it
           had
           been
           Mr.
           Bls.
           wisedome
           to
           have
           concealed
           this
           shift
           ,
           and
           rather
           have
           let
           it
           pass
           without
           saying
           any
           thing
           to
           the
           objection
           .
        
         
           Mr.
           Bl.
           adds
           his
           
             fifth
             and
             last
             argument
             ,
             from
             Texts
             in
             the
          
           N.
           T.
           
             which
             interpret
             this
             Covenant
             thus
             en●ered
             with
          
           Abraham
           
             in
             that
             latitude
             as
             extending
             to
             his
             natural
             issue
             ,
             and
             not
             with
             limit
             to
             his
             spiritual
             seed
             ;
             and
             that
             not
             barely
             in
             domestick
             civil
             ,
             but
             in
             spiritual
             promises
             ;
             so
             that
             this
             one
             hath
             many
             in
             the
             bowels
             of
             it
             .
          
        
         
           
             Answ.
             Abrahams
          
           spiritual
           seed
           are
           true
           believers
           as
           he
           was
           and
           elect
           persons
           ,
           spiritual
           promises
           are
           so
           called
           from
           th●
           things
           promised
           ,
           called
           Ephes.
           1.3
           .
           
             spiritual
             blessings
             in
             heavenly
             things
             in
             Christ
             ,
          
           such
           are
           regeneration
           or
           circumcision
           of
           the
           heart
           ,
           remission
           of
           sins
           ,
           justification
           ,
           adoption
           ,
           eternal
           life
           .
           If
           Mr.
           Bl.
           holds
           
             the
             Covenant
             with
          
           Abraham
           
             extending
             to
             his
             natural
             issue
             ,
             and
             not
             with
             limit
             to
             his
             spiritual
             seed
             in
             spiritual
             promises
             ,
          
           he
           holds
           r●generation
           ,
           remission
           of
           sins
           ,
           justification
           ,
           adoption
           ,
           eternal
           life
           ,
           to
           them
           who
           are
           neither
           true
           believers
           nor
           elect
           persons
           .
           Let
           's
           view
           his
           proofs
           .
        
         
           First
           ,
           saith
           he
           Rom.
           9.1
           ,
           2
           ,
           3
           ,
           4
           ,
           5.
           
           
             The
             Apostle
             aggravating
             his
             sorrow
             for
             Israel
             ,
             not
             respective
             to
             civil
             or
             domestick
             but
             higher
             concernments
             for
             the
             whole
             body
             of
             Israel
             ,
             he
             reckons
             up
             their
             priviledges
             ,
             the
             priviledges
             of
             all
             that
             according
             to
             the
             flesh
             were
             Israe●ites
             ;
             priviledges
             formerly
             enjoyed
             ,
             but
             now
             lost
             ,
             nine
             ●n
             number
             .
             Here
             sure
             is
             enough
             to
             conclude
             them
             of
             the
             seed
             thus
             in
             Covenant
             t●
             be
             of
             Gods
             adopted
             seed
             under
             the
             promises
             .
          
        
         
           Answ.
           He
           might
           more
           truely
           have
           said
           ,
           here
           sure
           is
           nothing
           (
           as
           it
           was
           printed
           )
           to
           conclude
           all
           the
           natural
           issue
           of
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           ,
           to
           be
           of
           Gods
           ad●pted
           seed
           under
           the
           promise
           of
           spiritval
           blessings
           in
           the
           Covenant
           Gen.
           17.7
           .
           as
           it
           contained
           Gospel
           grace
           .
           The
           priviledges
           could
           not
           be
           o●
           all
           that
           according
           to
           the
           flesh
           were
           Israelites
           ,
           for
           of
           them
           all
           as
           concerning
           the
           flesh
           Christ
           could
           not
           come
           ,
           now
           were
           all
           (
           if
           any
           of
           them
           )
           priviledges
           Evangelical
           from
           spiritual
           promises
           in
           the
           Covenant
           of
           grace
           ,
           but
           rather
           all
           of
           them
           Domestick
           or
           civil
           priviledges
           which
           believers
           of
           the
           nations
           had
           not
           .
           Nor
           were
           the
           priviledges
           to
           the
           Israelites
           at
           all
           times
           ,
           but
           at
           some
           times
           .
           And
           therefore
           this
           text
           is
           impertinent
           to
           Mr.
           Bls
           ,
           purpose
           ,
           yea
           this
           Scripture
           and
           that
           wh●ch
           followes
           put
           together
           ,
           are
           an
           antithesis
           to
           his
           thesis
           .
        
         
           Secondly
           ,
           saith
           he
           ,
           Rom.
           11.
           
           
             The
             Apostle
             speaks
             of
             the
             casting
             off
             of
             Gods
             people
             .
             Those
             that
             are
             cast
             off
             from
             being
             a
             people
             of
             God
             ,
             were
             once
             his
             people
             ;
             those
             that
             are
             put
             out
             of
             Covenant
             ,
             were
             a
             people
             in
             Covenant
             :
             but
             the
             natural
             issue
             of
          
           Abraham
           (
           
             called
             natural
             branches
             ,
             v
          
           21.
           
             being
             by
             right
             of
             birth
             of
             that
             Olive
             )
             are
             there
             broken
             off
             ,
             cast
             off
             ;
             therefore
             the
             natural
             issue
             were
             the
             seed
             in
             Covenant
             .
          
        
         
           Answ.
           The
           conclusion
           is
           granted
           ,
           the
           natural
           issue
           of
           Abr●ham
           who
           were
           also
           the
           spiritual
           seed
           were
           the
           seed
           in
           Covenant
           ,
           and
           such
           were
           a
           great
           part
           of
           the
           Jews
           in
           former
           ages
           ,
           but
           those
           broken
           off
           ,
           were
           never
           in
           the
           Covenant
           of
           grace
           ;
           Nor
           is
           it
           said
           they
           were
           put
           out
           of
           the
           Covenant
           
           of
           grace
           ,
           or
           broken
           off
           from
           the
           Olive
           in
           which
           they
           were
           in
           their
           persons
           ,
           but
           in
           which
           their
           progenitors
           were
           ;
           nor
           are
           they
           said
           to
           be
           natural
           branches
           v.
           21.
           because
           by
           right
           of
           birth
           of
           that
           Olive
           ,
           but
           by
           reason
           of
           their
           descent
           from
           Abraham
           they
           are
           natural
           branches
           of
           that
           Olive
           which
           at
           first
           was
           by
           natural
           as
           well
           as
           spiritual
           descent
           from
           him
           ,
           but
           never
           by
           right
           of
           birth
           .
           It
           is
           false
           if
           meant
           of
           casting
           off
           from
           being
           his
           people
           ,
           as
           it
           is
           meant
           Rom.
           11.1
           ,
           2
           ▪
           that
           
             those
             that
             are
             cast
             off
             from
             being
             a
             people
             of
             God
             were
             once
             his
             people
             ,
          
           understanding
           it
           in
           their
           own
           persons
           .
           But
           of
           this
           text
           ,
           and
           this
           argument
           ,
           more
           hath
           been
           said
           in
           the
           first
           part
           of
           this
           Review
           ,
           and
           more
           will
           be
           ,
           if
           the
           Lord
           permit
           ,
           in
           that
           which
           follows
           .
        
         
           Thirdly
           ,
           saith
           he
           ,
           Matth.
           8.11
           ,
           12.
           whence
           he
           thus
           argues
           .
           
             Children
             of
             the
             Kingdome
             that
             are
             to
             be
             cast
             out
             ,
             are
             in
             the
             Kingdome
             onely
             upon
             an
             in●erest
             of
             Birth
             ,
             for
             the
             fruition
             of
             the
             priviledges
             of
             Ordinances
             ,
             and
             not
             upon
             any
             spiritual
             title
             ,
             infallibly
             giving
             interest
             in
             salvation
             :
             But
             the
             children
             of
             the
             Kingdome
             were
             upon
             our
             Saviours
             sentence
             to
             be
             cast
             out
             ,
             therefore
             they
             were
             in
             the
             Kingdome
             onely
             on
             an
             interest
             of
             birth
             .
          
        
         
           Answ.
           This
           argument
           1
           concludes
           not
           Mr.
           Bls.
           position
           ,
           that
           
             the
             Covenant
             exprest
          
           Gen.
           17.7
           .
           
             in
             the
             fullest
             latitude
             of
             the
             words
             as
             they
             are
             there
             spoken
             ,
             in
             the
             largest
             comprehension
             (
             which
             according
             to
             Scripture
             they
             can
             be
             taken
             )
             are
             entered
             with
             all
             the
             natural
             seed
             of
             Abraham
             ,
             by
             Isaac
             and
             Jacob.
          
           2.
           
           It
           contradicts
           his
           own
           position
           ,
           for
           if
           it
           bee
           as
           ,
           he
           here
           saith
           ,
           tha●
           
             they
             were
             not
             children
             of
             the
             Kingdome
          
           (
           though
           the
           natural
           seed
           of
           Abraham
           by
           Isaac
           and
           
             Jacob
             )
             upon
             any
             spiritual
             title
             infallibly
             giving
             interest
             in
             salvation
             ,
          
           and
           yet
           the
           Covenant
           Gen.
           17.7
           .
           wherein
           God
           saith
           ,
           
             he
             will
             be
             a
             God
             to
             Abrahams
             seed
             ,
          
           comprehends
           such
           saving
           grace
           as
           creates
           a
           spiritual
           title
           ,
           infallibly
           giving
           interest
           in
           salvation
           ,
           as
           the
           Apostle
           Gal.
           3.16
           ,
           17
           ,
           18
           ,
           &c.
           expounds
           it
           ,
           then
           the
           Covenant
           Gen.
           17.7
           .
           is
           not
           entred
           with
           all
           the
           natural
           seed
           of
           Abraham
           by
           Isaac
           and
           Jacob
           ,
           in
           the
           fullest
           latitude
           of
           the
           words
           as
           they
           are
           there
           spoken
           ,
           in
           the
           largest
           comprehension
           (
           which
           according
           to
           Scrip●ure
           they
           can
           be
           taken
           )
           therefore
           this
           argument
           overthrowes
           his
           own
           positi●n
           .
           3.
           
           If
           by
           [
           
             being
             in
             the
             Kingdome
          
           ]
           be
           meant
           being
           visible
           members
           of
           the
           visible
           Church
           Jewish
           ,
           the
           conclusion
           is
           granted
           ,
           but
           withal
           it
           is
           proved
           from
           the
           same
           text
           ,
           that
           they
           were
           never
           in
           the
           visible
           Church
           Christian
           ,
           but
           were
           opposite
           to
           it
           ,
           in
           that
           they
           embraced
           not
           the
           Christian
           Faith
           ,
           but
           opposed
           the
           Lord
           Jesus
           Christ
           ,
           and
           so
           had
           no
           right
           to
           baptism
           ,
           though
           they
           had
           circumcision
           ,
           and
           did
           eat
           the
           passeover
           .
           4
           It
           is
           manifest
           from
           the
           text
           ,
           and
           agreed
           upon
           by
           interpreters
           ,
           that
           
             the
             Kingdome
             of
             Heaven
          
           in
           that
           place
           notes
           the
           Kingdome
           of
           glory
           ,
           or
           the
           state
           of
           eternal
           life
           and
           blessedness
           in
           heaven
           ,
           and
           not
           the
           visible
           Church
           onely
           ,
           or
           a
           being
           in
           it
           for
           the
           fruition
           of
           the
           priviledges
           of
           ordinances
           .
           For
           1
           
             the
             Kingdome
             of
             heaven
          
           is
           that
           wherein
           Abraham
           and
           Isaac
           and
           Jacob
           were
           then
           sate
           down
           ,
           for
           it
           is
           said
           v.
           1
           ▪
           1.
           
             they
             shall
             sit
             down
             with
          
           Abraham
           Isaac
           and
           Jacob
           ,
           
             in
             the
             Kingdome
             of
             heaven
          
           .
           But
           they
           were
           then
           sate
           down
           not
           in
           the
           visible
           Church
           onely
           ,
           nor
           had
           being
           in
           it
           for
           the
           fruition
           of
           ●he
           priviledges
           of
           ordinances
           ,
           but
           in
           the
           state
           of
           eternal
           life
           and
           blessedness
           in
           heaven
           ,
           ergo
           ▪
           2.
           
           
             The
             Kingdome
             of
             heaven
          
           there
           is
           directly
           
           opposed
           to
           
             the
             outer
             darkness
             ,
             where
             is
             weeping
             and
             gnashing
             of
             teeth
             v.
          
           12.
           
           But
           that
           which
           is
           directly
           opposed
           to
           the
           outer
           darkness
           in
           which
           is
           weeping
           and
           gnashing
           of
           teeth
           ,
           is
           the
           Kingdome
           of
           glory
           ,
           or
           the
           state
           of
           eternal
           life
           and
           blessedness
           in
           hea●en
           ,
           and
           not
           the
           visible
           Church
           onely
           ,
           or
           a
           being
           in
           it
           for
           the
           fruition
           of
           the
           priviledges
           of
           ordinances
           ,
           ergo
           .
           3.
           
           The
           scope
           of
           the
           speech
           of
           our
           Saviour
           is
           conceived
           by
           most
           interpreters
           ,
           to
           be
           to
           abate
           the
           insolency
           and
           pride
           of
           the
           Jews
           ,
           who
           contemned
           the
           Gentiles
           .
           Upon
           occasion
           of
           the
           Centurions
           faith
           v.
           10.
           he
           tels
           them
           ,
           though
           they
           now
           despised
           the
           Gentiles
           as
           not
           worthy
           to
           eat
           with
           them
           ,
           yet
           they
           should
           come
           from
           East
           and
           West
           and
           should
           sit
           down
           with
           the
           best
           of
           their
           Ancestors
           ,
           in
           the
           best
           ,
           highest
           ,
           and
           happiest
           place
           and
           condition
           .
           4.
           
           Ex●ounding
           it
           of
           the
           visible
           Church
           it
           were
           not
           true
           which
           our
           Saviour
           speaks
           ;
           For
           the
           Gentiles
           did
           never
           sit
           down
           with
           them
           in
           the
           visible
           Church
           for
           the
           fruition
           of
           the
           privi●edges
           of
           ordinances
           ,
           such
           as
           C●rcumcision
           ,
           the
           Passeover
           ,
           Baptism
           ,
           the
           Lords
           Supper
           ,
           for
           some
           of
           these
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           ,
           did
           never
           partake
           of
           ,
           nor
           ever
           shall
           ,
           nor
           may
           the
           Gentiles
           with
           them
           ,
           partake
           of
           circumcision
           ,
           and
           the
           passeover
           ,
           for
           that
           had
           been
           to
           have
           foretold
           that
           the
           Gentiles
           should
           have
           been
           circumcised
           with
           those
           Fathers
           ,
           which
           had
           been
           to
           establish
           Judai●m
           ,
           contrary
           to
           the
           Apostles
           decree
           Acts
           15.
           to
           Pauls
           determination
           Gal.
           2.
           
           &
           5.1
           ,
           2
           ,
           3
           ,
           4
           ,
           5
           ,
           6
           ,
           7.
           
           Yea
           ,
           if
           it
           had
           been
           foretold
           that
           the
           Gentiles
           should
           come
           and
           joyn
           themselves
           to
           the
           visible
           Church
           Jewish
           ,
           which
           began
           in
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           ,
           our
           Lord
           Christ
           had
           foretold
           that
           conjunction
           ,
           which
           was
           so
           far
           from
           proving
           true
           in
           the
           event
           ,
           that
           they
           who
           did
           come
           to
           Christ
           were
           persecuted
           and
           cast
           out
           of
           that
           Church
           Gal.
           4.29
           .
           1
           Thes.
           2.15.5
           .
           Hence
           it
           follows
           ,
           that
           
             the
             children
             of
             the
             Kingdome
          
           are
           not
           so
           called
           because
           they
           were
           in
           that
           ▪
           Kingdome
           of
           heaven
           which
           is
           there
           meant
           ,
           for
           then
           they
           had
           never
           been
           cast
           out
           :
           but
           they
           are
           called
           children
           of
           the
           Kingdome
           ,
           because
           as
           Diodati
           notes
           ,
           
             by
             the
             prerogative
             of
             Gods
             Covenant
             the
             Jews
             seemed
             to
             be
             heirs
             of
             this
             Kingdome
             ,
          
           or
           as
           the
           
             new
             Annot
             .
             as
             ch
          
           .
           9.15
           .
           
             who
             were
             born
             of
             those
             parents
             to
             wh●m
             the
             Kingdome
             was
             promised
             ,
             and
             by
             vertue
             of
             the
             Covenant
          
           Rom.
           ●
           .
           4
           .
           
             it
             had
             still
             belonged
             to
             them
             ,
             had
             they
             not
             forfeited
             it
             by
             their
             unbelief
             and
             wickedness
             .
          
           Pisch
           .
           sch
           .
           
             Filios
             verò
             regni
          
           ]
           id
           est
           ,
           
             Judaeos
             qui
             hacteni●s
             per
             aliquot
             saecula
             ad
             regnum
             illud
             coelorum
             vocati
             sunt
             &
             vocantur
             .
          
           Beza
           Annot.
           
             Filios
             regni
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Id
           est
           ,
           
             indigenas
             ,
             quos
             vocant
             vulgò
             naturales
             subjectos
             .
             Intelligit
             autem
             Dei
             regnum
             ,
             ad
             quod
             pertinebant
             in
             gener●
             quicunque
             erant
             ex
             Abrahae
             genere
             ,
             cum
             longè
             alia
             sit
             ratio
             coram
             Deo
             censendi
             filios
             Abrahae
             ,
             nimirùm
             ex
             fide
             .
          
           So
           that
           they
           were
           children
           of
           the
           Kingdome
           not
           before
           God
           in
           actual
           title
           or
           possession
           ,
           but
           onely
           in
           appearance
           to
           men
           ,
           and
           likelihood
           ,
           considering
           their
           descent
           and
           the
           first
           manifestation
           of
           Christ
           ,
           and
           the
           Gospel
           to
           that
           people
           .
           6.
           
           Out
           of
           this
           it
           appears
           that
           a
           man
           may
           be
           said
           to
           be
           ●ast
           out
           of
           the
           Kingdome
           of
           heaven
           ,
           who
           was
           never
           in
           actually
           ,
           but
           onely
           in
           possibility
           ,
           according
           to
           what
           was
           apparent
           to
           men
           ,
           and
           consequently
           Mr.
           Bls.
           propositions
           are
           not
           true
           in
           his
           precedent
           argument
           ,
           
             Those
             that
             are
             cast
             off
             from
             being
             a
             people
             of
             God
             ,
             were
             once
             his
             people
             ;
             those
             that
             are
             put
             out
             
             of
             Covenant
             ,
             were
             a
             people
             in
             Covenant
          
           ;
           nor
           the
           argument
           good
           ,
           Ishmael
           was
           cast
           out
           of
           Covenant
           ,
           therefore
           once
           in
           .
           Nor
           is
           it
           seldome
           ,
           that
           men
           are
           said
           to
           
             be
             brought
             up
             from
             the
             grave
             ,
          
           as
           Psal.
           30.3
           .
           and
           to
           be
           redeemed
           from
           the
           grave
           and
           hell
           ,
           who
           were
           never
           in
           ,
           but
           onely
           in
           danger
           of
           it
           .
        
         
           But
           Mr.
           Bl.
           hath
           yet
           a
           fourth
           text
           ,
           which
           was
           his
           text
           in
           his
           Birth-priviledge
           ,
           it
           is
           Gal
           2.15
           .
           From
           whence
           after
           some
           explication
           given
           of
           the
           text
           he
           t●us
           argues
           ,
           
             That
             which
             is
             a
             priviledge
             of
             nature
             or
             birth
             ,
             belongs
             to
             the
             natural
             issue
             ,
             that
             cannot
             be
             denied
             .
             But
             to
             be
             in
             Covenant
             with
             God
             as
             a
             people
             holy
             and
             exceeding
             others
             that
             are
             without
             as
             sinners
             ,
             is
             a
             priviledge
             of
             nature
             or
             birth
             ,
             therefore
             this
             priviledge
             belongs
             to
             the
             natural
             issue
             .
          
        
         
           Ans.
           To
           be
           in
           covenant
           with
           God
           may
           be
           understood
           either
           in
           respect
           of
           the
           Covenant
           with
           
             Abraham
             Gen
          
           17.
           or
           the
           Covenant
           at
           Mount
           
             Sinai
             Exod.
          
           19.
           
           To
           be
           in
           the
           Covenant
           Gen
           17.
           may
           be
           in
           respect
           of
           Evangelical
           benefits
           ,
           or
           of
           domestick
           and
           political
           benefits
           or
           priviledges
           ,
           as
           ,
           to
           bee
           accounted
           members
           of
           the
           Israelitish
           nation
           and
           so
           of
           that
           church
           ,
           to
           have
           the
           service
           of
           God
           among
           them
           ,
           the
           law
           among
           them
           ,
           education
           under
           it
           ,
           freedome
           from
           idolatry
           ,
           and
           other
           pollutions
           of
           the
           Gentiles
           .
           To
           
             be
             as
             a
             people
             holy
          
           ,
           may
           be
           understood
           either
           of
           holiness
           by
           inward
           sanctification
           ,
           called
           circumcision
           of
           the
           heart
           ,
           or
           of
           outward
           holiness
           in
           being
           distinguished
           from
           other
           people
           ,
           as
           set
           apart
           visibly
           for
           God
           ,
           whether
           in
           reputation
           or
           truth
           ,
           either
           by
           Gods
           distinction
           or
           by
           an
           outward
           signe
           ,
           or
           by
           their
           own
           profession
           .
           I
           grant
           the
           minor
           of
           being
           in
           Covenant
           either
           Exod.
           19.
           or
           Gen.
           17.
           in
           respect
           of
           the
           domestick
           and
           political
           benefits
           ,
           at
           least
           some
           of
           them
           ,
           and
           to
           be
           a
           holy
           people
           exceeding
           others
           that
           are
           without
           as
           sinners
           ,
           if
           understood
           of
           outward
           holiness
           in
           reputation
           or
           truth
           ,
           by
           Gods
           distinction
           ,
           and
           by
           the
           outward
           signe
           of
           Circumcision
           ,
           was
           (
           I
           do
           not
           grant
           is
           )
           a
           privil●dge
           of
           nature
           or
           birth
           ,
           and
           accordingly
           grant
           the
           conclusion
           ,
           that
           this
           priviledge
           did
           (
           I
           do
           not
           say
           doth
           )
           belong
           to
           the
           natural
           issue
           (
           I
           do
           not
           say
           to
           all
           )
           of
           Abraham
           by
           Isaac
           and
           Jacob
           ,
           and
           was
           proper
           to
           the
           Jews
           ,
           and
           no
           more
           can
           be
           gathered
           from
           Gal.
           2.15
           .
           there
           's
           not
           a
           word
           of
           the
           same
           priviledge
           as
           belonging
           to
           the
           natural
           poste●ity
           of
           believing
           Gentiles
           .
           But
           the
           minor
           is
           denied
           ,
           if
           understood
           of
           Evangelical
           benefits
           and
           of
           holiness
           inward
           (
           of
           which
           alone
           the
           question
           should
           have
           been
           formed
           ,
           his
           position
           being
           in
           full
           opposition
           to
           my
           words
           )
           nor
           is
           it
           proved
           out
           of
           the
           text
           ,
           himself
           expounding
           
             Jews
             by
             nature
          
           ,
           that
           is
           
             by
             birth
             and
             off
             spring
             of
             a
             nation
             that
             is
             holy
             though
             in
             themselves
             sinners
             ,
             reputed
             an
             holy
             people
             ,
             a
             people
             by
             covenant
             holy
             to
             the
             Lord
             ,
          
           which
           they
           might
           be
           though
           
             to
             be
             in
             Covenant
             with
             God
          
           Gen.
           17.7
           .
           
             and
             as
             a
             people
             holy
             and
             exceeding
             others
             that
             are
             without
             as
             sinners
          
           by
           inward
           holiness
           be
           not
           
             a
             priviledge
             of
             nature
             or
             birth
             .
          
        
         
           But
           Mr.
           Bl.
           thinks
           
             my
             grant
             involves
             me
             in
             not
             a
             few
             contradictions
             .
          
           1.
           
           To
           what
           I
           say
           
             Exercit.
             pag.
          
           3.
           
             the
             natural
             seed
             inherit
             onely
             domestick
             and
             civil
             benefits
             .
          
           But
           Mr.
           Bl.
           falsly
           chargeth
           me
           ,
           the
           word
           [
           onely
           ]
           is
           Mr.
           Bls.
           addition
           not
           mine
           ,
           as
           the
           Reader
           that
           shall
           read
           the
           words
           may
           perceive
           .
           2.
           
           
             To
             what
             I
             am
             wont
             to
             deny
             ,
             that
             birth
             entitles
             any
             to
             
             such
             priviledges
             as
             interest
             in
             Circumcision
             ,
             and
             observance
             of
          
           Moses
           law
           .
           But
           this
           is
           another
           of
           Mr.
           Bls.
           forged
           calumnies
           :
           let
           him
           shew
           if
           he
           can
           that
           I
           say
           so
           any
           where
           ,
           and
           he
           deserves
           some
           credit
           ,
           if
           not
           let
           him
           suffer
           as
           a
           Calumniator
           .
           3.
           
           That
           
             I
             deny
             the
             natural
             seed
             any
             promise
             of
             spiritual
             mercies
             ,
          
           which
           is
           another
           forgery
           of
           his
           like
           the
           former
           .
           4.
           
           That
           I
           say
           
             this
             was
             proper
             to
             the
             Jews
             in
             that
             Church
             state
             ,
             who
             had
             prerogatives
             peculiar
             to
             them
             .
          
           And
           then
           saith
           thus
           .
           
             And
             here
             we
             urge
             it
             no
             further
             ,
             and
             it
             fully
             concludes
             Mr.
          
           T.
           
             in
             a
             contradiction
             ,
             that
             will
             have
             the
             natural
             seed
             of
          
           Abraham
           ,
           
             and
             no
             other
             then
             his
             spiritual
             seed
             to
             be
             entituled
             to
             such
             priviledges
             .
          
           Here
           's
           more
           of
           his
           forgery
           ,
           that
           I
           say
           no
           other
           then
           Abrahams
           spirit●ul
           seed
           are
           entituled
           to
           such
           priviledges
           as
           were
           proper
           to
           the
           Jews
           in
           that
           Church
           state
           ,
           who
           had
           prerogatives
           peculiar
           to
           them
           .
           Let
           him
           shew
           any
           such
           thing
           in
           my
           writing
           ,
           or
           let
           him
           ,
           as
           he
           and
           his
           fellow
           Paedobaptist
           Mr.
           
             Robert
             Baillee
          
           (
           who
           hath
           in
           like
           sort
           wronged
           me
           )
           as
           they
           ought
           ,
           testifie
           their
           repentance
           by
           righting
           me
           .
           Otherwise
           the
           Lord
           will
           to
           their
           shame
           discover
           their
           evil
           dealing
           ,
           i●
           their
           own
           conscience
           be
           so
           blinde
           or
           so
           hard
           as
           to
           slight
           such
           a
           sin
           .
        
         
           He
           concludes
           thus
           ,
           
             Any
             one
             of
             these
             arguments
             severally
             ,
             much
             more
             all
             ●ointly
             ,
             make
             good
             this
             position
             ,
             that
             all
             the
             natural
             seed
             of
          
           Abraham
           by
           Isaac
           and
           Jacob
           ,
           
             are
             in
             that
             great
             Charter
             (
             vouchsafed
             of
             God
             )
             taken
             into
             Covenant
             so
             as
             to
             be
             the
             people
             of
             God
             ,
             and
             to
             enjoy
             all
             priviledges
             of
             his
             people
             in
             order
             (
             upon
             Gods
             termes
             )
             to
             everlasting
             salvation
             .
          
           But
           1.
           not
           one
           nor
           all
           prove
           that
           God
           did
           promise
           to
           all
           Gen.
           17.7
           .
           or
           any
           such
           outward
           priviledges
           as
           he
           means
           ,
           to
           wit
           ,
           to
           be
           circumcised
           ,
           or
           right
           to
           it
           and
           the
           Passeover
           ,
           nor
           that
           all
           enjoy
           them
           .
           2.
           
           The
           promises
           of
           justification
           ,
           adoption
           ,
           eternal
           life
           ,
           upon
           Gods
           termes
           ,
           without
           the
           promise
           of
           regeneration
           and
           effectual
           calling
           ,
           make
           no●
           a
           person
           to
           be
           in
           the
           Covenant
           ,
           nor
           a
           people
           holy
           to
           the
           Lord
           Evangeli●ally
           .
           Now
           this
           promise
           Mr.
           Bl.
           hath
           not
           proved
           to
           be
           made
           to
           all
           the
           natural
           seed
           of
           Abraham
           ,
           by
           Isaac
           and
           Jacob
           ,
           and
           till
           he
           doth
           so
           ,
           he
           proves
           nothing
           against
           my
           assertion
           
             Exercit.
             pag.
          
           3
           which
           he
           pretended
           fully
           to
           oppose
           ,
           but
           hath
           failed
           to
           do
           it
           .
           His
           36.
           ch
           .
           is
           answered
           before
           sect
           .
           29.
           
           I
           pass
           on
           to
           ch
           .
           37.
           which
           is
           thus
           entituled
           ,
           
             The
             Covenant
             in
             New
             Testament
             times
             takes
             in
             parents
             with
             their
             children
          
           ;
           This
           he
           sets
           himself
           to
           make
           good
           first
           by
           interrogatories
           ,
           and
           then
           by
           Peters
           words
           Acts
           2.38
           ,
           39.
           which
           is
           answered
           before
           sect
           .
           21.
           
           A
           little
           o●
           his
           interrogatories
           .
        
         
           To
           his
           first
           ,
           if
           by
           
             the
             grant
          
           he
           mean
           the
           Covenant
           of
           grace
           Evangelical
           ,
           I
           deny
           it
           to
           have
           been
           ever
           made
           to
           a
           beli●ver
           and
           all
           his
           seed
           ,
           nor
           is
           it
           proved
           by
           Mr.
           Bl.
           If
           a
           Covenant
           of
           visible
           Church-membership
           and
           initial
           seal
           ,
           I
           deny
           any
           such
           Covenant
           ever
           made
           by
           God
           to
           a
           believer
           and
           his
           seed
           ,
           or
           the
           grant
           thereof
           to
           have
           been
           held
           by
           the
           Church
           of
           God
           in
           fee
           from
           Abraham
           to
           this
           present
           hour
           ,
           and
           therefore
           need
           shew
           no
           reverse
           of
           such
           a
           grant
           .
        
         
           To
           his
           2d
           .
           demand
           ,
           I
           grant
           a
           whole
           nation
           may
           enter
           into
           Covenant
           as
           Deut
           29.
           nor
           do
           I
           restrain
           any
           from
           engagement
           of
           their
           infants
           and
           posterity
           unborn
           by
           an
           oath
           and
           curse
           to
           own
           God
           But
           I
           finde
           there
           no
           promise
           or
           grant
           of
           visible
           Church-membership
           and
           initial
           seal
           to
           believers
           and
           their
           seed
           ,
           by
           vertue
           of
           such
           a
           Covenant
           .
           His
           
           other
           frivolous
           questions
           in
           that
           demand
           are
           answered
           often
           ,
           that
           the
           difference
           ariseth
           f●om
           the
           different
           institution
           of
           Circumcision
           which
           is
           the
           rule
           of
           administring
           them
           ,
           not
           interest
           in
           the
           Covenant
           if
           there
           were
           such
           .
        
         
           To
           his
           3d.
           demand
           ,
           I
           know
           no
           scandal
           ever
           given
           or
           likely
           to
           be
           given
           to
           the
           Jews
           by
           not
           baptizing
           infants
           .
           His
           random
           talk
           
             of
             s●riking
             out
             of
             the
             Covenant
             infants
             ,
          
           is
           shewed
           often
           before
           to
           be
           vain
           ,
           as
           going
           on
           suppositions
           not
           proved
           .
           To
           his
           alleg●tions
           of
           Gen.
           17.7
           .
           Ezek
           .
           16.20
           .
           1
           Cor.
           7.14
           .
           I
           have
           often
           answered
           before
           .
        
         
           To
           his
           4th
           .
           that
           the
           reason
           why
           in
           the
           Apostles
           dayes
           and
           the
           next
           age
           to
           them
           ▪
           no
           question
           was
           moved
           about
           the
           baptizing
           of
           infants
           ,
           though
           infants
           were
           circumcised
           by
           the
           Jews
           is
           manifest
           ,
           to
           wit
           ,
           Christ
           had
           not
           appointed
           infants
           to
           be
           bap●ized
           ,
           the
           Apostles
           and
           primitive
           Christians
           did
           not
           at
           all
           use
           it
           ,
           it
           was
           contrary
           to
           the
           end
           and
           use
           of
           baptism
           as
           appointed
           by
           Christ
           ,
           they
           knew
           not
           of
           the
           Paedobaptists
           doctrine
           ,
           about
           the
           title
           to
           baptism
           from
           the
           Covenant
           ,
           and
           its
           succession
           to
           circumcision
           .
        
         
           But
           Mr.
           Bl.
           further
           refers
           me
           to
           Mr.
           
             Baxters
             Treatise
             of
             Infants
             Church-membership
             ,
             proving
             that
             infants
             were
             sometimes
             Church
             members
             ,
             pag
          
           26
           ,
           27.
           
             that
             there
             is
             no
             repeal
             of
             this
             grant
             vouchsafed
             of
             God
             pag.
          
           27
           ,
           28.
           
             waiting
             for
             some
             fair
             answer
             to
             the
             former
             demands
          
           Whereto
           I
           shall
           address
           my self
           ,
           as
           being
           very
           desirous
           wi●h
           the
           assistance
           of
           the
           Lord
           to
           do
           my
           endeavour
           for
           the
           freeing
           of
           men
           from
           the
           delusion
           of
           that
           Book
           ,
           wherewith
           a
           great
           number
           of
           Paedobaptists
           have
           been
           gulled
           .
        
      
       
         
           SECT
           .
           XLIX
           .
           The
           4th
           ▪
           Ch.
           of
           Mr.
           Baxters
           ,
           Part
           1.
           of
           
             Plain
             Scripture-proof
          
           ,
           &c.
           is
           examined
           ,
           his
           conceits
           about
           Infants
           visible
           Church
           membership
           and
           their
           admission
           considered
           ;
           and
           sundry
           Animadversions
           made
           on
           that
           Chapter
           .
        
         
           MR.
           B.
           part
           1.
           ch
           .
           4.
           of
           his
           
             Plain
             Scripture-proof
          
           ,
           &c.
           writes
           thus
           .
           
             My
             2d
             .
             argument
             ,
             and
             the
             chief
             I
             shall
             make
             use
             of
             is
             this
             .
             All
             that
             ought
             to
             be
             admitted
             visible
             Church-members
             ,
             ordinarily
             ought
             to
             be
             baptized
             :
             But
             some
             Infants
             ought
             to
             be
             admitted
             visibl●
             Church-members
             ;
             therefore
             some
             Infants
             ordinarily
             ought
             to
             be
             baptized
             .
             Mr.
             T.
             hath
             gone
             over
             and
             over
             the
             terms
             of
             this
             Argument
             ;
             so
             oft
             ▪
             as
             if
             he
             could
             not
             possibly
             find
             out
             my
             meaning
             in
             them
             :
             when
             they
             are
             as
             plain
             as
             I
             well
             know
             how
             to
             express
             my self
             .
             A
             great
             while
             he
             fain
             would
             have
             denied
             the
             major
             Proposition
             ;
             but
             at
             last
             he
             is
             content
             to
             deny
             onely
             the
             minor
             :
             And
             indeed
             that
             is
             the
             very
             heart
             of
             the
             controversie
             .
             The
             question
             between
             us
             is
             no●
             so
             mu●h
             
               Whether
               infants
               may
               be
               baptized
            
             ?
             as
             
               Whether
               they
               are
               in
               the
               number
               of
               Christians
               ,
               and
               to
               be
               added
               as
               members
               to
               the
               visible
               Church
            
             ?
             If
             Mr.
             T.
             did
             grant
             the
             minor
             ,
             and
             not
             deny
             our
             children
             Christianity
             ,
             and
             to
             be
             members
             of
             
             the
             Church
             ,
             I
             should
             for
             my
             part
             ,
             think
             his
             errour
             (
             though
             foul
             )
             yet
             of
             less
             consequence
             in
             denying
             of
             Baptism
             .
             But
             it
             is
             their
             Church-membership
             that
             he
             denieth
             ,
             and
             yeeldeth
             that
             all
             that
             ought
             to
             be
             admi●ted
             members
             should
             be
             baptized
             .
          
        
         
           Answ.
           That
           I
           did
           often
           in
           the
           dispu●e
           at
           Bewdly
           go
           over
           and
           over
           the
           terms
           of
           this
           argument
           ,
           need
           not
           seem
           st●a●ge
           ,
           when
           Mr.
           
             Thomas
             Hooker
          
           having
           the
           book
           he
           was
           to
           examine
           before
           him
           in
           Print
           ,
           in
           a
           like
           point
           ,
           saith
           thus
           ,
           
             survey
             of
             the
             summe
             of
             Church
             Discipline
             ,
             Part
          
           1.
           ch
           .
           12.
           
           
             When
             I
             had
             read
             over
             Mr.
          
           Rutherford
           
             once
             and
             again
             ,
             I
             was
             at
             a
             stand
             in
             mine
             own
             thoughts
             ,
             to
             determine
             certainly
             what
             was
             his
             proper
             intendment
             by
             the
             catholick
             and
             visible
             Church
             .
          
           I
           might
           well
           doubt
           what
           he
           meant
           by
           the
           visible
           Church
           ,
           how
           he
           defined
           i●
           ,
           (
           wherein
           his
           notion
           is
           different
           from
           what
           others
           have
           ,
           as
           is
           shewed
           before
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           17.
           )
           whether
           he
           meant
           the
           visible
           Church
           catholick
           ,
           or
           particular
           ;
           and
           if
           particular
           ,
           whether
           Jewish
           ,
           or
           Christian.
           And
           for
           the
           admission
           ,
           what
           he
           meant
           by
           it
           ,
           how
           ,
           and
           by
           whom
           it
           ought
           to
           be
           ,
           was
           doubtfull
           .
           I
           perceived
           in
           the
           very
           entrance
           of
           the
           dispute
           ,
           by
           his
           preface
           ,
           and
           his
           propounding
           the
           question
           about
           our
           baptizing
           ,
           representing
           it
           as
           odious
           ,
           as
           if
           it
           were
           murder
           and
           adultery
           ;
           and
           after
           by
           his
           denying
           liberty
           of
           repeating
           to
           mee
           ,
           refusing
           to
           explain
           his
           own
           terms
           ,
           scoffingly
           putting
           if
           off
           as
           if
           it
           were
           catechizing
           of
           him
           ,
           when
           I
           desired
           him
           to
           open
           some
           terms
           to
           me
           which
           he
           used
           ;
           and
           when
           I
           told
           him
           that
           it
           was
           needfull
           the
           people
           should
           understand
           us
           ,
           he
           replyed
           ,
           he
           came
           to
           dispute
           with
           me
           ,
           not
           to
           instruct
           them
           :
           nor
           would
           clear
           them
           ,
           except
           I
           could
           by
           distinction
           force
           him
           to
           it
           .
           I
           deprehended
           that
           he
           was
           ,
           as
           I
           found
           him
           ,
           bent
           to
           catch
           advantages
           to
           insult
           over
           me
           ,
           and
           carry
           away
           the
           same
           of
           a
           victory
           ,
           and
           not
           in
           a
           brotherly
           candid
           way
           to
           discuss
           the
           point
           ,
           that
           truth
           might
           appear
           to
           all
           the
           hearers
           ,
           which
           I
           hoped
           from
           a
           man
           so
           seemingly
           godly
           .
           Upon
           which
           reasons
           I
           confess
           I
           was
           hesitant
           ,
           both
           about
           the
           answering
           of
           this
           ,
           and
           other
           arguments
           all
           along
           the
           dispute
           ,
           finding
           that
           Mr.
           B.
           had
           studied
           arguments
           in
           unusual
           expressions
           ,
           that
           he
           might
           the
           more
           easily
           entangle
           me
           ,
           having
           no
           time
           to
           weigh
           his
           words
           ,
           but
           being
           required
           presently
           to
           give
           answer
           .
           For
           which
           reason
           I
           was
           also
           necessitated
           sometimes
           to
           vary
           my
           answers
           as
           I
           deprehended
           his
           meaning
           to
           be
           .
           Now
           presuming
           I
           shall
           better
           understand
           Mr.
           B.
           then
           I
           could
           do
           before
           ,
           I
           shall
           give
           a
           more
           determinante
           answer
           to
           his
           argument
           .
           Which
           that
           I
           may
           do
           ,
           I
           conceive
           it
           necessary
           ,
           that
           in
           the
           entrance
           I
           do
           enquire
           into
           his
           opinion
           concerning
           the
           visible
           Church
           ,
           and
           admissi●n
           into
           it
           ,
           and
           the
           meaning
           of
           his
           expression
           [
           
             ought
             to
             be
             admitted
             visible
             Church-members
             .
          
           ]
        
         
           1.
           
           Mr.
           B
           supposeth
           that
           
             the
             reason
             of
             the
             appellation
             given
             to
             the
             visible
             body
             ,
             is
             its
             seeming
             (
             to
             the
             judgement
             of
             man
             )
             to
             be
             the
             same
             with
             the
             mystical
             .
             Praefestin
             :
             Morator
             sect
             .
          
           11.
           
        
         
           2.
           
           That
           
             to
             be
             a
             member
             of
             the
             Church
             visible
             ,
             is
             but
             to
             be
             one
             that
             in
             seeming
             ,
             or
             appearance
             ,
             or
             to
             the
             judgement
             of
             man
             doth
             belong
             to
             the
             invisible
             Church
             or
             the
             Kingdome
             of
             Heaven
             ,
             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
             of
             the
             Church
             .
             
               Plain
               Script
               .
               proof
               ,
               &c.
               part
            
             1.
             ch
             .
             31.
             pag
             105.
             ch
             .
             27.
             pag.
             73.
             
          
           He
           saith
           ,
           
             to
             be
             member
             of
             the
             visible
             Church
             ,
             or
             of
             the
             Church
             as
             visible
             ,
             or
             a
             visible
             member
             of
             the
             Church
             are
             all
             one
             ,
             and
             is
             no
             more
             but
             to
             seem
             to
             be
             a
             true
             member
             of
             the
             Church
             of
             Christ
             ,
             (
             commonly
             called
             invisible
             )
             or
             of
             the
             true
             mystical
             body
             of
             Christ.
             
          
           
             Answ.
             to
             my
             Valedict
             .
             Orat.
             pag.
          
           176.
           
           
             You
             say
             you
             dispute
             them
             not
             out
             of
             the
             invisible
             Church
             .
             Answ.
             1.
             
             But
             will
             you
             yeeld
             that
             they
             are
             so
             much
             as
             seeming
             probable
             members
             of
             the
             invisible
             Church
             ?
             If
             you
             do
             ,
             then
             they
             are
             members
             of
             the
             visible
             ,
             which
             you
             deny
             :
             For
             to
             be
             a
             visible
             member
             of
             the
             Church
             ,
             or
             a
             member
             of
             the
             visible
             Church
             as
             such
             ,
             is
             no
             more
             th●n
             to
             be
             a
             seeming
             member
             of
             the
             invisible
             Church
             ,
             or
             one
             that
             we
             ought
             to
             take
             in
             probability
             to
             be
             of
             the
             invisible
             Church
             .
          
           Wherein
           how
           Mr.
           B.
           is
           mistaken
           ,
           is
           shewed
           in
           the
           2d
           .
           Part
           of
           this
           
             Review
             ,
             sect
          
           .
           17.
           pag.
           229
           ,
           &c.
           
        
         
           3.
           
           Ch.
           20.
           
           
             He
             imag●nes
             an
             universal
             visible
             Church
             existent
             ,
             not
             dissolved
          
           ;
           which
           is
           all
           one
           as
           to
           say
           ,
           there
           is
           or
           was
           an
           universal
           visible
           Church
           ,
           consisting
           of
           indivi●ual
           members
           immortal
           ,
           or
           perpetually
           visible
           :
           Which
           mistake
           of
           his
           will
           come
           under
           consideration
           in
           that
           which
           follows
           .
        
         
           4.
           
           Ch.
           5.
           
             &
             ch
          
           .
           20.
           he
           imagines
           
             having
             infants
             to
             have
             been
             of
             the
             essentials
             of
             the
             Jewish
             Church
             .
          
           But
           therein
           he
           is
           mistaken
           :
           For
           though
           they
           may
           be
           termed
           substantial
           parts
           ,
           yet
           not
           essential
           ,
           (
           the
           Jewish
           Church
           had
           ben
           a
           visible
           Church
           though
           there
           had
           been
           no
           infant
           in
           it
           )
           but
           integral
           .
        
         
           5.
           
           Ch.
           20.
           that
           
             the
             nature
             of
             the
             Jews
             Church
             was
             not
             repealed
             ,
          
           that
           
             the
             Jews
             Church
             was
             not
             repealed
             ,
             ch
             .
          
           5.
           
             that
             the
             Law
             or
             Covenant
             on
             which
             the
             species
             or
             essential
             form
             of
             their
             Church
             (
             and
             many
             of
             its
             accidents
             )
             was
             grounded
             ,
             is
             not
             changed
             or
             repealed
             .
             Though
             the
             Jews
             are
             cast
             off
             ,
             yet
             the
             law
             and
             nature
             of
             Churches
             is
             still
             the
             same
          
           ▪
           Which
           speeches
           ,
           with
           other
           more
           of
           the
           like
           kind
           ,
           shall
           be
           (
           God
           willing
           )
           examin●d
           in
           that
           which
           follows
           ,
           and
           the
           non-sence
           and
           vanity
           of
           them
           shewed
           .
        
         
           6.
           
           Ch.
           23.
           that
           
             infants
             visible
             church-membership
             did
             not
             begin
             at
             the
             institution
             of
             circumcision
             ,
             but
             rather
             with
             the
             first
             infant
             of
             faithfull
          
           Adam
           ,
           
             though
             he
             after
             fell
             off
          
           .
        
         
           7.
           
           That
           this
           is
           grounded
           on
           a
           Law
           and
           Covenant
           of
           God
           ,
           which
           is
           made
           higher
           then
           that
           ,
           Gen.
           17.7
           .
           even
           that
           Gen.
           3.15
           .
           Ch.
           23.
           
           Yea
           ,
           he
           makes
           it
           to
           antecede
           the
           fall
           of
           
             Adam
             .
             Ch.
          
           19.
           it
           is
           said
           to
           be
           of
           
             the
             Law
             of
             nature
             to
             have
             infants
             to
             be
             a
             part
             of
             a
             Kingdome
             :
          
           And
           ch
           .
           13.
           
             therefore
             infants
             to
             be
             church-members
             .
             Pag.
          
           60.
           
           
             That
             infants
             must
             be
             church-members
             ,
             is
             partly
             natural
             ,
             and
             partly
             grounded
             on
             the
             Law
             of
             grace
             and
             faith
             :
          
           as
           if
           Church
           constitution
           were
           natural
           ,
           and
           not
           by
           meer
           institution
           .
        
         
           8.
           
           Animadv
           .
           on
           Mr.
           
             Bedfords
             treatise
             of
             Baptismal
             regeneration
             .
             Plain
             Script
             .
             proof
          
           pag.
           3●6
           .
           pag.
           15.
           and
           elsewhere
           
             he
             makes
             the
             condition
             of
             the
             infants
             church
             membership
             and
             justification
             to
             be
             wholly
             without
             him
             in
             the
             faith
             of
             the
             parent
             .
          
           The
           falsity
           of
           which
           conceit
           is
           shewed
           by
           me
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           10
           ,
           17.
           and
           elsewhere
           .
        
         
         
           9.
           
           That
           this
           visible
           church-membership
           ,
           notwithstanding
           the
           continuance
           of
           the
           parents
           Faith
           the
           imagined
           Law
           and
           Covenant
           ,
           yet
           endures
           not
           but
           til
           they
           ,
           when
           they
           come
           to
           years
           ,
           do
           themselves
           make
           profession
           .
           So
           
             Plain
             Scrip.
             proof
             ,
             part
          
           2.
           ch
           .
           6.
           pag.
           119.
           
           
             He
             is
             not
             to
             be
             taken
             for
             a
             Christian
             ,
             who
             will
             not
             visibly
             by
             himself
             when
             he
             comes
             to
             age
             (
             as
             he
             did
             by
             his
             parents
             in
             infancy
             )
             publickly
             profess
             both
             his
             assent
             to
             to
             the
             fundamental
             Articles
             of
             Faith
             ,
             and
             his
             consent
             that
             the
             Lord
             onely
             shall
             be
             his
             God
             ,
             and
             Christ
             onely
             his
             Redeemer
             ,
             and
             so
             his
             Saviour
             and
             Lord
             ,
             and
             promise
             in
             heart
             and
             life
             to
             be
             true
             to
             him
             accordingly
             :
             And
             I
             deliver
             the
             Sacrament
             to
             none
             that
             will
             not
             thus
             profess
             and
             promise
             .
          
           And
           pag.
           335.
           
           He
           saith
           ,
           
             He
             will
             not
             contradict
             this
             proposition
             of
             Davenant
             ,
             Those
             who
             in
             Baptism
             were
             truly
             justified
             ,
             regenerated
             ,
             and
             adopted
             suitable
             to
             their
             infant
             state
             ;
             when
             they
             come
             to
             the
             use
             of
             reason
             ,
             are
             not
             justified
             ,
             regenerated
             ,
             and
             adopted
             suitable
             to
             the
             special
             state
             of
             the
             aged
             ,
             unless
             by
             repenting
             ,
             believing
             ,
             and
             abrenunciation
             ,
             they
             fulfil
             their
             vow
             made
             in
             Baptism
             .
          
        
         
           10.
           
           That
           
             there
             is
             no
             other
             way
             of
             admitting
             visible
             members
             now
             into
             the
             Church
             ,
             but
             by
             Baptism
             ,
          
           pag.
           24.108
           .
           But
           they
           are
           visible
           members
           afore
           Baptism
           according
           to
           his
           tenet
           ,
           pag.
           24.
           
           
             We
             and
             infants
             are
             Church-members
             before
             Baptism
             .
          
        
         
           11.
           
           I
           presume
           that
           when
           he
           saith
           ,
           
             All
             that
             ought
             to
             be
             admmitted
             visible
             church
             members
             ,
             ordinarily
             ought
             to
             be
             baptized
             ,
          
           he
           means
           this
           of
           Christian
           Churches
           ,
           church
           members
           ,
           and
           admitting
           into
           them
           ,
           not
           the
           Jewish
           :
           For
           though
           I
           find
           him
           speak
           as
           if
           
             the
             Jews
             Church
             were
             not
             repealed
             ,
          
           (
           as
           in
           his
           non-sence
           he
           speaks
           ,
           ch
           .
           20.
           )
           that
           is
           ,
           as
           I
           imagine
           ,
           in
           the
           nature
           or
           essence
           the
           Jewish
           Church
           visible
           and
           the
           Christian
           were
           the
           same
           ,
           and
           so
           they
           that
           were
           admitted
           into
           the
           Jewish
           ,
           are
           to
           be
           admitted
           into
           the
           Christian
           ;
           which
           caused
           me
           to
           suspect
           at
           the
           Dispute
           an
           ambiguity
           in
           that
           expression
           [
           
             ought
             to
             be
             admitted
             visible
             church-members
             .
          
           ]
           Yet
           I
           do
           not
           imagine
           that
           he
           holds
           the
           proposition
           in
           this
           sense
           ,
           All
           that
           ought
           heretofore
           to
           be
           admitted
           visible
           church
           members
           in
           the
           Jewish
           Church
           distinct
           from
           the
           Christian
           ,
           ordinarily
           ought
           then
           to
           be
           baptized
           afore
           Christs
           coming
           ▪
           while
           the
           Jewish
           Church
           stood
           :
           if
           he
           should
           ,
           I
           should
           deny
           it
           .
        
         
           12.
           
           That
           this
           admission
           which
           infants
           are
           to
           have
           is
           ,
           as
           he
           often
           speaks
           ,
           
             into
             the
             visible
             Church
          
           :
           But
           what
           this
           admission
           into
           the
           visible
           Church
           is
           ,
           by
           whom
           ,
           and
           unto
           whom
           it
           ought
           to
           be
           ,
           according
           to
           Mr.
           Bs.
           judgment
           ,
           is
           yet
           to
           me
           uncertain
           .
           Admission
           is
           ,
           according
           to
           the
           common
           use
           of
           i●
           ,
           the
           taking
           in
           of
           a
           person
           into
           an
           Office
           ,
           Army
           ,
           or
           Family
           ,
           or
           the
           like
           ,
           to
           perform
           the
           work
           ,
           enjoy
           the
           benefit
           ,
           profit
           ,
           &c.
           of
           such
           an
           Officer
           ,
           Member
           ,
           &c.
           
           And
           it
           is
           usually
           done
           by
           some
           Officer
           to
           whom
           that
           business
           is
           committed
           ;
           and
           the
           person
           upon
           his
           admission
           ,
           and
           by
           vertue
           of
           it
           ,
           takes
           his
           place
           ,
           work
           ,
           benefit
           ,
           or
           what
           else
           he
           is
           admitted
           to
           ,
           as
           his
           right
           and
           due
           .
           But
           I
           know
           no
           such
           thing
           in
           the
           baptizing
           of
           infants
           .
           Indeed
           by
           Baptism
           regularly
           ,
           a
           man
           is
           admitted
           to
           the
           Communion
           of
           the
           Church
           in
           prayer
           ,
           hearing
           ,
           receiving
           the
           Lords
           Supper
           ,
           and
           such
           other
           acts
           of
           Christian
           Communion
           as
           belong
           to
           visible
           
           Church-members
           .
           But
           an
           infant
           by
           Baptism
           is
           not
           admitted
           to
           these
           Prayer
           and
           hearing
           are
           in
           some
           sort
           allowed
           to
           unbaptized
           persons
           ,
           and
           they
           are
           admitted
           to
           them
           who
           are
           infidels
           ,
           when
           infants
           baptized
           are
           sent
           away
           as
           uncapable
           of
           them
           ,
           and
           disturbers
           by
           their
           crying
           and
           playing
           .
           The
           Lords
           Supper
           they
           are
           not
           admitted
           to
           by
           their
           Baptism
           ,
           till
           they
           themselves
           profess
           ,
           as
           Mr.
           B.
           and
           other
           Paedobaptists
           agree
           ;
           The
           being
           ,
           name
           ,
           repute
           of
           Chur●h-members
           is
           antecedent
           to
           Baptism
           ,
           and
           therefore
           they
           are
           not
           admitted
           to
           it
           by
           Baptism
           .
           I
           must
           confess
           therefore
           I
           do
           not
           well
           know
           what
           this
           admission
           of
           infants
           i●
           which
           is
           by
           Baptism
           ,
           and
           I
           think
           the
           proposition
           in
           Mr.
           Bs.
           argument
           to
           be
           void
           of
           truth
           or
           sense
           ,
           if
           it
           be
           not
           thus
           construed
           :
           All
           that
           ought
           to
           be
           admitted
           visible
           church-members
           are
           baptized
           ,
           or
           ,
           which
           is
           all
           one
           ,
           ordinarily
           ought
           to
           be
           baptized
           afore
           they
           are
           admitted
           ,
           unless
           the
           admission
           and
           baptism
           be
           one
           and
           the
           same
           ,
           and
           then
           the
           speech
           is
           an
           inept
           tautologie
           ,
           as
           if
           he
           had
           said
           :
           All
           visible
           church
           members
           that
           ought
           to
           be
           baptized
           ,
           ordinarily
           ought
           to
           be
           baptized
           .
           So
           that
           now
           Mr.
           B.
           may
           see
           some
           reason
           of
           my
           demur
           about
           his
           major
           proposition
           ,
           which
           though
           
             it
             were
             as
             plain
             as
             he
             well
             knew
             how
             to
             express
             himself
             ,
          
           yet
           there
           is
           so
           much
           ambiguity
           in
           it
           ,
           that
           in
           the
           sense
           which
           the
           words
           in
           any
           good
           construction
           will
           bear
           ,
           it
           is
           to
           be
           denied
           :
           But
           if
           he
           understand
           it
           in
           the
           later
           sense
           ,
           the
           Syllogism
           is
           nugatory
           ,
           the
           minor
           and
           the
           conclusion
           being
           the
           same
           .
           Nevertheless
           ,
           as
           in
           the
           Dispute
           I
           let
           the
           major
           pass
           ,
           so
           I
           shall
           do
           in
           this
           answer
           ,
           onely
           taking
           notice
           of
           some
           things
           in
           his
           proof
           of
           it
           ,
           and
           insist
           upon
           my
           denial
           of
           the
           minor
           .
        
         
           The
           first
           argument
           of
           Mr.
           B.
           to
           prove
           admission
           into
           the
           visible
           Church
           is
           to
           be
           by
           Baptism
           ,
           I
           approve
           ,
           and
           thence
           conclude
           against
           infant
           Baptism
           thus
           .
           
             If
             we
             have
             neither
             precept
             nor
             example
             in
             Scripture
             since
             Christ
             ordained
             Baptism
             ,
             of
             admitting
             any
             by
             Baptism
             as
             visible
             members
          
           but
           believer●
           by
           profession
           ,
           then
           
             all
             that
             must
             be
             admitted
             visible
             members
             ordinarily
             by
             Baptism
             ,
          
           must
           be
           believ●rs
           by
           profession
           .
           But
           
             since
             Baptism
             was
             instituted
             (
             or
             established
             )
             we
             have
             no
             precept
             or
             example
             in
             Scri●ture
             of
             admitting
             any
             a●
             visible
             members
             by
             Baptism
             ,
          
           but
           believers
           by
           profession
           .
           Ergo
           ,
           all
           
             that
             must
             be
             admitted
             visible
             members
             must
          
           be
           believers
           by
           profession
           .
           
             I
             know
             not
             what
             in
             shew
             of
             reason
             can
             be
             said
             to
             this
             .
             For
             what
             man
          
           (
           yet
           Mr.
           B.
           and
           Paedobaptists
           dare
           )
           
             dare
             go
             in
             a
             way
             which
             hath
             neither
             precept
             nor
             example
             to
             warrant
             it
             ,
             from
             a
             way
             that
             hath
             full
             current
             of
             both
             ?
             yet
             they
             that
             will
             admit
          
           infants
           
             into
             the
             visible
             Church
             by
             Baptism
             do
             so
             .
          
           If
           he
           say
           there
           's
           precept
           before
           ,
           I
           answer
           ,
           his
           own
           major
           requires
           precept
           or
           example
           since
           Christ
           ordained
           Baptism
           ,
           and
           therefore
           that
           shift
           avoids
           not
           the
           retortion
           of
           his
           argument
           .
           To
           what
           he
           replies
           to
           this
           argument
           in
           his
           
             Praefestin
             .
             morator
             ,
             sect
          
           .
           16.
           besides
           what
           I
           have
           said
           in
           the
           2d
           .
           part
           of
           this
           Review
           ,
           sect
           .
           4.
           pag.
           66.67
           .
           there
           is
           enough
           in
           the
           same
           book
           ,
           sect
           .
           10
           ,
           11
           ,
           12
           &c.
           to
           manifest
           ,
           
             that
             infants
             are
             not
             in
             any
             Scripture
             disciples
             appointed
             to
             be
             baptized
             ,
             Matth.
          
           28.19
           .
           Nevertheless
           ,
           I
           find
           Alstedius
           in
           his
           
             Supplement
             to
             Chamier
             de
             natura
             Ecclesiae
             ,
             cap.
          
           7.
           
           §
           .
           4.
           thus
           writing
           .
           
             Baptismus
             admittit
             in
             Ecclesiam
             particularem
             :
             sed
             in
             Ecclesiam
             catholicam
             potest
             aliquis
             admitti
             sine
             baptismo
             ;
             quia
             hanc
             ad
             rem
             sufficit
             vera
             fides
             .
          
           
           And
           whereas
           Mr.
           Ball
           in
           his
           
             reply
             to
             the
             answer
             of
             the
             New-Ergland
             Elders
             about
             the
             nine
             positions
             ,
          
           pag.
           60.
           had
           said
           ,
           
             Baptism
             is
             the
             seal
             of
             our
             admission
             into
             the
             congregation
             or
             flock
             of
             Christ
             ;
             but
             not
             evermore
             of
             our
             receiving
             into
             this
             or
             that
             particular
             society
             as
             set
             members
             thereof
          
           :
           Mr.
           Allin
           rejoyns
           in
           his
           Defence
           ,
           pag.
           163.
           
           
             Baptism
             doth
             not
             admit
             actually
             into
             the
             Church
             ,
             and
             your
             own
             expression
             secrety
             implieth
             as
             much
             ,
             when
             you
             say
             ,
             Baptism
             is
             a
             seal
             of
             our
             admission
             into
             the
             Church
             or
             flock
             of
             Christ
             :
             If
             baptism
             be
             the
             seal
             of
             our
             admission
             ,
             then
             there
             is
             admission
             thereunto
             before
             baptism
             :
             but
             who
             doth
             admit
             ,
             and
             where
             and
             when
             is
             any
             admitted
             to
             the
             Church
             ,
             but
             in
             particular
             congregations
             ?
             ●an
             any
             be
             admitted
             into
             a
             Charch
             ,
             that
             whole
             Church
             being
             ignorant
             thereof
             ?
             Fulwood
             serm
             .
             of
             the
             Church
             ,
             &c.
          
           p
           ▪
           14.
           
           
             The
             children
             of
             believers
             ,
             born
             in
             the
             Church
             are
             not
             (
             though
             virtual
             )
             actual
             members
             of
             the
             visible
             Church
             before
             Baptism
             .
          
           This
           I
           produce
           ,
           to
           shew
           the
           uncertainty
           among
           Paedobaptists
           about
           admission
           into
           the
           Church
           by
           baptism
           ,
           and
           membership
           before
           Baptism
           .
        
         
           Like
           also
           what
           Mr.
           B.
           saith
           in
           his
           2d
           .
           
             arg
             .
             To
             be
             above
             ordinances
             is
             to
             be
             above
             obedience
             to
             God
             ,
             and
             so
             Gods
             :
          
           And
           when
           he
           saith
           in
           his
           3d.
           
             The
             nature
             and
             end
             of
             baptism
             ,
             is
             to
             be
             Christs
             listing
             ,
             engaging
             sign
          
           ;
           it
           is
           a
           good
           argument
           to
           prove
           that
           infant
           baptism
           hath
           not
           the
           nature
           and
           end
           of
           baptism
           ,
           ●ith
           it
           is
           not
           Christs
           (
           that
           is
           ,
           according
           to
           his
           appointment
           )
           listing
           ,
           engaging
           sign
           ,
           the
           infant
           neither
           lists
           nor
           engageth
           himself
           by
           it
           as
           Christ
           appointed
           :
           And
           when
           he
           saith
           ,
           
             If
             it
             be
             the
             use
             of
             baptism
             to
             engraff
             and
             enter
             us
             into
             the
             body
             or
             Church
             ,
          
           1
           Cor.
           12.13
           .
           
             and
             into
             Christ
             ,
             as
             Rom.
          
           6.3
           .
           
             then
             sure
             it
             must
             be
             used
             at
             our
             engraffing
             and
             entrance
             ,
          
           it
           rather
           follows
           ,
           it
           is
           before
           ,
           sith
           the
           means
           is
           to
           be
           before
           the
           end
           in
           execution
           .
           To
           what
           he
           saith
           about
           Church-members
           ,
           Disciples
           ,
           Christians
           ,
           enough
           hath
           been
           said
           in
           the
           2d
           .
           part
           of
           this
           Review
           ,
           sect
           .
           10.
           &c.
           
        
         
           In
           his
           6th
           .
           argument
           ,
           having
           formed
           an
           argument
           from
           Ephes.
           5.26
           .
           he
           saith
           of
           me
           .
           
             Mr.
             T.
             in
             his
             Exercit.
             objecteth
             ,
          
           1.
           
           
             That
             then
             the
             thief
             on
             the
             cross
             ,
             &c.
             were
             no
             church
             members
             .
             Answ.
             It
             followes
             not
             from
             [
             he
             that
             is
             baptized
             shall
             be
             saved
             ]
             that
             therefore
             he
             that
             is
             not
             baptized
             shall
             not
             be
             saved
             :
             so
             here
             ,
             for
             the
             former
             speaks
             but
          
           ad
           debitum
           ,
           
             and
             the
             later
          
           de
           eventu
           ;
           
             it
             will
             follow
             ,
             that
             it
             is
             a
             duty
             to
             baptize
             all
             members
             where
             it
             may
             be
             done
             ;
             but
             not
             that
             it
             shall
             certainly
             come
             to
             pass
             .
          
        
         
           Refut
           .
           What
           I
           said
           Exercit.
           pag.
           21.
           of
           that
           text
           ,
           Ephes.
           5.27
           .
           was
           not
           an
           objection
           against
           what
           Mr.
           B.
           would
           evince
           from
           the
           text
           ,
           but
           in
           answer
           to
           an
           argument
           urged
           for
           infant
           baptism
           from
           that
           text
           by
           a
           London
           Minister
           ,
           in
           a
           conference
           anno
           1643.
           
           Which
           argument
           being
           drawn
           from
           an
           act
           or
           end
           of
           Christ
           ,
           which
           was
           not
           onely
           duty
           ▪
           but
           his
           performance
           :
           it
           was
           urged
           ,
           
             that
             if
             infants
             were
             not
             baptized
             ,
             and
             to
             be
             baptized
             ,
             they
             belonged
             not
             to
             the
             Church
          
           :
           To
           which
           I
           answered
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           by
           an
           answerable
           illation
           ,
           by
           the
           same
           reason
           the
           thief
           on
           the
           cross
           should
           not
           belong
           to
           the
           Church
           because
           not
           baptized
           .
           That
           which
           Mr.
           B.
           answers
           is
           not
           true
           ,
           that
           Mark
           16.16
           .
           the
           former
           part
           speaks
           but
           
             ad
             debitum
          
           ,
           and
           the
           later
           
             de
             eventu
          
           .
           For
           though
           a
           duty
           may
           be
           gathered
           from
           the
           subject
           of
           the
           proposition
           ,
           it
           being
           clear
           ,
           that
           salvation
           being
           promised
           to
           the
           believer
           baptized
           ,
           Faith
           and
           Baptism
           are
           required
           
           duties
           to
           that
           end
           ;
           yet
           the
           former
           part
           of
           the
           proposition
           doth
           as
           fully
           speak
           of
           an
           event
           as
           the
           later
           part
           doth
           .
           And
           though
           Ephes.
           5.26
           .
           it
           is
           proved
           a
           duty
           to
           baptize
           ,
           as
           a●so
           to
           preach
           the
           word
           ,
           because
           it
           is
           Christs
           way
           (
           in
           which
           we
           are
           to
           concur
           with
           him
           )
           of
           clensing
           his
           Church
           :
           yet
           the
           clensing
           of
           the
           Church
           with
           or
           in
           the
           washing
           of
           water
           by
           the
           word
           ,
           doth
           not
           note
           a
           duty
           ,
           but
           an
           end
           intended
           ,
           and
           event
           to
           follow
           by
           Christs
           action
           .
           Mr.
           B.
           proceeds
           .
        
         
           2.
           
           
             He
             objecteth
             ,
             that
             therefore
             it
             must
             be
             understood
             of
             the
             more
             famous
             part
             of
             the
             Church
             ,
             or
             that
             purification
             is
             to
             be
             understood
             of
             that
             which
             is
             for
             the
             most
             part
             .
             Answ.
             The
             Apostle
             speaks
             plainly
             of
             the
             whole
             Church
             ;
             and
             to
             take
             it
             for
             part
             ,
             is
             to
             cross
             the
             Text
             ,
             except
             you
             shew
             a
             necessity
             for
             it
             .
          
           2.
           
           
             It
             speaks
             of
             all
          
           quoad
           debitum
           ,
           
             in
             regard
             of
             the
             means
             of
             it
             ,
             which
             they
             are
             capable
             of
             .
          
           3.
           
           
             And
             usually
          
           quoad
           eventum
           
             of
             the
             said
             means
             too
          
           .
        
         
           Refut
           .
           1.
           
           It
           cannot
           be
           understood
           of
           the
           whole
           visible
           Church
           ,
           in
           which
           are
           many
           reprobates
           ;
           for
           it
           is
           that
           
             Church
             which
             Christ
             loved
             with
             that
             peculiar
             love
             which
             is
             the
             Husbands
             pattern
             to
             love
             his
             Wife
             by
             ,
             for
             whom
             he
             gave
             himself
             ,
             that
             he
             might
             sanctifie
             it
             ,
             that
             he
             might
             present
             it
             to
             himself
             glorious
             ,
             and
             a
             Church
             not
             having
             spot
             or
             wrinkle
             ,
             or
             any
             of
             such
             things
             ;
             but
             that
             it
             might
             be
             holy
             ,
             and
             without
             blemish
             :
          
           which
           are
           true
           onely
           of
           that
           part
           of
           the
           visible
           ,
           which
           is
           also
           of
           the
           invisible
           Church
           of
           the
           elect
           .
           2.
           
           Whomsoever
           it
           speaks
           of
           ,
           [
           
             that
             he
             might
             purifie
             it
             in
             or
             with
             the
             washing
             of
             water
             by
             the
             word
          
           ]
           it
           speaks
           of
           the
           intention
           of
           Christ
           ;
           which
           being
           supposed
           that
           it
           is
           not
           frustrated
           ,
           it
           follows
           ,
           that
           those
           who
           are
           said
           
             to
             be
             purified
             in
             or
             with
             the
             washing
             of
             water
             by
             the
             word
             ,
          
           are
           all
           in
           the
           event
           converted
           by
           preaching
           ,
           and
           baptized
           with
           water
           .
           Which
           sith
           it
           cannot
           be
           said
           of
           all
           elect
           infants
           ,
           for
           they
           are
           not
           purified
           by
           the
           word
           ,
           it
           must
           be
           understood
           as
           I
           say
           ,
           either
           by
           a
           synocdoche
           of
           the
           whole
           for
           the
           more
           famous
           or
           apparent
           part
           ;
           or
           else
           the
           act
           is
           meant
           of
           that
           which
           is
           usually
           done
           ,
           or
           for
           the
           most
           part
           ,
           not
           what
           is
           universally
           and
           perpetually
           .
           3.
           
           It
           is
           granted
           ,
           that
           we
           may
           gather
           thence
           the
           duty
           of
           preaching
           the
           word
           ,
           and
           baptizing
           with
           water
           ,
           and
           that
           they
           who
           are
           sanctified
           by
           preaching
           are
           to
           be
           purified
           by
           baptism
           ,
           and
           that
           this
           was
           usual
           in
           the
           event
           ,
           a
           known
           use
           in
           the
           primitive
           times
           :
           But
           expresly
           it
           notes
           onely
           Christs
           act
           ,
           not
           the
           Ministers
           duty
           ,
           which
           is
           onely
           implied
           ,
           and
           follows
           from
           this
           ,
           that
           Christ
           doth
           it
           by
           them
           ;
           and
           it
           supposeth
           ,
           that
           they
           who
           are
           capable
           of
           the
           one
           ,
           to
           wit●
           baptism
           ,
           are
           capable
           of
           the
           other
           ,
           the
           hearing
           of
           the
           word
           ▪
           for
           these
           two
           are
           conjunctively
           put
           ,
           not
           dis-junctively
           either
           the
           one
           or
           the
           other
           ,
           as
           if
           some
           were
           purified
           in
           the
           washing
           of
           water
           onely
           ,
           others
           by
           the
           word
           ;
           but
           the
           same
           who
           are
           purified
           by
           the
           one
           ,
           are
           purified
           by
           the
           other
           .
           Mr.
           B.
           adds
           .
        
         
           
             Object
             .
             But
             some
             may
             say
             ,
             that
             [
             by
             the
             word
             ]
             is
             here
             added
             ,
             which
             infants
             are
             not
             capable
             of
             ▪
             Answ.
          
           1.
           
           
             Infants
             are
             sanctified
             by
             the
             word
             of
             promise
             and
             precept
             to
             parents
             to
             dedicate
             them
             to
             God
             ,
             though
             not
             by
             the
             word
             preached
             to
             infants
             .
          
           2.
           
           
             The
             means
             is
             to
             each
             member
             as
             they
             are
             capable
             .
             Washing
             by
             water
             to
             those
             that
             are
             capable
             of
             that
             ,
             and
             by
             the
             word
             to
             those
             that
             are
             capable
             of
             that
             ,
             which
             blind
             and
             deaf
             men
             are
             not
             any
             more
             then
             infants
             .
          
        
         
         
           Ref.
           There
           is
           no
           word
           of
           precept
           to
           parents
           to
           dedicate
           infants
           to
           God
           by
           baptism
           ,
           though
           there
           be
           to
           pray
           for
           them
           ;
           nor
           do
           I
           think
           M.
           ●
           .
           would
           allow
           every
           parent
           to
           dedicate
           his
           or
           her
           infant
           to
           God
           by
           baptism
           ,
           which
           they
           must
           do
           if
           there
           were
           a
           precept
           to
           them
           to
           do
           it
           .
           That
           there
           is
           no
           such
           word
           of
           promise
           as
           entitles
           every
           infant
           of
           a
           believer
           ,
           or
           any
           definitely
           to
           baptism
           ,
           much
           less
           that
           appoints
           parents
           to
           dedicate
           their
           infants
           to
           God
           by
           baptism
           ,
           is
           amply
           shewed
           in
           this
           book
           before
           .
           Nor
           can
           the
           meaning
           be
           ,
           Ephes.
           5
           26.
           of
           such
           a
           sanctification
           .
           For
           1.
           no
           word
           of
           promise
           ,
           and
           precept
           to
           parents
           to
           dedicate
           them
           to
           God
           ,
           is
           that
           which
           Christ
           doth
           sanctifie
           or
           clense
           them
           by
           ,
           partly
           because
           there
           is
           none
           such
           ,
           partly
           because
           the
           word
           of
           precept
           to
           parents
           (
           if
           there
           were
           such
           )
           to
           dedicate
           them
           to
           God
           ,
           would
           not
           clense
           or
           sanctifie
           the
           infants
           ,
           it
           hath
           no
           effect
           on
           them
           ,
           nor
           notes
           their
           duty
           :
           nor
           doth
           the
           precept
           sanctifie
           or
           clense
           ,
           but
           the
           observing
           of
           it
           ;
           nor
           was
           the
           parents
           dedication
           ever
           made
           by
           God
           a
           means
           to
           clense
           or
           sanctifie
           the
           child
           ,
           as
           there
           is
           meant
           .
           Nor
           ,
           were
           there
           such
           a
           word
           of
           promise
           to
           a
           parent
           ,
           would
           that
           of
           it self
           sanctifie
           and
           clense
           .
           2.
           
           
             The
             word
          
           there
           meant
           ,
           is
           the
           word
           of
           the
           Gospei
           preached
           to
           those
           who
           are
           said
           to
           be
           clensed
           by
           Christ.
           For
           1.
           all
           along
           the
           N.
           T.
           and
           particularly
           in
           that
           Epistle
           ,
           by
           [
           the
           word
           ]
           is
           meant
           the
           word
           of
           the
           Gospel
           ,
           as
           it
           is
           preached
           or
           published
           .
           Acts
           10.22
           ,
           36
           ,
           37.
           
           Rom.
           10.8
           ,
           9
           ,
           17.
           
           Ephes.
           6.17
           ,
           Heb.
           6.5
           .
           1
           Pet.
           1.25
           .
           Luke
           3.2
           .
           John
           3.34
           .
           &
           6.63
           ,
           68.
           
           &
           8
           .
           47·
           &
           12.47
           ,
           48.
           
           &
           15.7
           .
           &
           17.8
           .
           Acts
           5.32
           .
           Matth
           13.20
           ,
           21
           ,
           22
           ,
           23.
           
           Mark
           2.2
           .
           &
           4.14
           ,
           15
           ,
           16
           ,
           17
           ,
           18
           ,
           20.
           
           &
           16.20
           .
           Luke
           1.2
           .
           &
           5.1
           .
           &
           8.11
           ,
           12
           ,
           13
           ,
           15
           ;
           21.
           
           &
           10.39
           .
           &
           11.28
           .
           John
           5.24
           ,
           38.
           
           &
           8.31
           ,
           43
           ,
           52.
           
           &
           14.23
           ,
           24.
           
           &
           17
           6
           ,
           14
           ,
           17
           ,
           20.
           
           Acts
           4.4
           ,
           29
           31.
           
           &
           6.2
           ,
           4
           ,
           7.
           
           &
           8.4
           ,
           14
           ,
           25.
           
           &
           11.1
           ,
           19.
           
           &
           12.24
           .
           &
           13.5
           ,
           7
           ,
           26
           ,
           44
           ,
           46
           ,
           48
           ,
           49.
           
           &
           14.25
           .
           &
           15.7
           ,
           35
           ,
           36.
           
           &
           16.6
           ,
           32.
           
           &
           17.11
           ,
           13.
           
           &
           18.11
           .
           &
           19.10
           .
           1
           Cor.
           2.4
           .
           &
           14.36
           .
           &
           15.2
           .
           2
           Cor.
           2.17
           .
           &
           4.2
           .
           &
           5.19
           .
           Gal.
           6.6
           .
           Ephes.
           1.13
           .
           Phillip
           .
           1.14
           .
           &
           2.16
           .
           Col.
           1.5
           ,
           25.
           
           &
           3.16
           .
           &
           4.3
           .
           1
           Thes.
           1.6
           ,
           8.
           
           &
           2.13
           .
           2
           Thes.
           3.1
           .
           1
           Tim.
           5.17
           .
           2
           Tim.
           2.9
           ,
           15.
           
           &
           4.2
           .
           Tit.
           1.3
           ,
           9
           &
           2.5
           .
           Heb.
           13.7
           .
           Jam.
           1.21
           ,
           22
           ,
           23.
           1
           
           Pet.
           2.8
           .
           &
           3.1
           .
           Revel
           1.9
           .
           &
           6.9
           .
           &
           12.11
           .
           &
           20.4.2
           .
           It
           is
           the
           word
           of
           the
           Gospel
           preached
           or
           published
           ,
           by
           which
           persons
           are
           said
           to
           be
           purified
           ,
           converted
           ,
           regenerate
           ,
           sanctified
           ,
           John
           15.3
           .
           &
           17.17
           .
           Acts
           20.32
           .
           &
           .
           26.18
           .
           Rom.
           10.17
           .
           Gal.
           3.5
           .
           Ephes.
           1.13
           .
           Jam.
           1.18
           .
           1
           Pet
           1.23
           .
           not
           any
           where
           by
           the
           word
           of
           promise
           barely
           as
           made
           by
           God
           ,
           but
           as
           it
           was
           fulfilled
           and
           preached
           ,
           is
           Christ
           said
           to
           sanctifie
           or
           clense
           his
           Church
           .
           And
           by
           this
           ,
           all
           said
           to
           be
           purified
           ,
           Ephes.
           5.26
           .
           are
           clensed
           ,
           and
           therefore
           no
           infants
           ,
           who
           are
           not
           at
           all
           capable
           of
           understanding
           it
           ,
           and
           therefore
           not
           so
           capable
           of
           being
           clensed
           by
           it
           as
           the
           blind
           and
           deaf
           .
           Mr.
           B.
           yet
           adds
           .
        
         
           
             Object
             .
             But
             it
             is
             the
             invisible
             Church
             that
             Christ
             is
             said
             thus
             to
             clense
             ,
             Answ.
          
           1.
           
           
             Certainly
             those
             that
             are
             washed
             with
             water
             ,
             or
             hearing
             the
             word
             ,
             or
             either
             ,
             are
             all
             visible
             members
             .
          
           2.
           
           
             The
             visible
             Church
             hath
             the
             outward
             priviledges
             and
             titles
             of
             the
             invisible
             ,
             because
             as
             to
             us
             they
             must
             in
             prohability
             be
             judged
             to
             belong
             to
             both
             .
             Therefore
          
           Paul
           
             freq●ently
             calls
             them
             all
             saints
             and
             sons
             of
             God
             by
             faith
             ,
             &c.
             
          
        
         
           Ref.
           Though
           they
           be
           of
           the
           visible
           who
           are
           so
           washed
           ,
           yet
           the
           
           Church
           Ephes.
           5.25
           ,
           26
           ,
           27.
           cannot
           be
           meant
           of
           the
           meerly
           visible
           ;
           but
           onely
           of
           them
           who
           are
           so
           of
           the
           visible
           ,
           that
           they
           are
           also
           of
           the
           invisible
           ,
           as
           is
           proved
           before
           from
           the
           things
           said
           of
           the
           Church
           ,
           which
           agree
           to
           none
           other
           .
           And
           thus
           Mr.
           B.
           hath
           my
           answer
           to
           that
           Ch.
           and
           my
           apprehension
           of
           his
           major
           ;
           let
           's
           now
           view
           his
           minor
           ,
           and
           try
           his
           Achilles
           which
           he
           is
           so
           confident
           of
           .
        
      
       
         
           SECT
           .
           L.
           The
           fifth
           Chapter
           of
           Mr.
           
             Bs.
             Plain
             Scripture
             proof
          
           &c.
           
             Part.
             1.
          
           is
           examiand
           the
           texts
           
             Gal.
             4.1
             ,
             &c.
             
             Matth.
             28.19
             .
          
           cleered
           so
           as
           to
           prove
           infants
           now
           no
           visible
           Church-members
           .
        
         
           CH.
           5.
           
             he
             begins
             thus
          
           .
           
             Though
             I
             have
             many
             and
             clear
             a●guments
             from
             the
             new
             Testament
             ,
             to
             prove
             infants
             to
             be
             members
             of
             the
             visible
             Church
             ,
             as
             I
             shall
             let
             you
             see
             ,
             God
             willing
             ,
             when
             I
             come
             to
             them
             ;
             yet
             because
             I
             think
             it
             most
             orderly
             to
             take
             them
             before
             us
             from
             the
             beginning
             ,
             I
             wi●l
             first
             fetch
             one
             from
             the
             old
             Testament
             ,
             and
             that
             such
             as
             is
             fully
             confirmed
             from
             the
             new
             :
             For
             I
             hope
             you
             are
             none
             of
             those
             who
             have
             wiped
             out
             all
             the
             old
             Testament
             from
             your
             Bibles
             ,
             or
             that
             presently
             look
             upon
             a
             text
             as
             no
             text
             ,
             if
             you
             hear
             it
             come
             from
             the
             old
             Testament
             .
          
        
         
           Answ.
           I
           Know
           none
           at
           Bewdley
           so
           erroneous
           or
           foolish
           .
           But
           Mr.
           B.
           may
           see
           (
           if
           his
           high
           soaring
           meditations
           and
           studies
           will
           allow
           him
           time
           to
           descend
           to
           view
           such
           a
           low
           argument
           ,
           as
           hee
           oft
           disdainfully
           speaks
           )
           something
           written
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             ,
             Sect.
          
           2
           ,
           3.
           which
           tends
           to
           prove
           that
           no
           good
           argument
           can
           be
           drawn
           from
           the
           old
           Testament
           for
           his
           admission
           of
           infants
           visible
           Church
           members
           .
           And
           for
           his
           
             many
             and
             clear
             arguments
             from
             the
             New
             Testament
             to
             prove
             infants
             to
             be
             members
             of
             the
             visible
             Church
          
           ;
           he
           did
           wisely
           put
           in
           the
           caution
           ,
           
             God
             willing
             when
             I
             come
             to
             them
             I
             shall
             let
             you
             see
             them
             ,
          
           to
           save
           his
           credit
           ,
           though
           he
           never
           shew
           them
           .
           For
           my
           part
           I
           despair
           of
           ever
           seeing
           them
           .
           As
           for
           those
           I
           have
           found
           brought
           by
           him
           ,
           the
           chief
           have
           been
           examined
           in
           the
           first
           and
           second
           Part
           of
           this
           Review
           ,
           and
           found
           impertinent
           .
           The
           dispute
           that
           remains
           to
           be
           viewed
           is
           so
           immethodical
           ,
           that
           had
           Mr.
           B.
           ever
           been
           bred
           up
           in
           Schools
           ,
           I
           am
           confident
           he
           would
           have
           been
           ashamed
           of
           it
           .
           But
           I
           must
           now
           follow
           him
           in
           his
           own
           track
           .
        
         
           
             I
             therefore
          
           ,
           saith
           he
           ,
           
             argue
             thus
             ;
             First
             ,
             If
             by
             the
             merciful
             gift
             and
             appointment
             of
             God
             ,
             not
             yet
             repealed
             ,
             some
             infants
             were
             once
             to
             be
             admitted
             members
             of
             the
             visible
             Church
             ,
             then
             some
             infants
             are
             to
             be
             so
             admitted
             still
             :
             But
             by
             the
             merciful
             gift
             and
             appointment
             of
             God
             not
             yet
             repealed
             ,
             some
             infants
             were
             once
             to
             be
             admitted
             members
             of
             the
             visible
             Church
             :
             therefore
             they
             are
             so
             to
             be
             admitted
             still
             .
          
        
         
           Answ.
           Mr.
           B.
           pag.
           24.
           plainly
           saith
           ,
           that
           
             by
             [
             admitting
             ]
             he
             means
             solemn
             admitting
             ,
          
           that
           
             since
             baptism
             was
             instituted
             (
             or
             established
             )
             we
             
             have
             no
             precept
             or
             example
             of
             admitting
             visible
             members
             any
             other
             way
             ,
          
           that
           
             as
             a
             souldier
             before
             listing
             ,
             and
             as
             a
             King
             before
             crowning
             and
             taking
             his
             oath
             ,
             so
             are
             we
             and
             infants
             Church-members
             before
             baptism
             :
          
           He
           saith
           pag.
           26.
           of
           this
           argument
           ,
           
             I
             will
             first
             fetch
             you
             one
             from
             the
             Old
             Testament
             .
          
           Whence
           1.
           it
           is
           apparent
           that
           his
           visible
           Church
           membership
           and
           admitting
           visible
           Church-members
           ,
           are
           not
           the
           same
           .
           2.
           
           That
           a
           merciful
           gift
           and
           appointment
           of
           God
           of
           visible
           Church-membership
           is
           not
           a●l
           one
           with
           the
           merciful
           gift
           and
           appointment
           of
           God
           of
           admission
           of
           visible
           Church-members
           .
           3.
           
           That
           a
           merciful
           gift
           and
           appointment
           of
           God
           of
           admitting
           visible
           Church-members
           ,
           is
           by
           some
           solemn
           rite
           .
           Which
           is
           confirmed
           in
           that
           he
           speaks
           of
           admitting
           visible
           Church-members
           ,
           as
           a
           duty
           to
           be
           performed
           by
           some
           persons
           ,
           as
           when
           he
           saith
           ch
           .
           4.
           
             ought
             to
             be
             admitted
             visible
             Church
             members
             ,
          
           and
           in
           this
           place
           
             were
             once
             to
             be
             admitted
             visible
             Church-members
             .
          
           Visible
           Church-membership
           might
           be
           and
           was
           a
           gift
           of
           God
           ,
           not
           a
           duty
           ,
           (
           which
           is
           some
           action
           to
           be
           done
           by
           man
           )
           but
           a
           state
           or
           relation
           resulting
           from
           the
           foundation
           ,
           or
           cause
           ,
           or
           reason
           of
           it
           .
           Now
           if
           Mr.
           B.
           cannot
           shew
           (
           as
           I
           am
           confident
           he
           cannot
           )
           any
           other
           gift
           or
           appointment
           of
           God
           of
           admitting
           infants
           visible
           Church
           members
           in
           the
           old
           Testament
           unrepealed
           ,
           besides
           that
           of
           circumcision
           ,
           then
           either
           his
           antecedent
           (
           as
           hee
           terms
           it
           )
           must
           be
           meant
           of
           it
           ,
           or
           else
           he
           mocks
           the
           people
           of
           God
           with
           a
           pretended
           merciful
           gift
           and
           appointment
           of
           God
           of
           admitting
           infants
           visible
           Church-members
           unrepealed
           ,
           which
           is
           no
           where
           extant
           ,
           but
           is
           fained
           by
           himself
           to
           delude
           them
           :
           and
           if
           it
           be
           that
           of
           Ci●cumcision
           ,
           then
           his
           minor
           asserts
           the
           appointment
           of
           Circumcision
           ,
           and
           h●s
           conclusion
           is
           ,
           that
           our
           infants
           are
           still
           to
           be
           circumcised
           .
           Nor
           can
           I
           ,
           with
           all
           my
           enquiry
           and
           study
           ,
           conceive
           (
           if
           he
           had
           understood
           himself
           )
           he
           could
           mean
           any
           other
           .
           For
           by
           his
           making
           admission
           solemn
           ,
           comparing
           it
           with
           listing
           of
           a
           Souldier
           ,
           crowning
           of
           a
           King
           ,
           it
           is
           manifest
           that
           he
           understood
           it
           of
           a
           solemn
           Rite
           ;
           and
           speaking
           of
           it
           as
           a
           thing
           that
           ought
           to
           be
           ,
           he
           must
           mean
           it
           of
           an
           act
           to
           be
           performed
           by
           man
           ;
           and
           limiting
           it
           now
           to
           Baptism
           ,
           he
           intimates
           it
           was
           by
           some
           Rite
           answerable
           to
           Baptism
           heretofore
           ,
           which
           I
           hardly
           think
           any
           learned
           man
           but
           would
           conceive
           must
           be
           meant
           of
           Circumcision
           and
           no
           other
           ,
           sith
           no
           o●her
           was
           appointed
           by
           God
           to
           infants
           for
           admission
           of
           them
           as
           visible
           Church-members
           .
           It
           is
           true
           ,
           he
           often
           ,
           when
           I
           pressed
           him
           in
           the
           Dispute
           to
           speak
           plainly
           whether
           he
           meant
           by
           his
           appointment
           or
           Law
           unrepealed
           that
           of
           Circumcision
           ,
           did
           deny
           it
           ,
           and
           distinguished
           between
           the
           Law
           of
           infants
           visible
           Church-membership
           and
           that
           of
           Circumcision
           ;
           but
           he
           never
           shewed
           me
           a
           Law
           of
           infants
           admission
           as
           visible
           Church
           members
           besides
           it
           .
           And
           in
           his
           arguments
           whereby
           he
           proves
           the
           not
           repealing
           ,
           he
           concludes
           about
           the
           not
           repealing
           of
           the
           Law
           of
           infants
           visible
           Church-membership
           ,
           not
           of
           their
           admission
           .
           Of
           which
           fallacy
           I
           had
           in
           the
           Dispute
           some
           obscure
           apprehension
           ,
           and
           therefore
           pressed
           him
           so
           often
           to
           speak
           plainly
           ,
           and
           told
           him
           he
           must
           mean
           it
           of
           Circumcision
           ,
           (
           which
           fact
           of
           mine
           Mr.
           B.
           did
           in
           the
           Dispute
           ,
           and
           doth
           here
           ch
           .
           23.
           represent
           as
           defective
           
             in
             tenderness
             of
             conscience
             ,
             fear
             of
             God
             ,
             love
             of
             truth
             ,
             charity
             to
             a
             brother
             ,
             common
             modesty
             ,
          
           after
           his
           
           usual
           fashion
           of
           making
           out-cries
           without
           cause
           ,
           )
           but
           could
           not
           then
           c●ear
           it
           ,
           having
           not
           then
           so
           well
           understood
           his
           opinion
           ,
           nor
           his
           shifting
           of
           the
           terms
           ,
           nor
           being
           able
           to
           shew
           it
           for
           want
           of
           a
           Notary
           ,
           and
           time
           to
           view
           his
           arguments
           ,
           he
           being
           also
           very
           quick
           in
           urging
           and
           pressing
           me
           to
           answer
           ,
           without
           allowing
           time
           to
           weigh
           his
           arguments
           :
           and
           therefore
           after
           much
           altercation
           concerning
           his
           meaning
           ,
           gave
           way
           to
           his
           proof
           of
           the
           Law
           of
           visible
           Church-membership
           unrepealed
           ,
           and
           neglected
           to
           keep
           him
           to
           the
           proof
           of
           the
           Law
           of
           admission
           unrepealed
           ,
           to
           mine
           and
           the
           Causes
           great
           disadvantage
           .
           Whether
           Mr.
           B.
           did
           fraudulently
           or
           ignorantly
           manage
           the
           Dispute
           ,
           belongs
           to
           God
           to
           judge
           ;
           though
           I
           must
           needs
           say
           ,
           that
           I
           did
           then
           ,
           and
           do
           still
           suspect
           he
           was
           not
           free
           from
           deceit
           ,
           or
           
             dolus
             malus
          
           in
           it
           :
           finding
           in
           a
           Copy
           I
           have
           of
           the
           Dispute
           ,
           That
           he
           distinguished
           then
           between
           visible
           Church
           membership
           and
           admission
           .
           As
           for
           my self
           ,
           had
           I
           perceived
           so
           clearly
           as
           now
           I
           do
           ,
           his
           mind
           about
           the
           kind
           of
           visible
           Church-membership
           and
           admission
           of
           infants
           he
           asserts
           ,
           I
           should
           have
           stuck
           to
           this
           ,
           That
           though
           infants
           could
           have
           been
           proved
           visible
           Church
           members
           ,
           according
           to
           the
           Law
           he
           pretends
           unrepealed
           ;
           yet
           were
           they
           not
           to
           be
           admitted
           by
           Baptism
           ,
           which
           is
           appointed
           onely
           for
           visible
           Church-members
           by
           profession
           of
           faith
           :
           And
           therefore
           whereas
           he
           saith
           he
           
             contends
             more
             for
             infants
             visible
             Church
             membership
             then
             Baptism
             ,
          
           and
           makes
           tha●
           
             the
             very
             heart
             of
             the
             controversie
             ,
          
           I
           conceive
           otherwise
           ,
           and
           do
           let
           him
           understand
           ,
           that
           were
           it
           not
           that
           I
           know
           that
           he
           hath
           very
           much
           abused
           me
           and
           others
           in
           that
           which
           follows
           ,
           I
           should
           think
           my
           tenet
           not
           overthrown
           ,
           nor
           much
           regard
           it
           ,
           though
           his
           Law
           of
           infants
           visible
           Church-membership
           were
           yeelded
           ,
           and
           my
           answer
           to
           his
           arguments
           omitted
           .
           But
           sith
           things
           are
           as
           they
           are
           ,
           I
           resolve
           to
           go
           on
           .
        
         
           
             The
             Antecedent
             (
             saith
             he
             )
             hath
             two
             parts
             .
             1.
             
             That
             by
             Gods
             merciful
             gift
             and
             appointment
             some
             infants
             were
             once
             to
             be
             admitted
             members
             of
             the
             visible
             Church
             :
             This
             is
             as
             far
             beyond
             all
             doubt
             as
             you
             can
             expect
             .
             1.
             
             Mr.
             T.
             granted
             it
             in
             his
             publick
             Dispute
             :
             and
             so
             he
             doth
             in
             his
             Apology
             ,
             pag.
             66.
             where
             he
             saith
             [
             
               I
               acknowledge
               that
               in
               the
               visible
               Church
               of
               the
               Jews
               ,
               the
               infants
               were
               reckoned
               to
               the
               Church
            
             ]
             yet
             lest
             any
             should
             be
             so
             impudent
             as
             to
             deny
             it
             ,
             I
             briefly
             prove
             it
             thus
             .
             1.
             
             If
             infants
             were
             part
             of
             them
             that
             entred
             into
             Covenant
             with
             the
             Lord
             God
             ,
             and
             into
             his
             Oath
             ,
             that
             he
             might
             stablish
             them
             for
             a
             people
             to
             himself
             ,
             and
             he
             might
             be
             to
             them
             a
             God
             ;
             then
             infants
             were
             part
             of
             the
             Church
             :
             But
             the
             former
             is
             plain
             ,
             in
             Deut.
             29.10
             ,
             11
             ,
             12.
             to
             any
             that
             will
             read
             it
             .
             Therefore
             infants
             were
             part
             of
             the
             Church
             .
          
        
         
           Answ.
           What
           I
           did
           I
           still
           grant
           ,
           that
           infants
           were
           part
           of
           the
           Jewish
           Church
           ,
           and
           were
           circumcised
           ;
           but
           the
           conclusion
           Mr.
           B.
           infers
           from
           Deut.
           29.10
           ,
           11
           ,
           12.
           is
           not
           that
           which
           Mr.
           B.
           should
           prove
           .
           For
           it
           is
           not
           all
           one
           to
           say
           ,
           
             Infants
             were
             part
             of
             the
             Church
             ,
          
           and
           
             by
             Gods
             mercifull
             gift
             and
             appointment
             some
             infants
             were
             once
             to
             be
             admitted
             members
             of
             the
             visible
             Church
             .
          
           Nor
           doth
           Deut.
           29.10
           ,
           11
           ,
           12.
           prove
           either
           infants
           were
           part
           of
           the
           Church
           ,
           or
           their
           admission
           .
           Their
           entring
           into
           Covenant
           was
           not
           by
           any
           act
           of
           their
           own
           ,
           but
           by
           the
           Elders
           or
           parents
           ,
           who
           in
           like
           
           manner
           Covenanted
           for
           the
           unborn
           ,
           v.
           15.
           who
           could
           not
           thereby
           be
           visible
           Church-members
           ,
           being
           not
           then
           existent
           ;
           and
           therefore
           the
           Covenant
           there
           made
           them
           not
           vis●ble
           Church-members
           .
           Nor
           is
           there
           any
           proof
           of
           their
           admission
           thence
           ,
           they
           were
           admitted
           either
           after
           or
           before
           ,
           the
           Covenanting
           was
           not
           their
           admission
           ,
           for
           admission
           is
           the
           act
           of
           some
           person
           that
           hath
           that
           trust
           or
           office
           commited
           to
           him
           ;
           but
           their
           Covenanting
           was
           the
           p●rsons
           own
           act
           ,
           and
           if
           it
           did
           admit
           the
           infants
           ,
           then
           it
           did
           admit
           the
           parents
           ,
           Elders
           ,
           Captains
           ,
           and
           so
           they
           did
           admit
           themselves
           ,
           which
           is
           absurd
           ;
           and
           the
           establishing
           them
           for
           a
           people
           to
           himself
           ,
           is
           no
           more
           then
           as
           Piscator
           rightly
           
             Schol.
             in
             Deut.
          
           29.13
           .
           
             That
             he
             might
             require
             from
             thee
             the
             worship
             of
             himself
             by
             obedience
             towards
             his
             precepts
             ,
             and
             so
             may
             binde
             thee
             to
             himself
             .
             So
             the
             obligation
             of
             the
             people
             precedes
             ,
             and
             he
             might
             be
             to
             thee
             a
             God
             ,
             that
             is
             may
             in
             like
             manner
             promise
             to
             thee
             that
             he
             will
             follow
             thee
             with
             his
             grace
             ,
             and
             do
             thee
             good
             and
             so
             make
             thee
             happy
             .
             So
             Gods
             promise
             followes
             .
          
           It
           was
           a
           Covenant
           neither
           to
           make
           nor
           admit
           them
           visible
           Church
           members
           ,
           but
           to
           engage
           them
           to
           obedience
           ,
           and
           to
           assure
           them
           thereupon
           of
           protection
           and
           blessing
           :
           and
           this
           extended
           to
           their
           posterity
           v.
           15.
           who
           could
           not
           be
           then
           visible
           Church-members
           ,
           or
           admitted
           then
           as
           being
           not
           existent
           .
        
         
           2.
           
           Saith
           Mr.
           
             B.
             If
             infants
             were
             engaged
             to
             God
             by
             the
             seal
             of
             his
             Covenant
             (
             Circumcision
             )
             then
             they
             were
             members
             of
             his
             Church
             :
             But
             some
             infants
             were
             so
             engaged
             :
             therefore
             they
             were
             Church
             members
             ;
             this
             is
             all
             undeniable
             .
             I
             never
             yet
             met
             with
             any
             that
             denied
             either
             .
          
        
         
           Answ
           Circumcision
           is
           not
           stiled
           in
           Scripture
           the
           seal
           of
           the
           Covenant
           ,
           but
           I
           grant
           that
           infants
           were
           members
           in
           the
           Jewish
           Church
           visible
           ,
           admitted
           by
           Circumcision
           ,
           and
           engaged
           thereby
           though
           not
           by
           their
           own
           act
           ,
           yet
           according
           to
           Gods
           injunction
           and
           severe
           exaction
           to
           keep
           the
           Law
           ,
           and
           t●is
           is
           the
           onely
           proof
           of
           their
           admission
           Mr.
           B.
           brings
           out
           of
           the
           old
           Testament
           .
           He
           adds
           ,
        
         
           3
           
             If
             infants
             were
             part
             of
             those
             that
             were
             baptized
             to
          
           Moses
           
             in
             the
             cloud
             and
             sea
             ,
             and
             drank
             the
             spiritual
             drink
             ,
             even
             of
             that
             rock
             which
             was
             Christ
             ,
             then
             sure
             they
             were
             part
             of
             the
             visible
             Church
             :
             But
             the
             antecedent
             is
             plain
          
           1
           Cor.
           10.1
           ,
           2
           ,
           3.
           
           
             They
             were
             all
             baptized
          
           ,
           &c.
           
        
         
           Answ.
           I
           deny
           the
           antecedent
           to
           be
           plain
           ,
           1
           Cor.
           10.1
           ,
           2
           ,
           3.
           and
           have
           proved
           the
           contrary
           to
           be
           true
           ,
           in
           the
           2d
           .
           part
           of
           this
           Review
           Sect.
           21.
           whither
           I
           refer
           the
           Reader
           :
        
         
           4.
           
           Saith
           he
           ,
           
             the
             Martyr
          
           Stephen
           
             calleth
             that
             assembly
             ,
             whereof
             they
             were
             members
             [
             the
             Church
             in
             the
             Wilderness
             ]
          
           Acts
           7.38
           .
           
             Therefore
             they
             were
             Church
             members
          
           .
        
         
           Answ.
           The
           conclusion
           and
           proof
           is
           granted
           ,
           but
           I
           observe
           that
           the
           conclusion
           to
           be
           proved
           is
           altered
           from
           this
           [
           
             by
             Gods
             merciful
             gift
             and
             appointment
             ,
             some
             infants
             were
             once
             to
             be
             admitted
             members
             of
             the
             visible
             Church
          
           ]
           into
           this
           [
           
             infants
             were
             Church
             members
             ,
             part
             of
             the
             visible
             Church
             .
          
           ]
        
         
           The
           2d
           .
           part
           of
           his
           antecedent
           ,
           which
           he
           saith
           
             is
             the
             onely
             thing
             I
             deny
             ,
             and
             which
             the
             whole
             weight
             of
             this
             argument
             lieth
             on
             ,
          
           is
           [
           
             that
             this
             merciful
             gift
             of
             God
             to
             infants
             ,
             and
             ordinance
             of
             Church
             membership
             is
             
             not
             repealed
          
           ]
           and
           he
           saith
           
             he
             hath
             here
             the
             negative
             ,
             and
             the
             proof
             lies
             not
             on
             him
             yet
             he
             will
             examine
             my
             proofs
             ,
             and
             then
             prove
             the
             negative
             by
             a
             multitude
             of
             evident
             arguments
             from
             the
             Scripture
             ,
             that
             he
             hath
             shewed
             Scripture
             not
             questioned
             for
             it
             ,
             and
             that
             he
             may
             justly
             expect
             plain
             Scripture
             or
             argument
             to
             prove
             the
             repeal
             of
             that
             Law.
             
          
        
         
           Answ.
           He
           hath
           shewed
           no
           plain
           Scripture
           ,
           nor
           any
           argument
           for
           a
           Law
           or
           Ordinance
           that
           infants
           are
           ,
           were
           or
           shall
           be
           visible
           Church-members
           of
           which
           I
           need
           prove
           a
           repeal
           ,
           though
           I
           grant
           he
           hath
           proved
           a
           Law
           or
           Ordinance
           for
           the
           admission
           of
           infants
           by
           Circumcision
           ,
           which
           is
           the
           onely
           Law
           or
           Ordinance
           I
           finde
           in
           him
           ,
           either
           for
           infants
           visible
           Church-membership
           or
           their
           admission
           ,
           and
           if
           he
           hold
           it
           unrepealed
           ,
           I
           can
           quickly
           prove
           the
           contrary
           .
           Nevertheless
           I
           follow
           him
           in
           his
           wild
           goose
           race
           .
        
         
           
             And
             first
             ,
             
               saith
               he
            
             ,
             I
             expected
             some
             plain
             Scripture
             .
             1.
             
             Because
             it
             must
             be
             a
             plain
             word
             of
             God
             onely
             that
             can
             prove
             the
             repeal
             of
             any
             part
             of
             his
             word
             ,
             and
             mens
             reasonings
             may
             as
             likely
             prove
             vain
             in
             this
             as
             any
             thing
             ,
             if
             they
             be
             not
             grounded
             upon
             plain
             Scripture
             .
             And
             2.
             because
             I
             deal
             with
             those
             men
             that
             call
             for
             plain
             Scripture
             proof
             of
             infant
             baptism
             from
             us
             :
             therefore
             did
             I
             over
             ,
             and
             over
             ,
             and
             over
             ,
             desire
             Mr.
             T.
             to
             bring
             some
             word
             of
             God
             to
             prove
             the
             repeal
             of
             infants
             Church-membership
             .
             But
             what
             text
             do
             you
             think
             he
             brought
             ?
             In
             his
             publike
             dispute
             he
             never
             offered
             to
             name
             one
             text
             :
             nay
             ,
             in
             his
             sermon
             which
             he
             preached
             after
             upon
             deliberation
             ,
             he
             never
             offered
             to
             name
             one
             text
             in
             all
             the
             Bible
             ,
             to
             prove
             that
             God
             hath
             repealed
             infants
             Church-membership
             .
             Is
             not
             this
             enough
             to
             make
             his
             cause
             suspicious
             ?
             Nay
             ,
             I
             am
             confident
             he
             cannot
             bring
             one
             text
             for
             it
             .
          
        
         
           Answ.
           And
           I
           have
           long
           expected
           from
           Mr.
           B.
           some
           plain
           Scripture
           in
           which
           I
           might
           see
           any
           such
           Law
           or
           Ordinance
           distinct
           from
           Circumcision
           for
           infants
           visible
           Church-membership
           and
           admiss●on
           ,
           which
           I
           might
           consider
           wh●ther
           it
           be
           repealed
           or
           no●
           ,
           or
           capable
           of
           a
           repeal
           or
           not
           .
           1.
           
           Because
           it
           must
           be
           a
           plain
           word
           of
           God
           onely
           that
           can
           prove
           such
           a
           law
           ,
           and
           mens
           reasonings
           (
           as
           it
           will
           appear
           in
           the
           examining
           them
           Mr.
           Bs.
           are
           )
           may
           as
           likely
           prove
           as
           vain
           in
           this
           as
           any
           thing
           ,
           if
           they
           be
           not
           grounded
           upon
           plain
           Scripture
           .
           And
           2.
           because
           I
           deal
           with
           those
           men
           ,
           particularly
           Mr.
           B.
           that
           pretend
           plain
           Scripture
           proof
           for
           infants
           Church
           membership
           and
           Baptism
           ,
           but
           to
           those
           that
           justly
           call
           for
           such
           ,
           bring
           no
           express
           precep●
           or
           example
           of
           infants
           baptism
           in
           the
           N.
           T.
           (
           which
           alone
           can
           be
           counted
           plain
           Scripture
           p●oof
           in
           this
           thing
           )
           but
           consequences
           from
           Circumcision
           and
           the
           Jewish
           Church-state
           ,
           which
           have
           no
           validity
           but
           on
           the
           grant
           of
           such
           suppositions
           as
           are
           false
           ;
           yea
           in
           these
           mens
           disputes
           against
           Papists
           ,
           and
           Prelates
           ,
           and
           others
           ,
           are
           rejected
           ;
           and
           yet
           they
           are
           so
           extreme
           blinde
           as
           to
           think
           ,
           and
           so
           impudent
           as
           to
           bear
           the
           people
           in
           hand
           ,
           these
           are
           plain
           Scripture
           proofs
           of
           infants
           Church-membership
           and
           Baptism
           .
           And
           therefore
           did
           I
           over
           and
           over
           and
           over
           desire
           Mr.
           B.
           to
           bring
           me
           some
           word
           of
           God
           for
           such
           a
           law
           .
           But
           what
           text
           do
           you
           think
           he
           brought
           ?
           In
           his
           publike
           dispute
           he
           never
           once
           offered
           to
           name
           one
           text
           :
           nay
           ,
           in
           his
           
             Praesest
             .
             morator
             sect
          
           .
           6.
           printed
           some
           few
           years
           after
           upon
           deliberation
           he
           brings
           none
           ,
           
           though
           pressed
           by
           me
           in
           my
           Praecursor
           .
           Nevertheless
           ,
           sith
           M.
           B.
           forceth
           me
           to
           it
           ,
           I
           determine
           ,
           as
           I
           have
           done
           to
           others
           ,
           so
           to
           si●●
           Mr.
           Bs.
           allegations
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           He
           goes
           on
           in
           his
           venemous
           way
           thus
           .
        
         
           
             What
             if
             Mr.
          
           T.
           
             should
             use
             Magistrates
             as
             he
             doth
             infants
             (
             as
             former
             Anabaptists
             have
             done
             )
             hath
             he
             not
             as
             good
             ground
             ?
             and
             would
             they
             take
             it
             well
             ?
             May
             he
             not
             as
             well
             say
             ,
             when
             I
             shew
             him
             Scripture
             in
             the
             old
             Testament
             for
             Magistrates
             in
             the
             Church
             ,
             and
             being
             Gods
             people
             [
             that
             it
             was
             from
             the
             peculiar
             state
             of
             the
             Jews
             :
             God
             hath
             set
             up
             no
             Magistrates
             of
             Christians
             in
             the
             Church
             now
             ]
             would
             not
             our
             Magistrates
             bid
             him
             bring
             some
             Scripture
             to
             prove
             the
             repeal
             ,
             or
             else
             they
             shall
             take
             their
             old
             Testament
             Commission
             for
             currant
             ?
             and
             let
             him
             bring
             me
             any
             more
             Scripture
             to
             prove
             the
             repeal
             of
             infants
             visible
             Church-membership
             ,
             then
             is
             brought
             to
             prove
             the
             repeal
             of
             Magistrates
             in
             the
             Church
             if
             he
             can
             :
             (
             O
             how
             just
             is
             it
             with
             God
             ,
             that
             those
             Magistrates
             who
             favour
             ,
             countenance
             and
             cherish
             those
             men
             ,
             that
             would
             keep
             all
             Christians
             infants
             out
             of
             the
             Church
             ,
             should
             by
             the
             same
             men
             be
             put
             out
             themselves
             ,
             both
             of
             Church
             and
             State
             ?
             )
          
        
         
           Answ.
           What
           Anabaptists
           in
           former
           times
           did
           or
           held
           ,
           it
           is
           hard
           to
           say
           ,
           sith
           we
           have
           the
           narration
           of
           their
           facts
           and
           tenents
           onely
           from
           their
           adversaries
           .
           Notwithstanding
           Augustines
           reckoning
           Jovinian
           among
           heretiques
           ,
           and
           Hieromes
           invectives
           against
           Vigilantius
           ,
           yet
           learned
           Protestants
           have
           excused
           or
           defended
           both
           .
           Dr.
           
             Reynold
             Conference
             with
             Hart
             ,
             ch
             .
          
           5.
           div
           .
           3.
           
           
             Jewels
             defence
             of
             the
             Apol.
             Field
             of
             the
             Church
             book
             ch
             .
          
           30
           ,
           31.
           
           
             Cracanthorp
             vindic
             .
             Eccl.
             Anglic.
             contra
             Spalat
             .
             Andr.
             Revet
             .
             sum
             .
             contr
             .
             tom
             .
          
           1.
           quest
           .
           1.
           &c.
           Mr.
           B.
           himself
           would
           not
           pass
           without
           a
           deep
           censure
           ,
           if
           the
           writings
           of
           Mr.
           Crandon
           ,
           Mr.
           Eyre
           ,
           Dr.
           Kendal
           ,
           &c.
           should
           bee
           taken
           for
           good
           proof
           of
           his
           tenets
           .
           It
           is
           much
           harder
           ,
           and
           indeed
           a
           most
           injurious
           thing
           ,
           that
           the
           conceived
           opinions
           and
           practises
           of
           men
           of
           former
           times
           ,
           should
           be
           charged
           on
           Antipaedobaptists
           now
           who
           do
           disclaim
           them
           .
           And
           as
           for
           this
           spiteful
           passage
           of
           Mr.
           B.
           though
           I
           have
           said
           enough
           to
           answer
           it
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             sect
          
           .
           3.
           yet
           I
           add
           .
           That
           I
           have
           not
           so
           good
           ground
           to
           deny
           Christian
           Magistracy
           as
           infants
           visible
           Church-membership
           ,
           that
           I
           have
           Scripture
           to
           prove
           the
           repeal
           (
           if
           it
           must
           bee
           so
           called
           )
           of
           the
           pretended
           visible
           Church-membership
           of
           infants
           ,
           which
           was
           onely
           in
           the
           Jewish
           national
           Church
           now
           dissolved
           ,
           and
           another
           frame
           erected
           by
           Christ
           :
           but
           not
           so
           of
           the
           Magistracy
           which
           was
           not
           proper
           to
           the
           Jewish
           people
           .
           Melchisedech
           was
           a
           King
           ,
           Job
           was
           a
           Magistrate
           Job
           29
           ,
           &c.
           
           Civil
           Magistracy
           as
           the
           power
           of
           Parents
           ,
           and
           Masters
           ,
           are
           of
           the
           law
           of
           nature
           and
           nations
           ,
           Christ
           and
           his
           Apostles
           did
           not
           alter
           the
           state
           of
           Magistracy
           ,
           but
           left
           them
           as
           they
           found
           them
           ,
           and
           confirmed
           them
           ;
           sundry
           converted
           Governours
           kept
           their
           place
           after
           conversion
           :
           bu●
           the
           visible
           Church-membership
           of
           infants
           was
           onely
           in
           the
           Jewish
           Church
           ,
           the
           frame
           of
           which
           is
           quite
           altered
           by
           Christ
           and
           his
           Apostles
           ,
           and
           not
           the
           least
           hint
           given
           of
           any
           infants
           being
           in
           or
           solemn
           admission
           into
           the
           Christian
           visible
           Church
           ,
           but
           much
           to
           the
           contrary
           in
           the
           new
           Testament
           .
           We
           keep
           infants
           out
           of
           the
           Church
           no
           otherwise
           then
           Christ
           and
           his
           Apostles
           did
           ,
           and
           if
           Magistrates
           do
           favour
           ,
           countenance
           and
           cherish
           
           us
           in
           this
           ,
           they
           do
           but
           cherish
           us
           in
           the
           doing
           of
           what
           the
           Apostles
           of
           Christ
           did
           ,
           and
           M.
           B.
           that
           doth
           animate
           the
           Magistrates
           to
           molest
           us
           ,
           and
           in
           his
           7th
           .
           humble
           advice
           to
           the
           Parliament
           Decemb.
           24.
           1654.
           would
           have
           us
           deprived
           of
           
             all
             Pastoral
             Cure
             having
             the
             publique
             maintenance
             ,
          
           doth
           shew
           his
           minde
           to
           persecute
           us
           ,
           and
           by
           his
           grounds
           had
           conceived
           himself
           bound
           in
           conscience
           to
           have
           dealt
           so
           with
           the
           Apostles
           ,
           if
           hee
           had
           been
           in
           their
           dayes
           .
           But
           O
           how
           good
           is
           God
           to
           us
           ,
           and
           just
           to
           him
           and
           such
           as
           he
           is
           ,
           that
           the
           madness
           of
           such
           a
           Balaam
           is
           rebuked
           ,
           his
           advice
           rejected
           as
           injurious
           ,
           and
           pernicious
           ,
           tending
           to
           take
           away
           that
           liberty
           of
           examining
           things
           rece●ved
           ,
           and
           to
           impose
           on
           mens
           consciences
           new
           subscriptions
           and
           conformities
           ,
           as
           intollerable
           as
           those
           the
           Prelates
           urged
           ,
           and
           consequently
           shutting
           out
           light
           from
           shining
           ,
           and
           inducing
           persecution
           afresh
           ;
           and
           that
           he
           and
           such
           as
           he
           is
           ,
           who
           are
           
             partial
             in
             Gods
             law
          
           ,
           prophaning
           ,
           yea
           quite
           changing
           or
           dissolving
           the
           prime
           solemn
           ordinance
           of
           Christ
           ,
           and
           opposing
           (
           contrary
           to
           their
           solemn
           Covenant
           )
           the
           reformation
           of
           that
           abuse
           ,
           
             should
             be
             made
             contemptible
             before
             all
             the
             people
             !
             Mal.
          
           2.9
           .
        
         
           Mr.
           B.
           adds
           ,
           
             yet
             in
             private
             I
             confess
             he
             cited
             two
             texts
             to
             prove
             the
             repeal
             of
             Gods
             Ordinance
             and
             merciful
             gift
             ,
             that
             infants
             should
             be
             Church-members
             :
             and
             I
             will
             read
             the
             two
             places
             to
             you
             (
             which
             private
             conference
             I
             would
             not
             mention
             ,
             but
             lest
             it
             should
             be
             thought
             a
             wrong
             to
             him
             to
             overpass
             his
             onely
             proofs
             )
             The
             first
             was
          
           Gal.
           4.1
           ,
           2
           ,
           3
           ,
           4
           ,
           5.
           
             when
             I
             considered
             that
             such
             a
             man
             should
             deny
             all
             infants
             Church-membership
             ,
             and
             affirm
             that
             God
             hath
             repealed
             that
             his
             Ordinance
             ,
             and
             merciful
             gift
             ,
             and
             have
             no
             more
             Scripture
             for
             it
             then
             such
             as
             this
             ,
             and
             yet
             be
             so
             confident
             ,
             it
             maketh
             me
             amazed
             .
             Hath
             he
             not
             a
             good
             wit
             ,
             that
             can
             prove
             that
             Christ
             hath
             repealed
             his
             merciful
             gift
             ,
             because
             he
             hath
             redeemed
             us
             from
             under
             our
             bondage
             and
             tutorage
             ?
             or
             that
             he
             hath
             shut
             out
             all
             infants
             from
             his
             Church
             ,
             because
             he
             hath
             delivered
             them
             from
             the
             inconveniences
             of
             their
             minority
             ?
             If
             I
             had
             no
             better
             proof
             then
             this
             for
             infant
             baptism
             ,
             I
             should
             be
             ashamed
             once
             to
             open
             my
             mouth
             for
             it
             .
          
        
         
           Answ.
           Had
           Mr.
           B.
           any
           true
           love
           ,
           or
           justice
           towards
           me
           ,
           as
           he
           seems
           to
           have
           by
           his
           pretended
           loathness
           to
           mention
           my
           private
           conference
           ,
           he
           had
           not
           so
           often
           and
           with
           such
           false
           calu●niatory
           inferences
           mentioned
           in
           his
           writings
           what
           past
           in
           private
           conference
           concerning
           my
           censure
           of
           mens
           not
           receiving
           the
           doctrine
           of
           Antipaedobaptism
           ,
           my
           plea
           for
           plurality
           of
           places
           ,
           &c.
           whereby
           he
           hath
           done
           what
           in
           him
           lay
           ,
           to
           defame
           me
           as
           proud
           covetous
           ,
           schismatical
           ,
           and
           given
           over
           by
           God
           to
           a
           reprobate
           minde
           ,
           though
           there
           was
           no
           necessity
           of
           such
           divulgings
           .
           But
           much
           experience
           hath
           taught
           me
           to
           expect
           no
           better
           usage
           from
           an
           intemperate
           Zelot
           for
           his
           opinion
           ,
           though
           a
           pretended
           friend
           and
           seeming
           godly
           ,
           then
           from
           an
           open
           enemy
           .
           Mr.
           B.
           is
           amazed
           that
           I
           alledged
           Gal.
           4.1
           ,
           2
           ,
           3
           ,
           4
           ,
           5.
           as
           I
           did
           ,
           and
           but
           that
           I
           have
           learned
           
             nil
             admirari
          
           of
           such
           passages
           ,
           I
           should
           be
           amazed
           at
           his
           dealing
           with
           me
           ,
           in
           setting
           down
           my
           proofs
           ,
           though
           they
           were
           but
           in
           a
           private
           conference
           without
           study
           .
           The
           thing
           of
           which
           he
           urged
           me
           to
           prove
           the
           repeal
           ,
           I
           remember
           not
           whether
           it
           were
           of
           the
           visible
           Church-membership
           of
           infants
           ,
           or
           of
           their
           admission
           .
           The
           latter
           was
           it
           ,
           the
           repeal
           of
           which
           he
           
           denied
           ;
           For
           so
           was
           his
           antecedent
           [
           
             By
             the
             merciful
             gift
             and
             appointment
             of
             God
             not
             yet
             repealed
             ,
             some
             infants
             were
             once
             to
             be
             admitted
             members
             of
             the
             visible
             Church
          
           ]
           and
           this
           is
           proved
           plainly
           from
           Gal.
           4.1
           ,
           &c.
           that
           the
           ordinance
           of
           admission
           (
           which
           was
           no
           other
           then
           circumcision
           )
           of
           infants
           is
           repealed
           ;
           yea
           ,
           if
           that
           explication
           of
           
             Beza
             ,
             Legem
             enim
             (
             id
             est
             totam
             illam
             legalem
             oeconomiam
             )
             dicit
             fuisse
             instar
             tutoris
             sive
             curatoris
             ad
             certum
             tempus
             dati
             ,
          
           thus
           Englished
           in
           the
           
             New
             Annot.
             For
             hee
             saith
             that
             the
             law
             ,
             that
             is
             the
             whole
             Government
             of
             Gods
             house
             according
             to
             the
             law
             ,
             was
             as
             it
             were
             a
             kinde
             of
             tutorship
             or
             office
             of
             an
             Overseer
             appointed
             for
             a
             time
             ,
          
           be
           right
           ,
           the
           Church-membership
           visible
           of
           infants
           (
           which
           was
           peculiar
           to
           the
           Jews
           ,
           and
           belonged
           to
           the
           legal
           Church-state
           )
           is
           plainly
           limited
           in
           that
           place
           to
           a
           certain
           time
           now
           expired
           ,
           and
           consequently
           the
           ordinance
           of
           such
           Church-membership
           (
           if
           there
           had
           been
           such
           )
           repealed
           .
           And
           I
           say
           ,
           that
           if
           he
           had
           so
           good
           proof
           for
           his
           infant
           baptism
           ,
           as
           this
           is
           for
           the
           repeal
           of
           his
           pretended
           ordinance
           of
           infants
           admission
           and
           visible
           Church-membership
           unrepealed
           ,
           I
           would
           plead
           for
           it
           as
           he
           doth
           .
           But
           Mr.
           B.
           as
           one
           that
           ha●h
           a
           good
           wit
           ,
           can
           by
           his
           Chymistry
           prove
           hence
           his
           non
           repeal
           .
        
         
           Nay
           ,
           saith
           he
           ,
           
             I
             pray
             you
             do
             but
             consider
             ,
             whether
             his
             own
             proof
             be
             not
             sufficient
             against
             him
             ●
             Doth
             not
             this
             text
             plainly
             tell
             us
             ,
             that
             the
             heir
             in
             his
             minority
             is
             Lord
             of
             all
             ?
             and
             so
             approve
             of
             the
             natural
             birth
             priviledge
             of
             our
             children
             in
             civil
             things
             ?
             And
             will
             God
             then
             deny
             children
             to
             be
             heirs
             of
             any
             thing
             ,
             and
             bereave
             them
             of
             their
             spiritual
             or
             Church-priviledge
             ,
             and
             neither
             tell
             us
             why
             he
             doth
             it
             ,
             nor
             that
             he
             doth
             it
             .
          
        
         
           Answ.
           Gods
           heirs
           are
           but
           co-heirs
           with
           Christ
           ▪
           Rom.
           8
           17.
           true
           believers
           or
           elect
           persons
           ,
           who
           are
           not
           deprived
           by
           me
           of
           any
           truely
           so
           called
           spiritual
           Church
           priviledge
           .
           The
           priviledge
           of
           infants
           visible
           Church-membership
           as
           it
           came
           with
           the
           spiri●ual
           Church-state
           of
           Abrahams
           family
           ,
           so
           it
           ceased
           with
           the
           dissolution
           thereof
           ,
           of
           which
           God
           hath
           given
           us
           reason
           in
           that
           it
           was
           but
           for
           an
           appointed
           time
           by
           God
           ,
           which
           as
           it
           began
           with
           Gods
           special
           love
           to
           Abraham
           ;
           so
           it
           ended
           upon
           his
           loathing
           his
           unbelieving
           posterity
           ,
           and
           setting
           his
           love
           on
           the
           Gentiles
           .
        
         
           Again
           ,
           saith
           he
           ,
           
             more
             plainly
             :
             if
             Christ
             came
             to
             free
             the
             heir
             from
             his
             bondage
             and
             tutorage
             onely
             ,
             and
             from
             the
             servitude
             of
             his
             minority
             ;
             is
             it
             likely
             that
             he
             came
             to
             free
             them
             from
             their
             Church-membership
             ?
             Can
             any
             man
             think
             that
             this
             was
             any
             part
             of
             the
             ●ondage
             ?
             require
             those
             whose
             consciences
             are
             not
             wholly
             enslaved
             to
             their
             fancies
             and
             conceits
             ,
             to
             judge
             of
             this
             soberly
             ,
             whether
             they
             can
             possibly
             think
             it
             a
             bondage
             to
             be
             a
             member
             both
             of
             the
             universal
             Church
             and
             of
             a
             particular
             !
             Let
             them
             not
             here
             tell
             me
             that
             Circumcision
             was
             a
             bondage
             ▪
             or
             that
             the
             Law
             was
             a
             Tutor
             ;
             For
             I
             speak
             of
             none
             of
             these
             ,
             but
             of
             their
             being
             members
             of
             the
             Church
             of
             God.
             
          
        
         
           Answ.
           Whom
           Mr.
           B.
           means
           by
           person
           
             whose
             Consciences
             are
             wholly
             enslaved
             to
             their
             fancies
             and
             conceits
          
           I
           cannot
           determine
           ,
           I
           know
           few
           men
           who
           give
           me
           more
           cause
           of
           fear
           that
           they
           are
           such
           then
           Mr.
           B.
           who
           seems
           to
           me
           to
           have
           more
           conceits
           and
           ●ancies
           then
           one
           ,
           and
           those
           with
           so
           much
           pertinacy
           and
           violent
           zeal
           promoted
           ,
           as
           (
           me
           thinks
           )
           searce
           agree
           to
           a
           sober
           man.
           For
           my self
           I
           say
           ,
           that
           such
           a
           visible
           Church-membership
           
           as
           the
           infants
           of
           the
           Jews
           had
           ,
           in
           my
           soberest
           judgement
           ,
           I
           not
           onely
           can
           possibly
           think
           (
           which
           Mr.
           B.
           himself
           also
           may
           do
           ,
           sith
           it
           implies
           no
           contradiction
           )
           but
           do
           verily
           think
           to
           have
           been
           a
           part
           of
           the
           imperfect
           state
           of
           the
           Church
           ,
           and
           in
           some
           respect
           of
           the
           bondage
           .
           For
           though
           Churchmembership
           be
           a
           priviledge
           of
           it self
           ,
           yet
           comparatively
           ,
           and
           in
           respect
           of
           some
           consequents
           attending
           it
           ,
           as
           namely
           subjection
           to
           the
           whole
           Law
           of
           Moses
           ,
           it
           is
           a
           manifest
           imperfection
           and
           bondage
           .
           As
           the
           state
           of
           the
           Apostles
           was
           a
           state
           of
           minority
           ,
           bondage
           ,
           imperfection
           ,
           while
           Christ
           was
           on
           earth
           in
           comparison
           of
           the
           estate
           after
           his
           ascension
           ,
           when
           the
           spirit
           was
           powred
           out
           upon
           them
           John
           16
           ,
           7.
           
           And
           I
           doubt
           not
           to
           affirm
           that
           Christ
           came
           to
           free
           his
           whole
           Church
           from
           that
           visible
           Church-membership
           it
           had
           then
           ,
           by
           natural
           descent
           ,
           and
           consequently
           to
           alter
           the
           visible
           ,
           Church
           membership
           of
           infants
           into
           a
           more
           perfect
           way
           ,
           by
           setting
           up
           a
           Church
           throughout
           the
           world
           ,
           not
           by
           carnal
           descent
           in
           one
           nation
           ,
           but
           in
           a
           spiritual
           way
           by
           faith
           in
           Christ
           ,
           through
           the
           pre●ching
           of
           the
           Gospel
           .
           And
           I
           must
           tell
           Mr.
           B.
           of
           
             Circumcision
             and
             the
             Law
             ,
             it
             's
             bondage
             and
             Tutorage
          
           (
           whether
           it
           like
           him
           or
           not
           )
           sith
           infants
           had
           no
           where
           else
           visible
           Church-membership
           then
           in
           the
           Jewish
           Church
           ,
           whereby
           they
           were
           in
           bondage
           to
           Circumcision
           and
           the
           Law.
           Nor
           can
           I
           tell
           what
           ordinance
           of
           admitting
           visible
           Church-members
           unrepealed
           he
           means
           ,
           besides
           that
           of
           Circumcision
           ,
           and
           therefore
           he
           must
           speak
           of
           these
           if
           he
           speak
           of
           the
           visible
           church-membership
           in
           the
           Jewish
           Church
           which
           had
           these
           annexed
           .
        
         
           3.
           
           
             Yet
             further
          
           ,
           saith
           he
           ,
           
             when
             this
             text
             tels
             us
             that
             Christ
             came
             to
             redeem
             us
             from
             under
             the
             Law
             ,
             and
             the
             bondage
             of
             minority
             ,
             is
             it
             not
             a
             clear
             proof
             that
             he
             hath
             brought
             us
             into
             a
             far
             better
             state
             then
             we
             were
             in
             before
             ?
             and
             hath
             advanced
             us
             in
             his
             family
             ,
             as
             the
             Heir
             at
             age
             is
             advanced
             ?
             And
             can
             any
             man
             of
             common
             sence
             and
             conscience
             expound
             this
             of
             his
             casting
             all
             their
             infants
             out
             of
             his
             family
             ?
             Christs
             Church
             is
             his
             family
             ;
             and
             doth
             the
             Heir
             use
             to
             be
             freed
             by
             being
             cast
             out
             of
             the
             family
             ?
             Why
             may
             he
             not
             as
             well
             say
             ,
             that
             all
             the
             body
             of
             the
             Jewish
             nation
             are
             now
             delivered
             by
             being
             cast
             out
             of
             the
             Church
             or
             Family
             of
             Christ
             ?
             Is
             it
             not
             more
             agreeable
             to
             the
             scope
             of
             the
             Apostle
             here
             to
             affirm
             ,
             that
             certainly
             they
             are
             so
             far
             from
             being
             turned
             out
             of
             the
             family
             or
             Church
             of
             Christ
             ,
             that
             by
             Christ
             they
             are
             now
             brought
             into
             a
             far
             higher
             state
             ,
             and
             made
             members
             of
             a
             far
             better
             Church
             ,
             then
             that
             particular
             Church
             of
             the
             Jews
             was
             .
          
        
         
           Answ.
           It
           is
           true
           ,
           Christ
           hath
           advanced
           his
           Church
           into
           a
           far
           better
           state
           then
           it
           was
           in
           before
           ,
           and
           that
           is
           the
           reason
           why
           infants
           are
           left
           out
           (
           I
           say
           not
           cast
           out
           )
           of
           his
           visible
           Church
           .
           For
           whereas
           the
           particular
           Church
           of
           the
           Jews
           (
           in
           which
           alone
           infants
           were
           visible
           Church-members
           )
           was
           as
           well
           a
           civil
           Commonwealth
           as
           a
           Church
           of
           God
           ,
           and
           was
           by
           descent
           of
           birth
           ,
           and
           by
           proselytism
           made
           up
           of
           all
           in
           the
           Commonwealth
           ;
           it
           seemed
           good
           to
           God
           to
           make
           his
           Church
           more
           spiritual
           ,
           consisting
           onely
           of
           them
           who
           owned
           Christ
           as
           their
           Lord
           ;
           and
           therefore
           till
           infants
           do
           so
           ,
           they
           are
           no
           parts
           of
           the
           visible
           Church
           Christian.
           And
           thus
           men
           of
           common
           sence
           and
           tender
           consciences
           may
           and
           must
           expound
           the
           Apostle
           ,
           it
           being
           agreeable
           to
           his
           scope
           ,
           if
           they
           will
           speak
           rightly
           :
           And
           the
           body
           of
           the
           Jewish
           nation
           ,
           I
           mean
           the
           greatest
           or
           
           most
           considerable
           part
           ,
           if
           embracing
           the
           Gospel
           they
           had
           been
           baptized
           ,
           their
           children
           being
           not
           baptized
           till
           they
           professed
           ,
           had
           been
           rightly
           said
           to
           be
           delivered
           from
           the
           minority
           and
           bondage
           they
           were
           in
           before
           in
           the
           sense
           before
           declared
           .
           Mr.
           B.
           adds
           .
        
         
           4.
           
           
             And
             if
             any
             yet
             say
             ,
             that
             it
             is
             not
             the
             infants
             ,
             but
             onely
             the
             parents
             that
             are
             thus
             advanced
             by
             Christ
             to
             a
             better
             state
             ,
             is
             not
             this
             text
             plain
             against
             him
             ?
             For
             the
             Apostle
             extendeth
             redemption
             here
             to
             those
             that
             were
             under
             the
             Law
             ;
             and
             who
             knoweth
             not
             that
             infants
             were
             under
             the
             Law
             ?
             And
             if
             it
             did
             not
             belong
             to
             each
             individual
             under
             the
             Law
             ,
             yet
             it
             cannot
             in
             any
             tolerable
             sence
             be
             denied
             to
             belong
             to
             each
             species
             or
             age
             ;
             (
             yet
             I
             can
             prove
             ,
             that
             conditionally
             this
             deliverance
             was
             to
             each
             individual
             person
             in
             the
             sense
             as
             God
             sent
             his
             son
             Jesus
             to
             turn
             every
             one
             of
             them
             from
             their
             iniquity
             ,
          
           Act.
           3.
           
             last
             .
             )
             And
             now
             judge
             I
             pray
             ,
             whether
             this
             be
             not
             a
             pittifull
             ground
             for
             men
             to
             prove
             the
             repeal
             of
             Gods
             mercifull
             gift
             and
             ordinance
             of
             infants
             Church-membership
             .
          
        
         
           Answ.
           That
           which
           I
           say
           is
           ,
           that
           the
           particular
           Church
           of
           the
           Jews
           being
           dissolved
           ,
           a
           Church
           of
           a
           better
           constitution
           is
           by
           God
           erected
           ,
           and
           so
           the
           Church
           of
           God
           is
           advanced
           by
           Christ
           into
           a
           better
           state
           ,
           that
           is
           ,
           from
           carnal
           to
           spiritual
           ,
           which
           necessitates
           the
           leaving
           infants
           out
           of
           the
           visible
           Church
           Christian
           ,
           till
           they
           be
           disciples
           or
           believers
           :
           and
           this
           is
           a
           better
           estate
           to
           infants
           as
           well
           as
           parents
           ,
           sith
           that
           Church-state
           did
           engage
           them
           to
           Circumcision
           and
           the
           Law
           ,
           which
           were
           their
           bondage
           .
           Nevertheless
           Mr.
           Bs.
           proof
           is
           not
           to
           be
           allowed
           :
           For
           it
           follows
           not
           ,
           redemption
           is
           extended
           to
           those
           that
           were
           under
           the
           Law
           ,
           therefore
           to
           each
           individual
           ,
           or
           to
           each
           species
           or
           age
           ,
           the
           term
           being
           indefinite
           ,
           and
           the
           speech
           true
           if
           any
           under
           the
           Law
           ,
           and
           those
           of
           one
           species
           or
           age
           be
           redeemed
           ;
           as
           in
           like
           sort
           ,
           when
           God
           is
           said
           
             to
             choose
             the
             poor
             ,
             the
             weak
             things
             of
             this
             world
             ,
          
           this
           proves
           not
           universal
           election
           of
           the
           poor
           ,
           or
           weak
           ,
           sith
           the
           terms
           being
           indefinite
           ,
           they
           need
           not
           be
           understood
           universally
           except
           in
           necessary
           matter
           .
           I
           remember
           once
           in
           a
           Dispute
           it
           was
           urged
           thus
           for
           universal
           redemption
           ,
           
             Christ
             came
             to
             redeem
             them
             that
             were
             under
             the
             Law
             ,
             all
             are
             under
             the
             Law
             ,
             Ergo
             .
          
           To
           which
           I
           answered
           by
           denying
           the
           minor
           ,
           producing
           Gal.
           4.21
           .
           Rom.
           6.14
           ,
           &c.
           though
           I
           might
           h●ve
           answered
           also
           by
           denying
           the
           indefinite
           term
           to
           contain
           all
           .
           But
           if
           Mr.
           Bs.
           reasoning
           be
           good
           
             that
             it
             cannot
             in
             any
             tolerable
             sence
             he
             denied
             to
             belong
             to
             each
             species
             or
             age
             because
             they
             were
             under
             the
             Law
             ,
          
           it
           will
           follow
           ,
           that
           it
           cannot
           be
           denied
           in
           any
           tolerable
           sence
           to
           each
           Jew
           ,
           for
           they
           were
           under
           the
           Law
           ,
           and
           then
           it
           will
           follow
           tha●
           the
           Jews
           were
           universally
           redeemed
           that
           they
           might
           re●eive
           the
           adoption
           of
           sons
           .
           And
           it
           seems
           by
           his
           words
           in
           his
           Parenthesis
           ,
           Mr.
           B.
           holds
           a
           conditional
           deliverance
           for
           each
           individual
           person
           meant
           Gal.
           4.5
           .
           concerning
           which
           ,
           besides
           what
           I
           have
           said
           before
           ,
           Sect.
           33
           ,
           34
           ,
           35.
           
           I
           adde
           this
           censure
           of
           Mr.
           
             John
             Collings
             ,
             Provoc
             .
             provocatus
          
           in
           answer
           to
           Boatman
           ,
           ch
           .
           5.
           pag.
           61.
           
           
             Universal
             redemption
             ;
             conditional
             Covenant
             .
             Two
             Covenants
             ,
             one
             absolute
             ,
             another
             conditional
             ,
             are
             notions
             in
             Divinity
             I
             do
             not
             understand
             ,
             and
             think
             them
             hardly
             reconcilable
             to
             truth
             ,
             (
             if
             to
             sense
             ,
             )
             they
             are
             the
             canting
             language
             of
             those
             that
             would
             supply
          
           Franciscus
           de
           Sancta
           Clara's
           
             pla●e
             ,
             as
             to
             reconciling
             us
             and
             Arminians
             ,
             
             and
             are
             no
             better
             then
             Arminianism
             minced
             for
             the
             better
             digestion
             .
          
           But
           those
           words
           of
           Mr.
           B.
           that
           
             God
             sent
             his
             son
             Jesus
             to
             turn
             every
             one
             of
             them
             from
             their
             iniquities
             ,
             Acts
          
           3.
           
             last
             ,
             in
             the
             sense
             he
             can
             prove
             (
             as
             he
             thinks
             )
             that
             conditionally
             this
             deliverance
             was
             for
             each
             individual
             person
             ,
          
           do
           import
           that
           he
           holds
           that
           Christ
           was
           sent
           not
           onely
           for
           universal
           redemption
           conditionally
           ,
           but
           also
           for
           universal
           conversion
           conditionally
           .
           Which
           if
           true
           ,
           then
           Christ
           
             blesseth
             all
             by
             turning
             every
             one
             from
             his
             iniquity
             ,
             Acts
          
           3.26
           .
           conditionally
           ;
           and
           then
           unless
           he
           can
           assign
           another
           condition
           then
           the
           act
           of
           a
           mans
           free-will
           ,
           he
           must
           hold
           universal
           grace
           of
           conversion
           ,
           and
           conversion
           by
           Christs
           blessing
           conditional
           upon
           the
           concurrence
           of
           mans
           free-will
           ,
           which
           is
           indeed
           the
           venome
           of
           Arminianism
           .
           Which
           if
           Mr.
           B.
           hold
           (
           as
           his
           words
           import
           )
           I
           may
           well
           say
           he
           stands
           on
           pitifull
           ground
           ,
           a
           very
           quagmire
           ,
           however
           men
           judge
           of
           my
           proof
           from
           Gal.
           4.1
           .
           &c.
           of
           the
           repeal
           of
           the
           pretended
           ordinance
           of
           infants
           Church-membership
           .
        
         
           Mr.
           B.
           proceeds
           .
           
             But
             one
             Text
             more
             was
             named
             ,
             and
             that
             is
             my
             Text
             ,
          
           Matth.
           28.19
           ,
           20.
           
           
             Go
             disciple
             all
             nations
             ,
             &c.
             
             Is
             not
             this
             brave
             proving
             the
             repeal
             before
             mentioned
             ?
             What
             saith
             this
             Text
             to
             any
             such
             matter
             ?
          
        
         
           Answ.
           The
           first
           question
           hath
           so
           much
           insolent
           folly
           ,
           that
           I
           think
           fit
           to
           give
           no
           answer
           to
           it
           .
           To
           the
           second
           I
           say
           ,
           1.
           
           This
           Text
           compared
           with
           Mark
           16.15
           .
           proves
           ,
           that
           Christ
           appointed
           after
           his
           resurrection
           ,
           that
           his
           Church
           should
           be
           gathered
           in
           all
           nations
           by
           preaching
           the
           Gospel
           ,
           and
           baptizing
           ,
           and
           no
           otherwise
           ;
           and
           consequently
           ,
           the
           Church
           not
           gathered
           this
           way
           is
           not
           agreeable
           to
           Christs
           institution
           .
           The
           forepart
           of
           the
           antecedent
           is
           plain
           ;
           For
           as
           Pareus
           rightly
           paraphraseth
           the
           words
           ,
           
             Com.
             in
             Mat.
          
           28.19
           .
           Christs
           words
           have
           this
           sense
           ,
           
             Make
             to
             me
             Disciples
             ,
             gather
             to
             me
             a
             Church
             among
             all
             nations
             by
             your
             preaching
             bringing
             them
             to
             the
             faith
             of
             the
             Gospel
             .
          
           And
           
             Piscat
             .
             observ
             .
             Matth.
          
           28.19
           .
           
             By
             the
             coherence
             of
             the
             sentences
             it
             is
             signified
             ,
             first
             by
             the
             doctrine
             of
             the
             Gospel
             the
             nations
             were
             to
             be
             brought
             into
             the
             Church
             ,
             then
             to
             be
             baptized
             when
             they
             should
             enter
             into
             the
             Church
             and
             profess
             the
             faith
             .
          
           And
           that
           neither
           the
           institution
           of
           Christ
           ,
           nor
           practise
           of
           the
           N.
           T.
           allows
           any
           other
           way
           of
           gathering
           the
           Church
           ,
           is
           proved
           in
           the
           2d
           .
           Part
           of
           this
           Review
           ,
           sect
           .
           5.
           &c.
           2.
           
           I
           say
           this
           Text
           excludes
           infants
           from
           being
           baptized
           ,
           as
           is
           proved
           in
           the
           same
           place
           ,
           and
           consequently
           from
           being
           visible
           members
           of
           the
           Christian
           Church
           .
           The
           antecedent
           is
           confirmed
           from
           Mr.
           Bs.
           words
           ,
           
             Plain
             Scrip.
             proof
             ,
             &c.
          
           against
           Mr
           Bed.
           pag.
           299
           ,
           300.
           where
           he
           proves
           from
           Mat.
           28.19
           .
           Mark
           16.16
           .
           
             &c.
             That
             in
             the
             institution
             and
             every
             example
             of
             Baptism
             through
             all
             the
             Bible
             ,
             the
             first
             grace
             is
             pre-requisite
             as
             a
             condition
             ,
             which
             he
             makes
             to
             be
             faith
             included
             in
             the
             term
             [
             Disciple
             .
             ]
          
           The
           consequence
           is
           also
           proved
           from
           Mr.
           Bs.
           assertion
           ,
           
             Plain
             Scrip.
             proof
             ,
             &c.
             Par.
          
           1.
           ch
           .
           5.
           pag.
           24
           ,
           25.
           and
           elsewhere
           ,
           proved
           from
           Mat.
           28.19
           .
           
             All
             visible
             Ch●rch
             members
             are
             to
             be
             baptized
             .
          
           Whence
           I
           infer
           ,
           All
           visible
           members
           of
           the
           Christian
           Church
           are
           to
           be
           baptized
           .
           No
           infant
           is
           to
           be
           baptized
           .
           Therefore
           no
           infant
           is
           a
           visible
           member
           of
           the
           Christian
           Church
           .
           Now
           if
           no
           infants
           are
           now
           visible
           members
           of
           the
           Christian
           Church
           ,
           and
           the
           Church
           which
           is
           gathered
           
           without
           making
           Disciples
           by
           preaching
           the
           Gospel
           first
           to
           them
           ,
           and
           then
           baptizing
           them
           ,
           is
           not
           agreeable
           to
           Christs
           institution
           ,
           then
           Christ
           hath
           repealed
           the
           gift
           and
           ordinance
           of
           visible
           Church-membership
           of
           infants
           .
           I
           expect
           now
           some
           brave
           answer
           from
           Mr.
           B.
           to
           these
           plain
           arguments
           without
           any
           bravery
           .
           But
           what
           do
           I
           meet
           with
           .
        
         
           
             Nay
             ,
             
               saith
               he
               ,
               I
            
             am
             confident
             the
             contrary
             will
             be
             proved
             from
             this
             Text
             also
             :
             For
             if
             it
             be
             nations
             that
             must
             be
             discipled
             and
             baptized
             ,
             certainly
             all
             infants
             can
             never
             be
             excluded
             ,
             but
             must
             needs
             some
             of
             them
             at
             least
             be
             included
             .
             I
             do
             not
             believe
             that
             men
             were
             to
             be
             made
             Disciples
             by
             force
             ;
             nor
             that
             all
             were
             Disciples
             when
             the
             King
             or
             greater
             part
             were
             so
             :
             But
             that
             the
             Apostles
             commission
             was
             to
             disciple
             nations
             ;
             this
             is
             their
             work
             which
             they
             should
             endeavour
             to
             accomplish
             :
             and
             therefore
             this
             was
             a
             thing
             both
             possible
             and
             desirable
             :
             therefore
             when
             the
             parents
             are
             by
             teaching
             made
             Disciples
             ,
             the
             children
             are
             thereby
             discipled
             also
             :
             As
             if
             a
             woman
             escape
             drowning
             ,
             the
             child
             in
             her
             body
             escapes
             thereby
             ,
             yet
             this
             is
             not
             by
             any
             natural
             cause
             ,
             but
             by
             force
             of
             Gods
             grant
             or
             Covenant
             .
          
        
         
           Answ.
           Though
           Mr.
           Bs.
           confidence
           ,
           and
           his
           foolish
           admirations
           and
           exclamations
           have
           taken
           much
           with
           the
           shallow
           and
           heedless
           both
           Ministers
           and
           people
           of
           this
           age
           ,
           yet
           they
           appear
           ridiculous
           to
           me
           .
           His
           speeches
           in
           this
           place
           are
           but
           dictates
           ,
           that
           
             if
             nations
             be
             to
             be
             discipled
             ,
             infants
             cannot
             be
             excluded
          
           ;
           that
           
             because
             they
             were
             to
             endeavour
             the
             discipling
             all
             nations
             ,
             therefore
             infants
          
           ;
           that
           
             when
             the
             parents
             are
             by
             teaching
             made
             Disciples
             ,
             the
             children
             are
             discipled
             also
          
           :
           all
           which
           I
           deny
           ,
           and
           have
           demonstrated
           to
           be
           false
           so
           fully
           in
           the
           2d
           .
           Part
           of
           this
           Review
           ,
           sect
           .
           5.
           &c.
           that
           I
           shall
           as
           soon
           expect
           the
           snow
           be
           proved
           black
           ,
           as
           any
           of
           them
           proved
           by
           Mr.
           B.
           or
           any
           other
           .
           His
           similitude
           is
           frivolous
           ,
           no
           child
           being
           included
           in
           the
           parent
           in
           respect
           of
           discipling
           ,
           as
           the
           child
           in
           the
           womb
           is
           in
           respect
           of
           drowning
           .
           If
           it
           were
           ,
           then
           also
           in
           respect
           of
           baptizing
           ,
           so
           that
           if
           the
           mother
           with
           child
           be
           baptized
           ,
           the
           child
           also
           is
           baptized
           as
           wel
           as
           discipled
           ,
           and
           then
           baptism
           of
           such
           infants
           after
           would
           be
           rebaptization
           .
           Such
           a
           grant
           or
           Covenant
           ,
           by
           force
           of
           which
           infants
           are
           made
           Disciples
           is
           a
           meer
           figment
           .
           If
           infants
           were
           made
           Disciples
           by
           a
           Covenant
           ,
           it
           must
           be
           of
           God
           to
           them
           ,
           wherein
           he
           promiseth
           it
           to
           them
           upon
           their
           parents
           bei●g
           discipled
           ;
           and
           if
           so
           ,
           then
           they
           are
           discipled
           ere
           they
           be
           born
           ,
           and
           consequently
           not
           made
           Disciples
           by
           the
           Apostles
           ,
           and
           so
           no
           part
           of
           the
           nation
           to
           be
           discipled
           by
           them
           ,
           nor
           they
           to
           endeavour
           their
           discipling
           unless
           they
           should
           
             actum
             agere
             ,
             do
             what
             is
             already
             done
          
           ;
           whence
           it
           will
           follow
           ,
           that
           they
           had
           no
           commission
           to
           disciple
           or
           baptize
           infants
           ,
           for
           they
           had
           no
           commission
           to
           disciple
           by
           Gods
           Covenant
           ,
           or
           to
           baptize
           such
           Disciples
           ,
           but
           those
           who
           were
           made
           by
           their
           preaching
           Disciples
           ;
           and
           as
           Mr
           Collings
           saith
           truly
           in
           his
           
             Provoc
             .
             provoc
             .
             ch
          
           .
           5.
           pag.
           54.
           
           
             The
             Apostles
             notwithstanding
             that
             precept
          
           ,
           Matth.
           28.19
           ,
           10.
           
             did
             not
             think
             themselves
             obliged
             to
             baptize
             any
             ,
             but
             such
             as
             believed
             and
             confessed
             their
             sins
          
           Mr.
           B.
           adds
           .
        
         
           
             When
             all
             that
             dwelt
             at
             Lydda
             and
             Saron
             were
             turned
             to
             the
             Lord
             ,
             the
             whole
             cities
             ,
             infants
             and
             all
             ,
             were
             discipled
             .
          
        
         
         
           Answ.
           Though
           our
           last
           translation
           read
           Acts
           9.35
           .
           
             And
             all
             that
             dwelt
             at
             Lydda
             and
             Saron
             saw
             him
             ,
             and
             turned
             to
             the
             Lord
          
           ;
           yet
           in
           the
           Greek
           ,
           and
           agreeably
           the
           
             vulgar
             ,
             Beza
             ,
             &c.
             
             And
             all
             that
             dwelt
             at
             Lydda
             and
             Saron
             saw
             him
             ,
             who
             turned
             to
             the
             Lord
          
           ;
           which
           seems
           to
           import
           ,
           that
           all
           they
           who
           turned
           to
           the
           Lord
           saw
           him
           ,
           and
           so
           [
           
             they
             that
             saw
             him
          
           ]
           is
           limited
           by
           [
           
             them
             turned
             to
             the
             Lord
          
           ,
           ]
           which
           is
           not
           to
           be
           said
           of
           infants
           .
           But
           were
           the
           reading
           retained
           as
           it
           is
           in
           our
           last
           translation
           ,
           yet
           it
           is
           a
           gross
           conceit
           of
           Mr.
           B.
           to
           apply
           this
           to
           infants
           .
           For
           it
           is
           said
           of
           these
           ,
           1.
           
           That
           they
           saw
           Aeneas
           cure
           .
           2.
           
           That
           they
           were
           converted
           to
           the
           Lord.
           3.
           
           That
           by
           seeing
           the
           cure
           of
           Aeneas
           they
           were
           moved
           to
           turn
           to
           the
           Lo●d
           ,
           as
           Piscator
           in
           his
           Sch●lie
           saith
           ,
           
             to
             wit
             ,
             moved
             by
             t●e
             miraculous
             healing
             of
          
           Aeneas
           by
           Peter
           .
           Now
           to
           affirm
           these
           thing●
           of
           infants
           ,
           is
           in
           my
           apprehension
           (
           however
           it
           be
           in
           Mr.
           Bs.
           )
           against
           common
           sense
           .
           Besides
           me
           thinks
           Mr.
           B.
           should
           not
           be
           ignorant
           that
           fre●uently
           in
           the
           Scripture
           such
           expressions
           wherein
           the
           word
           [
           all
           ]
           is
           used
           ;
           are
           limited
           to
           a
           greater
           part
           ,
           and
           those
           of
           years
           the
           matter
           so
           requiring
           it
           ,
           as
           Matth.
           2.3
           .
           &
           3.5
           .
           Acts
           8.10
           ,
           &c.
           Mr.
           B.
           adds
           .
        
         
           
             How
             can
             Christ
             bid
             them
             ,
             Go
             and
             disciple
             all
             Nations
             ,
             if
             infants
             and
             so
             all
             the
             Nation
             are
             utterly
             uncapable
             of
             being
             disciples
             ?
             or
             how
             will
             Mr.
          
           T.
           
             expound
             the
             word
             all
             nations
          
           ?
        
         
           Answ.
           Had
           Mr.
           B.
           heeded
           the
           words
           of
           the
           13.
           
           Section
           of
           the
           first
           part
           of
           my
           Examen
           ,
           or
           the
           14th
           .
           section
           of
           the
           Postscript
           to
           my
           Apology
           in
           answer
           to
           Mr.
           Bl.
           he
           might
           have
           found
           answer
           to
           these
           questions
           .
           But
           I
           conceive
           upon
           very
           probable
           signes
           Mr.
           B.
           never
           studied
           my
           writings
           ,
           but
           lightly
           read
           them
           ,
           and
           I
           finde
           he
           hath
           dealt
           with
           me
           in
           like
           manner
           concerning
           my
           answers
           in
           the
           dispute
           at
           Bewdley
           ,
           and
           such
           passages
           as
           he
           excepts
           against
           which
           fell
           from
           me
           in
           private
           conference
           ,
           and
           that
           this
           is
           the
           reason
           of
           these
           and
           many
           more
           unnecessary
           questions
           he
           puts
           me
           to
           answer
           .
           But
           if
           the
           Reader
           please
           to
           read
           the
           2d
           .
           part
           of
           t●is
           
             Review
             sect
          
           .
           5
           ,
           &c.
           he
           may
           see
           a
           full
           answer
           to
           these
           questions
           ,
           the
           sum
           whereof
           is
           this
           ;
           that
           Christ
           bids
           them
           Go
           ,
           and
           by
           preaching
           the
           Gospel
           Mark.
           16.15
           .
           make
           disciples
           of
           or
           out
           of
           all
           nations
           ,
           and
           then
           baptize
           them
           ,
           who
           by
           believing
           the
           Gospel
           became
           disciples
           ,
           Mark.
           16.16
           .
           which
           may
           and
           must
           be
           understood
           with
           exclusion
           of
           infants
           ,
           as
           when
           he
           bids
           them
           
             preach
             the
             Gospel
             to
             every
             creature
             Mark.
          
           16.15
           .
           
             &
             Col
          
           1.23
           .
           
             it
             was
             preached
             to
             every
             creature
             under
             heaven
             ,
          
           yet
           no
           infant
           meant
           .
           And
           by
           way
           of
           retortion
           ,
           I
           do
           s●riously
           ask
           Mr.
           B.
           how
           he
           will
           expound
           the
           word
           
             all
             nations
          
           ?
           and
           how
           Christ
           can
           bid
           them
           disciple
           infants
           without
           making
           Christ
           a
           fool
           and
           a
           tyrant
           in
           commanding
           that
           which
           is
           ridiculous
           and
           impossible
           ?
        
         
           Mr
           B
           saith
           of
           me
           further
           .
           
             He
             oft
             saith
             ,
             It
             is
             here
             one
             and
             there
             one
             out
             of
             a
             city
             or
             nation
             that
             God
             will
             call
             :
             I
             shall
             say
             more
             to
             the
             shame
             of
             this
             speech
             afterwards
             :
             yet
             let
             me
             say
             this
             much
             at
             present
             .
             If
             it
             bee
             but
             some
             few
             ▪
             or
             here
             and
             there
             one
             ,
             yea
             or
             but
             the
             most
             that
             Christ
             commandeth
             to
             disciple
             ,
             then
             we
             must
             endeavour
             to
             make
             but
             those
             few
             or
             most
             disciples
             (
             for
             our
             endeavour
             must
             not
             go
             beyond
             our
             command
             and
             commission
             )
             But
             this
             is
             most
             horrid
             Doctrine
             ,
             and
             notoriously
             false
             ,
             [
             that
             Apostles
             and
             Ministers
             ought
             not
             to
             endeavour
             the
             discipling
             of
             all
             ,
             but
             of
             some
             .
             ]
             (
             For
          
           
           Paul
           
             oft
             professeth
             his
             longing
             and
             endeavour
             to
             the
             contrary
             :
             )
             therefore
             it
             is
             as
             false
             that
             the
             command
             is
             not
             for
             the
             discipling
             all
             .
          
        
         
           Answ.
           What
           Mr.
           B.
           hath
           said
           to
           the
           shame
           of
           my
           speech
           
             plain
             Scripture
             proof
          
           ,
           &c.
           pag.
           279
           ,
           280.
           (
           which
           is
           I
           think
           the
           place
           hee
           means
           )
           is
           to
           the
           shame
           of
           so
           impudent
           an
           affronting
           of
           plain
           Scripture
           proof
           refelled
           in
           my
           
             Praecursor
             sect
          
           .
           22.
           which
           shame
           is
           not
           at
           all
           covered
           by
           hi●
           reply
           in
           his
           
             praefestinis
             morator
             sect
          
           .
           22.
           in
           which
           he
           doth
           not
           at
           all
           answer
           my
           proof
           out
           of
           Scripture
           for
           my
           speech
           ,
           but
           onely
           seeks
           to
           acquit
           himself
           from
           that
           which
           I
           charge
           him
           with
           as
           not
           rightly
           setting
           down
           my
           words
           ,
           which
           is
           his
           frequent
           fault
           .
           Two
           parts
           of
           my
           speech
           he
           excepts
           against
           ,
           1.
           that
           God
           will
           not
           call
           nor
           ever
           did
           ,
           a
           whole
           nation
           so
           as
           that
           every
           individual
           should
           be
           within
           the
           visible
           Church
           .
           Against
           this
           he
           refers
           to
           his
           
             Addition
             pag.
          
           339.340
           .
           and
           there
           he
           turns
           me
           over
           to
           Mr.
           Hudson
           ,
           and
           refers
           me
           to
           the
           answering
           of
           him
           when
           I
           answer
           the
           20th
           .
           Chapter
           of
           the
           first
           part
           of
           his
           
             plain
             Script
          
           .
           &c.
           But
           many
           of
           the
           texts
           ,
           and
           consequently
           the
           rest
           are
           shewed
           to
           bee
           impertinently
           alledged
           ,
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             sect
          
           .
           9.
           (
           where
           pag.
           129.
           
           I
           was
           mistaken
           in
           what
           I
           said
           ,
           I
           know
           not
           what
           is
           in
           Mr.
           Bs.
           addition
           pag.
           339
           ,
           340.
           thinking
           then
           it
           had
           been
           some
           addition
           which
           was
           not
           in
           his
           first
           edition
           ,
           which
           now
           I
           finde
           otherwise
           )
           and
           therefore
           if
           I
           say
           no
           more
           of
           that
           ,
           the
           Reader
           will
           not
           want
           an
           answer
           to
           the
           allegations
           in
           his
           
             addition
             pag.
          
           339
           ,
           340.
           2.
           
           He
           excepts
           against
           what
           he
           conceives
           I
           say
           [
           that
           Apostles
           and
           Ministers
           ought
           not
           to
           endeavour
           the
           discipling
           of
           all
           ,
           but
           of
           some
           ]
           which
           he
           terms
           
             horrid
             doctrine
             and
             notoriously
             false
          
           .
           On
           the
           otherside
           if
           my
           meaning
           be
           rightly
           understood
           ,
           to
           wit
           ,
           of
           persons
           that
           have
           not
           the
           use
           of
           reason
           ,
           such
           as
           in●ants
           ,
           natural
           fools
           ,
           &c.
           
           I
           aver
           the
           contrary
           doctrine
           to
           be
           horrid
           and
           notoriously
           false
           ,
           for
           the
           reasons
           fore-given
           .
           If
           he
           charge
           me
           with
           it
           ,
           that
           because
           I
           say
           God
           will
           not
           call
           a
           whole
           nation
           (
           which
           I
           mean
           of
           effectuall
           call
           alluding
           to
           1
           Cor.
           1.26
           ,
           27
           ,
           &c.
           )
           therefore
           I
           mean
           that
           we
           should
           endeavour
           to
           disciple
           none
           but
           such
           ,
           his
           charge
           is
           but
           a
           calumny
           .
           No
           words
           of
           mine
           either
           in
           pulpit
           w●iting
           ,
           or
           private
           speech
           ,
           tended
           to
           such
           a
           sense
           .
           As
           for
           what
           he
           saith
           ,
           
             Paul
             oft
             professeth
             his
             longing
             endeavour
             to
             the
             contrary
             ,
          
           if
           he
           mean
           contrary
           to
           my
           assertion
           ,
           it
           is
           most
           false
           .
           He
           no
           where
           professeth
           his
           longing
           and
           endeavour
           to
           disciple
           the
           whole
           of
           a
           nation
           ,
           even
           the
           infants
           .
           The
           profession
           he
           makes
           Philip.
           1.8
           .
           is
           the
           fullest
           and
           likeliest
           to
           be
           meant
           by
           Mr.
           B.
           that
           comes
           to
           my
           thoughts
           ,
           which
           it
           were
           ridiculous
           to
           apply
           to
           infants
           ,
           [
           they
           all
           ]
           being
           the
           same
           to
           whom
           he
           wrote
           entituled
           ,
           
             Saints
             in
             Christ
          
           v.
           1.
           with
           whom
           
             he
             had
             fellowship
             in
             the
             Gospel
          
           v.
           5.
           
             in
             whom
             God
             had
             begun
             a
             good
             work
          
           v.
           6.
           
             who
             in
             his
             bonds
             and
             in
             the
             defence
             and
             confirmation
             of
             the
             Gospel
             were
             partakers
             of
             his
             grace
          
           v.
           7.
           
             whose
             love
          
           he
           mentions
           v.
           9.
           
        
         
           Thus
           much
           for
           the
           proof
           of
           which
           Mr.
           B.
           was
           confident
           .
           To
           his
           words
           .
           
             If
             this
          
           [
           my
           alleaging
           Gal.
           4.1
           ,
           &c.
           
           Matth.
           ●8
           .
           19
           .
           as
           before
           ]
           
             be
             not
             to
             feign
             God
             to
             say
             what
             we
             would
             have
             him
             ;
             yea
             contrary
             to
             what
             he
             doth
             say
             ,
             then
             I
             am
             quite
             mistaken
             .
          
           I
           answer
           ,
           I
           grant
           it
           ,
           and
           add
           that
           I
           do
           not
           call
           to
           minde
           that
           ever
           I
           found
           a
           man
           of
           so
           much
           fame
           ,
           and
           confidence
           ,
           so
           fouly
           mistaken
           as
           Mr.
           B.
           is
           in
           this
           point
           .
           I
           proceed
           as
           fast
           as
           I
           can
           after
           M.
           B.
           who
           hath
           made
           the
           way
           foul
           by
           his
           scribling
           .
        
      
       
         
         
           SECT
           .
           LI.
           The
           arguments
           from
           the
           altering
           of
           the
           Jewish
           Church
           constitution
           and
           call
           ,
           the
           ceasing
           of
           the
           High
           Priest
           ,
           &c.
           to
           prove
           Infants
           now
           no
           visible
           Church-members
           are
           made
           good
           against
           Mr.
           
             Bs.
             5th
          
           .
           Ch.
           plain
           ,
           &c.
           part
           .
           1.
           
        
         
           
             BUt
             let
             us
             hear
          
           ,
           saith
           he
           ,
           
             whether
             his
             arguments
             be
             any
             clearer
             then
             these
             texts
             for
             him
             .
             The
             sum
             of
             all
             his
             arguments
             ,
             that
             I
             can
             hear
             ,
             is
             this
             :
             If
             the
             Church
             constitution
             whereof
             they
             were
             members
             be
             taken
             down
             ,
             then
             their
             membership
             is
             taken
             down
             :
             but
             the
             Church
          
           &c.
           therefore
           &c.
           
           
             To
             prove
             the
          
           antecedent
           
             this
             is
             added
             :
             If
             their
             Church
             call
             be
             altered
             ,
             then
             their
             Church
             constitution
             is
             altered
             :
             but
             their
             Church
             call
             i●
             altered
             ,
             therefore
             ,
          
           &c.
           
           
             To
             prove
             the
          
           minor
           ,
           
             he
             shews
             the
             different
             calls
             then
             and
             now
             .
          
           1.
           
           
             Then
             they
             were
             called
             by
          
           Moses
           or
           Abraham
           ▪
           
             ●he
             Magistrate
             ;
             but
             now
             by
             Ministers
             .
          
           2.
           
           
             Then
             all
             the
             nation
             was
             called
             in
             one
             way
             ,
             even
             servants
             and
             all
             ;
             but
             now
             God
             cal●
             here
             one
             and
             there
             one
             .
             Besides
             he
             shews
             ,
             that
             the
             Temple
             Priesthood
             ,
             sacrifices
             are
             taken
             down
             and
             therefore
             the
             Church
             constitution
             .
             This
             is
             the
             very
             strength
             of
             all
             that
             Mr.
          
           T.
           
             hath
             to
             say
             ,
             to
             prove
             the
             repeal
             of
             Gods
             merciful
             Ordina●ce
             of
             infants
             Church
             membership
             .
             And
             I
             cannot
             chuse
             but
             say
             ,
             They
             are
             silly
             souls
             ,
             and
             tractable
             to
             novel●y
             ,
             and
             easily
             seduced
             from
             the
             truth
             of
             God
             and
             far
             from
             the
             stability
             of
             judicious
             tender
             conscienc't
             Christians
             ,
             who
             will
             be
             drawn
             by
             such
             misty
             ,
             cloudy
             arguing
             ,
             without
             any
             Scripture
             proof
             ;
             yea
             and
             against
             so
             much
             Scripture
             .
          
        
         
           Answ.
           And
           I
           cannot
           chuse
           but
           say
           that
           Mr.
           Bs.
           dealing
           is
           dis●ingenuous
           and
           Sop●istical
           ▪
           in
           sore
           ●a●ling
           Readers
           by
           such
           censures
           ,
           which
           are
           the
           mere
           evaporations
           of
           his
           own
           ignoranc●
           and
           confidence
           ,
           and
           I
           might
           add
           arrogance
           .
           But
           to
           the
           argument
           .
           I
           deny
           that
           this
           is
           the
           very
           strength
           of
           all
           that
           I
           have
           to
           say
           to
           prove
           the
           repeal
           ,
           or
           that
           it
           is
           cloudy
           ,
           misty
           arguing
           ,
           against
           any
           Scripture
           ,
           But
           from
           it
           .
           The
           argument
           is
           ta●en
           from
           the
           notation
           of
           the
           word
           Church
           ,
           put
           into
           the
           definition
           of
           it
           by
           the
           generality
           of
           Divines
           ,
           yea
           by
           Mr.
           B.
           himself
           
             plain
             Scrip.
             proof
          
           ,
           &c.
           pag.
           71
           ,
           8●
           ,
           that
           
             the
             Greek
             word
             for
             Church
             is
             from
             calling
             out
             ,
             and
             that
             the
             Church
             is
             a
             peo●le
             or
             a
             society
             of
             persons
             called
             out
             of
             the
             world
             .
          
           Whence
           it
           follows
           ,
           that
           they
           who
           are
           not
           called
           out
           of
           the
           world
           are
           not
           of
           the
           Church
           ,
           they
           that
           have
           not
           an
           outward
           call
           ,
           are
           not
           of
           the
           visible
           Church
           :
           But
           infants
           have
           not
           the
           outward
           call
           of
           the
           
             Christian
             Church
          
           ,
           therefore
           are
           not
           visible
           members
           in
           the
           
             Christian
             Church
          
           .
           The
           minor
           is
           proved
           from
           the
           proper
           call
           of
           the
           
             Christian
             Church
          
           ,
           which
           is
           proved
           negatively
           not
           to
           be
           as
           the
           
             Jewish
             Church
          
           ,
           1.
           by
           authority
           ,
           2.
           of
           a
           whole
           people
           together
           .
           2.
           affirmatively
           by
           assigning
           1.
           the
           onely
           way
           of
           outward
           call
           in
           the
           
             Christian
             Church
          
           to
           be
           by
           preaching
           the
           Gospel
           ,
           2.
           that
           this
           call
           is
           of
           single
           pe●sons
           severed
           in
           their
           habitations
           ,
           relations
           ,
           &c.
           
           The
           former
           is
           proved
           by
           story
           .
           Two
           remarkable
           outward
           calls
           there
           were
           of
           the
           Church
           of
           Israel
           ,
           one
           by
           Abraham
           ,
           and
           that
           was
           Gen.
           17.
           (
           perhap●
           there
           was
           some
           other
           ,
           but
           no
           other
           occurs
           to
           me
           )
           and
           that
           was
           according
           to
           Gods
           direction
           
           by
           authority
           ,
           taking
           in
           all
           his
           house
           together
           ,
           not
           by
           preaching
           as
           the
           Apostles
           did
           .
           The
           other
           of
           
             Moses
             Exod.
          
           19
           &c.
           which
           was
           done
           in
           like
           manner
           .
           The
           later
           is
           proved
           by
           institution
           and
           practise
           to
           be
           seen
           in
           these
           and
           many
           more
           Scriptures
           ,
           Ephes.
           4.11
           ,
           12
           ,
           &c.
           Acts
           2.41
           ,
           47.
           
           Act.
           8.12
           ,
           &c.
           But
           of
           this
           which
           is
           the
           onely
           outward
           churchcal
           infants
           are
           not
           the
           subjects
           ,
           therefore
           neither
           of
           visible
           churchmembership
           ,
           which
           is
           always
           this
           way
           and
           no
           other
           in
           the
           
             Christian
             Churches
          
           .
           This
           is
           further
           confirmed
           from
           those
           Scriptures
           which
           deny
           the
           new-birth
           necessary
           to
           admission
           into
           the
           
             Christian
             Church
          
           to
           be
           by
           humane
           generation
           (
           which
           it
           must
           bee
           if
           it
           bee
           as
           the
           Jewish
           church-membership
           was
           )
           as
           Joh.
           1.13
           .
           and
           ascribe
           it
           even
           in
           Jews
           themselves
           to
           the
           word
           Jam.
           1.18
           .
           1
           Pet.
           1.23
           .
           It
           is
           further
           confirmed
           in
           that
           the
           distinction
           of
           the
           Church
           visible
           and
           invisible
           ,
           is
           from
           their
           different
           calling
           .
           They
           are
           not
           of
           the
           invisible
           who
           are
           not
           inwardly
           called
           ,
           they
           are
           not
           of
           the
           visible
           who
           have
           not
           the
           outward
           call
           .
           
             Primum
             illud
             quod
             actu
             Ecclesiam
             constituit
             ,
             est
             vocatio
             :
             unde
             etiam
             &
             nomen
             suu●
             accipit
             &
             definitionem
             .
             Hudson
             vindic
             .
             p.
          
           67.
           
             exte●nal
             vocation
             and
             submission
             gave
             right
          
           in
           foro
           Ecclesiae
           
             to
             be
             admitted
             members
             of
             the
             Church
             .
             Ecclesia
             enim
             est
             caetus
             hominum
             vocatorum
          
           1
           Cor.
           1.24
           .
           cum
           10.32
           .
           
             Ames
             Medul
             ▪
             Th.
             l.
          
           1.
           c.
           31.
           
           §
           .
           6.7
           .
           But
           infants
           have
           not
           the
           outward
           call
           ,
           they
           are
           not
           brought
           into
           the
           Church
           by
           the
           word
           .
           Therefore
           they
           are
           not
           visible
           Church-members
           .
        
         
           What
           saith
           Mr.
           B.
           now
           ?
           1
           
             You
             must
             distinguish
             between
             the
             particular
             Church
             of
             the
             Jews
             ,
             and
             the
             universal
             visible
             Church
             .
             And
             here
             I
             lay
             down
             these
             three
             propos●tions
             .
          
           1.
           
           
             The
             Jews
             Church
             was
             not
             the
             whole
             universal
             visible
             Church
             that
             God
             had
             then
             in
             the
             world
             .
          
           And
           this
           he
           alleageth
           as
           my
           opinion
           with
           others
           and
           confirms
           it
           by
           sundry
           arguments
           .
        
         
           Answ.
           Though
           the
           
             Assembly
             at
             Westminster
          
           say
           
             Confess
             .
             of
             faith
          
           ch
           .
           25.
           art
           .
           2.
           
           
             The
             visible
             Church
             ,
             which
             is
             also
             Catholick
             or
             universal
             under
             the
             Gospel
             (
             not
             confined
             to
             one
             nation
             ,
             as
             before
             under
             the
             law
             )
             consists
             ,
             &c.
          
           yet
           I
           agree
           with
           Mr.
           B
           in
           his
           proposition
           though
           not
           in
           all
           his
           proofs
           .
           For
           the
           text
           Gen.
           18.19
           .
           proves
           not
           the
           continuance
           of
           the
           Church
           in
           any
           of
           Abrahams
           posteri●y
           but
           those
           by
           Isaac
           ,
           nor
           do
           ,
           the
           instances
           of
           
             Bethuel
             ,
             Hiram
          
           ,
           the
           
             Ninivites
             ,
             Candace
          
           Queen
           of
           the
           Ethiopians
           ,
           evince
           a
           Church
           of
           God
           distinct
           from
           the
           Jewish
           .
        
         
           His
           2d
           .
           proposition
           is
           ,
           
             if
             the
             Jewish
             Church
             had
             been
             the
             whole
             visible
             Church
             ,
             yet
             it
             would
             have
             been
             con●●derable
             in
             both
             respects
             ;
             both
             as
             the
             Jewish
             Church
             and
             as
             the
             universal
             ,
          
           whic●
           〈◊〉
           pass
           .
           His
           third
           is
           .
        
         
           
             There
             is
             no
             member
             of
             any
             particular
             Church
             ,
             who
             is
             not
             also
             a
             member
             of
             the
             universal
             Church
             :
             Therefore
             infants
             were
             members
             of
             the
             universal
             visible
             Church
             as
             well
             as
             of
             the
             Jews
             particular
             Church
             ;
             so
             that
             if
             it
             could
             be
             proved
             that
             their
             membership
             in
             that
             particular
             Church
             is
             overthrown
             ,
             yet
             that
             is
             nothing
             to
             prove
             that
             they
             have
             lost
             their
             standing
             in
             the
             universal
             Church
             .
             But
             this
             shall
             fullier
             improve
             and
             vindicate
             her
             after
             .
          
        
         
           Answ.
           It
           is
           much
           to
           prove
           they
           have
           lost
           their
           standing
           in
           the
           universal
           ,
           if
           they
           had
           no
           standing
           in
           the
           universal
           distinct
           from
           that
           in
           the
           particular
           :
           as
           an
           excommunicate
           ,
           Apostate
           ,
           &c.
           hath
           lost
           his
           standing
           in
           the
           universal
           visible
           Church
           ,
           if
           he
           have
           no
           standing
           therein
           distinct
           
           from
           that
           in
           the
           particular
           Church
           ,
           which
           he
           hath
           lost
           .
           And
           this
           was
           the
           case
           of
           infants
           ,
           they
           had
           no
           standing
           in
           the
           universal
           distinct
           from
           that
           which
           they
           had
           in
           the
           Jewish
           Church
           ;
           and
           therefore
           if
           that
           particular
           Church-state
           or
           frame
           be
           dissolved
           in
           which
           alone
           infants
           are
           reckoned
           as
           members
           ,
           (
           as
           it
           is
           ,
           )
           and
           another
           erected
           in
           which
           they
           are
           not
           reckoned
           ,
           infants
           are
           not
           any
           longer
           to
           be
           reckoned
           as
           visible
           Church-members
           .
           And
           ●his
           I
           shall
           make
           good
           when
           I
           come
           to
           Mr.
           Bs.
           fuller
           improvement
           of
           this
           .
        
         
           2.
           
           Sa●th
           Mr.
           
             B.
             You
             must
             distinguish
             between
             the
             essentials
             ,
             and
             some
             accidentals
             of
             the
             Jewish
             Church
             :
             The
             Priesthood
             ,
             Temple
             ,
             Sacrifice
             ,
             &c.
             were
             meerly
             accidental
             ,
             and
             might
             be
             repealed
             without
             the
             re●eal
             of
             the
             essentials
             ,
             or
             the
             ordinance
             establishing
             the
             Church
             it self
             .
          
        
         
           Answ.
           I
           grant
           the
           distinction
           ,
           but
           find
           it
           of
           no
           use
           ,
           till
           it
           be
           shewed
           what
           are
           the
           essentials
           ▪
           and
           what
           not
           ;
           what
           the
           ordinance
           is
           that
           established
           that
           Church
           ,
           that
           it
           is
           of
           the
           essentials
           of
           that
           Church
           ,
           that
           infants
           be
           visible
           members
           is
           of
           the
           essentials
           of
           that
           Church
           :
           which
           to
           assert
           were
           all
           one
           as
           to
           say
           ,
           the
           Jewish
           Church
           had
           been
           no
           Church
           visible
           without
           infants
           ,
           which
           I
           take
           to
           be
           absurd
           .
        
         
           3.
           
           Saith
           Mr.
           B.
           
           
             You
             must
             distinguish
             between
             their
             Church
             conside●ed
             in
             it self
             ,
             and
             considered
             comparatively
             as
             to
             othe●s
             .
             The
             Jews
             were
             a
             peculiar
             people
             and
             Church
             of
             God
             ,
             no
             other
             had
             the
             like
             priviledges
             .
             Now
             if
             they
             had
             b●lieved
             ,
             they
             should
             have
             kept
             all
             their
             priviledges
             absolutely
             considered
             :
             (
             except
             it
             be
             a
             losing
             them
             to
             change
             them
             for
             greater
             .
             )
             But
             comparatively
             co●sidered
             ,
             they
             should
             not
             have
             kept
             some
             relative
             priviledges
             :
             For
             they
             should
             no
             longer
             have
             been
             a
             singular
             peculiar
             people
             ,
             seeing
             others
             should
             have
             enjoyed
             as
             great
             priviledges
             as
             they
             ;
             yet
             this
             would
             have
             been
             without
             any
             loss
             of
             theirs
             ,
             much
             more
             without
             wholly
             unchurching
             them
             or
             their
             children
             .
             When
             a
             man
             hath
             but
             one
             son
             ,
             he
             hath
             the
             priviledge
             of
             being
             his
             Fathers
             onely
             Son
             :
             But
             when
             his
             father
             hath
             many
             more
             ,
             he
             hath
             lost
             that
             priviledge
             ;
             and
             yet
             is
             not
             therefore
             turned
             out
             of
             the
             Family
             ;
             nay
             ,
             the
             adding
             of
             more
             Brethren
             in
             our
             case
             ,
             is
             an
             increase
             of
             the
             happiness
             of
             each
             p●rticular
             :
             for
             this
             is
             the
             very
             case
             of
             the
             Jews
             .
             The
             adding
             of
             the
             Gentiles
             would
             have
             made
             the
             Jews
             no
             more
             to
             be
             so
             peculiar
             as
             to
             be
             singular
             in
             their
             priviledges
             ;
             and
             yet
             they
             should
             have
             enjoyed
             never
             t●e
             less
             .
             Therefore
             mark
             i●
             ,
             the
             Scripture
             speaking
             of
             taking
             in
             the
             Gentiles
             ,
             it
             exp●esseth
             it
             as
             by
             taking
             down
             the
             partition
             wall
             ,
             and
             making
             of
             both
             one
             Church
             ;
             but
             it
             speaks
             not
             of
             unchurching
             the
             Jews
             first
             ,
             and
             their
             children
             ,
             or
             bereaving
             them
             of
             their
             priviledges
             .
             And
             when
             in
             his
             Vision
             Peter
             was
             taught
             the
             Doctrine
             of
             the
             Gentiles
             reception
             into
             the
             Church
             ,
             Acts
             10.
             it
             was
             not
             by
             making
             the
             Jews
             unclean
             ,
             but
             by
             clensing
             the
             Gentiles
             to
             be
             clean
             as
             the
             Jews
             .
             So
             that
             if
             the
             Jews
             would
             have
             believed
             ,
             they
             should
             have
             lost
             only
             their
             comparative
             priviledges
             consisting
             in
             the
             singularity
             of
             their
             enjoyments
             ,
             which
             is
             no
             loss
             to
             them
             ,
             to
             have
             the
             Gentiles
             enjoy
             them
             as
             well
             as
             they
             ;
             but
             their
             priviledges
             in
             themselves
             considered
             ,
             would
             not
             have
             been
             diminished
             ,
             but
             some
             lesser
             turned
             into
             greater
             :
             And
             therefore
             certainly
             God
             would
             never
             
             have
             turned
             their
             children
             all
             out
             of
             the
             visible
             Church
             .
          
        
         
           Answ.
           The
           distinction
           is
           of
           the
           ●ewish
           Church
           considered
           in
           it self
           ,
           and
           comparatively
           as
           to
           others
           ;
           but
           the
           application
           is
           (
           as
           if
           Mr.
           B.
           had
           forgotten
           his
           distinction
           )
           of
           their
           privile●ges
           considered
           absolutely
           ,
           and
           compara●ive
           ,
           and
           t●en
           he
           saith
           if
           the
           Jews
           had
           believed
           ,
           they
           had
           lost
           onely
           their
           comparative
           priviledges
           ,
           not
           in
           themselves
           considered
           .
           Concerning
           which
           conceits
           ,
           it
           had
           been
           requisit
           ,
           if
           he
           would
           be
           understood
           ,
           that
           either
           he
           should
           have
           given
           a
           catalogue
           of
           each
           sort
           of
           priviledges
           ,
           or
           such
           a
           description
           of
           them
           as
           whereby
           we
           mi●ht
           understand
           which
           are
           of
           the
           one
           sort
           ,
           which
           of
           the
           other
           .
           My
           opinion
           is
           ,
           that
           had
           the
           Jews
           believed
           ,
           that
           is
           every
           individu●l
           Jew
           of
           age
           ,
           or
           the
           greatest
           part
           ●ad
           received
           the
           Gospel
           ,
           they
           should
           have
           enjoyed
           with
           the
           Gentiles
           all
           the
           priviledges
           of
           the
           Covenant
           of
           saving
           graces
           ;
           the
           Jewish
           people
           should
           have
           enjoyed
           their
           possessions
           in
           their
           own
           Land
           ,
           which
           me
           thinks
           Christs
           words
           import
           ,
           Luke
           19
           .
           4●
           ,
           42
           ,
           43.
           
           But
           deny
           that
           they
           should
           have
           this
           as
           a
           priviledge
           to
           them
           ,
           that
           their
           children
           should
           be
           accounted
           visible
           members
           of
           the
           Christian
           Churches
           .
           For
           Gods
           purpose
           was
           to
           erect
           a
           Church
           universal
           uniformly
           by
           preaching
           the
           Gospel
           ,
           and
           not
           by
           birth
           ;
           and
           it
           appeared
           plainly
           by
           the
           practise
           of
           
             John
             Baptist
          
           ,
           Christ
           and
           his
           Apostles
           ,
           who
           never
           took
           in
           any
           believing
           paren●s
           infant
           to
           Baptism
           and
           the
           Christian
           Church
           ,
           no●
           admitted
           any
           Jew
           without
           his
           own
           personal
           profession
           of
           Faith
           in
           Christ.
           Nor
           is
           the
           contrary
           proved
           by
           Ephes.
           2.14
           .
           but
           that
           very
           thing
           I
           assert
           .
           For
           the
           taking
           down
           the
           partition
           wall
           was
           by
           taking
           away
           the
           Jewish
           rites
           ,
           and
           Church-state
           ,
           that
           none
           could
           be
           joyn●d
           to
           them
           without
           conformi●y
           to
           the
           Law
           ,
           now
           one
           Church
           is
           made
           of
           both
           by
           faith
           through
           the
           Gospel
           ,
           Ephes.
           3.6
           .
           And
           in
           like
           ma●ner
           when
           Peter
           took
           in
           
             Cornelius
             ,
             Acts
          
           10.
           he
           declared
           Gods
           mind
           in
           his
           Vision
           .
           v.
           35.
           
             that
             in
             every
             Nation
             he
             that
             feareth
             God
             and
             worketh
             righteousness
             is
             accepted
             with
             him
          
           ;
           but
           he
           doth
           not
           say
           that
           every
           one
           of
           their
           infant
           children
           are
           taken
           into
           the
           Church
           ,
           nor
           did
           he
           any
           act
           whereby
           to
           shew
           that
           to
           be
           Gods
           mind
           .
           Nor
           are
           Mr.
           Bs.
           observations
           of
           any
           force
           ,
           for
           they
           suppose
           that
           if
           the
           Church
           state
           of
           the
           Jews
           were
           altered
           ,
           
             Paul
             would
             have
             spoken
             of
             their
             unchurching
             ,
             Ephes.
          
           2.14
           .
           and
           Acts●
           .
           
             of
             their
             making
             unclean
          
           which
           implies
           as
           if
           there
           were
           no
           other
           way
           then
           these
           to
           alter
           their
           Church-state
           ,
           and
           to
           leave
           the
           infants
           out
           of
           the
           visible
           Church
           Christian
           ;
           whereas
           I
           have
           often
           shewed
           the
           contrary
           ,
           th●t
           it
           was
           done
           by
           taking
           in
           onely
           to
           bap●ism
           b●lievers
           ,
           releasing
           from
           the
           burden
           of
           Circumcision
           and
           the
           Law
           ,
           which
           might
           have
           been
           though
           all
           the
           Jews
           of
           age
           had
           been
           believers
           .
        
         
           4.
           
           Saith
           Mr.
           
             B.
             So
             when
             we
             call
             the
             Jews
             [
             a
             National
             Church
             ]
             and
             when
             Mr.
          
           T.
           
             saith
             God
             to●k
             the
             whole
             Nation
             to
             be
             his
             Church
             ,
             it
             may
             be
             meant
             either
             in
             regard
             of
             the
             appropriation
             and
             restriction
             to
             that
             Nation
             onely
             ,
             as
             if
             God
             had
             not
             called
             any
             other
             whole
             Nation
             :
             and
             so
             it
             may
             be
             true
             ,
             that
             the
             Jews
             onely
             were
             a
             National
             Church
             (
             though
             yet
             it
             is
             doubtfull
             ,
             as
             what
             is
             said
             of
          
           Melchizedek
           
             before
             sheweth
             :
             )
             and
             also
             in
             regard
             of
             their
             National
             and
             Church
             unity
             (
             which
             yet
             is
             the
             excellency
             and
             strength
             of
             all
             other
             Churches
             ;
             )
             or
             else
             by
             a
             National
             Church
             may
             be
             meant
             ,
             as
             if
             
             all
             were
             Church
             members
             that
             were
             of
             that
             Nation
             ,
             and
             no
             more
             were
             required
             to
             the
             being
             a
             Church
             member
             but
             to
             be
             of
             that
             Nation
             :
             And
             thus
             I
             perceive
             it
             is
             by
             many
             understood
             .
             But
             this
             is
             notoriously
             false
             .
          
        
         
           Answ.
           It
           is
           in
           this
           last
           s●nse
           I
           mean
           it
           ,
           and
           I
           think
           it
           manifestly
           true
           with
           these
           explications
           .
           1.
           
           That
           they
           were
           of
           that
           Nation
           by
           birth
           property
           ,
           or
           proselytism
           .
           2.
           
           That
           they
           were
           Church-members
           while
           they
           continued
           to
           be
           of
           that
           Nation
           any
           of
           these
           way●
           .
           3.
           
           That
           they
           were
           Church-members
           with
           some
           dis●uiparance
           or
           inequality
           of
           priviledges
           .
           Let
           's
           view
           Mr.
           Bs.
           proofs
           .
        
         
           
             For
             it
             was
             then
             as
             well
             as
             now
             ,
             the
             Covenant
             of
             God
             (
             wherein
             he
             took
             them
             for
             his
             peculiar
             people
             ,
             and
             they
             took
             him
             for
             their
             onely
             God
             ,
             the
             parents
             engagiag
             for
             themselves
             and
             their
             children
             )
             which
             made
             them
             members
             of
             the
             Church
             For
          
           1.
           
           
             No
             aged
             person
             ,
             no
             not
             servants
             ,
             much
             less
             ordinary
             proselites
             were
             members
             ,
             except
             they
             entred
             the
             Covenant
             ;
             though
             they
             are
             commanded
             to
             circumcise
             all
             in
             their
             house
             ,
             yet
             it
             is
             supposed
             ,
             that
             by
             their
             interest
             and
             authority
             ,
             they
             caused
             them
             first
             to
             enter
             the
             Covenant
             :
             Therefore
             they
             were
             to
             circumcise
             the
             servants
             bought
             with
             money
             ,
             as
             being
             absolutely
             their
             own
             ,
             whom
             they
             had
             most
             interest
             in
             ;
             but
             not
             the
             hired
             servants
             ,
             whom
             they
             had
             no
             such
             authority
             over
             (
             except
             they
             became
             proselytes
             voluntarily
             )
          
        
         
           Answ.
           A
           mutual
           Covenant
           ,
           such
           as
           that
           at
           Mount
           Sinai
           ,
           I
           deny
           not
           to
           have
           made
           the
           people
           of
           Israel
           the
           Church
           of
           God
           ,
           and
           consequently
           the
           infants
           then
           born
           visible
           Church-members
           .
           But
           I
           d●ny
           that
           it
           was
           then
           by
           reason
           of
           the
           parents
           engaging
           for
           themselves
           and
           their
           children
           ,
           sith
           it
           appears
           plainly
           by
           Exod.
           19.7
           ,
           8.
           
           &
           24.3
           .
           that
           the
           Elders
           of
           the
           people
           onely
           engaged
           for
           the
           whole
           Nation
           .
           And
           the
           same
           I
           conceive
           of
           the
           Covenant
           Deut.
           29.10
           ,
           11
           ,
           12.
           
           The
           Covenant
           Gen.
           17.
           if
           it
           were
           mutual
           ,
           it
           doth
           not
           appear
           that
           any
           other
           then
           Abraham
           himself
           engaged
           for
           his
           house
           .
           Nor
           do
           I
           deny
           such
           a
           mutual
           Covenant
           ,
           if
           the
           Lord
           should
           enter
           into
           it
           ,
           or
           declare
           his
           mind
           concerning
           it
           ,
           would
           make
           a
           Nation
           ,
           and
           consequently
           infan●s
           Church
           members
           .
           But
           according
           to
           the
           constitution
           of
           the
           Christian
           visible
           Church
           I
           deny
           God
           makes
           any
           such
           Covenant
           or
           declares
           his
           mind
           that
           by
           such
           Covenant
           he
           will
           gather
           his
           Church
           .
           Yet
           were
           it
           yeelded
           that
           the
           Covenant
           made
           them
           members
           of
           the
           Church
           ,
           the
           Propositions
           are
           true
           nevertheless
           with
           my
           explications
           ,
           That
           all
           were
           Church-members
           that
           were
           of
           that
           Nation
           ,
           and
           no
           more
           is
           required
           to
           the
           being
           a
           Church-member
           but
           to
           be
           of
           that
           Nation
           .
           And
           to
           what
           he
           alledgeth
           ,
           I
           acknowledge
           that
           ordinary
           Proselytes
           at
           first
           admission
           were
           not
           members
           without
           their
           Covenant
           engaging
           them
           and
           theirs
           in
           their
           power
           to
           the
           observance
           of
           the
           Law
           of
           Moses
           ,
           and
           the
           s●me
           reason
           I
           conceive
           of
           hired
           servants
           ,
           and
           that
           thereby
           they
           became
           of
           that
           Nation
           ,
           or
           as
           the
           
             Jewish
             Doctors
          
           say
           were
           regenerated
           ,
           and
           lost
           their
           former
           kindred
           ,
           and
           became
           Jews
           .
           But
           it
           was
           not
           enough
           to
           make
           them
           of
           that
           Church
           ,
           though
           they
           covenanted
           or
           professed
           to
           take
           Je●ovah
           for
           their
           onely
           God
           ,
           except
           they
           took
           on
           them
           to
           observe
           
             Moses
             Law.
          
           Therefore
           Cornelius
           was
           no
           visible
           member
           of
           the
           Jewish
           Church
           ,
           though
           
             he
             feared
             God
             with
             all
             his
             house
             ,
          
           but
           was
           shunned
           by
           them
           ,
           Acts
           10.28
           .
           &
           11.3
           .
           as
           
             an
             unclean
             ,
             
             uncircumcised
             person
             of
             another
             Nation
             .
          
           Nor
           do
           I
           find
           any
           proof
           of
           that
           which
           Mr
           B.
           suppose●h
           ,
           that
           
             all
             aged
             persons
             ,
             as
             servants
             bought
             were
             before
             they
             were
             circumcised
             ●aused
             by
             their
             Masters
             interest
             and
             authority
             to
             enter
             the
             Covenant
             fi●st
             .
          
           But
           this
           doth
           no
           whit
           overthrow
           the
           Positions
           ,
           That
           all
           were
           C●urch-members
           that
           were
           of
           that
           Nation
           ,
           and
           that
           no
           more
           was
           re●uired
           to
           the
           being
           a
           Church-member
           but
           to
           be
           of
           that
           Nation
           .
           Nor
           is
           there
           any
           more
           force
           in
           what
           Mr.
           B.
           adds
           .
           2.
           
           
             And
             though
             they
             were
             taken
             into
             the
             Church
             in
             infancy
             yet
             if
             they
             afterward
             forsook
             or
             renounced
             the
             Covenant
             ,
             they
             were
             to
             be
             cut
             off
             from
             the
             Church
             ,
             yea
             to
             be
             put
             to
             death
             .
          
           3.
           
           
             And
             in
             many
             cases
             their
             children
             were
             to
             be
             put
             to
             death
             with
             them
             .
             And
             therefore
             their
             Chu●ch
             was
             not
             so
             National
             as
             that
             any
             in
             the
             Nation
             should
             be
             a
             member
             of
             it
             who
             forsook
             the
             Covenant
             .
          
           Which
           I
           grant
           :
           For
           t●en
           they
           ceased
           to
           be
           of
           that
           Nation
           ,
           that
           is
           in
           that
           policy
           or
           Commonwealth
           
             de
             jure
          
           at
           least
           ,
           if
           not
           
             de
             facto
          
           .
           What
           he
           adds
           ,
           
             Indeed
             God
             chose
             the
             seed
             of
             Abraham
             ●n
             a
             special
             manner
             ?
             but
             not
             to
             be
             Church
             members
             immediately
             ,
             but
             first
             to
             enter
             into
             his
             Covenant
             ,
             and
             take
             him
             for
             their
             God
             ,
             and
             so
             to
             be
             Church
             mem●ers
             ,
          
           is
           not
           true
           .
           For
           immediately
           upon
           their
           birth
           ,
           the
           seed
           of
           Abraham
           were
           Church-members
           visible
           ,
           though
           neither
           they
           nor
           their
           parents
           ,
           or
           any
           other
           entred
           into
           Covenant
           for
           them
           :
           and
           if
           this
           speech
           of
           Mr.
           B.
           were
           true
           ,
           neither
           had
           Jews
           infants
           been
           visible
           Church
           members
           ,
           and
           so
           not
           to
           be
           circumcised
           (
           contrary
           to
           the
           command
           )
           nor
           according
           to
           Mr.
           Bs.
           and
           other
           Paedobaptists
           principles
           our
           infants
           visible
           Church-members
           ,
           nor
           to
           be
           baptized
           without
           such
           entring
           in
           to
           Covenant
           going
           before
           ,
           which
           will
           nullifie
           the
           infant
           Baptism
           of
           many
           ,
           and
           overthrow
           the
           argument
           from
           the
           Covenant
           ,
           Gen.
           17.7
           .
           produced
           as
           sufficient
           for
           infant
           Baptism
           by
           most
           Paedobaptists
           without
           any
           other
           entring
           the
           Covenant
           .
        
         
           5.
           
           Saith
           Mr.
           
             B.
             You
             must
             distinguish
             betwixt
             breaking
             off
             that
             particular
             individual
             Church
             or
             some
             members
             of
             it
             ,
             and
             the
             repealing
             or
             breaking
             off
             the
             species
             or
             essential
             nature
             of
             the
             Church
             .
          
        
         
           
             Answ.
             The
             breaking
             off
             the
             particular
             individual
             Church
             of
             the
             Jews
          
           is
           a
           term
           I
           meet
           with
           Rom.
           11.20
           .
           But
           the
           term
           of
           
             repealing
             or
             breaking
             off
             the
             species
             or
             essential
             nature
             of
             the
             Church
          
           is
           a
           new
           term
           not
           used
           that
           I
           know
           of
           any
           where
           ,
           but
           ,
           if
           I
           may
           use
           Dr.
           Kendals
           phrase
           ,
           in
           the
           
             Schola
             illustris
             of
             Kederminster
          
           A
           repeal
           of
           a
           Law
           is
           an
           obvious
           wo●d
           ;
           but
           this
           term
           of
           
             repealin●
             of
             the
             species
             or
             essential
             nature
             of
             the
             Church
          
           is
           like
           the
           speech
           of
           a
           man
           doting
           .
           I
           have
           heretofore
           learned
           that
           the
           essences
           of
           things
           are
           invariable
           ,
           eternal
           ,
           definitions
           are
           of
           eternal
           verity
           ,
           conformable
           to
           the
           Idea
           in
           Gods
           mind
           ,
           though
           existences
           be
           mutable
           :
           and
           therefore
           to
           expect
           a
           proof
           of
           a
           repeal
           or
           breaking
           off
           the
           species
           or
           essential
           nature
           of
           the
           Church
           ,
           is
           to
           expect
           a
           proof
           of
           an
           impossibility
           .
        
         
           6.
           
           Saith
           Mr.
           B.
           
           
             And
             so
             you
             must
             distinguish
             betwe●n
             the
             repealing
             of
             the
             Law
             or
             grant
             upon
             which
             the
             very
             species
             or
             nature
             of
             the
             Church
             is
             grounded
             ;
             and
             the
             execution
             of
             the
             threatning
             of
             Law
             upon
             particular
             persons
             or
             Churches
             offending
             .
             The
             repeal
             of
             the
             Law
             or
             ordinance
             doth
             take
             away
             all
             right
             to
             the
             mercy
             granted
             by
             
             that
             Law
             or
             ordinance
             even
             the
             remote
             conditional
             right
             ,
             and
             that
             from
             all
             men
             ,
             one
             as
             well
             as
             another
             to
             whom
             that
             Law
             gave
             that
             right
             .
             But
             the
             punative
             execution
             of
             the
             threatening
             doth
             onely
             take
             away
             the
             absolute
             right
             to
             the
             mercy
             and
             the
             right
             in
             it
             ,
             and
             that
             from
             none
             but
             the
             particular
             offenders
             .
             This
             punitive
             execution
             of
             the
             Law
             (
             or
             the
             curse
             of
             the
             Covenant
             ,
             as
             it
             is
             called
             Deut.
             29.20
             ,
             21.
             )
             is
             so
             far
             from
             being
             a
             repeal
             of
             the
             Law
             ,
             that
             it
             certainly
             proveth
             it
             is
             not
             repealed
             :
             For
             a
             repealed
             Law
             is
             of
             no
             force
             ,
             and
             so
             cannot
             be
             executed
             .
             And
             upon
             these
             two
             last
             distinctions
             ,
             I
             add
             this
             for
             application
             of
             them
             :
             The
             individual
             Jewish
             Church
             is
             (
             for
             the
             most
             part
             )
             broke
             off
             ,
             and
             so
             they
             that
             are
             so
             broke
             off
             are
             now
             no
             Church
             ,
             and
             consequently
             have
             lost
             th●ir
             priviledges
             :
             But
             the
             Law
             or
             Covenant
             on
             which
             the
             species
             or
             essential
             form
             of
             their
             Church
             (
             and
             many
             of
             its
             accidents
             )
             was
             grounded
             ,
             is
             not
             changed
             or
             repealed
             .
             So
             the
             Church
             of
             
               Smyrna
               ,
               Thyatira
               ,
               Laodicea
            
             ,
             and
             the
             rest
             of
             Asia
             (
             for
             the
             most
             part
             )
             are
             now
             unchurched
             :
             But
             this
             is
             but
             by
             a
             punitive
             execution
             of
             the
             Law
             for
             their
             sin
             ,
             and
             no
             change
             in
             the
             Law
             ,
             or
             in
             the
             nature
             of
             the
             Church
             ;
             And
             so
             it
             is
             with
             the
             Jews
             also
             in
             their
             unchurching
             .
             Though
             they
             are
             cast
             off
             ,
             yet
             the
             Law
             and
             Nature
             of
             Churches
             is
             still
             the
             same
             ;
             and
             onely
             the
             Laws
             about
             ceremonial
             worship
             ▪
             and
             some
             other
             accidents
             of
             the
             Church
             are
             repealed
             .
             So
             that
             the
             casting
             off
             of
             them
             and
             their
             children
             ,
             is
             no
             proof
             that
             the
             whole
             species
             of
             infants
             is
             cast
             out
             of
             the
             Church
             visible
             .
          
        
         
           Answ.
           The
           nature
           ,
           species
           ,
           essential
           form
           of
           the
           Church
           is
           that
           which
           is
           exprest
           in
           the
           definition
           of
           it
           ,
           in
           which
           Mr.
           B.
           himself
           pag.
           82.
           saith
           ,
           
             certainly
             all
             Divines
             are
             agreed
             ,
             that
             it
             is
             a
             society
             of
             persons
             separated
             from
             the
             world
             ,
             to
             God
             ,
             or
             called
             out
             of
             the
             world
             ,
          
           &c.
           now
           a
           law
           on
           which
           this
           might
           be
           said
           to
           be
           grounded
           liable
           to
           repeal
           is
           in
           my
           apprehension
           a
           dream
           :
           Laws
           repealeable
           determine
           not
           of
           essences
           ,
           but
           things
           to
           be
           existent
           ,
           to
           wit
           ,
           particular
           actions
           to
           bee
           done
           or
           omitted
           .
           Nor
           do
           I
           conceive
           that
           the
           essential
           form
           of
           the
           Church
           is
           grounded
           upon
           a
           Covenant
           .
           For
           though
           God
           separate
           or
           call
           a
           people
           to
           himself
           by
           a
           Covenant
           single
           or
           mutual
           ,
           and
           so
           may
           bee
           of
           the
           existence
           of
           a
           Church
           ,
           yet
           if
           God
           do
           separate
           or
           call
           by
           authority
           ,
           preaching
           ,
           power
           ,
           or
           any
           other
           way
           ,
           without
           a
           Covenant
           ,
           they
           will
           have
           the
           essence
           of
           a
           Church
           .
           The
           Jewish
           Church
           I
           never
           conceived
           to
           be
           a
           species
           ,
           but
           an
           individual
           ,
           and
           of
           it
           I
           grant
           that
           it
           might
           be
           and
           was
           dissolved
           without
           the
           change
           of
           the
           nature
           ,
           species
           or
           essential
           form
           of
           the
           Church
           ,
           unto
           which
           the
           having
           of
           infants
           visible
           Church-members
           did
           not
           belong
           .
           For
           if
           so
           ,
           without
           infants
           and
           that
           as
           visible
           Church-members
           it
           could
           not
           have
           been
           a
           Church
           .
           What
           the
           priviledges
           Jewish
           infants
           had
           as
           visible
           Church-members
           except
           preservation
           ,
           as
           part
           of
           that
           people
           ,
           such
           inheritance
           ,
           and
           other
           benefits
           in
           part
           which
           their
           parents
           had
           ,
           which
           they
           must
           needs
           lose
           with
           their
           parents
           breaking
           off
           ,
           I
           do
           not
           well
           understand
           :
           Nor
           do
           I
           know
           any
           priviledge
           ,
           which
           the
           believing
           Jews
           infants
           did
           lose
           by
           being
           left
           out
           of
           the
           Christian
           Church
           visible
           ,
           which
           they
           should
           have
           had
           if
           they
           had
           been
           taken
           in
           .
           For
           the
           priviledges
           of
           
           the
           Jewish
           infants
           by
           being
           visible
           Church-members
           ,
           were
           ,
           as
           I
           conceive
           ,
           to
           cease
           upon
           the
           comming
           of
           Christ
           ,
           and
           the
           erection
           of
           the
           Christian
           Church
           ,
           not
           by
           any
           punitive
           execution
           of
           a
           Law
           ,
           but
           a
           wise
           dispensation
           of
           God
           ,
           as
           he
           conceived
           fittest
           for
           his
           own
           glory
           ,
           and
           the
           enlarging
           of
           the
           Kingdome
           of
           his
           Son.
           The
           species
           ,
           as
           Mr.
           B.
           speaks
           ,
           that
           is
           ,
           the
           whole
           order
           ,
           rank
           ,
           series
           or
           sort
           of
           men
           in
           infancy
           was
           never
           in
           the
           visible
           Church
           ,
           but
           onely
           the
           infants
           of
           the
           Jewish
           Nation
           .
           Nor
           were
           they
           cast
           out
           of
           the
           Church
           visible
           by
           any
           judiciary
           sentence
           ,
           but
           by
           altering
           the
           Church-state
           from
           Jewish
           into
           Ch●istian
           as
           God
           thought
           best
           .
        
         
           7.
           
           Saith
           Mr.
           
             B.
             Again
             ,
             you
             must
             distinguish
             betwixt
             breaking
             off
             primarily
             and
             morally
             onely
             by
             Covenant
             breaking
             and
             merit
             ,
             (
             as
             an
             adulterous
             woman
             doth
             break
             the
             marriage
             bond
             ,
             and
             so
             cast
             out
             her self
             ;
             )
             or
             else
             breaking
             off
             in
             a
             following
             act
             by
             punishment
             (
             both
             morally
             and
             physically
             )
             as
             a
             man
             that
             putteth
             away
             his
             adulterous
             wife
             :
             )
             In
             the
             former
             sence
             all
             the
             Jews
             that
             were
             unchurched
             did
             unchurch
             themselves
             and
             their
             children
             ;
             and
             God
             onely
             unchurched
             them
             in
             the
             later
             sence
             :
             And
             therefore
             the
             children
             of
             believing
             Jews
             (
             who
             did
             not
             adulterously
             violate
             the
             Covenant
             )
             were
             never
             unchurched
             ;
             God
             casteth
             out
             none
             but
             those
             that
             first
             cast
             out
             themselves
             .
          
        
         
           Answ.
           If
           this
           last
           speech
           were
           true
           ,
           absolute
           Reprobation
           should
           be
           an
           errour
           .
           But
           perhaps
           he
           means
           it
           of
           casting
           out
           by
           judiciary
           sentence
           ,
           and
           so
           I
           grant
           it
           true
           of
           persons
           of
           age
           .
           But
           in
           the
           present
           business
           ,
           the
           leaving
           out
           infants
           out
           of
           the
           visible
           Church
           was
           neither
           by
           any
           sinfull
           voluntary
           dissertion
           or
           transgression
           of
           Gods
           Law
           ,
           morally
           deserving
           it
           ;
           nor
           by
           any
           act
           of
           judiciary
           sentence
           legally
           ,
           or
           punitive
           act
           executing
           or
           physically
           ejecting
           :
           But
           by
           a
           free
           act
           of
           his
           Soveraignty
           ,
           altering
           the
           Church-state
           from
           a
           more
           carnal
           to
           a
           more
           spiritual
           ,
           without
           any
           detriment
           to
           believers
           or
           theit
           children
           .
        
         
           Mr.
           B.
           applies
           his
           distinctions
           thus
           ,
           
             Let
             us
             now
             review
             Mr.
          
           Ts.
           arguments
           .
           1.
           
           
             He
             saith
             ,
             their
             Church
             constitution
             is
             taken
             down
             ;
             and
             therefore
             their
             membership
             .
             To
             which
             I
             answer
             :
          
           1.
           
           
             By
             [
             constitution
             ]
             is
             meant
             either
             the
             essential
             nature
             ,
             or
             some
             ceremonial
             Accident
             :
             And
             by
             [
             taking
             down
             ]
             is
             meant
             either
             [
             by
             repealing
             the
             Law
             ,
             which
             takes
             down
             the
             whole●species
             ,
             ]
             or
             [
             by
             meer
             punitive
             execution
             taking
             down
             that
             individual
             Church
             ▪
             ]
             In
             the
             first
             sence
             of
             [
             constitution
             and
             taking
             down
             ]
             I
             utterly
             deny
             the
             Antecedent
             ,
             and
             may
             stay
             long
             enough
             I
             perceive
             before
             he
             prove
             it
             .
          
           2.
           
           
             By
             [
             their
             membership
             ]
             either
             he
             means
             the
             individual
             infants
             of
             unbelievers
             ,
             unchurched
             Jews
             (
             which
             I
             grant
             ,
             )
             or
             else
             the
             whole
             species
             of
             infants
             (
             which
             I
             deny
             .
             )
          
           3.
           
           
             Besides
             ,
             the
             argument
             concludeth
             not
             for
             what
             he
             should
             bring
             it
             :
             That
             which
             it
             should
             conclude
             ,
             is
             [
             that
             the
             mercifull
             gift
             and
             ordinance
             of
             God
             ,
             that
             some
             infants
             should
             be
             Church-members
             is
             repealed
             :
             ]
             This
             is
             another
             thing
             from
             what
             he
             concludeth
             .
          
        
         
           Answ.
           1.
           
           By
           [
           constitution
           ]
           I
           neither
           mean
           the
           essential
           nature
           ,
           nor
           some
           ceremonial
           accident
           ,
           but
           the
           composing
           of
           the
           integral
           parts
           which
           make
           up
           a
           Church
           an
           entire
           whole
           or
           
             totum
             integrale
          
           .
           I
           do
           not
           find
           by
           such
           notes
           as
           I
           have
           of
           the
           Dispute
           at
           
             Bewdley
             ,
             January
          
           1.
           1649.
           
           that
           I
           used
           the
           term
           of
           [
           taking
           down
           ,
           ]
           but
           rather
           the
           term
           [
           altered
           ,
           ]
           which
           even
           Mr.
           Bs.
           setting
           down
           my
           argument
           shews
           to
           have
           been
           the
           term
           I
           used
           .
           And
           this
           alteration
           I
           conceive
           was
           made
           neither
           by
           repealing
           the
           Law
           which
           takes
           down
           the
           whole
           species
           ,
           nor
           by
           meer
           punitive
           execution
           taking
           down
           that
           individual
           Church
           ;
           but
           by
           a
           free
           act
           of
           his
           Soveraignty
           as
           Rector
           or
           Lord
           ,
           who
           may
           at
           his
           pleasure
           alter
           the
           frame
           of
           his
           Church
           as
           he
           pleaseth
           :
           As
           when
           a
           Lord
           or
           Governour
           one
           while
           takes
           in●o
           his
           house
           men
           ,
           and
           their
           wives
           ,
           and
           children
           ,
           another
           while
           onely
           single
           men
           ,
           he
           neither
           perhaps
           repeals
           a
           Law
           which
           made
           the
           whole
           species
           members
           of
           his
           house
           ,
           nor
           punisheth
           the
           individual
           persons
           that
           were
           in
           his
           house
           ,
           but
           because
           it
           likes
           him
           better
           to
           have
           his
           house
           onely
           of
           strong
           able
           men
           ,
           alters
           the
           state
           of
           his
           house
           in
           respect
           of
           the
           members
           ;
           so
           it
           is
           in
           this
           case
           .
           2.
           
           By
           [
           their
           Church-membership
           ]
           I
           mean
           not
           either
           the
           individual
           infants
           of
           unbelievers
           ,
           unchurched
           Jews
           ,
           nor
           the
           whole
           species
           of
           infants
           ;
           but
           the
           individual
           infants
           of
           the
           Jewish
           Church-members
           ,
           whether
           believing
           or
           unbelieving
           .
           3.
           
           If
           I
           conclude
           (
           as
           I
           did
           )
           that
           the
           Church-membership
           of
           infants
           was
           altered
           in
           the
           visible
           Church
           Christian
           from
           what
           it
           was
           in
           the
           visible
           Church
           Jewish
           ,
           I
           prove
           the
           pretended
           gift
           and
           ordinance
           of
           God
           that
           some
           infants
           should
           be
           Church-members
           is
           repealed
           .
           Let
           's
           view
           his
           answer
           to
           my
           proof
           .
        
         
           
             He
             proveth
          
           ,
           saith
           Mr.
           B.
           that
           
             [
             their
             Church
             constitution
             is
             altered
             ,
             because
             their
             Church
             call
             is
             altered
             .
             ]
             To
             which
             I
             answer
             ,
          
           1.
           
           
             Here
             is
             still
             nothing
             but
             the
             darkness
             of
             ambiguity
             and
             troubled
             waters
             to
             fish
             in
             .
             As
             we
             know
             not
             what
             he
             means
             by
             [
             constitution
             ]
             as
             is
             said
             before
             ;
             so
             who
             knows
             what
             he
             meaneth
             by
             [
             their
             Church
             call
             ?
             ]
             Is
             it
             meant
             first
             of
             Gods
             Law
             or
             Covenant
             enacting
             ▪
             making
             ,
             and
             constituting
             them
             a
             Church
             ?
          
           2.
           
           
             And
             ,
             if
             so
             ,
             then
             is
             it
             meant
             of
             the
             essential
             parts
             of
             that
             Covenant
             or
             Law
             giving
             them
             the
             essence
             of
             a
             Church
             [
             I
             will
             be
             to
             thee
             a
             God
             ,
             and
             thou
             shalt
             be
             to
             me
             a
             people
             ,
             Deut.
          
           29.11
           ,
           12.
           ]
           3.
           
           
             Or
             is
             it
             meant
             of
             the
             lesser
             additional
             parts
             of
             the
             Law
             or
             Covenant
             giving
             them
             some
             accidentals
             of
             their
             Church
             ,
             as
             the
             land
             of
             Canaan
             ,
             the
             Priesthood
             ,
             the
             Sacrifice
             ,
             &c.
          
           4.
           
           
             Or
             is
             it
             meant
             of
             Gods
             immediate
             call
             from
             heaven
             to
          
           Abraham
           
             or
             any
             others
             to
             bring
             them
             into
             the
             Covenant
          
           ?
           5.
           
           
             And
             if
             so
             ,
             whether
             of
          
           Abraham
           
             onely
             ?
             or
          
           Moses
           
             onely
             ?
             or
             both
             ?
             or
             whether
          
           Aaron
           
             and
             all
             other
             be
             excluded
             or
             not
             ?
             And
             what
             he
             means
             by
             a
             Church
             call
             to
             infants
             that
             cannot
             understand
             ,
             I
             know
             not
             ;
             except
             by
             a
             call
             he
             meaneth
             circumcising
             them
             ?
             And
          
           6.
           
             whether
             he
             mean
             that
             call
             by
             which
             particularly
             they
             were
             at
             first
             made
             a
             Church
             ?
             or
             that
             also
             by
             which
             in
             every
             generation
             their
             posterity
             were
             so
             made
             ,
             or
             entred
             members
          
           ?
           7.
           
           
             And
             if
             so
             ,
             whether
             that
             which
             was
             proper
             to
             the
             Jews
             posterity
             ?
             or
             that
             which
             was
             proper
             to
             converted
             proselyted
             members
             ?
             or
             some
             call
             common
             to
             both
             ?
             and
             what
             th●t
             was
             ?
             When
             I
             can
             possibly
             understand
             which
             of
             all
             these
             calls
             he
             means
             that
             is
             altered
             ,
             then
             it
             may
             be
             worth
             labour
             to
             answer
             him
             .
          
        
         
           Answ.
           The
           speeches
           are
           inept
           of
           
             the
             essential
             parts
             of
             the
             Covenant
             and
             the
             accidental
             ,
             the
             essential
             parts
             of
             that
             Covenant
             or
             Law
             ,
             giving
             them
             the
             essence
             of
             a
             Church
             ,
             [
             I
             will
             be
             to
             thee
             a
             God
             ,
             and
             thou
             shalt
             be
             to
             me
             a
             people
             ,
             Deut.
          
           29.11
           ,
           12.
           
           Which
           suppose
           either
           God
           could
           not
           make
           
           a
           Covenant
           without
           that
           promise
           ,
           or
           that
           a
           Church
           could
           not
           be
           without
           that
           promise
           ,
           or
           that
           Covenant
           might
           be
           without
           the
           promise
           of
           the
           land
           of
           Canaan
           ,
           which
           was
           as
           essential
           to
           that
           Covenant
           as
           the
           other
           ,
           they
           being
           both
           but
           integral
           parts
           ,
           of
           which
           each
           is
           essential
           to
           the
           integrity
           of
           the
           whole
           .
           And
           for
           the
           essence
           of
           a
           Church
           ,
           which
           consists
           in
           the
           association
           ,
           or
           union
           of
           the
           members
           ,
           it
           is
           not
           given
           by
           a
           Coven●nt
           of
           God
           ,
           promising
           what
           he
           will
           be
           to
           them
           ,
           and
           they
           to
           him
           for
           the
           future
           ,
           (
           for
           that
           assures
           them
           onely
           of
           continuance
           ,
           doth
           not
           give
           their
           present
           essence
           ,
           )
           but
           by
           such
           transeunt
           fact
           as
           whereby
           he
           separates
           them
           from
           others
           ,
           and
           unites
           or
           incorporates
           them
           together
           ,
           which
           I
           call
           ,
           as
           usually
           Divines
           do
           ,
           the
           Church
           call
           ;
           agreeably
           to
           the
           Scripture
           ,
           Rom
           9.24
           ,
           25
           ,
           26.
           1
           
           Cor.
           1.2
           ,
           24.
           &c.
           Which
           Church
           call
           is
           either
           inward
           by
           his
           Spirit
           ,
           and
           is
           still
           the
           same
           ;
           or
           outward
           ,
           and
           was
           ,
           tho●gh
           by
           various
           acts
           of
           his
           providence
           ,
           yet
           most
           manifestly
           by
           the
           authority
           of
           Abraham
           and
           Moses
           ,
           not
           by
           meer
           perswasion
           and
           begetting
           of
           faith
           ,
           as
           in
           the
           Christian
           Church
           ,
           when
           the
           preachers
           of
           the
           Gospel
           called
           the
           Christian
           Church
           :
           But
           the
           authority
           and
           power
           of
           Rulers
           ,
           who
           did
           as
           well
           by
           coercive
           power
           as
           by
           perswasive
           words
           ,
           draw
           all
           in
           the
           compass
           of
           their
           jurisdiction
           into
           a
           policy
           or
           Commonwealth
           ,
           which
           was
           called
           the
           congregation
           or
           Church
           of
           Israel
           ,
           in
           which
           the
           infants
           were
           included
           ,
           and
           by
           vertue
           of
           the
           settlement
           by
           Abraham
           and
           Moses
           it
           so
           continued
           to
           the
           time
           of
           the
           dissolution
           .
           This
           Mr.
           B.
           might
           have
           understood
           easily
           to
           be
           my
           meaning
           ,
           by
           my
           instances
           which
           he
           sets
           down
           ,
           that
           the
           way
           ,
           means
           ,
           or
           manner
           of
           outward
           Church
           call
           into
           the
           Christian
           visible
           Church
           is
           altered
           from
           what
           it
           was
           in
           the
           Jewish
           :
           For
           the
           Christian
           Church
           outward
           call
           was
           onely
           according
           to
           institution
           and
           primitive
           practise
           by
           the
           preaching
           the
           Gospel
           to
           each
           member
           of
           the
           visible
           
             Church
             Christian
          
           ,
           and
           by
           that
           means
           perswading
           persons
           to
           receive
           Christ
           ,
           and
           not
           by
           any
           coercive
           power
           of
           Rulers
           ,
           whereas
           the
           Jewish
           was
           otherwise
           .
           Mr.
           B.
           proceeds
           .
        
         
           
             In
             the
             mean
             time
             briefly
             thus
             I
             answer
             .
             1.
             
             The
             additional
             lesser
             parts
             of
             the
             Covenant
             giving
             them
             the
             ceremonial
             accidents
             of
             their
             Church
             is
             ceased
             ,
             and
             so
             are
             the
             ceremonies
             built
             thereon
             .
             2.
             
             The
             Essential
             part
             of
             the
             Law
             or
             Covenant
             is
             not
             ceased
             ;
             God
             yet
             offers
             the
             Jews
             to
             be
             their
             God
             ,
             and
             them
             to
             be
             his
             people
             .
             If
             they
             heartily
             consent
             it
             may
             be
             done
             ,
             onely
             the
             World
             is
             taken
             into
             this
             Covenant
             with
             them
             ,
             and
             neither
             Jew
             nor
             Gentile
             excluded
             ,
             that
             exclude
             not
             themselves
             .
             3.
             
             Gods
             immediate
             call
             of
             Abraham
             and
             Moses
             did
             quickly
             cease
             ,
             when
             yet
             the
             Church
             ceased
             not
             .
             4.
             
             And
             for
             the
             Ministerial
             call
             ,
             1.
             
             That
             which
             was
             by
             the
             person
             of
             Abraham
             and
             Moses
             numerically
             did
             cease
             when
             their
             act
             was
             performed
             ;
             yet
             the
             effect
             ceased
             not
             :
             Nor
             did
             the
             Jews
             cease
             being
             a
             Church
             when
             Abraham
             and
             Moses
             were
             dead
             and
             gone
             .
             2.
             
             If
             he
             mean
             it
             of
             that
             species
             or
             sort
             of
             Ministerial
             call
             ,
             then
             what
             sort
             is
             that
             ?
             And
             indeed
             for
             ought
             I
             can
             possibly
             learn
             by
             his
             speeches
             ,
             this
             is
             that
             he
             drives
             at
             :
             [
             God
             then
             called
             by
             Magistrates
             ,
             but
             now
             by
             Ministers
             :
             And
             secondly
             ,
             then
             he
             called
             all
             the
             Nation
             in
             one
             day
             ,
             but
             now
             he
             calls
             he●e
             one
             and
             there
             one
             .
             ]
          
        
         
         
           Answ.
           The
           Reader
           may
           hence
           easily
           perceive
           ,
           that
           Mr.
           B.
           might
           have
           understood
           ,
           or
           rather
           did
           understand
           me
           well
           enough
           ,
           that
           I
           meant
           it
           of
           the
           sort
           of
           Ministerial
           call
           ,
           which
           he
           could
           learn
           by
           my
           speeches
           ,
           that
           drive
           at
           it
           .
           But
           whether
           he
           heeded
           not
           my
           words
           at
           first
           when
           he
           wrote
           the
           questions
           ,
           or
           whether
           he
           thought
           it
           best
           to
           make
           shew
           of
           not
           understanding
           ,
           what
           he
           could
           not
           well
           answer
           ,
           he
           hath
           chosen
           to
           pretend
           ambiguity
           where
           all
           was
           plain
           .
           But
           for
           what
           he
           sai●h
           ,
           that
           
             the
             essential
             part
             of
             the
             Law
             or
             Covenant
             is
             not
             ceased
             ,
             because
             God
             yet
             offers
             the
             Jews
             to
             be
             their
             God
             and
             them
             to
             be
             his
             people
             ,
          
           he
           therein
           shews
           two
           mistakes
           :
           1.
           
           That
           he
           makes
           
             that
             promise
             to
             be
             the
             essential
             part
             of
             the
             Covenant
             ,
          
           as
           if
           God
           could
           not
           make
           a
           Covenant
           without
           it
           ,
           which
           is
           false
           ,
           the
           Covenant
           Gen.
           9.9
           ,
           10.
           with
           
             Phinehas
             ,
             Numb
          
           .
           25.12
           ,
           13.
           with
           the
           
             Rechabites
             ,
             Jer.
          
           ●5
           .
           19
           .
           being
           without
           it
           .
           2.
           
           That
           
             the
             Covenant
             did
             not
             cease
             because
             God
             still
             offers
             ,
          
           which
           implies
           either
           the
           Covenant
           to
           be
           all
           on●
           with
           an
           offer
           ,
           or
           that
           there
           is
           a
           Covenant
           when
           there
           is
           an
           offer
           ,
           whereas
           there
           may
           be
           an
           offer
           yet
           no
           Covenant
           ,
           and
           there
           may
           be
           a
           Covenant
           and
           yet
           no
           offer
           upon
           condition
           of
           consent
           ,
           as
           Mr.
           B.
           means
           .
           But
           Mr.
           B.
           proceeds
           thus
        
         
           
             Let
             us
             therefore
             see
             what
             strength
             lies
             in
             these
             words
             .
          
           1.
           
           
             What
             if
             all
             this
             were
             true
             ?
             is
             there
             the
             least
             colour
             for
             the
             consequence
             from
             hence
             ?
             It
             is
             as
             good
             a
             consequence
             to
             say
             ,
             That
             when
             God
             judged
             Israel
             by
          
           Debora
           
             a
             woman
             ,
             which
             before
             was
             judged
             by
             men
             ,
             that
             then
             Israel
             ceased
             to
             be
             a
             Commonwealth
             ,
             or
             the
             constitution
             of
             the
             Commonwealth
             was
             altered
             .
             O●
             when
             the
             Government
             was
             changed
             from
             Judges
             to
             Kings
             ,
             that
             then
             the
             essential
             constitution
             of
             the
             Commonwealth
             was
             changed
             ,
             and
             so
             all
             infants
             lost
             their
             standing
             in
             the
             Commonwealth
             ?
             What
             if
             the
             King
             inviting
             the
             guests
             to
             the
             marriage
             feast
             did
             first
             send
             one
             kind
             of
             Officer
             ,
             and
             then
             another
             ;
             first
             a
             man
             ,
             and
             then
             a
             child
             ,
             and
             then
             a
             woman
             ,
             doth
             it
             follow
             that
             the
             feast
             is
             therefore
             altered
             ?
             If
             first
             a
             man
             ,
             and
             then
             a
             child
             ,
             and
             then
             a
             woman
             be
             sent
             to
             call
             you
             to
             dinner
             ,
             or
             to
             any
             imployment
             ,
             or
             company
             ,
             doth
             this
             change
             the
             nature
             of
             the
             company
             or
             imployment
             ?
             What
             if
             a
             Bishop
             call
             one
             man
             to
             the
             Ministery
             ,
             and
             a
             Presbytery
             another
             ,
             and
             the
             people
             a
             third
             ,
             is
             not
             the
             Ministerial
             work
             and
             office
             still
             the
             same
             ?
             What
             if
             a
             Magistrate
             convert
             one
             man
             now
             ,
             and
             a
             Minister
             another
             ,
             and
             a
             woman
             a
             third
             ,
             doth
             it
             follow
             that
             the
             Church
             or
             State
             that
             they
             are
             converted
             to
             is
             therefore
             not
             the
             same
             ?
             What
             a
             powerfull
             argument
             is
             here
             for
             a
             man
             to
             venture
             upon
             to
             unchurch
             all
             the
             infants
             in
             the
             world
             ?
             The
             efficient
             cause
             enters
             not
             the
             essence
             :
             or
             if
             it
             did
             ,
             yet
             not
             every
             less
             principal
             inferiour
             cause
             ,
             such
             as
             the
             Messenger
             or
             Minister
             of
             our
             call
             is
             :
             If
             you
             had
             proved
             that
             God
             had
             repealed
             his
             Law
             which
             is
             the
             Charter
             of
             Church
             membership
             ,
             then
             you
             had
             said
             something
             ,
             else
             you
             say
             nothing
             to
             the
             purpose
             .
          
        
         
           Answ.
           I
           neither
           attempted
           nor
           needed
           to
           prove
           the
           essence
           ,
           nature
           ,
           or
           essential
           constitution
           of
           the
           Jewish
           Church
           to
           be
           altered
           ,
           and
           therefore
           if
           the
           different
           call
           I
           assign
           prove
           it
           not
           ,
           yet
           what
           I
           was
           to
           prove
           ,
           that
           the
           Church
           constitution
           in
           respect
           of
           the
           integral
           parts
           ,
           and
           consequently
           of
           infants
           being
           included
           ,
           is
           alt●red
           ,
           might
           be
           ,
           and
           indeed
           is
           firmly
           concluded
           from
           thence
           .
           For
           as
           
             Alsted
             .
             suppl
             .
             Chamier
             .
             de
             naturae
             Eccl.
             ch
             .
          
           2.
           
           §
           .
           3.
           
           
             The
             matter
             of
             the
             Church
             are
             men
             called
             ,
             Mat.
          
           20.16
           .
           
           
             The
             form
             is
             the
             call
             it self
             ,
             and
             that
             is
             either
             simple
             ,
             that
             is
             ,
             either
             extern●l
             onely
             ,
             or
             internal
             onely
             ;
             or
             conjunct
             ,
             that
             is
             ,
             external
             and
             internal
             together
             .
          
           §
           .
           7.
           
           
             The
             inward
             call
             is
             that
             in
             which
             God
             calls
             inwardly
             by
             his
             spirit
             :
             the
             outward
             ,
             in
             which
             he
             calls
             outwardly
             by
             the
             ministery
             of
             the
             Church
             .
             And
             this
             is
             the
             call
             of
             the
             Church
             ,
             which
             as
             it
             is
             the
             action
             of
             God
             calling
             ,
             is
             in
             God
             himself
             ;
             but
             as
             it
             is
             received
             of
             the
             Church
             ,
             is
             it's
             form
          
           :
           Or
           as
           
             Ames
             med
             .
             Th.
             l.
          
           1.
           c.
           31.
           
           §
           .
           6
           ,
           7.
           
           
             That
             first
             thing
             which
             in
             act
             constitutes
             the
             Church
             ,
             is
             calling
             ;
             whence
             also
             it
             receives
             it's
             name
             and
             definition
             .
             For
             the
             Church
             is
             a
             company
             of
             men
             called
             ,
          
           1
           Cor.
           1.24
           .
           with
           10.32
           .
           And
           Cameron
           in
           his
           praeiect
           .
           of
           the
           Church
           ,
           in
           his
           definition
           of
           the
           Church
           ,
           makes
           it
           to
           be
           
             a
             society
             of
             men
             called
             by
             the
             ministery
             of
             the
             word
             ,
             and
             saith
             ,
             called
             and
             believers
             are
             the
             same
             in
             Scripture
             .
          
           Mr.
           
             B.
             confes
             .
             of
             Faith
             ,
             pag.
          
           284.
           
           
             The
             Church
             is
             ,
             Caetus
             vocatorum
             vel
             fidelium
             .
          
           If
           then
           infants
           be
           not
           called
           by
           the
           word
           ,
           which
           is
           the
           onely
           way
           of
           calling
           into
           the
           Christian
           visible
           Church
           ,
           nor
           believers
           ,
           then
           they
           are
           no
           part
           of
           the
           visible
           Church
           Christian
           ,
           and
           consequently
           the
           Church
           constitution
           is
           altered
           ,
           and
           the
           Law
           of
           visible
           church
           membership
           of
           infants
           (
           if
           there
           were
           such
           a
           Law
           )
           is
           repealed
           .
           And
           this
           argument
           is
           powerfull
           enough
           (
           if
           there
           were
           no
           more
           )
           to
           venture
           upon
           to
           unchurch
           (
           though
           I
           like
           not
           the
           expression
           )
           all
           the
           infants
           of
           the
           world
           ,
           that
           is
           ,
           to
           prove
           none
           of
           them
           to
           be
           members
           of
           the
           visible
           Church
           Christian.
           That
           which
           Mr.
           B.
           objects
           ,
           doth
           not
           invalidate
           the
           consequence
           .
           For
           the
           consequence
           is
           not
           grounded
           on
           this
           onely
           ,
           that
           the
           Magistrate
           called
           then
           ,
           and
           the
           Minister
           now
           ;
           then
           all
           together
           ,
           now
           here
           one
           and
           there
           another
           :
           but
           on
           this
           ,
           the
           Magistrate
           did
           it
           then
           by
           his
           authority
           ,
           though
           without
           perswading
           one
           after
           another
           ;
           but
           in
           the
           Christian
           Church
           the
           Minister
           doth
           it
           by
           preaching
           the
           word
           ,
           teaching
           and
           perswading
           one
           after
           another
           ,
           as
           the
           word
           takes
           ,
           and
           not
           by
           any
           commanding
           power
           ,
           or
           outward
           force
           ,
           or
           legislative
           ,
           or
           coercive
           vertue
           .
           And
           this
           is
           sufficient
           to
           alter
           the
           constitution
           of
           the
           Church
           in
           this
           respect
           ;
           because
           if
           none
           be
           called
           but
           those
           that
           receive
           the
           word
           ,
           and
           none
           be
           members
           of
           the
           Church
           but
           the
           called
           ,
           and
           infants
           be
           uncapable
           thereof
           ,
           they
           are
           not
           members
           of
           the
           visible
           
             Church
             Christian.
          
           And
           therefore
           Mr.
           Bs.
           frivolous
           questions
           all
           run
           upon
           the
           mistake
           which
           out
           of
           negligence
           he
           runs
           into
           ,
           as
           his
           own
           words
           shew
           ,
           as
           if
           I
           had
           argued
           onely
           from
           the
           different
           persons
           ,
           and
           their
           different
           office
           ,
           and
           not
           also
           from
           the
           different
           way
           ,
           manner
           ,
           or
           sort
           of
           call
           ,
           whereas
           he
           acknowledgeth
           that
           my
           speeches
           do
           drive
           at
           this
           ,
           that
           my
           meaning
           was
           of
           the
           species
           or
           sort
           of
           ministerial
           call
           ;
           and
           so
           I
           might
           answer
           them
           all
           negatively
           ,
           and
           gra●t
           what
           he
           would
           have
           me
           ,
           and
           yet
           my
           proof
           stands
           good
           .
           And
           for
           what
           he
           saith
           ,
           that
           
             the
             ●fficient
             cause
             enters
             not
             the
             essence
             ,
          
           I
           find
           to
           the
           contrary
           in
           
             Keckerm
             .
             syst
             .
             log
             .
             l.
          
           1.
           par
           .
           2.
           c.
           2.
           
           That
           
             in
             the
             definition
             of
             accidents
             ,
             the
             notion
             of
             distinction
             ,
             or
             the
             difference
             is
             taken
             from
             the
             subject
             ,
             efficient
             ,
             end
             ,
             and
             object
             .
          
           Yet
           this
           ,
           
             if
             true
          
           ,
           were
           nothing
           against
           me
           ,
           who
           do
           not
           make
           the
           Messenger
           or
           Minister
           of
           our
           call
           of
           the
           essence
           of
           the
           Church
           ,
           no
           nor
           of
           the
           existence
           ,
           though
           the
           Apostles
           wo●ds
           ▪
           Rom.
           10.14
           .
           speak
           near
           to
           it
           :
           But
           this
           is
           that
           which
           I
           hold
           ,
           no
           person
           is
           ordinarily
           a
           member
           of
           the
           visible
           
             Church
             Christian
          
           ,
           but
           who
           is
           called
           by
           the
           
           outward
           preaching
           of
           the
           word
           ,
           who
           ever
           be
           the
           Messenger
           or
           Minister
           of
           the
           call
           ;
           and
           sith
           infants
           are
           not
           so
           called
           ,
           they
           are
           not
           members
           of
           the
           visible
           
             Church
             Christian.
          
           
        
         
           Mr.
           B.
           adds
           ,
           2.
           
           
             I
             utterly
             deny
             that
             there
             is
             any
             more
             truth
             in
             the
             Antecedent
             then
             in
             the
             consequent
             ▪
             God
             hath
             not
             altered
             the
             nature
             of
             the
             call
             in
             any
             substantial
             point
             ,
             but
             in
             meer
             circumstances
             .
          
        
         
           Answ.
           What
           Mr.
           B.
           means
           by
           the
           nature
           of
           the
           call
           ,
           and
           what
           points
           he
           makes
           in
           the
           call
           substantial
           ,
           what
           near
           circumstances
           is
           not
           easie
           to
           tell
           ,
           but
           that
           God
           hath
           so
           altered
           the
           
             Jewish
             Ch●rch
          
           call
           ,
           as
           to
           exclude
           infants
           from
           the
           Christian
           visible
           Church
           is
           so
           apparent
           ,
           that
           I
           know
           not
           how
           to
           conceive
           of
           the
           denial
           of
           it
           .
           but
           as
           a
           fruit
           of
           oppositeness
           without
           reason
           .
           For
           all
           the
           way
           that
           
             John
             Baptist
             ,
             Christ
          
           ,
           the
           Apostles
           and
           other
           teachers
           took
           and
           appointed
           to
           be
           taken
           for
           gathering
           the
           Christian
           visible
           Church
           ,
           was
           by
           preaching
           the
           Gospel
           to
           all
           that
           would
           hear
           it
           ,
           to
           make
           them
           disciples
           or
           believers
           ,
           and
           so
           by
           baptism
           to
           joyn
           them
           to
           the
           Church
           .
           But
           that
           the
           
             Jewish
             Church
          
           call
           was
           different
           is
           apparent
           ,
           in
           that
           there
           were
           no
           such
           teachers
           sent
           out
           to
           unite
           them
           ,
           but
           that
           by
           the
           authority
           of
           the
           Magistrates
           ,
           whether
           houshold
           or
           national
           they
           were
           imbodied
           .
           Rightly
           saith
           Mr.
           
             Hudson
             vindic
             .
             ch
          
           .
           4.
           sect
           .
           5.
           pag.
           94.
           
           
             Gods
             method
             of
             conveying
             Church-priviledges
             used
             in
             the
             national
             Church
             of
             the
             Jews
             ,
             being
             in
          
           populo
           Israelitico
           ,
           
             must
             needs
             differ
             from
             the
             method
          
           in
           populo
           Catholico
           .
           And
           the
           same
           is
           true
           of
           Gods
           call
           .
           But
           what
           need
           we
           any
           other
           to
           shew
           the
           proper
           call
           of
           the
           
             Christian
             Church
             visible
          
           then
           Mr.
           B.
           himself
           ,
           in
           his
           
             Saints
             Everlasting
             rest
             ,
             part
          
           .
           2.
           ch
           .
           6.
           sect
           .
           1.
           
           Edit
           .
           1.
           pag.
           223
           ,
           224.
           he
           is
           so
           ample
           ,
           and
           his
           words
           so
           plain
           ,
           that
           I
           think
           if
           there
           were
           no
           more
           to
           shew
           his
           perverse
           stiffness
           in
           this
           thing
           it
           were
           enough
           .
           I
           will
           transcribe
           some
           passages
           .
           
             Consider
             in
             what
             way
             Christ
             spreads
             his
             Gospel
             :
             to
             bring
             men
             in
             from
             the
             world
             into
             his
             Church
             from
             Paganism
             ,
             Turcism
             or
             Judaism
             to
             Christianity
             ,
             he
             never
             gave
             the
             sword
             any
             such
             Commission
             ;
             he
             never
             levied
             an
             army
             to
             advance
             his
             dominion
             ;
             nor
             sent
             forth
             his
             followers
             as
             so
             many
             Commanders
             to
             subdue
             the
             Nations
             to
             him
             by
             force
             ,
             and
             spare
             none
             that
             will
             not
             become
             Christians
             :
             He
             will
             have
             none
             but
             those
             that
             voluntarily
             list
             themselves
             under
             him
             :
             He
             sent
             out
             Ministers
             ,
             and
             not
             Magistrates
             or
             Commanders
             to
             bring
             in
             the
             world
             .
          
           Can
           he
           say
           this
           of
           the
           
             Jewish
             Church
          
           ,
           and
           their
           call
           ?
           But
           let
           's
           view
           his
           wincings
           against
           the
           plain
           truth
           ,
           and
           in
           some
           sort
           against
           his
           own
           light
           ,
           though
           perhaps
           forgotten
           when
           he
           wrote
           this
           later
           book
           .
        
         
           
             It
             is
          
           ,
           saith
           Mr.
           
             B.
             said
             ,
             it
             was
             then
             by
             Magistrates
             and
             now
             by
             Ministers
             .
             I
             answer
          
           ;
           1.
           
           
             What
             was
             by
             Magistrates
             ?
             the
             first
             call
             ?
             or
             all
             after
             ?
             For
             the
             first
             I
             know
             not
             which
             or
             when
             it
             was
             ,
             let
             him
             that
             can
             tell
             ,
             see
             that
             be
             prove
             it
             .
             I
             finde
             when
             Circumcision
             was
             first
             instituted
             in
          
           Abraham's
           
             family
             ;
             But
             nev●r
             when
             their
             Church-membership
             begun
             ;
             shall
             I
             dare
             to
             think
             that
             either
          
           Abraham
           
             or
             his
             family
             were
             no
             Church-members
             till
             they
             were
             circumcised
          
           ?
           Rom.
           4.
           
             would
             confute
             me
          
           .
        
         
           Answ.
           Mr.
           B.
           saith
           he
           answers
           ,
           but
           indeed
           puts
           questions
           to
           me
           to
           answer
           ,
           and
           those
           impertinent
           .
           For
           though
           I
           could
           not
           tell
           him
           which
           was
           the
           first
           call
           ,
           nor
           when
           the
           church-membership
           of
           Abrahams
           family
           
           begah
           ,
           yet
           it
           might
           be
           true
           and
           proved
           ,
           that
           the
           call
           of
           the
           
             Jewish
             Church
          
           was
           by
           the
           magistrate
           .
           But
           yet
           for
           clearing
           of
           the
           truth
           ,
           I
           shall
           make
           some
           answer
           .
           1.
           
           That
           I
           find
           God
           calling
           Abraham
           out
           of
           Ur
           of
           the
           
             Chaldees
             ,
             Gen.
          
           12.1
           .
           Acts
           7.3
           .
           Isa.
           41.2
           .
           and
           sundry
           times
           I
           find
           Abraham
           sacrificing
           to
           God
           ,
           and
           God
           covenanting
           with
           him
           :
           Nor
           would
           I
           deny
           
             Abraham
             ,
             Sarah
          
           ,
           and
           those
           of
           his
           family
           who
           worshipped
           the
           true
           God
           ,
           to
           have
           been
           visible
           church
           members
           before
           circumcision
           .
           2.
           
           But
           yet
           I
           finde
           not
           the
           whole
           family
           of
           Abraham
           men
           women
           and
           children
           made
           a
           visible
           Church
           ,
           by
           any
           act
           or
           ri●e
           which
           might
           be
           termed
           a
           Chur●h-call
           ,
           whereby
           they
           were
           separated
           from
           all
           o●her
           people
           and
           united
           in
           a
           little
           nation
           unto
           God
           till
           the
           appointment
           of
           circumcision
           by
           God
           ,
           and
           the
           performing
           of
           it
           by
           Abrahams
           authority
           .
           Now
           if
           Mr.
           B.
           could
           not
           tell
           which
           and
           when
           the
           
             Jewish
             Church
          
           call
           was
           ,
           or
           the
           Jews
           childrens
           church-membership
           began
           ,
           I
           think
           he
           is
           very
           unreasonable
           to
           require
           of
           me
           to
           shew
           a
           repeal
           of
           a
           thing
           which
           hee
           findes
           not
           when
           it
           began
           .
           But
           there
           is
           more
           of
           this
           wilde
           posing
           sc●ibling
           to
           be
           answered
           .
        
         
           2.
           
           Saith
           he
           ,
           
             suppose
             it
             were
             true
             that
          
           Abrahams
           
             family
             began
             then
             to
             be
             a
             Church
             ;
             (
             which
             will
             never
             be
             proved
             )
             yet
             did
             not
             God
             call
             them
             to
             Circumcision
             immediately
             ?
             What
             is
             this
             to
             a
             ministerial
             call
          
           ?
        
         
           Answ.
           1.
           
           It
           will
           never
           be
           proved
           that
           any
           whole
           family
           ,
           infants
           ,
           servants
           ,
           &c.
           were
           joyned
           in
           a
           little
           national
           Church
           as
           the
           Jewish
           before
           that
           time
           ,
           there
           being
           no
           such
           covenant
           ,
           and
           token
           of
           it
           till
           then
           .
           2.
           
           God
           did
           immediately
           make
           his
           covenant
           with
           Abraham
           then
           and
           appoint
           circumcision
           ,
           But
           the
           call
           of
           the
           Church
           was
           medlate
           ,
           the
           revealing
           of
           the
           covenant
           ,
           and
           the
           administring
           the
           token
           of
           it
           ,
           whereby
           they
           were
           separated
           to
           be
           a
           people
           to
           God
           ,
           being
           done
           by
           Abraham
           himself
           as
           the
           minister
           of
           this
           call
           .
           Yet
           we
           have
           more
           questions
           to
           answer
           .
        
         
           3.
           
           
             Are
             you
             sure
             that
             which
          
           Abraham
           
             did
             in
             it
             was
             as
             a
             Magistrate
             ?
             and
             not
             as
             a
             Prophet
             ?
             nor
             Priest
             ?
             nor
             Master
             of
             family
             ?
             prove
             that
             if
             you
             can
             .
          
        
         
           Answ.
           It
           is
           easie
           to
           prove
           that
           what
           Abraham
           did
           was
           done
           not
           as
           a
           Prophet
           ,
           nor
           Priest
           :
           for
           then
           it
           should
           have
           been
           the
           work
           of
           Prophets
           and
           of
           Priests
           to
           have
           circumcised
           :
           but
           as
           the
           Master
           of
           the
           family
           ,
           or
           parent
           ,
           and
           consequently
           as
           the
           Magistrate
           of
           that
           house
           .
           For
           I
           count
           a
           parent
           or
           master
           of
           a
           Family
           to
           be
           a
           Magistrate
           in
           a
           little
           compass
           .
        
         
           Yet
           more
           .
           4.
           
           
             What
             was
             it
             that
          
           Abraham
           
             did
             ?
             He
             circumcised
             them
             when
             God
             had
             commanded
             ;
             And
             was
             circumcising
             the
             call
             ?
             then
             the
             infants
             in
             the
             Wilderness
             ,
             nor
             the
             whole
             camp
             almost
             had
             no
             Church
             call
             ;
             And
             then
             the
             women
             had
             never
             any
             Church
             call
             .
          
        
         
           Answ.
           Circumcising
           was
           part
           of
           the
           call
           ;
           the
           declaration
           of
           God
           concerning
           Abrahams
           posterity
           ,
           and
           his
           other
           providences
           separating
           the
           Israelites
           in
           the
           Wilderness
           and
           with
           them
           the
           women
           ,
           as
           bringing
           them
           out
           of
           Aegypt
           ,
           bringing
           them
           into
           Covenant
           ,
           giving
           them
           Laws
           by
           Moses
           ,
           &c.
           which
           reached
           to
           women
           and
           males
           uncircumcised
           ,
           were
           also
           a
           part
           of
           the
           Church
           call
           .
           Yet
           again
           ,
        
         
           
             What
             was
             it
             then
             that
          
           Abraham
           
             did
             more
             then
             now
             may
             be
             done
             ?
             If
             you
             
             say
             ,
             he
             compelled
             them
             to
             be
             circumcised
             by
             violence
             without
             their
             consent
             ,
             I
             deny
             it
             as
             a
             forgery
             ;
             And
             if
             he
             had
             done
             so
             by
             those
             at
             age
             ,
             it
             had
             been
             no
             making
             them
             Church-members
             ;
             for
             their
             consent
             is
             absolutely
             necessary
             therto
             .
             If
             you
             say
             ,
          
           Abraham
           
             by
             his
             interest
             and
             authority
             perswasion
             did
             win
             all
             at
             age
             in
             his
             family
             to
             consent
             ;
             dare
             you
             say
             ,
             that
             every
             Master
             of
             a
             family
             and
             Magistrate
             ought
             not
             to
             do
             so
             now
             ?
             So
             that
             I
             cannot
             finde
             any
             more
             that
          
           Abraham
           
             did
             in
             this
             call
             then
             may
             now
             be
             done
             .
          
        
         
           Answ.
           I
           do
           not
           think
           Abraham
           did
           compel
           them
           by
           violence
           to
           be
           circumcised
           ,
           I
           think
           it
           could
           hardly
           have
           been
           so
           done
           ;
           nor
           do
           I
           think
           Abraham
           did
           it
           as
           preachers
           do
           now
           ,
           by
           reasons
           and
           proofs
           of
           thei●
           duty
           perswading
           them
           to
           it
           ,
           and
           leaving
           it
           free
           to
           them
           to
           consent
           or
           not
           ;
           (
           perhaps
           the
           time
           was
           too
           little
           to
           do
           it
           in
           ,
           and
           not
           unlikely
           ,
           Ishmael
           would
           have
           then
           refused
           ,
           being
           a
           scoffer
           ,
           and
           then
           thirteen
           years
           old
           :
           )
           But
           he
           did
           it
           by
           his
           command
           ,
           authority
           ,
           and
           interest
           ;
           which
           if
           Magistrates
           and
           Masters
           of
           Families
           do
           use
           with
           perswasion
           to
           win
           persons
           to
           consent
           to
           the
           Gospel
           ,
           they
           do
           what
           is
           commendable
           ,
           and
           in
           some
           cases
           their
           duty
           :
           And
           if
           they
           win
           any
           ,
           so
           they
           make
           them
           visible
           church-members
           by
           their
           preaching
           to
           them
           ,
           not
           meerly
           by
           Authority
           as
           Abraham
           ,
           who
           I
           think
           was
           bound
           to
           have
           circumcised
           by
           force
           if
           any
           had
           not
           yeilded
           to
           it
           ,
           or
           else
           to
           have
           cut
           him
           off
           by
           that
           law
           which
           is
           Gen.
           17.14
           .
           And
           I
           hardly
           think
           Mr.
           B.
           will
           yield
           a
           Magistrate
           or
           Master
           of
           a
           family
           to
           do
           what
           Abrah●m
           did
           ,
           to
           administer
           as
           they
           call
           it
           ,
           the
           initial
           seal
           ,
           whether
           it
           be
           circumcision
           or
           baptism
           .
           Yet
           were
           his
           conclusion
           yielded
           him
           ,
           neither
           it
           nor
           any
           thing
           he
           hath
           s●id
           doth
           at
           all
           overthrow
           my
           position
           ,
           which
           was
           ,
           that
           the
           
             Christian
             Church
          
           call
           is
           by
           preaching
           ,
           the
           Jewish
           ,
           by
           the
           Mag●strates
           authority
           ,
           and
           so
           different
           .
        
         
           Mr.
           B.
           goes
           on
           thus
           .
           
             And
             then
             for
          
           Moses
           
             what
             more
             did
             he
             ?
             did
             he
             make
             them
             members
             without
             their
             consent
             ?
             No
             ,
             he
             sets
             before
             them
             life
             ,
             and
             dea●h
             ,
             blessing
             and
             cursing
             ;
             and
             bids
             them
             chuse
             which
             they
             would
             .
          
           Deut.
           28
           ,
           29
           ,
           &
           30
           ,
           chapters
           .
           
             Doth
             he
             circumcise
             them
             ?
             No
             ,
             not
             his
             own
             Son.
             Nor
             the
             infants
             forty
             years
             ,
             nor
             the
             women
             at
             all
             .
             Doth
             he
             command
             them
             to
             obey
             the
             commands
             of
             God
             ?
             And
             should
             not
             every
             King
             and
             Magistrate
             do
             the
             like
             ?
             D●th
             he
             perswade
             them
             ?
             why
             ,
             you
             know
             he
             was
             a
             Prophet
             ;
             and
             if
             he
             had
             not
             ,
             yet
             sure
             he
             must
             do
             it
             as
             a
             King
             ,
             and
             as
             a
             servant
             of
             God.
             Where
             then
             lies
             this
             peculiar
             call
             by
             the
             Magistrate
             ?
             I
             think
             by
             that
             time
             we
             have
             search●
             this
             to
             the
             quick
             ,
             we
             shall
             finde
             the
             Magistracy
             less
             beholding
             to
             Mr.
          
           T.
           
             then
             was
             imagined
             .
             No
             wonder
             that
             he
             told
             the
             people
             in
             his
             pu●pit
             that
             it
             was
             Doctrine
             of
             a
             dangerous
             consequence
             which
             I
             delivered
             [
             that
             Magistrates
             had
             their
             power
             from
             Christ
             the
             mediat●u●
             ,
             and
             not
             onely
             from
             God
             as
             creatour
             ]
             I
             doubt
             by
             this
             arguing
             of
             his
             ,
             that
             he
             will
             not
             allow
             the
             Magistrate
             to
             call
             all
             his
             people
             together
             ▪
             and
             propound
             the
             Covenant
             of
             God
             to
             them
             ,
             and
             command
             them
             to
             obey
             God.
             You
             finde
             not
          
           Moses
           
             by
             prison
             or
             fire
             forcing
             any
             man
             to
             consent
             :
             And
             if
             he
             had
             ,
             you
             must
             have
             a
             little
             further
             work
             to
             prove
             that
             it
             was
             that
             which
             made
             them
             a
             Church
             ,
             or
             that
             the
             Magistrates
             may
             not
             still
             do
             as
             much
             as
             was
             done
             herein
             then
             .
          
        
         
           Answ.
           Mr.
           B.
           herein
           doth
           most
           shamefully
           wrest
           my
           words
           and
           
           meaning
           :
           For
           whereas
           to
           shew
           the
           different
           call
           of
           the
           Jewish
           and
           Christian
           Church
           ,
           I
           alledged
           onely
           matter
           of
           fact
           ,
           that
           the
           one
           was
           by
           the
           Magistrates
           authority
           ,
           the
           other
           by
           Ministers
           preaching
           the
           Gospel
           ,
           which
           could
           not
           take
           in
           infants
           ;
           Mr.
           B.
           wrests
           my
           speech
           as
           if
           I
           had
           said
           ,
           Magistrates
           might
           not
           do
           what
           Moses
           then
           did
           ,
           and
           goes
           about
           to
           insinuate
           ,
           as
           if
           the
           Magistracy
           were
           less
           beholding
           to
           me
           then
           were
           meet
           ;
           and
           endeavours
           to
           encrease
           the
           suspicion
           of
           my
           lessening
           his
           power
           by
           my
           Doctrine
           in
           the
           Pulpit
           at
           Bewdley
           .
           But
           of
           my
           judgement
           in
           this
           thing
           ,
           I
           ha●e
           given
           account
           in
           the
           same
           Pulpit
           on
           occasion
           of
           the
           Swearing
           of
           the
           Magistrate
           there
           on
           Rom.
           13.4
           .
           in
           these
           Positions
           .
           1.
           
           That
           all
           power
           is
           committed
           to
           Christ
           to
           manage
           as
           Mediator
           ,
           Mat.
           28.18
           .
           Joh.
           5.22
           ,
           27.
           1
           
           Cor.
           15.24
           .
           And
           consequently
           ,
           what
           they
           do
           for
           or
           against
           the
           Church
           ,
           it
           is
           from
           Christ
           enabling
           or
           permitting
           even
           as
           Mediator
           .
           2.
           
           That
           Magistrates
           as
           well
           as
           others
           are
           subject
           to
           ,
           and
           are
           to
           yeeld
           obedience
           to
           Christs
           commands
           as
           he
           is
           Mediator
           ,
           Mat.
           17.5
           .
           Act.
           3.22
           .
           3.
           
           That
           they
           have
           power
           &
           authority
           in
           many
           things
           which
           concern
           the
           Church
           of
           God
           ,
           and
           are
           bound
           to
           use
           their
           power
           for
           Christ
           ,
           and
           his
           Church
           ,
           so
           far
           as
           their
           power
           extends
           ,
           1
           Tim.
           2.1
           ,
           2.
           
           And
           in
           this
           sence
           it
           is
           that
           Christ
           exerciseth
           some
           of
           his
           Government
           by
           Magistracy
           under
           him
           ,
           as
           also
           by
           Parents
           and
           Husbands
           ,
           Ephes.
           6.4
           .
           But
           I
           conceive
           it
           a
           business
           of
           much
           difficulty
           ,
           to
           set
           the
           right
           bounds
           of
           their
           power
           Many
           things
           few
           or
           none
           but
           Papists
           restrain
           them
           in
           ,
           as
           the
           calling
           of
           Assemblies
           ,
           judging
           of
           Ecclesiastical
           persons
           for
           civil
           crimes
           ,
           ordering
           the
           maintenance
           ,
           and
           estates
           of
           such
           persons
           ,
           with
           many
           more
           such
           things
           as
           are
           to
           be
           done
           
             circa
             Ecclesiam
          
           ,
           not
           
             in
             Ecclesia
          
           :
           On
           the
           other
           side
           ,
           few
           or
           none
           but
           Erastians
           allow
           them
           power
           in
           the
           Church
           ,
           so
           as
           to
           act
           as
           civil
           Magistrates
           in
           that
           which
           is
           by
           special
           commission
           appointed
           to
           proper
           Officers
           ,
           viz.
           the
           preaching
           of
           the
           Gospel
           ,
           administring
           the
           peculiar
           Rites
           of
           the
           Christian
           Church
           ,
           ordination
           of
           Elders
           ,
           government
           by
           Ecclesiastick
           censures
           ,
           and
           such
           like
           things
           .
           The
           chiefest
           difficulty
           hath
           been
           ,
           how
           far
           they
           are
           to
           use
           their
           power
           for
           making
           men
           profess
           Christianity
           ,
           accept
           of
           Teachers
           ,
           punishing
           of
           Hereticks
           and
           excommunicate
           persons
           ,
           and
           such
           like
           acts
           ,
           in
           which
           f●r
           the
           most
           part
           Magistrates
           by
           instigation
           of
           Popish
           Priests
           ,
           Prelates
           ,
           and
           others
           ,
           have
           much
           miscarried
           ,
           and
           been
           unhappy
           instruments
           of
           much
           oppression
           .
           Yet
           for
           my
           part
           I
           do
           not
           deny
           altogether
           their
           power
           about
           such
           things
           as
           these
           ,
           especially
           if
           they
           go
           no
           further
           then
           what
           Mr.
           B.
           here
           speaks
           of
           ,
           the
           commanding
           them
           to
           obey
           Gods
           commands
           ,
           propounding
           the
           Covenant
           of
           God
           to
           them
           ,
           restraining
           pernicious
           ▪
           Teachers
           ,
           and
           go
           upon
           very
           sure
           grounds
           ,
           that
           they
           urge
           nothing
           but
           what
           is
           certainly
           Gods
           command
           ,
           or
           agreeable
           to
           it
           ,
           nor
           punish
           or
           restrain
           men
           for
           that
           which
           is
           questionable
           whether
           it
           be
           an
           errour
           ,
           or
           pernicious
           .
           But
           this
           I
           hold
           ,
           should
           a
           Magistrate
           as
           Moses
           did
           ,
           by
           his
           authority
           ,
           upon
           fears
           or
           hopes
           ,
           or
           other
           compliance
           ,
           draw
           all
           the
           people
           of
           the
           Land
           into
           a
           Covenant
           ,
           to
           engage
           themselves
           and
           posterity
           to
           be
           Christians
           ,
           yet
           this
           would
           not
           make
           the
           whole
           Nation
           to
           be
           a
           Christian
           Church
           ,
           the
           infants
           visible
           church-members
           ,
           capable
           of
           Baptism
           ,
           sith
           Christ
           hath
           not
           appointed
           this
           way
           ,
           but
           another
           ,
           to
           wit
           ,
           by
           preaching
           
           the
           Gospel
           to
           call
           his
           Church
           ,
           and
           the
           preachers
           of
           it
           to
           baptize
           believers
           so
           called
           .
           4.
           
           I
           say
           ,
           that
           a
           civil
           Magistrate
           is
           not
           an
           Officer
           of
           Christ
           as
           Mediator
           ,
           sith
           he
           hath
           no
           new
           Commission
           from
           him
           as
           the
           Apostles
           ,
           John
           20.21
           .
           and
           others
           ,
           Ephes
           4.11
           .
           And
           I
           conceive
           to
           hold
           the
           affirmative
           is
           of
           dangerous
           consequence
           :
           it
           will
           follow
           ,
           1.
           
           That
           a
           civil
           Magistrate
           is
           bound
           to
           produce
           a
           further
           commission
           from
           Christ
           as
           mediator
           ,
           besides
           the
           appointmen
           of
           God
           as
           creatour
           ,
           which
           I
           neither
           think
           Mr.
           B.
           hath
           shewed
           ,
           nor
           can
           shew
           .
           2.
           
           That
           he
           who
           shews
           commission
           from
           Christ
           as
           mediator
           to
           rule
           ,
           hath
           the
           authority
           of
           a
           civil
           Magistrate
           ,
           which
           puts
           both
           Swords
           into
           Elders
           hands
           .
           3.
           
           That
           if
           a
           civil
           Magistrate
           be
           an
           Officer
           of
           Christ
           as
           mediator
           ,
           he
           is
           in
           the
           Church
           ,
           in
           which
           alone
           Christ
           as
           mediator
           sets
           Officers
           ;
           and
           then
           he
           must
           be
           a
           Christian
           or
           no
           Magistrate
           ,
           yea
           ,
           a
           church
           member
           ,
           and
           then
           he
           hath
           rule
           in
           the
           Church
           ,
           and
           power
           to
           do
           Ecclesiastical
           acts
           .
           4.
           
           Then
           dominion
           is
           founded
           in
           grace
           ,
           which
           it
           seems
           Mr.
           B.
           holds
           .
           
             Praefestin
             .
             Mor.
             sect
          
           .
           19.
           as
           
             most
             certain
             that
             it
             is
             founded
             in
             the
             grace
             of
             redemption
             and
             universal
          
           ;
           and
           brings
           for
           it
           
             plain
             Scrip.
             proof
             ,
             &c.
          
           pag.
           229.
           
           Rom.
           14.9
           .
           which
           v.
           8.
           shews
           plainly
           to
           be
           meant
           onely
           of
           those
           that
           live
           and
           die
           to
           him
           ,
           and
           are
           his
           own
           peculiar
           people
           ;
           and
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           notes
           not
           such
           a
           Lordship
           as
           is
           over
           enemies
           ,
           as
           Devils
           ,
           and
           children
           of
           perdition
           by
           power
           and
           force
           ;
           but
           such
           a
           Lordship
           as
           is
           with
           property
           over
           them
           as
           his
           possession
           ,
           to
           whom
           he
           hath
           right
           as
           his
           own
           ,
           1
           Cor.
           6.
           
           ●0
           .
           such
           as
           a
           wife
           ,
           an
           obedient
           child
           ,
           or
           servant
           .
           The
           other
           Texts
           prove
           ●ut
           my
           first
           Position
           .
           The
           Reader
           I
           presume
           will
           pardon
           this
           excursion
           ,
           being
           necessitated
           by
           Mr.
           Bs.
           frequent
           and
           continued
           mal●gnant
           suggestions
           ,
           tending
           to
           make
           me
           accounted
           an
           adversary
           to
           Magistracy
           .
           I
           now
           return
           to
           the
           point
           in
           hand
           .
           And
           in
           answer
           to
           Mr.
           Bs.
           demand
           ,
           I
           say
           ,
           the
           peculiar
           call
           of
           the
           Church
           of
           the
           Jews
           by
           Moses
           the
           Magistrate
           was
           ,
           in
           his
           bringing
           them
           out
           of
           Aegypt
           ,
           into
           the
           Covenant
           at
           mount
           Sinai
           ,
           setling
           them
           under
           Laws
           ,
           Priesthod
           ,
           Government
           ,
           whereby
           they
           were
           fashioned
           or
           established
           as
           a
           national
           Church
           .
           But
           in
           the
           Christian
           Church
           ,
           the
           Apostles
           and
           other
           holy
           Teachers
           did
           gather
           ,
           and
           fashion
           ,
           and
           establish
           the
           Church
           Christan
           by
           preaching
           of
           the
           word
           ,
           without
           such
           a
           way
           of
           authority
           and
           power
           as
           Moses
           exercised
           .
           It
           is
           true
           he
           did
           as
           we
           read
           ,
           Deut.
           30.19
           .
           but
           not
           so
           as
           the
           Apostles
           ,
           who
           when
           the
           Gospel
           was
           refused
           exercised
           no
           power
           over
           the
           refusers
           ;
           for
           Moses
           would
           suffer
           none
           to
           live
           in
           the
           Commonwealth
           of
           Israel
           who
           did
           not
           own
           the
           God
           of
           Israel
           ,
           and
           if
           they
           worshipped
           an
           Idol
           he
           put
           them
           to
           death
           .
        
         
           Mr.
           B.
           adds
           .
           5.
           
           
             This
             argument
             ,
             if
             good
             ,
             would
             help
             the
             Seekers
             to
             prove
             that
             we
             have
             no
             Church
             on
             earth
             ,
             because
             not
             called
             by
             Apostles
             ,
             and
             so
             the
             Church
             .
             Constitution
             taken
             down
             ,
             and
             none
             by
             God
             substituted
             .
             Let
             them
             that
             have
             better
             eys
             then
             I
             find
             out
             this
             peculiar
             church-making
             call
             ▪
             for
             I
             cannot
             .
          
        
         
           Answ.
           My
           argument
           ,
           the
           Church
           call
           is
           altered
           from
           the
           way
           of
           making
           the
           Jewish
           Church
           by
           Abra●ams
           and
           Moses
           authority
           ,
           into
           the
           perswasive
           way
           of
           begetting
           faith
           by
           Ministers
           preaching
           the
           Gospel
           ,
           therefore
           the
           Church
           constitution
           is
           altered
           ,
           doth
           not
           help
           Seekers
           ,
           except
           
           it
           be
           acknowledged
           ,
           there
           is
           no
           Church
           now
           by
           Ministers
           preaching
           the
           Gospel
           ,
           but
           by
           meer
           authority
           of
           Magistrates
           ,
           which
           was
           heretofore
           the
           objection
           of
           Papists
           against
           the
           
             English
             churches
          
           ,
           b●t
           refelled
           by
           Protestants
           ,
           
             Jewel
             ,
             &c.
          
           
           For
           I
           do
           not
           appropriate
           the
           Church
           call
           to
           the
           Apostles
           ,
           or
           men
           who
           could
           speak
           
             that
             which
             was
             meerly
             ,
             wholly
             ,
             undoubtedly
             ,
             insite
             ,
             implantedly
             the
             word
             of
             God
             ,
          
           as
           Borelius
           spake
           ;
           but
           to
           the
           preaching
           of
           the
           Gospel
           by
           any
           Minister
           of
           Christ
           ,
           or
           other
           instrument
           ,
           whereby
           faith
           is
           begotten
           ,
           and
           whereby
           a●one
           the
           Christian
           visible
           Church
           and
           all
           its
           members
           were
           called
           ,
           in
           a
           different
           way
           from
           the
           Jewish
           Church
           call
           ;
           which
           if
           Mr.
           B.
           do
           not
           see
           to
           have
           been
           the
           Christian
           peculiar
           church
           making
           call
           ,
           after
           his
           wr●ting
           in
           his
           
             Saints
             everl
             .
             rest
             ,
             par
             .
          
           2.
           ch
           .
           6.
           sect
           .
           1.
           it
           seems
           he
           will
           not
           see
           i●
           ,
           and
           then
           wee
           may
           apply
           to
           him
           the
           Proverb
           ,
           
             Who
             so
             blinde
             as
             hee
             that
             will
             not
             see
          
           ?
        
         
           Mr.
           B.
           passeth
           on
           thus
           .
           
             Well
             ,
             But
             may
             it
             not
             yet
             lie
             in
             the
             second
             point
             [
             that
             they
             were
             all
             taken
             in
             to
             be
             a
             Church
             in
             one
             day
             ?
             ]
             Answ.
          
           1.
           
           
             What
             day
             was
             that
             ?
             I
             would
             Mr.
          
           T.
           
             could
             tell
             me
             He
             saith
          
           Moses
           
             did
             it
             :
             but
             that
             's
             no
             truer
             then
             the
             rest
             .
             For
             sure
             they
             were
             a
             Church
             before
          
           Moses
           
             time
             .
             Did
             they
             begin
             to
             be
             a
             Church
             in
             the
             Wilderness
             ?
             or
             did
          
           Moses
           
             onely
             express
             the
             Covenant
             to
             them
             more
             fully
             ,
             and
             cause
             them
             oft
             to
             renew
             the
             Covenant
             ,
             and
             so
             onely
             confirm
             them
             a
             Church
             ?
             was
             not
             the
             circumcised
             seed
             of
          
           Abraham
           
             a
             Church
             in
          
           Aegypt
           ?
           
             and
             was
             the
             uncircumcised
             Host
             onely
             in
             the
             Wilderness
             the
             Church
             ?
             This
             is
             excellent
             arguing
             .
          
        
         
           Answ.
           This
           is
           excellent
           answering
           ,
           not
           to
           deny
           what
           is
           objected
           ,
           but
           to
           propound
           cross
           interrogatories
           .
           Suppose
           I
           could
           not
           assign
           the
           day
           ,
           is
           not
           the
           thing
           true
           ?
           But
           that
           Mr.
           B.
           may
           not
           lose
           his
           longing
           ,
           I
           tell
           him
           it
           was
           when
           Abraham
           circumcised
           his
           house
           ,
           Gen.
           17.23
           .
           When
           Moses
           made
           a
           Covenant
           with
           them
           in
           
             Horeb
             ,
             Deut.
          
           29.1
           .
           If
           I
           say
           Moses
           did
           it
           ,
           I
           say
           but
           what
           the
           Scripture
           doth
           ,
           Deut.
           33.4
           ,
           5.
           nor
           doth
           it
           want
           of
           tru●h
           if
           it
           be
           no
           truer
           then
           the
           rest
           .
           
             It
             is
             not
             true
          
           Israel
           
             had
             their
             Church
             call
             from
          
           Moses
           ,
           
             for
             sure
             they
             were
             a
             Church
             before
          
           Moses
           time
           ;
           this
           is
           Mr.
           Bs.
           excellent
           arguing
           .
           As
           if
           the
           seed
           of
           Abraham
           ,
           a
           fluent
           being
           ,
           consisting
           of
           a
           succession
           of
           people
           ,
           might
           not
           have
           one
           Church
           call
           in
           one
           age
           ,
           another
           in
           another
           ;
           one
           by
           Abraham
           ,
           another
           by
           Isaac
           ,
           another
           by
           Jacob
           ,
           another
           by
           Moses
           .
           Doth
           not
           Mr.
           B.
           himself
           ,
           pag.
           122.
           tell
           us
           ,
           that
           
             Moses
             did
             cause
             them
             oft
             to
             enter
             and
             renew
             the
             Covenant
          
           ?
           I
           do
           not
           say
           they
           
             began
             to
             be
             a
             Church
             in
             the
             wilderness
             ,
          
           or
           that
           
             the
             seed
             of
          
           Abraham
           
             was
             not
             a
             Church
             in
          
           Aegypt
           ,
           or
           
             onely
             in
             the
             wilderness
          
           :
           But
           this
           I
           say
           ,
           the
           Church
           call
           of
           that
           people
           was
           oft
           in
           several
           ages
           by
           the
           authority
           of
           the
           several
           Patriarchs
           and
           Rulers
           ,
           as
           God
           saw
           it
           needfull
           to
           bring
           them
           into
           Covenant
           ,
           for
           better
           fashioning
           ,
           establishing
           ,
           or
           recovering
           the
           Church
           fallen
           ,
           but
           for
           the
           most
           part
           by
           the
           authority
           of
           Rulers
           ;
           or
           if
           by
           a
           Prophet
           ,
           in
           an
           extraordinary
           manner
           ,
           as
           Elijahs
           days
           ,
           1
           Kin.
           18.
           and
           that
           not
           by
           the
           way
           used
           in
           the
           Christian
           Church
           ,
           by
           
             a
             daily
             adding
             to
             the
             Church
             ,
             and
             multiplying
             it
          
           by
           preaching
           ,
           as
           Acts
           2.47
           .
           &
           6.1
           .
           but
           by
           authority
           calling
           the
           whole
           nation
           and
           people
           together
           into
           Covenant
           at
           once
           .
        
         
         
           Again
           saith
           Mr.
           
             B.
             But
          
           Abraham
           
             took
             all
             his
             family
             to
             be
             a
             Church
             in
             one
             day
             ,
             you
             will
             say
             .
             I
             answer
             .
             First
             ,
             It
             is
             not
             proved
             when
             they
             began
             to
             be
             a
             Church
             .
             Repl.
          
           Nor
           needs
           it
           .
           2
           
             ly
             .
             And
             would
             not
             Mr.
          
           T.
           
             now
             have
             a
             whole
             family
             made
             a
             Church
             in
             a
             day
             ?
             Is
             that
             his
             charity
             ?
          
        
         
           Repl.
           Yes
           ,
           and
           the
           whole
           world
           ,
           if
           it
           seemed
           good
           to
           God
           :
           But
           we
           find
           not
           that
           he
           doth
           so
           ,
           or
           gives
           us
           any
           rule
           or
           president
           for
           us
           to
           do
           so
           ,
           in
           the
           constitution
           of
           the
           visible
           
             Church
             Christian
          
           ,
           any
           otherwise
           then
           by
           preaching
           the
           Gospel
           to
           them
           ,
           and
           baptizing
           Disciples
           or
           believers
           ,
           Mat.
           28.19
           .
           Mark
           16.15
           ,
           16.
           
           And
           sure
           my
           charity
           must
           not
           be
           my
           rule
           about
           the
           use
           of
           Gods
           Ordinances
           ,
           but
           my
           Lord
           and
           Masters
           appointment
           .
        
         
           3
           ly
           .
           Saith
           Mr.
           
             B.
             And
             what
             of
             it
             had
             been
             true
             if
             the
             whole
             Kingdome
             ?
             either
             it
             was
             with
             their
             c●nsent
             ,
             or
             without
             :
             without
             their
             consent
             they
             could
             not
             be
             made
             church-members
             ;
             for
             they
             could
             not
             enter
             into
             Covenant
             with
             G●d
             .
          
        
         
           Answ.
           If
           this
           be
           true
           ,
           then
           no
           infants
           are
           church-members
           .
           And
           though
           it
           were
           true
           ,
           that
           none
           could
           enter
           into
           Covenant
           with
           God
           who
           is
           of
           age
           without
           his
           consent
           ,
           (
           which
           seems
           to
           me
           otherwise
           ,
           )
           yet
           the
           consent
           obtained
           meerly
           by
           the
           authority
           of
           Masters
           or
           Governours
           ,
           through
           fear
           or
           hopes
           without
           teaching
           ,
           and
           free
           acceptance
           of
           Christ
           upon
           the
           preaching
           of
           the
           Gosp●l
           ,
           doth
           not
           make
           a
           visible
           member
           of
           the
           
             Christian
             Church
          
           ,
           however
           it
           did
           in
           the
           Jewish
           .
           I
           do
           not
           think
           the
           Americans
           forced
           to
           be
           baptized
           by
           Spaniards
           ,
           or
           other
           people
           by
           the
           conquests
           of
           Charls
           the
           Great
           ,
           and
           other
           Christian
           Princes
           ,
           afore
           they
           knew
           Christ
           by
           teaching
           made
           Christians
           ,
           were
           such
           ,
           though
           there
           was
           some
           consent
           out
           of
           fear
           of
           loss
           of
           life
           or
           liberty
           if
           they
           were
           not
           .
           Mr.
           B.
           adds
           .
        
         
           
             And
             never
             was
             any
             such
             thing
             attempted
             .
             Even
          
           Joshua
           
             treads
             in
          
           Moses
           
             steps
             ,
             and
             bids
             them
             chuse
             whether
             they
             will
             serve
             the
             Lord
             or
             not
             .
             Jos.
          
           24.
           
        
         
           Answ.
           Whether
           Abraham
           had
           the
           free
           consent
           of
           all
           his
           house
           to
           enter
           into
           Covenant
           with
           the
           Lord
           ,
           or
           whether
           he
           did
           circumcise
           some
           and
           take
           them
           to
           his
           Family
           Church
           without
           their
           consent
           ,
           is
           uncertain
           :
           However
           ,
           if
           Abraham
           had
           a
           slave
           refractory
           ,
           which
           he
           was
           loath
           to
           lose
           ,
           yet
           he
           must
           circumcise
           him
           against
           his
           will
           ,
           because
           of
           the
           command
           with
           the
           penalty
           ,
           Gen.
           17.12
           ,
           13
           ,
           14.
           
           And
           in
           the
           circumcising
           the
           Sichemites
           what
           was
           done
           and
           attempted
           is
           known
           .
           Neither
           Moses
           ,
           nor
           Joshua
           did
           so
           leave
           it
           to
           the
           Jews
           liberty
           ,
           but
           that
           they
           would
           have
           cut
           off
           from
           the
           people
           by
           death
           any
           that
           refused
           to
           acknowledge
           God
           ;
           or
           that
           set
           up
           an
           Idol
           .
           
             Asa's
             Covenant
             was
             of
             putting
             to
             death
             whosever
             would
             not
             seek
             the
             Lord
             God
             of
             Israel
             ,
          
           2
           Chron.
           15.13
           .
           Whereas
           there
           is
           no
           such
           Law
           in
           the
           Christian
           Church
           ,
           that
           whoever
           shall
           not
           believe
           in
           Christ
           shall
           be
           put
           to
           death
           .
        
         
           Yet
           further
           saith
           Mr.
           
             B.
             And
             it
             being
             with
             their
             consent
             that
             the
             nation
             were
             church
             members
             ,
             may
             not
             the
             like
             be
             done
             now
             ?
             What
             ,
             may
             not
             any
             or
             all
             the
             nations
             of
             the
             world
             be
             added
             to
             the
             Church
             ,
             if
             they
             will
             consent
             ,
             and
             enter
             the
             Covenant
          
           ?
        
         
           Answ.
           Yes
           ,
           they
           may
           ,
           so
           many
           as
           upon
           knowledge
           of
           Christ
           do
           freely
           consent
           to
           receive
           him
           in
           all
           nations
           :
           But
           infants
           ,
           natural
           fools
           ,
           
           mad-men
           in
           their
           fits
           ,
           are
           neither
           fit
           to
           consent
           ,
           nor
           to
           be
           members
           in
           the
           Christian
           visible
           Church
           ,
           no
           nor
           such
           ignorant
           people
           as
           do
           not
           competently
           know
           the
           Christian
           faith
           .
           Mr.
           B.
           adds
           .
        
         
           
             What
             then
             is
             this
             making
             them
             a
             Church
             in
             one
             day
             that
             Mr.
          
           T.
           
             so
             cloudily
             talks
             of
             ?
             If
             he
             say
             ,
             it
             is
             that
             then
             the
             infants
             were
             taken
             in
             :
             I
             answer
             ,
             that
             is
             to
             prove
             the
             same
             by
             the
             same
             ,
             or
             else
             to
             argue
             circularly
             :
             As
             to
             say
             ,
             their
             Church
             call
             did
             take
             in
             infants
             ,
             therefore
             the
             taking
             in
             of
             infants
             was
             peculiar
             to
             their
             Church
             call
             ;
             this
             begs
             the
             question
             :
             Or
             to
             say
             ,
             their
             Church
             constitution
             is
             ceased
             ,
             because
             their
             Church
             call
             is
             ceased
             ;
             or
             ,
             their
             Church
             call
             consisting
             in
             the
             taking
             in
             of
             infants
             is
             ceased
             ,
             therefore
             their
             Church
             constitution
             is
             ceased
             ;
             and
             that
             Church
             constitution
             is
             ceased
             ,
             therefore
             the
             taking
             in
             of
             infants
             is
             ceased
             .
             This
             arguing
             is
             like
             their
             cause
             .
          
        
         
           Answ.
           I
           have
           sundry
           times
           told
           Mr.
           B.
           that
           the
           call
           in
           one
           day
           of
           the
           whole
           nation
           was
           by
           Abrahams
           authori●y
           ,
           Gen.
           17.
           and
           by
           
             Moses
             ,
             Exod.
          
           19
           &c.
           otherwise
           then
           in
           the
           Christian
           visible
           Church
           ,
           which
           was
           by
           a
           daily
           addition
           of
           believers
           out
           of
           several
           families
           ,
           cities
           ,
           and
           nations
           ,
           by
           preaching
           to
           them
           the
           Gospel
           .
           And
           how
           my
           arguing
           is
           framed
           without
           begging
           the
           question
           ,
           or
           any
           circle
           ,
           is
           before
           shewed
           .
           And
           the
           [
           call
           in
           one
           day
           ]
           I
           mean●
           of
           Abrahams
           and
           Moses
           act
           ,
           whether
           
             the
             hearts
             of
             the
             whole
             nation
             were
             bowed
             to
             consent
             to
             take
             the
             Lord
             for
             their
             God
             ,
          
           or
           no.
           I
           neither
           envy
           nor
           deny
           
             the
             enlarging
             of
             the
             Church
             by
             Christ
             ,
          
           nor
           do
           I
           think
           
             the
             converting
             or
             taking
             in
             more
             or
             less
             makes
             an
             alteration
             in
             the
             nature
             of
             the
             Church
             call
             or
             constitution
          
           ;
           but
           a
           call
           by
           preaching
           the
           Gospel
           makes
           an
           alteration
           in
           the
           Christian
           visible
           Church
           call
           and
           constitution
           from
           the
           Jewish
           ,
           sufficient
           to
           exclude
           infants
           from
           Christian
           visible
           church-membership
           .
           But
           Mr.
           B.
           clamours
           thus
           against
           me
           .
        
         
           
             And
             what
             means
             Mr.
          
           T.
           
             to
             talk
             of
             here
             one
             and
             there
             one
             ?
             To
             speak
             so
             contemptuously
             in
             such
             disparaging
             language
             of
             the
             Kingdome
             and
             Gospel
             of
             Christ
             ?
             Is
             not
             the
             wonderfull
             success
             of
             the
             Gospel
             one
             of
             our
             strong
             arguments
             for
             the
             truth
             of
             the
             Gospel
             and
             our
             Christian
             Religion
             ?
             And
             it
             seems
             Mr.
          
           T.
           
             will
             give
             this
             away
             to
             the
             Pagans
             ,
             rather
             then
             admit
             infants
             to
             be
             members
             of
             the
             Church
             .
          
        
         
           Answ.
           I
           mean
           to
           speak
           as
           ,
           the
           Holy
           Ghost
           speaks
           ,
           1
           Cor.
           1.26
           27
           ,
           28
           ,
           29.
           
           James
           2.5
           ,
           6.
           
           Rev.
           5.9
           .
           and
           as
           by
           the
           Histories
           Ecclesiastical
           may
           be
           made
           apparent
           ,
           which
           rashly
           Mr.
           B
           calls
           
             speaking
             contemptuously
             in
             disparaging
             language
             of
             the
             Kingdome
             and
             Gospel
             of
             Christ
             ,
          
           as
           he
           formerly
           did
           my
           denial
           of
           infant
           Baptism
           
             accusing
             of
             my
             own
             children
          
           .
           Nor
           by
           my
           saying
           is
           the
           argument
           for
           the
           truth
           of
           the
           Gospel
           and
           Christian
           Religion
           a
           whit
           infringed
           .
           For
           the
           force
           of
           the
           argument
           is
           not
           from
           hence
           ,
           that
           whole
           nations
           ,
           cities
           ,
           houses
           were
           converted
           by
           the
           Gospel
           ;
           but
           that
           though
           the
           persons
           were
           contemptible
           who
           preached
           ,
           their
           Doctrine
           likely
           to
           affright
           men
           ,
           without
           arms
           ▪
           against
           opposition
           of
           great
           ones
           ,
           there
           was
           so
           great
           success
           over
           the
           world
           as
           to
           conv●●t
           so
           great
           numbers
           ,
           though
           few
           in
           comparison
           of
           the
           rest
           ,
           even
           in
           most
           barbarous
           countreys
           ,
           from
           their
           long
           accustomed
           idolatry
           to
           embrace
           a
           crucified
           Lord.
           Yet
           saith
           Mr.
           B.
           
        
         
         
           
             Was
             it
             but
             here
             one
             and
             there
             one
             when
             three
             thousand
             were
             converted
             at
             once
             ,
             and
             five
             thousand
             afterwards
             ?
             and
             many
             myriads
             or
             ten
             thousands
             even
             of
             the
             Jews
             that
             continued
             zealous
             of
             the
             Law
             did
             believe
             ?
             Acts
          
           2.41
           .
           &
           4.4
           .
           &
           21.20
           .
           
             besides
             all
             Gentiles
             ?
             Was
             it
             but
             here
             one
             and
             there
             one
             ,
             when
             all
             that
             dwelt
             at
             Lydda
             and
             Saron
             turned
             to
             the
             Lord
             ,
             both
             men
             and
             women
             ,
             Acts
          
           9
           35.
           
             and
             all
             that
             dwelt
             at
             Samaria
             ,
             Acts
          
           8.
           
        
         
           Answ.
           It
           was
           but
           here
           one
           and
           there
           one
           as
           I
           meant
           it
           .
           1.
           
           It
           was
           not
           any
           whole
           nation
           or
           city
           ,
           and
           perhaps
           few
           whole
           housholds
           ,
           sure
           I
           am
           not
           one
           infant
           in
           any
           of
           the
           places
           .
           For
           in
           Acts
           2.41
           .
           they
           who
           were
           
             baptized
             gladly
             received
             the
             word
          
           ;
           and
           Acts
           4.4
           .
           
             they
             heard
             the
             word
             and
             believed
          
           ;
           and
           Acts
           21.20
           .
           
             they
             believed
             and
             were
             zealous
             of
             the
             Law
             ;
             Acts
          
           9.35
           .
           
             they
             saw
             it
             ,
             and
             turned
             to
             the
             Lord
             ;
             Acts
          
           8.2
           .
           
             they
             believed
             Philip.
          
           2.
           
           These
           three
           thousand
           ,
           five
           thousand
           ,
           ten
           thousands
           inhabitants
           might
           ,
           and
           li●ely
           were
           but
           one
           out
           of
           one
           house
           ,
           and
           another
           out
           of
           another
           house
           :
           As
           God
           had
           
             much
             people
             in
             Corinth
             ,
             Acts
          
           18.10
           .
           yet
           but
           few
           housholds
           ,
           the
           Husband
           a
           believer
           ,
           the
           Wife
           an
           unbeliever
           ;
           the
           Servant
           a
           believer
           ,
           not
           the
           Master
           ,
           1
           Cor.
           7.11
           ,
           12
           ,
           16
           ,
           21.
           
           So
           many
           miriads
           might
           be
           ,
           yet
           but
           here
           one
           and
           there
           one
           ,
           considering
           that
           Jerusalem
           ,
           especially
           at
           the
           Feasts
           ,
           was
           full
           of
           people
           ;
           an●
           that
           the
           myriads
           are
           not
           restrained
           to
           Jerusalem
           ,
           but
           ●ight
           be
           in
           Judaea
           ,
           or
           perhaps
           in
           remoter
           parts
           .
           It
           is
           evident
           that
           the
           number
           of
           Christians
           was
           not
           able
           to
           match
           the
           Persecuters
           ,
           and
           that
           even
           in
           Jerusalem
           :
           Yea
           ,
           it
           is
           said
           ,
           Acts
           21.30
           .
           that
           
             all
             the
             city
             was
             moved
             against
          
           Paul
           ,
           
             and
             the
             people
             ran
             together
             ,
             all
          
           Jerusalem
           
             was
             in
             an
             uproar
             ,
             v.
          
           31.
           much
           ado
           the
           souldiers
           had
           to
           rescue
           him
           from
           the
           multitude
           ,
           v.
           35.
           even
           at
           that
           time
           when
           the
           myriads
           are
           said
           to
           have
           been
           of
           believing
           Jews
           ,
           v.
           20.
           
           The
           Texts
           Acts
           9
           35.
           
           &
           8.12
           .
           say
           not
           as
           Mr.
           B.
           that
           
             all
             that
             dwelt
             at
             Samaria
             believed
             ,
          
           nor
           
             all
             that
             dwelt
             at
             Lydda
             and
             Saron
             both
             men
             and
             women
             ,
          
           but
           
             those
             that
             turned
             to
             the
             Lord
             ,
          
           as
           is
           shewed
           Sect.
           50.
           before
           .
        
         
           Yet
           more
           .
           
             Let
             him
             shew
             me
             when
             three
             thousand
             Jews
             were
             made
             church-members
             in
             a
             day
             ,
             if
             he
             can
             ,
             before
             Christs
             time
             :
             I
             say
             ,
             if
             he
             can
             ,
             let
             him
             shew
             it
             me
             .
             Sure
             ever
             since
          
           Abrahams
           
             time
             (
             and
             I
             doubt
             not
             but
             before
             too
             )
             they
             were
             added
             to
             the
             Church
             by
             one
             and
             one
             as
             they
             were
             born
             .
          
        
         
           Answ.
           If
           I
           cannot
           shew
           it
           Mr.
           B.
           gains
           nothing
           ,
           my
           assertion
           ,
           that
           the
           Jewish
           nation
           were
           a
           Church
           together
           in
           one
           day
           by
           Magistrates
           authority
           ,
           the
           Christian
           Church
           was
           gathered
           by
           Apostles
           a●d
           others
           preaching
           whereby
           one
           was
           made
           here
           one
           day
           ,
           another
           there
           a
           believer
           another
           day
           ,
           not
           a
           na●ion
           ,
           city
           ,
           nor
           always
           a
           house
           together
           ,
           stands
           good
           .
           But
           sith
           M.
           B.
           wil
           allow
           me
           so
           much
           favour
           as
           to
           shew
           him
           any
           thing
           ,
           me
           thinks
           he
           should
           not
           deny
           that
           more
           then
           three
           thousand
           were
           made
           church-members
           in
           one
           day
           ,
           Deut.
           29.10
           ,
           11
           ,
           12
           ,
           13
           ,
           14
           ,
           15.
           
           And
           if
           in
           the
           time
           of
           Solomons
           reign
           ,
           
             when
             Judah
             and
             Israel
             were
             many
             as
             the
             sand
             which
             is
             by
             the
             sea
             in
             multitude
          
           1
           Kin.
           4.20
           .
           three
           thousand
           were
           born
           in
           one
           day
           ,
           by
           Mr.
           Bs.
           own
           grant
           there
           were
           three
           thousand
           added
           to
           the
           Church
           in
           one
           day
           .
        
         
           Yet
           again
           saith
           Mr.
           
             B.
             And
             I
             have
             shewed
             you
             before
             ,
             that
             Christ
             sendeth
             his
             messengers
             to
             disciple
             all
             nations
             :
             It
             is
             a
             base
             exposition
             that
             shall
             
             say
             he
             means
             onely
             ,
             Go
             and
             disciple
             me
             here
             one
             and
             there
             one
             out
             of
             all
             nations
             ,
             and
             no
             more
             .
          
        
         
           Answ.
           And
           what
           childish
           vanity
           ,
           if
           not
           worse
           ,
           he
           hath
           shewed
           in
           his
           ridiculous
           including
           infants
           to
           be
           discipled
           in
           that
           commission
           ,
           is
           shewed
           before
           in
           the
           second
           Part
           of
           this
           Review
           ,
           Sect.
           12.
           &c.
           
           If
           it
           be
           a
           base
           exposition
           which
           he
           sets
           down
           ,
           it
           is
           base
           dealing
           if
           he
           set
           it
           down
           as
           mine
           exposition
           :
           who
           yeeld
           that
           their
           commission
           was
           to
           disciple
           all
           of
           a
           nation
           who
           could
           be
           discipled
           ,
           though
           it
           is
           true
           that
           they
           could
           not
           do
           it
           to
           a
           whole
           nation
           in
           a
           day
           as
           Moses
           did
           ;
           and
           in
           the
           event
           they
           discipled
           but
           here
           one
           and
           there
           one
           in
           a
           house
           for
           the
           most
           part
           .
        
         
           Yet
           more
           saith
           Mr.
           
             B.
             And
             what
             means
             that
             in
             Revel
             .
          
           11.15
           .
           
             Are
             not
             these
             Kingdomes
             added
             to
             the
             Church
             as
             well
             as
             Israel
             ?
          
        
         
           I
           answer
           ,
           That
           it
           means
           not
           as
           Mr.
           B.
           imagines
           ,
           that
           the
           whole
           people
           of
           Kingdomes
           shall
           become
           Christs
           visible
           Church
           ,
           but
           the
           rule
           or
           dominion
           of
           them
           shall
           be
           his
           ,
           as
           the
           close
           of
           the
           v.
           and
           ch
           12.10
           .
           shew
           ,
           which
           makes
           nothing
           for
           Mr.
           B.
           as
           will
           appear
           by
           ex●minining
           his
           frivolous
           arguing
           ,
           ch
           .
           13.
           
        
         
           Yet
           again
           saith
           Mr.
           
             B.
             like
          
           a
           brave
           
             Goliath
             ,
             And
             are
             not
             all
             professors
             of
             Christianity
             in
             England
             ,
             as
             truly
             in
             the
             Church
             as
             all
             in
             Israel
             were
             ?
             I
             challen●e
             any
             to
             answer
             me
             herein
             ,
             and
             undertake
             to
             make
             it
             good
             against
             them
             (
             as
             far
             as
             will
             stand
             with
             modesty
             to
             challenge
             )
             whatsoever
             any
             Separatist
             (
             commonly
             called
             Independents
             )
             or
             Anabaptists
             may
             say
             to
             the
             contrary
             ;
             (
             for
             I
             have
             pretty
             well
             tried
             the
             strength
             of
             their
             arguing
             in
             this
             .
             )
          
        
         
           And
           I
           have
           pretty
           well
           tried
           Mr.
           Bs.
           strength
           in
           disputes
           ,
           and
           find
           it
           small
           though
           his
           words
           be
           big
           .
           I
           do
           not
           answer
           to
           the
           name
           of
           a
           Separatist
           or
           Anabaptist
           ,
           they
           are
           Mr.
           Bs.
           abusive
           language
           of
           me
           .
           Let
           Independent
           Paedobaptists
           answer
           it
           as
           they
           please
           .
           I
           th●nk
           if
           they
           will
           baptize
           infan●s
           from
           the
           rule
           of
           circumcision
           and
           the
           Jewish-Church-state
           ,
           they
           must
           assert
           a
           national
           Church
           ,
           admit
           all
           that
           avo●ch
           themselves
           Christians
           to
           breaking
           of
           Bread
           ,
           and
           their
           infant
           males
           to
           Baptism
           .
           And
           I
           conceive
           Presbyterians
           by
           the
           grounds
           they
           maintain
           Paedobaptism
           are
           debarred
           from
           keeping
           the
           ignorant
           and
           scandalous
           from
           the
           Lords
           Supper
           ;
           and
           though
           I
           challenge
           not
           as
           Mr.
           B.
           yet
           presume
           I
           shall
           make
           both
           good
           in
           their
           season
           .
           As
           for
           the
           present
           question
           of
           Mr.
           B.
           I
           grant
           it
           ,
           and
           then
           I
           hope
           we
           shall
           not
           fight
           about
           it
           .
           Yet
           I
           t●ll
           Mr.
           B.
           I
           do
           not
           take
           all
           for
           professors
           of
           Christ●anity
           whom
           perhaps
           Mr.
           B.
           doth
           ,
           nor
           do
           I
           think
           Mr.
           B.
           can
           find
           me
           one
           professor
           of
           Christianity
           among
           all
           the
           infants
           in
           England
           .
        
         
           Yet
           a
           little
           further
           ,
           s●ith
           Mr.
           
             B.
             Either
             Mr.
          
           T.
           
             by
             [
             Church
             call
             ]
             means
             that
             which
             was
             the
             means
             of
             entring
             infants
             ,
             or
             men
             at
             a●e
             or
             somewhat
             common
             to
             both
             .
             The
             Jews
             did
             all
             enter
             into
             the
             Church
             as
             members
             in
             infancy
             ,
             even
             they
             that
             deferred
             Circumcision
             till
             forty
             years
             old
             ,
             and
             the
             women
             that
             were
             not
             circumcised
             .
             And
             what
             call
             had
             these
             infants
             that
             cannot
             understand
             a
             call
             ?
          
        
         
           Answ.
           The
           Church
           call
           of
           the
           Jewish
           nation
           or
           family
           of
           ●braham
           ,
           was
           by
           his
           authority
           ,
           in
           a
           way
           common
           to
           men
           of
           age
           and
           infants
           :
           Abraham
           and
           his
           house
           were
           by
           circumcision
           and
           declaring
           Gods
           Covenant
           formed
           into
           a
           visible
           Church
           ,
           and
           accordingly
           all
           that
           were
           born
           
           of
           Abraham
           ,
           and
           all
           that
           were
           taken
           into
           his
           house
           while
           they
           continued
           in
           that
           Family
           or
           Nation
           ,
           were
           of
           that
           Church
           .
           And
           this
           way
           of
           Church
           call
           ,
           by
           bringing
           into
           the
           bond
           of
           the
           Covenant
           the
           whole
           Nation
           ,
           infants
           ,
           servants
           ,
           men
           and
           women
           together
           ,
           was
           by
           the
           authority
           of
           Moses
           renewed
           at
           mount
           Horeb
           ,
           and
           in
           the
           land
           of
           
             Moab
             ,
             Deut.
          
           29.1
           .
           though
           circumcision
           were
           deferred
           for
           a
           time
           .
           And
           this
           call
           was
           of
           the
           infants
           ,
           though
           not
           by
           themselves
           apart
           ,
           yet
           conjunctly
           with
           the
           whole
           Nation
           ,
           the
           chief
           representing
           the
           rest
           ,
           Exod.
           19.7
           .
           Deut.
           29.10
           .
           and
           among
           them
           the
           infants
           ,
           who
           might
           as
           well
           understand
           a
           call
           as
           a
           Covenant
           ,
           into
           which
           Mr.
           B.
           contends
           they
           did
           enter
           .
        
         
           Mr.
           B.
           adds
           .
           
             The
             Proselytes
             ,
             who
             were
             made
             Church-members
             at
             age
             ,
             were
             first
             converted
             to
             God
             ,
             and
             professed
             the
             true
             Religion
             ,
             and
             so
             brought
             in
             their
             children
             with
             them
             :
             They
             were
             converted
             not
             all
             in
             a
             day
             ,
             but
             by
             times
             ;
             not
             onely
             by
             Moses
             ,
             or
             succeeding
             Magistrates
             ,
             but
             chiefly
             by
             Priests
             or
             Levites
             ,
             or
             zealous
             people
             ,
             or
             by
             what
             way
             or
             means
             God
             was
             pleas●d
             to
             use
             for
             that
             end
             .
             I
             did
             int●eat
             Mr.
             T.
             to
             shew
             me
             any
             material
             difference
             between
             the
             call
             of
             these
             Prosely●es
             into
             the
             Church
             in
             all
             ages
             till
             Christ
             ,
             and
             the
             call
             of
             us
             Gentiles
             into
             the
             Church
             :
             And
             truly
             he
             gave
             me
             an
             answer
             of
             meer
             words
             for
             a
             put
             off
             ,
             (
             wherein
             he
             hath
             a
             notable
             faculty
             ,
             )
             which
             I
             can
             find
             no
             weight
             nor
             sence
             in
             ,
             nor
             am
             I
             able
             to
             tell
             what
             he
             would
             say
             to
             it
             ;
             nor
             can
             I
             conceive
             what
             possibly
             can
             be
             said
             of
             any
             moment
             .
             And
             as
             Camero
             well
             noteth
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             is
             now
             used
             in
             the
             Church
             as
             it
             were
             in
             the
             place
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             Discipling
             new
             to
             us
             ,
             is
             as
             Proselyting
             was
             to
             them
             .
             So
             that
             you
             see
             now
             what
             this
             Church
             call
             is
             which
             he
             layeth
             so
             great
             a
             weight
             on
             ,
             and
             how
             much
             in
             the
             main
             it
             differeth
             from
             ours
             .
          
        
         
           Answ.
           When
           that
           time
           was
           that
           Mr.
           B.
           made
           this
           request
           to
           me
           ,
           and
           what
           imperfect
           answer
           it
           was
           which
           I
           gave
           him
           ,
           I
           do
           not
           well
           remember
           :
           I
           guess
           it
           was
           when
           I
           had
           conference
           with
           him
           alone
           ,
           Jan.
           25.
           1649.
           in
           his
           chamber
           ,
           when
           he
           drew
           me
           to
           a
           conference
           with
           him
           ,
           pretendi●g
           friendliness
           ;
           but
           (
           as
           the
           event
           shewed
           ,
           having
           Jan.
           15.
           before
           ,
           when
           I
           suspe●●ed
           no
           such
           dealing
           ,
           written
           his
           abusive
           Epistle
           before
           his
           
             Saints
             everlasting
             rest
          
           ,
           in
           which
           he
           falsly
           accused
           me
           and
           proclaimed
           his
           driving
           me
           to
           absurdities
           in
           the
           Dispute
           ,
           Jan.
           1.
           )
           drew
           from
           me
           what
           he
           could
           ●or
           his
           advantage
           ,
           and
           then
           printed
           it
           in
           this
           Book
           ,
           without
           my
           revising
           my
           answers
           ,
           or
           his
           acquainting
           me
           with
           his
           printing
           them
           ,
           or
           rightly
           according
           as
           they
           were
           printing
           them
           ,
           as
           may
           be
           perceived
           by
           this
           Review
           ;
           and
           mocking
           me
           with
           this
           fraudulent
           trick
           ,
           when
           I
           expected
           according
           to
           his
           promise
           to
           see
           his
           arguments
           written
           from
           some
           of
           his
           own
           or
           my
           auditors
           to
           whom
           he
           would
           communicate
           them
           .
           But
           leaving
           him
           to
           the
           Lord
           ,
           I
           shall
           now
           give
           a
           plain
           answer
           to
           his
           demand
           .
           Proselytes
           were
           of
           two
           sorts
           ,
           1.
           
           Of
           the
           gate
           ,
           as
           Cornelius
           ,
           ow●ing
           the
           God
           of
           Israel
           ,
           but
           not
           joyning
           to
           the
           Church
           and
           policy
           of
           Israel
           .
           These
           were
           not
           of
           the
           Jewish
           Church
           visible
           ,
           though
           they
           were
           of
           the
           Church
           invisible
           of
           true
           believers
           ,
           and
           of
           the
           Church
           visible
           universal
           of
           professors
           of
           the
           true
           God
           :
           For
           they
           were
           accounted
           unclean
           ,
           and
           shunned
           by
           the
           Jews
           ,
           Acts
           10.28
           .
           &
           11.2
           ,
           3.
           
           Their
           
           calling
           I
           conceive
           was
           as
           ours
           is
           ,
           by
           the
           word
           of
           God
           made
           known
           to
           them
           ;
           nor
           do
           I
           find
           that
           infants
           were
           any
           part
           of
           the
           Church
           of
           them
           ,
           whether
           domestick
           as
           in
           
             Cornelius
             house
             ,
             Acts
          
           10.2
           .
           or
           congregational
           ,
           of
           which
           I
           find
           not
           an
           instance
           ,
           nor
           of
           any
           rites
           or
           discipline
           they
           had
           .
           2.
           
           Of
           righteousness
           ,
           who
           were
           made
           such
           partly
           by
           perswasion
           as
           Mat.
           23.15
           .
           and
           so
           far
           their
           call
           agrees
           with
           our
           call
           ,
           and
           the
           other
           sort
           of
           Proselytes
           ,
           partly
           by
           entring
           them
           into
           the
           Jewish
           Church
           ,
           by
           Baptism
           ,
           Circumcision
           ,
           and
           an
           Offering
           ,
           and
           with
           them
           wives
           and
           children
           ;
           and
           this
           was
           done
           by
           authority
           of
           Elders
           imposing
           on
           them
           the
           precepts
           of
           Moses
           Law
           ,
           and
           acting
           according
           to
           rules
           of
           their
           own
           .
           In
           which
           how
           much
           their
           Church
           call
           differs
           from
           ours
           is
           shewed
           in
           the
           2d
           .
           Part
           of
           this
           Review
           ,
           sect
           .
           24.
           in
           answer
           to
           Dr.
           Hammond
           .
           Now
           though
           they
           were
           joyned
           to
           the
           Jewish
           Church
           one
           after-another
           ,
           and
           the
           infants
           of
           the
           Jews
           as
           they
           were
           born
           ;
           yet
           the
           Jewish-Church
           ,
           whether
           at
           the
           first
           erection
           ,
           or
           after
           estab●ishing
           ,
           were
           constituted
           of
           the
           whole
           Family
           and
           Nation
           together
           by
           the
           authority
           of
           Abraham
           and
           Moses
           differently
           from
           the
           call
           of
           the
           Christian
           Church
           visible
           in
           so
           material
           a
           point
           as
           excludes
           infants
           from
           church-membership
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           thing
           I
           was
           to
           demonstrate
           .
        
         
           Mr.
           B.
           goes
           on
           thus
           .
           
             But
             yet
             one
             other
             argument
             Mr.
          
           T.
           
             ha●h
             to
             prove
             the
             Church
             constitution
             altered
             ,
             and
             consequently
             infants
             now
             cast
             out
             ,
             or
             their
             church
             membership
             repealed
             :
             And
             that
             is
             this
             ;
             They
             were
             to
             go
             up
             three
             times
             a
             year
             to
             the
             Temple
             ;
             they
             had
             their
             Sanedrim
             ,
             and
             High
             Priest
             :
             Now
             he
             appealeth
             to
             all
             ,
             whether
             these
             be
             not
             altered
             :
             And
             therefore
             the
             Church
             constitution
             must
             needs
             be
             altered
             ;
             and
             so
             infants
             put
             out
             .
          
        
         
           Answ.
           My
           argument
           is
           this
           ,
           If
           that
           which
           had
           the
           same
           reason
           with
           infants
           church-membership
           be
           altered
           ,
           then
           infants
           church
           membership
           is
           altered
           :
           But
           that
           which
           had
           the
           same
           reason
           with
           infants
           visible
           church-membership
           is
           altered
           ,
           Ergo.
           The
           consequence
           is
           made
           good
           by
           the
           rule
           of
           Logick
           ,
           Where
           there
           is
           the
           same
           reason
           of
           things
           ,
           there
           is
           to
           be
           the
           same
           judgement
           .
           
             De
             paribus
             idem
             est
             judicium
          
           .
           The
           minor
           is
           proved
           thus
           .
           The
           High
           Priest
           ,
           Sanhedrim
           ,
           repair
           to
           their
           Feasts
           ,
           had
           the
           same
           reason
           with
           infants
           visible
           church
           membership
           :
           But
           they
           are
           altered
           ,
           Ergo.
           The
           major
           is
           proved
           thus
           .
           Infants
           church
           membership
           was
           no
           where
           but
           in
           the
           Jewish
           Church
           ,
           we
           read
           of
           it
           no
           where
           else
           ,
           nor
           upon
           any
           other
           reason
           but
           their
           being
           part
           of
           the
           Nation
           ,
           which
           God
           had
           made
           his
           Church
           ;
           they
           were
           visible
           church
           members
           upon
           no
           profession
           of
           their
           own
           ,
           nor
           from
           any
           general
           determination
           of
           God
           ,
           Law
           or
           Ordinance
           that
           the
           children
           should
           be
           reckoned
           of
           his
           Church
           with
           the
           parents
           in
           any
           countrey
           whatsoever
           ,
           there
           being
           no
           such
           Law
           ;
           but
           meerly
           from
           hence
           ,
           because
           he
           would
           have
           the
           Nation
           of
           Israel
           to
           be
           his
           fixed
           people
           out
           of
           whom
           the
           Messiah
           should
           come
           ,
           and
           so
           a
           National
           Church
           till
           then
           .
           And
           for
           the
           same
           reason
           he
           would
           have
           one
           High
           Priest
           ,
           Temple
           ,
           repair
           thither
           at
           solemn
           Feasts
           ,
           a
           Sanhedrim
           ,
           their
           genealogies
           kept
           ,
           their
           possessions
           by
           lot
           ,
           &c.
           
           But
           all
           these
           are
           altered
           now
           ,
           the
           Church
           is
           not
           National
           ,
           no
           one
           High
           Priest
           ,
           Temple
           ,
           Sanhedrim
           ,
           &c.
           therefore
           neither
           infants
           visible
           Church-membership
           ,
           
           which
           had
           the
           same
           reason
           and
           no
           other
           .
           What
           saith
           Mr.
           B.
           
        
         
           
             Alas
             ,
             miserable
             Cause
             that
             hath
             no
             better
             arguments
             !
             are
             any
             of
             these
             essential
             to
             their
             Church
             constitution
             ?
             How
             came
             there
             to
             be
             so
             strict
             a
             conjunction
             between
             Priesthood
             ,
             Temple
             ,
             Sanhedrim
             ,
             &c.
             as
             that
             the
             Church
             must
             needs
             fall
             when
             they
             fall
             ?
             may
             it
             not
             be
             a
             Church
             without
             these
             ?
          
        
         
           Answ.
           Alas
           miserable
           Cause
           that
           hath
           no
           better
           answers
           !
           Is
           infants
           church-membership
           essential
           to
           Church
           constitution
           ?
           How
           came
           there
           to
           be
           so
           strict
           a
           conjunction
           between
           the
           Church
           and
           their
           membership
           ,
           as
           that
           the
           Church
           must
           needs
           fall
           when
           they
           fall
           ?
           may●it
           not
           be
           a
           Church
           without
           these
           ?
           If
           the
           Temple
           ,
           &c.
           might
           be
           altered
           ,
           and
           and
           were
           ,
           because
           no●
           essential
           to
           the
           Church
           ;
           infants
           Church-membership
           did
           cease
           too
           ,
           which
           was
           no
           more
           essential
           then
           those
           ,
           and
           which
           hath
           been
           proved
           to
           have
           the
           same
           reason
           with
           these
           ,
           to
           wit
           ,
           Gods
           making
           his
           Church
           National
           out
           of
           which
           the
           Messiah
           was
           to
           come
           .
           Hitherto
           nothing
           is
           indeed
           answered
           ,
           and
           what
           is
           said
           is
           retorted
           .
           The
           rest
           is
           according
           to
           Mr.
           Bs.
           vein
           of
           frivolous
           putting
           impertinent
           questions
           to
           me
           .
        
         
           
             I
             would
             intreat
             Mr.
          
           T.
           
             or
             any
             Christian
             who
             hath
             the
             least
             good
             will
             to
             truth
             lest
             in
             him
             ,
             considerately
             to
             answer
             me
             to
             these
             .
          
           1.
           
           
             Was
             not
             the
             Jewish
             people
             a
             Church
             before
             they
             had
             either
             a
             Temple
             ,
             or
             Sanhedrim
             ,
             or
             High
             Priest
             ,
             or
             any
             of
             the
             ceremonies
             of
             the
             Law
             of
             Moses
             ?
          
           Ans.
           I
           think
           not
           :
           there
           was
           no
           time
           they
           were
           a
           Church
           ,
           but
           they
           had
           a
           Priest
           ,
           an
           Altar
           ,
           Sacrifices
           ,
           distinction
           of
           clean
           and
           unclean
           beasts
           ,
           
             &c.
             
             Were
             they
             not
             a
             Church
             in
             Aegypt
             ,
             and
             in
             the
             families
             of
             Abraham
             ,
             Isaac
             ,
             and
             Jacob
             ?
          
           Ans.
           They
           were
           .
           2.
           
           
             Did
             the
             adding
             of
             these
             Laws
             and
             ceremonies
             take
             down
             any
             former
             part
             of
             the
             Church
             ?
          
           Ans.
           No.
           
             Or
             did
             every
             new
             ceremony
             that
             was
             added
             make
             a
             new
             Church
             ,
             or
             constitution
             of
             the
             Church
             ?
          
           Ans.
           No.
           3.
           
           
             If
             the
             adding
             of
             all
             these
             ceremonies
             did
             not
             make
             a
             new
             Church
             ,
             or
             overthrow
             the
             old
             ,
             why
             should
             the
             taking
             of
             them
             away
             overthrow
             it
             ?
          
           Ans.
           Who
           saith
           it
           doth
           ?
           4.
           
           
             If
             the
             Jews
             Church
             constitution
             before
             Moses
             time
             was
             such
             as
             took
             in
             infants
             ,
             why
             not
             after
             Moses
             time
             ?
          
           Ans.
           Who
           denies
           it
           ?
           
             Or
             if
             infants
             were
             Church-members
             long
             before
             either
             Temple
             ,
             or
             Sanedrim
             ,
             or
             High
             Priest
             ,
             &c.
             
             Why
             may
             they
             not
             be
             so
             when
             these
             are
             down
             ?
             why
             must
             they
             needs
             fall
             with
             them
             when
             they
             did
             not
             rise
             with
             them
             ?
          
           Ans.
           Because
           if
           they
           did
           not
           rise
           with
           them
           at
           the
           same
           time
           ,
           yet
           they
           were
           erected
           upon
           the
           same
           foundation
           ,
           the
           Jewish
           National
           Church
           ,
           as
           the
           walls
           fall
           with
           the
           roof
           ,
           though
           they
           rise
           not
           together
           ,
           because
           they
           rest
           on
           the
           same
           foundation
           .
           5.
           
           
             And
             if
             the
             very
             specifical
             nature
             of
             their
             Church
             be
             taken
             down
             ,
             then
             men
             are
             cast
             out
             ,
             and
             women
             too
             ,
             as
             well
             as
             children
             .
          
           Ans.
           I
           say
           not
           the
           specifical
           nature
           of
           their
           Church
           was
           taken
           down
           ,
           but
           the
           particular
           Church
           constitution
           Jewish
           altered
           ;
           and
           I
           grant
           it
           ,
           that
           men
           and
           women
           under
           the
           consideration
           as
           they
           were
           in
           the
           Jewish
           Church
           ,
           are
           left
           out
           (
           I
           will
           not
           say
           cast
           out
           ,
           for
           they
           were
           never
           in
           )
           of
           the
           Christian
           visible
           Church
           as
           well
           as
           children
           .
           
             If
             it
             be
             said
             that
             Christ
             hath
             appointed
             men
             and
             women
             to
             be
             church
             members
             anew
             ,
             I
             answer
             ,
             What
             man
             can
             imagine
             that
             Christ
             first
             repealed
             the
             Ordinance
             that
             men
             and
             women
             should
             be
             members
             
             of
             the
             Church
             ,
             and
             then
             set
             it
             up
             anew
             ?
          
           Ans.
           And
           what
           man
           can
           imagine
           otherwise
           who
           reads
           the
           New
           Testament
           ,
           but
           that
           (
           if
           there
           were
           such
           an
           Ordinance
           that
           men
           and
           women
           being
           Jews
           by
           birth
           should
           be
           members
           of
           the
           
             Jewish
             Church
          
           )
           Christ
           repealed
           it
           ,
           when
           neither
           
             John
             Baptist
          
           ,
           nor
           Christ
           ,
           nor
           his
           Apostles
           admitted
           any
           Jew
           because
           a
           Jew
           into
           the
           Christian
           Church
           by
           Baptism
           ,
           without
           his
           personal
           faith
           and
           repentance
           ?
        
         
           Mr.
           B.
           saith
           .
           
             I
             will
             wast
             no
             more
             time
             in
             confuting
             such
             slender
             arguments
             ,
             but
             shall
             willingly
             leave
             it
             to
             the
             judgement
             of
             any
             understanding
             unbyassed
             man
             ,
             whether
             Mr.
          
           T.
           
             have
             well
             proved
             that
             God
             repealed
             his
             Ordinance
             ,
             and
             revoked
             his
             mercifull
             gift
             ,
             that
             some
             infants
             shall
             be
             Church
             members
             .
          
        
         
           Answ.
           It
           is
           my
           burthen
           that
           I
           must
           waste
           more
           time
           in
           refuting
           such
           empty
           scriblings
           as
           these
           ,
           containing
           questions
           ,
           and
           those
           not
           touching
           the
           argument
           ,
           instead
           of
           answers
           ;
           and
           I
           leave
           it
           to
           the
           Students
           of
           Divinity
           in
           the
           Universities
           ,
           and
           else-where
           ,
           who
           are
           understanding
           unbyassed
           men
           (
           if
           there
           be
           any
           )
           yea
           to
           any
           that
           have
           studied
           Logick
           ,
           to
           judge
           whether
           I
           have
           not
           proved
           a
           repeal
           of
           his
           pretended
           Ordinance
           ,
           after
           I
           have
           added
           some
           more
           proof
           out
           of
           the
           New
           Testament
           in
           the
           next
           Section
           ,
           and
           answered
           his
           Letters
           to
           me
           ,
           to
           which
           I
           hasten
           .
        
      
       
         
           SECT
           .
           LII
           .
           It
           is
           proved
           ,
           that
           infants
           were
           not
           reckoned
           to
           the
           visible
           Church
           Christian
           in
           the
           primitive
           times
           ,
           nor
           are
           now
           .
        
         
           1.
           
           I
           Thus
           argue
           ,
           If
           no
           infants
           were
           part
           of
           the
           visible
           Church
           Christian
           in
           the
           primitive
           times
           ,
           then
           what-ever
           Ordinance
           there
           were
           of
           their
           visible
           church
           membership
           before
           ,
           must
           needs
           be
           repealed
           .
           But
           the
           antecedent
           is
           true
           ,
           Ergo
           the
           consequent
           .
           The
           consequent
           of
           the
           major
           I
           think
           will
           not
           be
           denied
           :
           For
           supposing
           there
           were
           infants
           even
           of
           Christians
           ,
           and
           an
           Ord●nance
           before
           ,
           that
           the
           infants
           of
           the
           godly
           should
           be
           visible
           church
           members
           ,
           and
           yet
           no
           part
           or
           members
           ;
           then
           it
           must
           needs
           be
           from
           the
           revocation
           of
           that
           Ordinance
           ,
           if
           there
           were
           such
           a
           one
           .
           Now
           that
           the
           antecedent
           is
           true
           ,
           I
           prove
           thus
           .
           If
           in
           all
           the
           days
           of
           Christ
           on
           earth
           ,
           and
           the
           Apostles
           ,
           no
           infant
           was
           a
           part
           or
           member
           of
           the
           visible
           Church
           Christian
           ,
           then
           not
           in
           the
           primitive
           times
           :
           For
           the
           primitive
           times
           of
           the
           Christian
           Church
           go
           no
           further
           ,
           though
           I
           think
           I
           might
           extend
           my
           proof
           somewhat
           further
           .
           But
           the
           antecedent
           is
           true
           ,
           Ergo.
           
        
         
           That
           no
           infant
           was
           a
           part
           or
           member
           of
           the
           visible
           Church
           Christian
           in
           the
           dayes
           of
           Christ
           and
           his
           Apostles
           on
           earth
           ,
           is
           proved
           by
           these
           arguments
           .
        
         
           1
           All
           visible
           members
           of
           the
           Church
           Christian
           were
           to
           be
           baptised
           .
           This
           is
           often
           asserted
           by
           Mr.
           
             B.
             plain
             Scrip.
             proof
             ,
             &c.
             pag.
          
           25.
           
           
             The
             whole
             Church
             must
             be
             sanctified
             by
             the
             washing
             of
             water
             ,
             pag
             ▪
          
           342.
           
           
             As
             the
             
             whole
             Church
             is
             one
             body
             ,
             and
             hath
             one
             Lord
             ,
             and
             one
             faith
             ,
             so
             it
             hath
             one
             common
             baptism
             .
          
           And
           he
           alledgeth
           1
           Cor.
           12.13
           ▪
           Eph.
           5.25
           ,
           26.
           
           Eph.
           4.5
           .
           out
           of
           which
           this
           proposition
           may
           be
           proved
           .
           But
           no
           infants
           were
           to
           be
           baptised
           .
           This
           is
           proved
           at
           large
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             Sect.
          
           5
           ,
           &c.
           
           Therefore
           no
           infants
           were
           visible
           members
           of
           the
           Christian
           Church
           .
        
         
           2.
           
           They
           were
           not
           visible
           members
           of
           the
           Church
           Christian
           who
           were
           not
           of
           the
           visible
           body
           of
           Christ.
           This
           is
           proved
           from
           Mr.
           Bs.
           words
           
             plain
             Script
          
           .
           &c.
           pag.
           25.
           
           
             The
             body
          
           1
           Cor.
           12.13
           .
           
             is
             the
             visible
             Church
          
           .
           pag.
           342.
           
           
             As
             the
             whole
             Church
             is
             one
             body
          
           &c.
           pag
           39.
           
           
             What
             is
             the
             Church
             ?
             Is
             it
             not
             the
             body
             of
             Christ
             ?
          
           The
           same
           he
           confirms
           pag.
           60.318
           .
           from
           1
           Cor.
           12.13
           .
           which
           he
           proves
           to
           be
           meant
           of
           the
           visible
           Church
           ,
           and
           it
           is
           affirmed
           by
           the
           Apostle
           Col.
           1.24
           .
           Ephes.
           1.22
           ,
           23.
           that
           
             the
             Church
             is
             the
             body
             of
             Christ
             ,
          
           and
           so
           the
           visible
           Church
           is
           his
           visible
           body
           .
           But
           no
           infant
           was
           of
           the
           visible
           body
           of
           Christ.
           This
           is
           proved
           1.
           from
           1
           Cor.
           12.13
           .
           all
           that
           were
           of
           the
           body
           were
           made
           to
           drink
           into
           one
           spirit
           ,
           
             namely
             in
             the
             cup
             of
             the
             L●rds
             supper
             .
             Diodati
             annot
             .
             in
             locum
             hanc
             rationem
             confirmat
             testimonio
             baptismi
             &
             caenae
             dominicae
             piscat
             .
             analys
             .
          
           1
           Cor.
           12.13
           .
           Arg.
           9.
           
           
             Sacramento
             baptismi
             &
             caenae
             dominicae
             omnes
             fideles
             connectuntur
             .
             Dicson
             expos
             .
             Anal.
          
           1
           Cor.
           12.13
           .
           
             ut
             utri
             usque
             Sacramenti
             unus
             scopus
             &
             idem
             etiam
             esse
             intelligatur
             ,
             Beza
             annot
             .
             in
          
           1
           Cor.
           12.13
           .
           
             Calicem
             quoq●e
             Domini
             in
             hanc
             spem
             bibimus
             .
             Grot.
             annot
             .
             in
             locum
             .
          
           But
           no
           infant
           was
           made
           to
           drink
           into
           one
           spirit
           ,
           for
           none
           of
           them
           did
           drink
           the
           cup
           in
           the
           Lords
           supper
           ,
           Ergo.
           2.
           
           From
           1
           Cor.
           10.17
           .
           All
           that
           were
           
             one
             body
             and
             one
             bread
             ,
             did
             partake
             of
             that
             one
             bread
             which
             was
             broken
          
           v.
           16.
           
           But
           no
           infant
           did
           partake
           of
           that
           one
           bread
           ,
           if
           they
           did
           they
           must
           do
           so
           still
           &
           ▪
           be
           admitted
           to
           the
           Lords
           supper
           ,
           Ergo.
           3.
           
           From
           Ephes.
           4.5
           .
           
             The
             whole
             Church
             is
             one
             body
             ,
             and
             hath
             one
             Lord
             and
             one
             faith
             .
             Mr.
             B.
             plain
             Script
             .
          
           &c.
           pag.
           342.
           
           But
           no
           infant
           hath
           one
           faith
           ,
           Ergo.
           
        
         
           3.
           
           They
           were
           no
           members
           of
           the
           visible
           Church
           ,
           who
           were
           left
           out
           of
           the
           number
           of
           the
           whole
           Church
           ,
           all
           the
           believers
           ,
           the
           multitude
           of
           the
           disciples
           in
           all
           the
           places
           where
           there
           is
           an
           enumeration
           of
           the
           members
           of
           the
           Church
           ,
           or
           mention
           of
           the
           whole
           Church
           ,
           the
           number
           of
           believers
           or
           disciples
           in
           the
           new
           Testament
           .
           But
           infants
           are
           left
           out
           of
           that
           number
           in
           all
           places
           in
           the
           new
           Testament
           ,
           Ergo.
           The
           major
           is
           evident
           of
           it self
           .
           For
           as
           we
           know
           who
           was
           in
           the
           church
           by
           their
           mention
           ,
           so
           we
           know
           who
           were
           not
           by
           their
           being
           left
           out
           in
           those
           passages
           ,
           which
           make
           an
           enumeration
           or
           reckoning
           of
           all
           ,
           there
           being
           no
           other
           way
           to
           know
           who
           were
           in
           or
           out
           ;
           and
           if
           this
           be
           not
           true
           ,
           the
           speeches
           are
           false
           which
           mention
           all
           ,
           the
           whole
           ,
           the
           multitude
           ,
           as
           the
           full
           number
           if
           they
           were
           not
           so
           .
           The
           minor
           is
           also
           proved
           from
           those
           texts
           where
           such
           enumeration
           is
           mentioned
           .
           Acts
           1.15
           .
           Peter
           is
           said
           
             to
             stand
             up
             in
             the
             mids
             of
             the
             disciples
             ,
          
           and
           that
           
             the
             number
             of
             the
             names
             together
             were
             about
             an
             hundred
             and
             twenty
          
           ▪
           and
           in
           the
           verses
           before
           are
           reckoned
           the
           
             Apostles
             with
             the
             women
             ,
             Mary
             the
             mother
             of
             Jesus
             and
             his
             brethren
             ,
          
           and
           they
           are
           said
           
             to
             continue
             in
             one
             accord
             in
             prayer
             and
             supplication
             .
          
           Here
           I
           conceive
           is
           an
           enumeration
           of
           the
           disciples
           or
           church
           that
           then
           was
           at
           Jerusalem
           visible
           .
           Dr.
           Lightfoot
           in
           his
           
             Com.
             on
             Acts
          
           15.
           saith
           ,
           
             the
             believers
             
             at
             Jerusalem
             no
             doubt
             were
             many
             hundreds
             if
             not
             thousands
             at
             this
             time
             ;
             though
             we
             read
             of
             no
             Converts
             in
             this
             book
             till
             the
             next
             chapter
             .
             For
             what
             fruit
             or
             accompt
             can
             else
             be
             given
             of
             all
             Christs
             preaching
             and
             pains
             bestowed
             in
             that
             city
             ?
             Let
             but
             Joh.
          
           2.23
           .
           &
           3.2
           .
           &
           4.1
           .
           
             &
             Mar.
          
           3.8
           .
           
             &
             Joh.
          
           7.31
           .
           &
           8.30
           .
           &
           11.28
           ,
           45.
           
           &
           12.19
           ,
           42.
           
             and
             divers
             other
             places
             be
             well
             weighed
             ,
             and
             it
             will
             be
             utterly
             unimaginable
             that
             there
             should
             be
             less
             believers
             in
             Jerusalem
             now
             then
             many
             hundreds
             ,
             much
             more
             unimaginable
             that
             these
             one
             hundred
             and
             twenty
             were
             all
             ,
             who
             were
             all
             Galileans
             ,
             and
             no
             inhabitants
             of
             Jerusalem
             at
             all
             .
          
           The
           like
           is
           the
           arguing
           of
           the
           Assembly
           in
           their
           answer
           to
           the
           Dissenters
           ,
           pag.
           66.
           
           Nevertheless
           it
           seems
           not
           improbable
           to
           me
           ,
           considering
           the
           narration
           all
           along
           ●he
           chapter
           ,
           that
           v.
           4
           ,
           6.
           they
           are
           said
           to
           come
           together
           ,
           go
           to
           mount
           Olivet
           ,
           and
           then
           to
           return
           to
           Jerusalem
           ,
           and
           their
           action
           noted
           with
           special
           notice
           of
           some
           ,
           v.
           13
           ,
           14.
           and
           then
           next
           ,
           v
           15.
           that
           
             Peter
             stood
             up
             in
             the
             mids
             of
             the
             Disciples
             ,
          
           that
           this
           enumeration
           of
           120
           is
           not
           an
           enumeration
           onely
           of
           men
           of
           note
           ,
           but
           of
           all
           the
           disciples
           of
           Christ
           then
           at
           Jerusalem
           ,
           me
           thinks
           the
           terming
           of
           
             Peter
             a
             Galilean
             ,
             Mark
          
           14.70
           .
           doth
           intimate
           few
           of
           the
           Hierosolymitans
           were
           disciples
           of
           Christ
           ;
           Christs
           preaching
           most
           in
           Galilee
           ,
           his
           directing
           them
           to
           go
           into
           
             Galilee
             where
             they
             should
             see
             him
             ,
             Matth.
          
           26.32
           .
           Mark
           16.7
           .
           
             the
             disciples
             shut●in●
             the
             doors
             and
             assembling
             at
             evening
             for
             fear
             of
             the
             Jews
             ,
             Joh.
          
           20.19
           .
           do
           shew
           that
           most
           of
           ●he
           disciples
           were
           Galileans
           ,
           few
           of
           Jerusalem
           ;
           specially
           when
           
             all
             the
             disciples
             forsook
             Christ
             and
             fled
             ,
             Matth.
          
           26.56
           .
           
             the
             shepheard
             being
             smitten
             and
             the
             sheep
             scattered
             ,
             v.
          
           31.
           
           H●wever
           the
           enumeration
           being
           of
           disciples
           ,
           and
           the
           women
           being
           reckoned
           with
           them
           ,
           and
           not
           their
           children
           ,
           nor
           the
           actions
           of
           prayer
           ,
           &c.
           such
           as
           are
           to
           bee
           ascribed
           ●o
           infants
           ,
           it
           is
           evident
           that
           infants
           were
           not
           then
           countted
           among
           the
           disciples
           ,
           and
           consequen●ly
           not
           counted
           for
           visible
           members
           of
           the
           Christian
           Church
           .
        
         
           Acts
           2.1
           .
           They
           are
           
             said
             to
             be
             all
             with
             one
             accord
             in
             one
             place
             .
             The
             Assembly
             ubi
             suprà
          
           alledgeth
           reasons
           why
           
             they
             all
             should
             be
             meant
             of
             the
             Apostles
             onely
             ,
          
           but
           not
           cogent
           .
           For
           1.
           the
           narration
           doth
           not
           any
           more
           limit
           the
           words
           Act.
           2.1
           .
           by
           Acts
           1.26
           then
           by
           v.
           15.
           2.
           not
           onely
           the
           Apostles
           ,
           but
           o●hers
           were
           filled
           with
           the
           holy
           Ghost
           women
           as
           well
           as
           men
           ,
           v.
           17.
           
           Acts
           4.31
           .
           &
           6.5
           .
           3.
           though
           they
           were
           Galile●ns
           that
           spake
           v.
           7.
           yet
           it
           proves
           not
           the
           
             [
             all
             ]
             v.
          
           1.
           to
           be
           Galileans
           .
           4.
           the
           mention
           is
           of
           the
           Apostles
           v.
           14
           ,
           37
           ,
           42.
           not
           to
           shew
           that
           it
           was
           a
           meeting
           of
           the
           Apost●es
           onely
           ,
           but
           because
           they
           were
           the
           leaders
           and
           chief
           actors
           in
           that
           Church
           .
        
         
           And
           that
           the
           meeting
           was
           of
           the
           whole
           Church
           at
           Jerusalem
           then
           ,
           is
           proved
           from
           v.
           41.
           th●s
           ,
           The
           meeting
           was
           of
           them
           to
           whom
           the
           three
           thousand
           souls
           were
           added
           ;
           But
           they
           were
           added
           to
           the
           Church
           v.
           47.
           not
           onely
           to
           the
           Apostles
           ,
           or
           teachers
           .
           For
           then
           the
           sense
           should
           be
           ,
           that
           that
           3000
           should
           be
           added
           to
           the
           teachers
           ,
           and
           so
           many
           more
           teachers
           added
           :
           whereas
           they
           are
           said
           
             to
             continue
             in
             the
             Apostles
             doctrine
             v.
          
           42.
           by
           their
           profession
           of
           it
           ,
           the
           Apostles
           teaching
           an●
           not
           the●
           .
           And
           hence
           I
           gather
           ,
           that
           not
           one
           infant
           was
           reckoned
           to
           the
           Church
           ,
           because
           the
           [
           
             all
             ]
             v.
          
           1.
           are
           said
           to
           bee
           
             together
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             one
             accord
             ,
          
           or
           one
           minde
           and
           consent
           ,
           which
           is
           not
           to
           be
           said
           of
           infants
           .
        
         
           From
           Acts
           2.41
           .
           I
           further
           argue
           ,
           The
           Church
           did
           then
           consist
           of
           such
           persons
           onely
           as
           were
           of
           like
           sort
           with
           those
           who
           were
           added
           to
           it
           ,
           which
           must
           be
           granted
           except
           it
           be
           said
           ,
           the
           added
           and
           those
           who
           were
           added
           were
           of
           different
           sorts
           .
           But
           of
           those
           who
           were
           added
           there
           was
           no
           one
           infant
           .
           This
           is
           proved
           from
           the
           words
           v.
           42
           ,
           43.
           that
           
             they
             continued
             stedfastly
             in
             the
             Apostles
             doctrine
             and
             fellowship
             ,
             and
             in
             breaking
             of
             bread
             and
             in
             prayers
             ,
             and
             fear
             came
             upon
             every
             soul
             ,
          
           v.
           41.
           
             they
             gladly
             received
             the
             word
          
           ,
           which
           cannot
           be
           said
           of
           infants
           ;
           therefore
           no
           infant
           was
           reckoned
           then
           a●
           a
           part
           or
           member
           of
           the
           visible
           Church
           Christian.
           
        
         
           Again
           v.
           ●4
           .
           the
           whole
           Church
           is
           meant
           by
           
             all
             that
             believed
          
           ,
           who
           are
           said
           
             to
             be
             together
             ▪
             to
             have
             all
             things●common
             ,
             sold
             and
             imparted
             their
             possessions
             ,
             continued
             with
             one
             accord
             in
             the
             temple
             ,
             brake
             bread
             from
             house
             to
             house
             ,
             eat
             their
             meat
             with
             gladness
             and
             singleness
             of
             heart
             ,
             praised
             God
             ,
             had
             ●avour
             with
             all
             the
             people
             ,
          
           v.
           45
           ,
           46
           ,
           47.
           which
           cannot
           be
           said
           of
           infants
           ,
           therefore
           no
           infants
           were
           then
           reckoned
           as
           parts
           or
           members
           of
           the
           Christian
           visible
           Church
           .
        
         
           Again
           Acts
           4.4
           .
           it
           is
           said
           ,
           
             many
             of
             them
             which
             heard
             the
             word
             believed
             ,
             and
             the
             number
             of
             the
             men
             was
             about
             five
             thousand
             .
          
           That
           this
           is
           an
           enumeration
           of
           the
           whole
           Church
           then
           at
           Jerusalem
           ,
           is
           more
           probable
           the●
           that
           it
           is
           an
           enumeration
           onely
           of
           the
           newly
           added
           ;
           however
           the
           addition
           being
           of
           the
           same
           sort
           of
           persons
           with
           those
           to
           whom
           they
           were
           added
           ,
           and
           no
           one
           infant
           reckoned
           to
           the
           Church
           ,
           but
           all
           
             men
             ,
             that
             heard
             the
             word
             and
             believed
             ,
          
           it
           is
           clear
           that
           in
           the
           number
           of
           the
           christians
           or
           disciples
           infants
           were
           not
           reckoned
           ,
           and
           consequently
           no
           visible
           church
           members
           then
           .
        
         
           V.
           23
           ,
           24.
           
           Peter
           and
           John
           are
           said
           
             to
             go
             to
             their
             own
             company
             ,
          
           and
           
             to
             report
             to
             them
             the
             speech
             of
             the
             chief
             Priests
             and
             Elders
             ,
          
           and
           then
           upon
           hearing
           
             they
             lift
             vp
             their
             voice
             with
             one
             accord
             to
             God
             ,
          
           v.
           31.
           
             to
             pray
             ,
             to
             be
             assembled
             together
             ,
             to
             be
             filled
             with
             the
             holy
             Ghost
             ,
             to
             speak
             the
             word
             God
             with
             boldness
          
           ;
           and
           the
           Church
           is
           called
           v.
           ●2
           .
           
             the
             multitude
             of
             them
             who
             believed
             ,
             to
             be
             of
             one
             heart
             and
             one
             soul.
          
           All
           which
           shew
           ,
           that
           the
           Church
           consisted
           of
           a
           company
           of
           praying
           people
           ,
           of
           a
           multitude
           of
           believers
           ,
           which
           is
           not
           to
           be
           said
           of
           infants
           ,
           therefore
           they
           were
           no
           visible
           church
           members
           then
           .
        
         
           Acts
           5.11
           .
           it
           is
           said
           ,
           
             And
             great
             fear
             came
             upon
             all
             the
             Church
             ,
             and
             upon
             as
             many
             as
             heard
             these
             things
             .
          
           Here
           the
           whole
           church
           is
           mentioned
           as
           contradistinguished
           fr●m
           the
           many
           that
           heard
           these
           things
           .
           But
           no
           one
           infant
           was
           a
           member
           of
           the
           Church
           ,
           sith
           none
           was
           capable
           of
           the
           great
           fear
           that
           came
           upon
           all
           the
           Church
           from
           the
           notice
           of
           Ananias
           and
           Saphira's
           death
           ,
           therefore
           they
           were
           not
           then
           church-members
           .
        
         
           V.
           13
           ▪
           14.
           
           They
           who
           were
           
             magnified
             by
             the
             people
          
           ,
           who
           were
           
             joyned
             to
             the
             Lord
             ,
             who
             were
             of
             the
             same
             sort
             with
             believers
             ,
             who
             were
             the
             more
             added
             to
             the
             Lord
             ,
             multitudes
             both
             of
             men
             and
             women
             ,
          
           were
           not
           infants
           :
           But
           such
           were
           the
           Church
           then
           ,
           therefore
           it
           did
           not
           consist
           of
           infants
           then
           .
        
         
           Acts
           6.1
           .
           The
           Church
           is
           expressed
           by
           
             the
             number
             of
             Disciples
          
           ,
           by
           
           
             the
             multitude
             of
             Disciples
          
           ,
           v.
           2.
           
             the
             whole
             multitude
          
           ,
           v.
           5.
           
             the
             number
             of
             the
             Disciples
             obedient
             to
             the
             faith
             ,
          
           v.
           7.
           
           But
           none
           of
           these
           were
           infants
           ,
           as
           their
           conventing
           ,
           the
           speeches
           to
           them
           ,
           and
           other
           acts
           shew
           ;
           therefore
           infants
           then
           were
           not
           reckoned
           Christian
           visible
           church-members
           .
        
         
           Acts
           8.1
           .
           
             The
             Church
             at
             Jerusalem
          
           are
           said
           to
           
             be
             all
             scattered
             abroad
             except
             the
             Apostles
             ,
          
           v.
           3.
           to
           consist
           
             of
             men
             and
             women
             haled
             to
             prison
             ,
          
           which
           is
           not
           to
           be
           conceived
           of
           infants
           ,
           therefore
           they
           were
           not
           then
           reckoned
           as
           visible
           church
           members
           .
        
         
           Acts
           15.22
           .
           
             The
             whole
             Church
          
           is
           said
           
             to
             send
             chosen
             men
             of
             their
             own
             company
             .
          
           But
           this
           doth
           not
           agree
           to
           infants
           ,
           therefore
           infants
           were
           not
           reckoned
           as
           part
           of
           the
           whole
           Church
           .
        
         
           1
           Cor.
           14.23
           .
           
             The
             whole
             Church
          
           is
           supposed
           
             to
             come
             togeter
             into
             one
             place
             .
          
           But
           this
           is
           not
           to
           be
           said
           of
           infants
           ,
           they
           were
           no
           part
           of
           the
           company
           that
           met
           ,
           they
           were
           not
           capable
           of
           the
           end
           and
           actions
           of
           the
           meeting
           ,
           therefore
           they
           were
           no
           part
           of
           the
           whole
           Church
           ,
           The
           same
           may
           be
           said
           of
           all
           other
           like
           places
           .
        
         
           4.
           
           They
           were
           no
           part
           of
           the
           Christian
           Church
           visible
           ,
           to
           whom
           the
           things
           ascribed
           to
           the
           whole
           Christian
           Church
           did
           not
           agree
           .
           But
           the
           things
           ascribed
           to
           the
           whole
           Christian
           Church
           visible
           did
           not
           agree
           to
           infants
           .
           Ergo.
           The
           major
           is
           of
           it self
           evident
           ,
           as
           in
           like
           manner
           this
           is
           a
           plain
           truth
           ,
           that
           they
           are
           no
           souldiers
           to
           whom
           what
           is
           said
           of
           the
           whole
           Army
           doth
           not
           agree
           .
           The
           minor
           is
           proved
           from
           many
           places
           of
           Scripture
           .
           Matth.
           16.18
           .
           Christ
           saith
           
             he
             will
             build
             his
             Church
             on
             this
             Rock
             ,
          
           this
           is
           meant
           of
           the
           whole
           Church
           ,
           and
           the
           building
           is
           meant
           of
           building
           by
           preaching
           ,
           Ephes.
           2.20
           .
           &
           4.11
           ,
           12.
           
           But
           infants
           are
           not
           built
           by
           preaching
           ,
           therefore
           they
           are
           not
           parts
           of
           the
           Church
           visible
           .
        
         
           1
           Cor.
           1
           ▪
           2
           The
           Church
           is
           of
           them
           
             who
             are
             called
             to
             be
             Saints
          
           which
           is
           by
           preaching
           the
           Gospel
           ,
           v.
           23
           ,
           24.
           
           But
           infants
           are
           not
           so
           called
           ,
           Ergo
           ,
           they
           are
           not
           of
           the
           visible
           
             Church
             Christian.
          
           
        
         
           Acts
           2.41
           ,
           47.
           
           &
           5.14
           .
           They
           who
           
             were
             added
             to
             the
             Church
          
           did
           all
           
             hear
             the
             word
             and
             believe
          
           :
           But
           infants
           did
           not
           so
           ,
           therefore
           they
           were
           not
           added
           to
           the
           Church
           ,
           and
           consequently
           were
           not
           visible
           church-members
           .
        
         
           They
           were
           not
           parts
           of
           the
           Church
           who
           
             did
             not
             come
             together
             ,
             were
             not
             gathered
             together
          
           ;
           for
           all
           
             the
             Church
             did
             come
             together
             with
             one
             accord
             in
             Solomons
             Porch
             ,
             Acts
          
           5.11
           ,
           12.
           
             were
             gathered
             together
          
           by
           the
           Apostle
           ,
           Acts
           14.27
           .
           But
           infants
           were
           no
           part
           of
           them
           ,
           they
           were
           not
           with
           one
           accord
           any
           of
           those
           
             to
             whom
             the
             Apostle
             told
             what
             God
             had
             done
             with
             them
             ,
          
           therefore
           they
           were
           not
           part
           of
           the
           visible
           Church
           .
        
         
           They
           were
           no
           part
           of
           the
           Church
           of
           God
           ,
           who
           were
           none
           
             of
             the
             flock
             of
             God
             to
             whom
             the
             Elders
             were
             to
             attend
             as
             made
             overseers
             over
             them
             by
             the
             Holy
             Ghost
             to
             feed
             them
             .
          
           For
           all
           these
           things
           are
           attributed
           to
           all
           the
           flock
           or
           Church
           of
           God
           at
           
             Ephesus
             ,
             Acts
          
           10.28
           .
           But
           infants
           were
           none
           of
           the
           flock
           to
           whom
           the
           Elders
           were
           to
           attend
           as
           made
           overseers
           by
           the
           Holy
           Ghost
           to
           feed
           them
           ,
           Nurses
           were
           to
           attend
           and
           feed
           infants
           ,
           not
           teaching
           and
           ruling
           Elders
           ,
           whose
           
             work
             was
             in
             the
             word
             
             and
             doctrine
             ,
          
           1
           Tim.
           5.17
           .
           therfore
           infants
           were
           none
           of
           the
           flock
           or
           Church
           of
           God
           visible
           at
           that
           time
           .
        
         
           They
           were
           no
           part
           of
           the
           Church
           of
           God
           ,
           who
           were
           not
           in
           duty
           to
           be
           sanctified
           by
           the
           Word
           .
           For
           
             the
             whole
             Church
             was
             in
             duty
             to
             be
             sanctified
             by
             the
             Word
             ,
          
           as
           Mr.
           
             B.
             plain
             Script
             .
             &c.
          
           pag.
           342.
           gathers
           from
           Ephs.
           5.26
           .
           concerning
           Baptism
           .
           But
           no
           infant
           is
           in
           duty
           to
           be
           so
           sanctified
           ,
           it
           were
           a
           ridiculous
           thing
           to
           t●e
           Preachers
           to
           sanctifie
           or
           wash
           infants
           by
           preaching
           the
           Word
           to
           them
           ,
           therefore
           they
           were
           no
           part
           of
           the
           
             Church
             .
             The
             Churches
             had
             rest
             ,
             and
             were
             edified
             ;
             walked
             ,
             were
             multiplied
             ,
             Acts
          
           9.31
           .
           Acts
           12.5
           .
           
             Prayer
             was
             made
             of
             the
             Church
             unto
             God
             for
          
           Peter
           .
           The
           Church
           at
           
             Hierusalem
             ,
             Acts
          
           11
           ,
           22.
           is
           said
           
             to
             hear
             tidings
             ,
             to
             send
          
           Barnabas
           ,
           who
           with
           
             Paul
             assemble
             with
             the
             Church
          
           ,
           v.
           26.
           fit
           persons
           
             to
             convene
             ,
             Acts
          
           21.22
           .
           
             to
             receive
             orders
          
           ,
           1
           Cor.
           16.1
           .
           With
           many
           more
           such
           attributes
           ,
           which
           neither
           are
           ,
           nor
           can
           ordinarily
           be
           said
           of
           infants
           ,
           no
           nor
           any
           attribute
           in
           all
           the
           New
           Testament
           ,
           which
           is
           said
           of
           the
           visible
           
             Church
             Christian
          
           is
           said
           of
           infants
           ,
           therefore
           they
           were
           not
           accounted
           visible
           members
           in
           the
           first
           
             Christian
             Churches
          
           ,
           nor
           are
           rightly
           now
           so
           taken
           .
        
         
           5.
           
           They
           who
           were
           not
           reckoned
           as
           Christs
           Disciples
           ,
           were
           not
           visible
           church-members
           ;
           For
           as
           Mr.
           B.
           rightly
           saith
           ,
           
             plain
             Script
             ▪
             &c.
             
             All
             church-members
             are
             Christs
             Disciples
             .
          
           But
           infants
           are
           no
           where
           reckoned
           as
           Christs
           Disciples
           .
           This
           is
           proved
           ,
           1.
           from
           the
           places
           in
           all
           the
           Acts
           of
           the
           Apostles
           ,
           and
           elsewhere
           ,
           where
           there
           is
           mention
           of
           Christs
           Disciples
           ,
           there
           are
           such
           things
           declared
           of
           them
           as
           do
           exclude
           infants
           from
           the
           number
           of
           them
           .
           I
           omit
           Acts
           1.15
           .
           &
           6.1
           ,
           2
           ,
           5
           ,
           7.
           before
           mentioned
           .
           Acts
           11.26
           ,
           29.
           
           It
           is
           said
           that
           
             Barnabas
             and
             Saul
             a
             whole
             year
             assembled
             themselves
             with
             the
             Church
             ,
             and
             taught
             much
             people
             ,
             and
             the
             Disciples
             were
             called
             Christians
             first
             in
             Antioch
          
           :
           And
           upon
           the
           prediction
           of
           a
           dearth
           it
           is
           said
           ,
           
             Then
             the
             Disciples
             ,
             every
             man
             according
             to
             his
             ability
             ,
             determined
             to
             send
             relief
             unto
             the
             brethren
             which
             dwelt
             in
             Judaea
             ,
             which
             they
             also
             did
             ,
             and
             sent
             it
             to
             the
             Elders
             by
             the
             hands
             of
             Barnabas
             and
             Saul
             .
          
           From
           whence
           this
           is
           apparent
           ,
           that
           the
           Church
           ,
           the
           Disciples
           ,
           the
           Christians
           were
           then
           Synonyma
           ,
           or
           terms
           importing
           the
           same
           p●●sons
           ,
           so
           that
           he
           who
           was
           not
           a
           Disciple
           was
           not
           of
           the
           Church
           ,
           nor
           a
           Christian.
           But
           no
           infant
           was
           then
           reckoned
           as
           a
           Disciple
           .
           This
           is
           proved
           from
           what
           is
           said
           
             of
             every
             Disciple
          
           ,
           v.
           29.
           
             they
             determined
             to
             send
             and
             did
             send
             ,
          
           which
           none
           will
           say
           infants
           did
           .
           Ergo
           ,
           infants
           were
           not
           then
           reckoned
           among
           Disciples
           ,
           Christians
           ,
           or
           members
           of
           the
           visible
           Church
           Christian.
           
        
         
           Acts
           14.20
           ,
           21
           ,
           22.
           it
           is
           said
           ,
           that
           
             the
             Disciples
             stood
             round
             about
             Paul
             ,
          
           that
           
             he
             and
             Barnabas
             taught
             many
             ,
             or
             made
             many
             Disciples
             ,
          
           and
           
             that
             they
             confirmed
             the
             souls
             of
             the
             Disciples
             ,
             exhorting
             them
             to
             continue
             in
             the
             faith
             .
          
           From
           whence
           it
           is
           manifest
           ,
           that
           the
           Disciples
           then
           were
           such
           as
           stood
           round
           about
           Paul
           ,
           that
           they
           were
           taught
           ,
           or
           made
           Disciples
           by
           teaching
           or
           preaching
           the
           Gospel
           ,
           that
           they
           were
           in
           the
           faith
           ,
           capable
           of
           confirmation
           ,
           and
           exhortation
           .
           But
           such
           were
           not
           infants
           ,
           Ergo
           ,
           they
           were
           not
           then
           reckoned
           as
           Disciples
           ,
           and
           consequen●●y
           not
           church-members
           .
           Acts
           8.3
           .
           
             made
             havock
             of
             the
             Church
             .
             Acts
          
           9.1
           .
           
             against
             the
             Disciples
          
           ,
           
           v.
           13.
           
             the
             Saints
             at
             Hierusalem
          
           ,
           v.
           19.
           
             the
             Disciples
             at
             Damascus
          
           ,
           v.
           25.
           
             the
             Disciples
          
           ,
           v.
           26.
           joyning
           to
           the
           Church
           is
           
             joyning
             to
             the
             Disciples
          
           ,
           v.
           35.
           
             the
             Brethren
          
           ,
           v.
           31.
           
             the
             Churches
          
           ,
           v.
           38.
           
             the
             Disciples
             heard
          
           ,
           v.
           41.
           
             called
             the
             Saints
             .
             Acts.
          
           15.1
           .
           it
           is
           said
           
             they
             taught
             the
             Brethren
          
           ,
           v.
           3.
           
             being
             brought
             on
             their
             way
             by
             the
             Church
             ,
             they
             caused
             great
             joy
             unto
             all
             the
             Brethren
          
           ;
           v.
           4.
           
             they
             were
             received
             of
             the
             Church
             .
          
           v.
           10.
           the
           Disciples
           are
           they
           
             whose
             hearts
             were
             purified
             by
             faith
             ;
             the
             whole
             Church
          
           v.
           22.
           
             are
             the
             Brethren
          
           ,
           v.
           23.
           
             who
             send
             greeting
             to
             the
             Brethren
             .
          
           v.
           30.
           
             they
             were
             the
             multitude
             gathered
             together
             ,
          
           v.
           32.
           
             they
             exhorted
             the
             Brethren
          
           ,
           v.
           33.
           
             were
             let
             go
             in
             peace
             from
             the
             Brethren
             ,
          
           v.
           36.
           
             let
             us
             visit
             our
             Brethren
          
           ,
           v.
           40.
           
             recommended
             by
             the
             Brethren
          
           .
           v.
           41.
           
             confirming
             the
             Churches
             .
             Acts
          
           10.2
           .
           
             well
             reported
             of
             by
             the
             Brethren
             ,
          
           v.
           5.
           
           
             And
             so
             were
             the
             Churches
             established
             in
             the
             faith
             ,
             and
             increased
             in
             number
             daily
             ,
          
           v.
           40.
           
             and
             when
             they
             had
             seen
             the
             Brethren
             they
             comforted
             them
             .
             Acts
          
           17.10
           ,
           14.
           
             the
             Brethren
             sent
             away
             Paul.
          
           Which
           passages
           do
           shew
           ,
           that
           these
           terms
           were
           then
           of
           the
           same
           extent
           ,
           and
           synonymous
           ,
           the
           Church
           ,
           the
           Disciples
           ,
           the
           Brethren
           ,
           the
           Believers
           ,
           the
           Saints
           :
           But
           infants
           were
           none
           of
           the
           Church
           ,
           the
           Disciples
           ,
           the
           Brethren
           ,
           the
           Believers
           ,
           the
           Saints
           as
           all
           the
           passages
           where
           they
           are
           mentioned
           shew
           ,
           therefore
           infants
           were
           not
           then
           visible
           church
           members
        
         
           Acts
           18.18
           .
           
             Paul
             took
             leave
             of
             the
             Brethren
             ,
          
           v.
           22.
           
             he
             saluted
             the
             Church
          
           ,
           v.
           23.
           
             strengthened
             all
             the
             Disciples
          
           ,
           which
           strengthening
           was
           by
           teaching
           and
           exhorting
           ,
           as
           Acts
           14.
           
           ●2
           .
           shews
           :
           Which
           infants
           were
           not
           capable
           of
           ,
           therefore
           they
           were
           not
           Disciples
           ▪
           V.
           27.
           
             the
             Brethren
             wrote
             ,
             exhorting
             the
             Disciples
             to
             receive
             Apollos
             ▪
             who
             helped
             them
             much
             who
             believed
             through
             grace
             .
             Acts
          
           19.1
           ,
           2.
           
           
             Paul
             finds
             certain
             Disciples
             who
             were
             Believers
             ,
          
           v.
           9.
           
             separates
             the
             Disciples
          
           ,
           v.
           30.
           
             the
             Disciples
             would
             not
             suffer
             Paul
             to
             enter
             in
             unto
             the
             people
             .
             Acts
          
           20.7
           .
           
             Upon
             the
             first
             day
             of
             the
             week
             ,
             when
             the
             Disciples
             came
             together
             to
             break
             bread
             ,
             Paul
             preached
             unto
             them
             at
             Troas
             .
          
           Which
           shews
           plainly
           ,
           that
           the
           Disciples
           did
           use
           to
           break
           bread
           on
           the
           first
           day
           of
           the
           week
           ,
           and
           that
           those
           who
           were
           Disciples
           did
           break
           bread
           ;
           which
           cannot
           be
           said
           of
           infants
           ,
           therefore
           they
           were
           not
           Disciples
           ,
           and
           consequently
           not
           visible
           church-members
           .
        
         
           2.
           
           The
           same
           is
           proved
           by
           those
           arguments
           which
           are
           in
           the
           second
           Part
           of
           this
           Review
           ,
           sect
           .
           10.
           to
           prove
           infants
           not
           Disciples
           appointed
           to
           be
           baptized
           ,
           Matth.
           28.19
           .
           and
           by
           the
           answers
           to
           the
           allegat●ons
           of
           Mr.
           Cotton
           ,
           Mr.
           B.
           and
           others
           ,
           Sect.
           11
           ,
           12
           ,
           &c.
           to
           prove
           them
           Disciples
           .
        
         
           6.
           
           If
           in
           the
           distributions
           of
           the
           members
           of
           the
           Church
           then
           ,
           infants
           are
           not
           comprehended
           ,
           then
           infants
           were
           not
           visible
           church-members
           ,
           this
           must
           needs
           be
           granted
           ,
           or
           exception
           must
           be
           taken
           to
           those
           distributions
           .
           But
           in
           the
           distributions
           of
           the
           Church
           ,
           where
           all
           sorts
           of
           members
           are
           expressed
           ,
           infants
           are
           not
           comprehended
           ;
           Ergo.
           The
           minor
           is
           proved
           from
           the
           distributions
           according
           to
           the
           sex
           ,
           Acts
           5.14
           .
           &
           8.12
           .
           
             men
             and
             women
          
           ,
           among
           whom
           was
           no
           infant
           ,
           for
           in
           the
           former
           place
           they
           are
           termed
           Believers
           ,
           in
           the
           latter
           they
           are
           said
           
             to
             believe
             Philip
             preaching
             the
             things
             concerning
             the
             Kingdome
             of
             God
             ,
             and
             the
             Name
             of
             Jesus
             
             Christ
          
           ;
           which
           is
           not
           to
           be
           said
           of
           infants
           .
           1
           Cor.
           12.13
           .
           they
           are
           distributed
           into
           
             Jews
             or
             Gentiles
             or
             Greeks
             ,
             bond
             or
             free
             ,
          
           but
           none
           an
           infant
           ,
           as
           is
           proved
           before
           ,
           in
           that
           all
           were
           baptized
           ,
           and
           did
           drink
           the
           Lords
           cup.
           The
           like
           is
           Gal.
           3.28
           .
           
             There
             is
             neither
             Jew
             nor
             Greek
             ,
             there
             is
             neither
             bond
             nor
             free
             ,
             there
             is
             neither
             male
             nor
             female
             ;
             for
             ye
             are
             all
             one
             in
             Christ
             Jesus
          
           :
           and
           that
           is
           by
           faith
           ,
           v.
           16.
           and
           therefore
           no
           infant
           meant
           .
           Col.
           3.11
           .
           
             Where
             there
             is
             neither
             Greek
             nor
             Jew
             ,
             circumcision
             nor
             uncircumcision
             ,
             Barbarian
             ,
             Scythian
             bond
             nor
             free
             ;
             but
             Christ
             is
             all
             and
             in
             all
             ,
          
           that
           is
           by
           faith
           ,
           which
           is
           not
           to
           be
           said
           of
           infants
           .
        
         
           To
           which
           I
           may
           adde
           ,
           that
           in
           Tertullians
           time
           the
           children
           of
           believers
           were
           not
           accounted
           actually
           members
           of
           the
           visible
           Church
           ,
           because
           he
           terms
           them
           in
           his
           book
           
             De
             anima
          
           ▪
           c.
           39.
           
           
             Designatos
             sanctitatis
          
           ,
           intended
           to
           be
           holy
           ;
           that
           is
           ,
           to
           be
           bred
           up
           to
           profess
           the
           faith
           ,
           and
           so
           to
           be
           baptized
           .
           Which
           is
           the
           more
           apparent
           ,
           in
           that
           Hierome
           expresseth
           the
           same
           as
           from
           
             Tertullians
             bo●k
             de
             monogamia
          
           ,
           in
           his
           Epistle
           to
           
             Paulinus
             ,
             tom
          
           .
           3
           
             d.
             edit
             .
             Basil.
             That
             the
             children
             of
             believers
             are
             termed
             holy
             ,
             because
             they
             are
             as
             it
             were
             Candidates
             of
             the
             faith
             .
          
           And
           Erasmus
           in
           his
           Scholie
           on
           that
           Epistle
           saith
           ,
           
             Therefore
             they
             which
             are
             born
             of
             Christians
             ,
             are
             called
             holy
             also
             before
             Baptism
             ,
             because
             they
             do
             as
             it
             were
             seek
             and
             expect
             Baptism
             .
          
           Which
           shews
           they
           were
           not
           counted
           actually
           church-members
           ,
           but
           such
           as
           were
           designed
           to
           be
           believers
           ,
           and
           so
           as
           it
           were
           seekers
           for
           Faith
           and
           Baptism
           ,
           and
           consequently
           church-members
           onely
           in
           expectation
           .
        
         
           2.
           
           I
           argue
           from
           the
           common
           received
           definitions
           of
           the
           visible
           Church
           .
           Artic.
           19.
           of
           the
           
             Church
             of
             England
             ,
             The
             visible
             Church
             of
             Christ
             is
             a
             congregation
             of
             faithfull
             men
             .
          
           In
           the
           
             answer
             of
             the
             Assembly
             to
             the
             reasons
             of
             the
             seven
             dissenting
             br●thren
             ,
          
           p
           48.
           of
           the
           Edition
           1644.
           the
           first
           praecognitum
           is
           this
           ;
           
             The
             whole
             Church
             of
             Christ
             is
             but
             one
             ,
             made
             up
             of
             the
             collection
             and
             aggregation
             of
             all
             who
             are
             called
             out
             of
             the
             world
             by
             the
             preaching
             of
             the
             word
             ,
             to
             profess
             the
             saith
             of
             Christ
             ,
             unto
             the
             unity
             thereof
             :
             From
             which
             union
             there
             ariseth
             unto
             every
             one
             such
             a
             relation
             unto
             ,
             and
             dependance
             upon
             the
             catholick
             Church
             ,
             as
             parts
             have
             to
             the
             whole
             .
          
           Dr.
           
             John
             Rainold
          
           2
           
             d.
             concl
             .
             The
             Church
             of
             Christ
             betokeneth
             a
             company
             called
             out
             from
             among
             the
             multitude
             of
             other
             men
             ,
             to
             life
             everlasting
             through
             faith
             in
             Christ
             Jesus
             .
             Ball
             ,
             trial
             of
             Separ
             .
          
           pag.
           296.
           ch
           .
           13.
           
           
             The
             Church
             is
             a
             society
             of
             the
             faithfull
             .
             Hudson
             ,
             vindic
             .
          
           c.
           1.
           p.
           12.
           
           
             The
             universal
             Church
             is
             the
             whole
             company
             of
             visible
             believers
             throughout
             the
             whole
             world
             .
          
           ch
           .
           6.
           sect
           .
           3
           ,
           127.
           
           
             The
             Church
             visible
             is
             called
             entitive
             ,
             not
             because
             of
             the
             inward
             grace
             ,
             which
             is
             essential
             to
             an
             invisible
             member
             ;
             but
             from
             the
             reception
             and
             embracing
             the
             Christian
             catholick
             faith
             ,
             which
             is
             essential
             to
             a
             visible
             believer
             .
          
           Mr.
           B.
           himself
           ,
           
             plain
             Script
             .
             &c.
             part
          
           1.
           ch
           .
           26.
           
           
             The
             common
             definition
             of
             the
             Church
             ,
             affirmeth
             them
             to
             be
             a
             people
             called
             〈◊〉
             of
             the
             world
             .
          
           Hence
           I
           argue
           ,
           All
           that
           are
           of
           the
           visible
           Church
           Christian
           are
           faithfull
           ,
           called
           out
           of
           the
           world
           by
           the
           preaching
           of
           the
           word
           to
           profess
           the
           faith
           of
           Christ
           ,
           visible
           believers
           receiving
           and
           embracing
           the
           Christian
           catholick
           faith
           .
           This
           is
           proved
           from
           the
           definitions
           of
           the
           Church
           ▪
           and
           positions
           received
           .
           And
           it
           is
           clear
           in
           reason
           ,
           the
           Church
           being
           an
           aggregate
           ,
           as
           a
           flock
           of
           sheep
           ,
           a
           heap
           of
           stones
           ;
           as
           it
           follows
           therefore
           every
           
           part
           of
           the
           flock
           is
           a
           sheep
           ,
           every
           part
           of
           the
           heap
           a
           stone
           ,
           so
           every
           part
           of
           the
           Church
           a
           believer
           .
           But
           no
           infant
           is
           such
           .
           Ergo.
           In
           this
           very
           manner
           doth
           
             Guliel
             .
             Apollonii
             .
             considerat
             .
             controv
             .
             cap.
          
           1.
           pag.
           8.
           argue
           .
           
             Thus
             almost
             all
             the
             famous
             reformed
             Divines
             do
             affir●
             the
             matter
             of
             a
             visible
             Church
             to
             be
             men
             outwardly
             called
             ,
             professing
             the
             faith
             of
             Christ.
             For
             they
             define
             it
             a
             company
             of
             men
             called
             out
             by
             an
             outward
             calling
             ,
             or
             preaching
             of
             the
             word
             ,
             and
             communication
             of
             Sacraments
             ,
             to
             the
             worship
             of
             God
             ,
             and
             to
             celebrate
             Ecclesiastical
             society
             among
             themselves
             .
          
        
         
           To
           this
           Mr.
           M.
           in
           his
           
             Defence
             ,
             part
          
           3.
           sect
           3.
           pag.
           113.
           saith
           .
           
             I
             reply
             ,
             it
             overthrows
             it
             not
             at
             all
             ;
             for
             they
             all
             include
             the
             infants
             of
             such
             professors
             ,
             as
             the
             visible
             Church
             among
             the
             Jews
             did
             include
             their
             infants
             ,
             male
             (
             and
             female
             too
             ,
             lest
             you
             say
             that
             Circumcision
             made
             them
             members
             .
             )
          
        
         
           Answ.
           Mr.
           M.
           should
           have
           shewed
           who
           ,
           and
           in
           what
           words
           of
           their
           definitions
           Protestant
           Writers
           include
           the
           infants
           of
           professors
           .
           That
           some
           of
           them
           ,
           especially
           of
           late
           ,
           have
           asserted
           infants
           of
           believers
           to
           be
           a
           part
           of
           the
           visible
           Church
           ,
           I
           grant
           :
           But
           I
           think
           Mr.
           M.
           cannot
           make
           it
           good
           ,
           that
           the
           Elder
           Protestant
           Writers
           did
           include
           them
           in
           their
           definitions
           of
           the
           visible
           Church
           .
           I
           have
           produced
           some
           of
           the
           later
           ,
           who
           have
           so
           framed
           their
           definitions
           as
           that
           infants
           must
           be
           excluded
           .
           And
           if
           any
           do
           include
           them
           ,
           they
           erre
           from
           the
           Scripture
           ,
           which
           never
           accounted
           them
           visible
           Christian
           Church
           members
           ,
           as
           is
           proved
           before
           .
           And
           Sect.
           51.
           of
           this
           Part
           of
           the
           Review
           doth
           sufficiently
           shew
           the
           Christian
           Church
           visible
           to
           have
           another
           call
           and
           constitution
           from
           the
           Jewish
           ,
           and
           that
           no
           person
           is
           a
           member
           of
           the
           Christian
           Church
           visible
           by
           natural
           generation
           of
           a
           believer
           ,
           but
           by
           profession
           of
           faith
           .
           Wherefore
           Mr.
           M.
           saith
           .
        
         
           
             I
             adde
             also
             ,
             Baptism
             now
             (
             as
             well
             as
             Circumcision
             of
             old
             )
             is
             a
             real
             ,
             though
             implicite
             profession
             of
             the
             Christian
             faith
             .
          
        
         
           Answ.
           That
           circumcision
           was
           a
           profession
           of
           the
           Christian
           faith
           either
           explicite
           in
           Elder
           proselites
           ,
           or
           implicit
           in
           infants
           circumcision
           ,
           doth
           not
           appear
           .
           The
           Apostles
           speech
           Gal.
           5.2
           ,
           3.
           and
           the
           tenet
           of
           the
           Jewish
           doctors
           Acts
           15.1
           ,
           5.
           is
           to
           the
           contrary
           .
           Baptism
           after
           a
           verbal
           profession
           of
           faith
           by
           the
           baptised
           being
           his
           act
           is
           a
           real
           ,
           though
           implicit
           profession
           of
           the
           christian
           faith
           ,
           it
           being
           used
           by
           the
           baptised
           to
           declare
           his
           putting
           on
           Christ
           ,
           and
           so
           a
           signe
           of
           his
           assent
           to
           his
           verbal
           profession
           .
           But
           infants
           baptism
           is
           no
           profession
           of
           any
           faith
           either
           explicit
           or
           implicit
           ,
           there
           being
           no
           act
           done
           by
           them
           tending
           to
           make
           any
           shew
           of
           faith
           ,
           which
           they
           neither
           understand
           ,
           nor
           take
           ●o
           bee
           true
           upon
           the
           trust
           of
           their
           teachers
           ,
           as
           Papists
           do
           in
           their
           implicit
           faith
           (
           which
           yet
           we
           d●ny
           to
           be
           christian
           faith
           )
           but
           are
           every
           way
           passive
           ,
           both
           in
           respect
           of
           the
           act
           of
           the
           baptisers
           ,
           and
           the
           reason
           and
           end
           of
           it
           ,
           they
           neither
           do
           any
           thing
           towards
           their
           baptism
           ,
           nor
           understand
           any
           thing
           of
           it
           .
           Yea
           were
           it
           true
           that
           such
           an
           implicit
           profession
           of
           faith
           were
           in
           infants
           baptism
           ,
           yet
           were
           it
           not
           enough
           to
           make
           them
           visible
           members
           of
           the
           christian
           church
           ,
           no
           not
           according
           to
           the
           definition
           of
           Protestant
           writers
           ,
           who
           when
           they
           define
           the
           church
           to
           be
           a
           company
           of
           professors
           of
           faith
           ,
           do
           mean
           more
           then
           an
           implicit
           profession
           ,
           to
           wit
           ,
           
           an
           intelligent
           and
           free
           profession
           ;
           and
           do
           blame
           the
           baptising
           of
           the
           Indians
           by
           the
           Spaniards
           ,
           forcing
           them
           to
           own
           the
           
             Christian
             Faith
          
           afore
           they
           understand
           it
           ,
           though
           there
           bee
           more
           implicite
           profession
           of
           the
           faith
           by
           them
           ,
           then
           is
           or
           can
           be
           by
           an
           infant
           .
        
         
           3.
           
           I
           argue
           .
           They
           are
           no
           visible
           members
           of
           the
           christian
           church
           ,
           to
           whom
           no
           note
           whereby
           a
           visible
           christian
           church
           ,
           or
           church-membership
           is
           discernible
           doth
           agree
           .
           For
           that
           which
           is
           visible
           ,
           is
           discernable
           to
           the
           understanding
           ,
           by
           some
           sensible
           note
           or
           signe
           by
           which
           it
           is
           known
           :
           But
           to
           infants
           of
           believers
           no
           note
           whereby
           a
           visible
           church
           ,
           or
           church-member
           is
           discernable
           doth
           agree
           ,
           Ergo.
           The
           minor
           is
           proved
           1
           by
           shewing
           the
           right
           notes
           of
           the
           visible
           church
           and
           church-members
           not
           to
           agree
           to
           infants
           .
           The
           right
           notes
           of
           the
           christian
           church
           and
           church-members
           are
           the
           profession
           of
           the
           whole
           
             Christian
             faith
          
           ,
           the
           preaching
           and
           hearing
           of
           the
           Word
           ,
           administration
           and
           communion
           in
           the
           Sacramen●s
           ,
           joyning
           in
           Prayer
           ,
           discipline
           ,
           &c.
           with
           believers
           .
           
             Hudson
             .
             vindic
             .
             pag.
          
           229.
           
           But
           none
           of
           these
           agree
           to
           infants
           .
           Not
           profession
           of
           of
           the
           whole
           
             Christian
             faith
          
           ,
           For
           they
           neither
           understand
           nor
           shew
           by
           any
           thing
           they
           do
           that
           they
           assent
           to
           the
           
             christian
             faith
          
           .
           Not
           the
           preaching
           or
           hearing
           of
           the
           Word
           :
           For
           infants
           can
           neither
           preach
           nor
           hear
           the
           Word
           .
           I
           mean
           as
           it
           is
           speech
           or
           significative
           language
           ,
           though
           they
           may
           hear
           it
           as
           a
           sound
           ,
           much
           less
           as
           yeilding
           assent
           to
           it
           ,
           which
           hearing
           alone
           is
           a
           mark
           of
           a
           visible
           church-member
           .
           Nor
           do
           they
           administer
           or
           have
           communion
           in
           the
           Sacraments
           :
           None
           will
           say
           they
           administer
           ,
           nor
           though
           they
           should
           be
           baptised
           in
           water
           by
           a
           Minister
           ,
           or
           eat
           bread
           or
           drink
           wine
           at
           the
           Lords
           supper
           ,
           can
           it
           be
           said
           they
           have
           communion
           in
           the
           Sacrament
           .
           For
           he
           onely
           hath
           communion
           in
           a
           Sacrament
           ,
           who
           useth
           it
           as
           a
           signe
           of
           that
           for
           which
           it
           is
           appointed
           ,
           and
           this
           use
           onely
           is
           a
           note
           of
           a
           visible
           church-member
           ,
           otherwise
           a
           Spaniards
           forcible
           baptising
           of
           an
           Indian
           without
           knowledge
           of
           Christ
           should
           make
           him
           partaker
           of
           the
           Sacrament
           ,
           or
           doing
           it
           in
           sport
           or
           jest
           should
           make
           a
           visible
           church-member
           .
           See
           Mr.
           B.
           himself
           
             correct
             .
             sect
          
           .
           6.
           pag.
           253.
           
           But
           infants
           neither
           use
           baptism
           nor
           the
           Lords
           Supper
           as
           a
           signe
           engaging
           to
           Christ
           ,
           with
           acknowledgement
           or
           remembrance
           of
           him
           ,
           therefore
           they
           have
           no
           communion
           in
           the
           Sacraments
           ,
           no
           not
           in
           baptism
           ,
           nor
           is
           their
           pretended
           baptism
           any
           note
           of
           visible
           Church
           membership
           .
           Nor
           do
           they
           joyn
           in
           prayer
           ▪
           discipline
           ,
           or
           any
           part
           of
           Christian
           worship
           or
           service
           ,
           which
           might
           shew
           they
           own
           Christ
           as
           their
           Lord
           ,
           and
           therefore
           they
           are
           not
           discernable
           to
           be
           of
           the
           visible
           Church
           christian
           by
           any
           right
           note
           .
        
         
           2.
           
           By
           shewing
           that
           the
           notes
           whereby
           they
           are
           conceived
           to
           bee
           discernable
           as
           visible
           Church-members
           ,
           are
           not
           notes
           of
           their
           visible
           church-membership
           .
           Two
           notes
           are
           usually
           alledged
           ,
           the
           one
           the
           covenant
           of
           God
           ,
           the
           other
           the
           parents
           profession
           of
           faith
           ;
           neither
           shew
           them
           visible
           Christian
           church-members
           ,
           nor
           both
           together
           .
           Not
           the
           covenant
           or
           promise
           of
           God
           :
           For
           there
           is
           no
           such
           covenant
           that
           promiseth
           to
           every
           believers
           childe
           ,
           much
           less
           to
           every
           professor
           of
           Faith's
           childe
           saving
           grace
           ,
           or
           visible
           church-membership
           ,
           and
           a
           promise
           to
           save
           indefinitely
           ,
           not
           expressing
           definitely
           who
           ,
           is
           not
           a
           note
           whereby
           
           by
           this
           or
           that
           person
           is
           discernable
           to
           be
           the
           person
           to
           whom
           it
           belongs
           .
           Besides
           ,
           if
           there
           were
           such
           a
           promise
           to
           every
           childe
           of
           a
           believer
           ,
           yet
           unless
           it
           were
           a
           promise
           of
           it
           to
           them
           in
           their
           infancy
           ,
           it
           would
           not
           prove
           they
           were
           actually
           visible
           church
           members
           ,
           but
           onely
           that
           in
           the
           future
           they
           should
           be
           .
           Nor
           is
           the
           parents
           Faith
           a
           note
           of
           the
           infants
           visible
           church
           membership
           .
           For
           whether
           it
           be
           a
           note
           of
           it self
           ,
           or
           conjunctly
           with
           the
           covenant
           ,
           it
           is
           a
           note
           of
           the
           infants
           visible
           church-membership
           because
           it
           is
           his
           child
           ,
           and
           if
           so
           ,
           then
           it
           is
           a
           note
           of
           his
           child
           's
           visible
           church-membership
           at
           twenty
           years
           of
           age
           ,
           though
           he
           should
           be
           then
           a
           professed
           Infidel
           ,
           as
           well
           as
           a
           day
           old
           ,
           a
           note
           of
           an
           Embryo's
           visible
           church-membership
           in
           the
           mothers
           womb
           ,
           as
           well
           as
           a
           childe
           born
           ,
           which
           are
           absurd
           .
           Other
           reason
           then
           this
           I
           know
           not
           .
           But
           sure
           I
           am
           there
           is
           not
           the
           least
           hint
           in
           Scripture
           of
           a
           childes
           being
           discernable
           to
           be
           a
           visible
           Christian
           church-member
           by
           the
           parents
           faith
           or
           profession
           ,
           but
           to
           the
           contrary
           .
           To
           this
           argument
           briefly
           propounded
           in
           my
           Examen
           of
           his
           
             Sermon
             part
          
           .
           3
           sect
           .
           3
           Mr.
           M.
           replies
           not
           in
           his
           Defence
           ,
           and
           therefore
           I
           see
           not
           but
           it
           stands
           good
           .
        
         
           4.
           
           I
           argue
           .
           They
           who
           have
           not
           the
           form
           constituting
           and
           denominating
           a
           visible
           Christian
           church-member
           ,
           are
           not
           visible
           Christian
           church-members
           .
           This
           proposition
           is
           most
           sure
           according
           to
           Logick
           rules
           ,
           
             take
             away
             the
             form
             ,
             the
             thing
             formed
             is
             not
             ;
             if
             the
             form
             denominating
             agree
             not
             the
             denomination
             agrees
             not
             ;
             Scheibler
             Top.
             c.
          
           5.
           
             de
             forma
             Stieri
             .
             praec
             .
             doct
             .
             Log
             tract
             .
          
           2.
           c.
           4.
           
           But
           the
           form
           constituting
           and
           denominating
           a
           visible
           Christian
           church-member
           ,
           infants
           have
           not
           :
           Ergo.
           The
           minor
           is
           proved
           thus
           .
           They
           which
           have
           not
           the
           outward
           profession
           of
           Faith
           within
           ,
           have
           not
           the
           form
           constituting
           and
           denominating
           a
           visible
           Christian
           church-member
           .
           For
           profession
           of
           Faith
           ,
           is
           the
           form
           constituting
           and
           denominating
           a
           visible
           church-member
           ,
           as
           is
           proved
           from
           the
           constant
           sayings
           of
           Divines
           .
           
             Ames
             Marrow
             of
             Divinity
             ,
             first
             book
             c.
          
           31.
           
           §
           .
           11.
           
           
             Faith
             is
             the
             form
             of
             the
             Church
             .
          
           §
           .
           25.
           
             visibility
             is
             the
             affection
             or
             manner
             of
             the
             Church
             ,
             according
             to
             its
             accidental
             and
             outward
             form
             .
          
           §
           .
           27.
           
           
             The
             accidental
             form
             is
             visible
             ,
             because
             it
             is
             no
             other
             thing
             then
             the
             outward
             profession
             of
             inward
             faith
             ,
             which
             may
             easily
             be
             perceived
             by
             sense
             .
          
           c.
           32.
           
           §
           .
           7.
           
           
             It
             is
             a
             society
             of
             believers
             ,
             for
             that
             same
             thing
             in
             profession
             constitutes
             the
             vis●ble
             Church
             ,
             which
             in
             its
             inward
             and
             real
             nature
             makes
             a
             mystical
             Church
             ,
             that
             is
             Faith.
             Ball
             trial
             of
             separat
             ▪
             c.
          
           13.
           p.
           302.
           
           
             A
             lively
             operative
             faith
             maketh
             a
             man
             a
             true
             member
             of
             the
             Church
             invisible
             ;
             and
             the
             profession
             of
             faith
             and
             holiness
             a
             member
             of
             the
             Church
             visible
             .
             Norton
             answer
             to
             Apollon
             .
          
           ●
           1.
           prop.
           2.
           pag.
           10
           
             An
             unmoved
             position
             .
             That
             same
             thing
             in
             profession
             constitutes
             the
             Church
             visible
             ,
             which
             in
             its
             inward
             nature
             constitutes
             the
             mystical
             Church
             ,
             that
             is
             faith
             ▪
             Hudson
             .
             vindic
             .
             ch
             .
          
           4
           p.
           90.
           
           
             Every
             visible
             believer
             is
             called
             a
             Christian
             ,
             and
             a
             member
             of
             Christs
             visible
             Kingdom
             ,
             because
             ●he
             form
          
           (
           viz.
           
             visible
             believing
             )
             common
             to
             all
             Christians
             and
             all
             members
             is
             found
             in
             him
             .
          
           And
           this
           may
           be
           proved
           out
           of
           Scripture
           ,
           which
           denominates
           visible
           Christian
           church-members
           from
           their
           own
           profession
           of
           fa●th
           ,
           in
           respect
           of
           which
           they
           are
           termed
           believers
           ,
           1
           Tim.
           2.12
           .
           Acts
           4.32
           .
           &
           5.14
           &c.
           nor
           is
           there
           any
           such
           denomination
           in
           Scripture
           ,
           or
           hint
           of
           such
           a
           form
           
           constituting
           a
           visible
           Christian
           church-member
           or
           believer
           as
           the
           faith
           of
           another
           ,
           of
           the
           parent
           ,
           church
           ,
           &c.
           
           It
           is
           a
           meer
           novel
           device
           of
           Papists
           ,
           who
           count
           men
           believers
           from
           an
           implicit
           assent
           to
           what
           the
           Church
           holds
           ;
           and
           Paedobaptists
           ,
           who
           ascribe
           unto
           infants
           faith
           and
           repentance
           implicit
           in
           their
           sureties
           ,
           the
           Church
           ,
           their
           owners
           ,
           the
           nation
           believing
           ,
           their
           parents
           next
           or
           remote
           faith
           .
           Which
           is
           a
           gross
           and
           absurd
           conceit
           .
           For
           that
           in
           profession
           alone
           makes
           visible
           believers
           ,
           which
           makes
           in
           reality
           true
           believers
           .
           But
           that
           's
           a
           mans
           own
           faith
           Hab.
           2.4
           .
           not
           anothers
           ;
           therefore
           a
           mans
           own
           and
           not
           anothers
           profession
           of
           faith
           makes
           a
           visible
           believer
           .
           Again
           ,
           the
           form
           denominating
           must
           be
           inherent
           ,
           or
           in
           or
           belong
           to
           the
           person
           denominated
           ,
           so
           as
           that
           there
           is
           some
           union
           of
           i●
           to
           him
           ,
           but
           there
           is
           no
           inherence
           ,
           or
           union
           of
           anothers
           faith
           to
           an
           infant
           ,
           Ergo.
           Naturally
           there
           is
           none
           ,
           nor
           legally
           ;
           if
           there
           be
           ,
           ●et
           him
           that
           can
           ,
           shew
           by
           what
           grant
           of
           God
           it
           is
           .
           Infants
           may
           have
           civil
           right
           to
           their
           parents
           goods
           ,
           a
           natural
           interest
           in
           their
           mothers
           milk
           ,
           parents
           ,
           and
           masters
           may
           have
           power
           over
           the
           bodies
           ,
           labour
           ,
           &c.
           of
           their
           children
           and
           servants
           ,
           they
           have
           no
           power
           to
           convey
           Faith
           ,
           or
           Ecclesiastical
           right
           without
           their
           own
           consent
           .
           But
           this
           conceit
           is
           so
           ridiculous
           ,
           that
           I
           need
           spend
           no
           more
           words
           to
           refute
           i●
           I
           subsume
           .
           Infants
           make
           no
           profession
           of
           faith
           ,
           they
           are
           onely
           passive
           ,
           and
           do
           nothing
           by
           which
           they
           may
           bee
           denominated
           visible
           Christi●ns
           as
           experience
           shews
           ,
           yea
           at
           the
           Font
           while
           the
           faith
           is
           confessed
           by
           the
           parent
           or
           surety
           ,
           and
           the
           water
           sprinkled
           on
           their
           faces
           they
           cry
           ,
           and
           as
           they
           are
           able
           oppose
           it
           ,
           Ergo.
           
        
         
           To
           this
           faith
           Mr.
           
             M.
             I
             answer
             ,
             even
             as
             much
             as
             the
             infants
             of
             the
             Jews
             could
             do
             of
             old
             ,
             who
             yet
             in
             their
             dayes
             were
             visible
             members
             .
          
        
         
           Answ.
           The
           infants
           of
           the
           Jews
           were
           never
           Christian
           visible
           church-members
           ,
           though
           they
           were
           visible
           members
           of
           the
           Jewish
           Church
           :
           But
           Mr.
           M.
           neither
           hath
           proved
           nor
           can
           ,
           that
           the
           same
           thing
           ,
           to
           wit
           natural
           birth
           ,
           and
           Jewish
           descent
           and
           dwelling
           ,
           which
           denominated
           the
           Jewish
           infants
           visible
           members
           of
           that
           church
           ,
           doth
           denominate
           a
           christian
           visible
           church-member
           .
           And
           till
           he
           do
           this
           ,
           the
           force
           of
           the
           argument
           remains
           .
        
         
           5.
           
           I
           argue
           .
           If
           infants
           bee
           visible
           Christian
           church-members
           ,
           then
           there
           may
           be
           a
           visible
           Church
           christian
           ,
           which
           consists
           onely
           of
           infants
           of
           believers
           ;
           for
           a
           number
           of
           visible
           members
           makes
           a
           visible
           Church
           entitive
           ,
           though
           not
           organical
           .
           But
           this
           is
           absurd
           .
           Ergo
           ,
           Infants
           of
           believers
           have
           not
           the
           form
           of
           a
           visible
           Church-member
           .
        
         
           To
           this
           Mr.
           M
           ,
           saith
           ,
           
             I
             answer
             ,
             no
             more
             now
             then
             in
             the
             time
             of
             the
             Jewish
             Church
             ;
             it
             's
             possible
             ,
             but
             very
             improbable
             ,
             that
             all
             the
             men
             and
             women
             should
             die
             ,
             and
             leave
             onely
             infants
             behinde
             them
             .
          
        
         
           Answ.
           1.
           
           It
           is
           no
           absurdity
           to
           say
           that
           of
           the
           Jewish
           church
           which
           it
           is
           absurd
           to
           say
           of
           the
           Christian
           :
           For
           the
           Jewish
           church
           was
           the
           people
           of
           God
           of
           Abrahams
           ,
           or
           Israels
           house
           ,
           which
           they
           might
           be
           ,
           though
           but
           infants
           .
           But
           the
           Christian
           visible
           Church
           is
           a
           people
           or
           company
           that
           profess
           faith
           in
           Christ
           ,
           which
           infants
           cannot
           do
           ,
           and
           therefore
           it
           is
           absurd
           to
           imagine
           that
           a
           Christian
           church
           visible
           may
           bee
           onely
           of
           infants
           of
           believers
           ,
           whereof
           not
           one
           is
           a
           believer
           by
           profes●ion
           ,
           not
           so
           
           of
           ths
           Jewish
           church
           .
           2.
           
           The
           possibility
           acknowledged
           by
           Mr.
           M.
           is
           enough
           for
           my
           purpose
           ,
           though
           it
           never
           were
           or
           should
           bee
           so
           in
           the
           event
           ,
           sith
           the
           absurdity
           followes
           upon
           that
           grant
           ,
           as
           well
           as
           the
           actual
           event
           .
        
         
           6.
           
           I
           argue
           .
           If
           infants
           be
           visible
           Christian
           church-members
           ,
           then
           there
           is
           some
           cause
           thereof
           .
           But
           there
           is
           none
           ,
           Ergo.
           The
           major
           is
           of
           it self
           evident
           ,
           every
           thing
           that
           is
           hath
           some
           cause
           by
           which
           it
           is
           .
           The
           minor
           is
           proved
           thus
           .
           If
           infants
           be
           visible-Christian
           church
           members
           ,
           by
           some
           cause
           ,
           then
           that
           is
           the
           cause
           of
           all
           infants
           Christian
           visible
           church-membership
           or
           of
           some
           onely
           .
           But
           of
           neither
           ,
           Ergo.
           I
           presume
           it
           will
           be
           said
           of
           some
           ,
           sith
           they
           account
           it
           a
           priviledge
           of
           believers
           infants
           .
           But
           to
           the
           conttary
           ,
           there
           is
           no
           such
           cause
           by
           which
           infants
           of
           believers
           are
           Christian
           visible
           church-members
           .
           Mr.
           
             B.
             plain
             Script
          
           .
           &c.
           part
           .
           1.
           c.
           29.
           pag.
           92
           
             Denies
             that
             the
             parents
             faith
             is
             any
             cause
             (
             not
             so
             much
             as
             instrumental
             properly
             )
             of
             the
             childes
             holiness
             ,
             by
             which
             he
             means
             visible
             Church-membership
             ,
             but
             he
             makes
             it
             a
             condition
             (
             which
             is
             an
             antecedent
             or
          
           causa
           sine
           qua
           non
           )
           
             of
             childrens
             holiness
             .
             I
             answer
             ,
          
           saith
           he
           ,
           
             fully
             :
             If
             this
             be
             the
             question
             ,
             what
             is
             the
             condition
             on
             which
             God
             in
             Scripture
             bestoweth
             this
             infant
             holiness
             ?
             It
             is
             the
             actual
             believing
             of
             the
             parent
             :
             For
             what
             it
             is
             that
             hath
             the
             promise
             of
             personal
             blessings
             ,
             it
             is
             the
             same
             that
             hath
             the
             promise
             of
             this
             priviledge
             to
             infants
             :
             Therefore
             the
             promise
             to
             us
             being
             on
             condition
             of
             believing
             ,
             or
             of
             actual
             faith
             ,
             it
             were
             vain
             to
             say
             ,
             that
             the
             promise
             to
             our
             infants
             is
             one●y
             to
             faith
             in
             the
             habit
             :
             The
             habit
             is
             for
             the
             act
             ,
             yet
             is
             the
             habit
             of
             necessity
             for
             producing
             of
             the
             act
             :
             therefore
             it
             is
             both
             faith
             in
             the
             habit
             (
             or
          
           potentia
           proxima
           )
           
             and
             in
             the
             act
             that
             is
             necessary
             .
             But
             yet
             there
             is
             no
             necessity
             that
             the
             act
             must
             be
             presently
             at
             the
             time
             performed
             :
             either
             in
          
           actu
           procreandi
           ,
           vel
           tempore
           nativitatis
           ,
           vel
           baptismatis
           .
           
             It
             is
             sufficient
             that
             the
             parent
             be
             virtually
             and
             dispositively
             at
             present
             a
             believer
             ,
             and
             one
             that
             stands
             in
             that
             relation
             to
             Christ
             as
             believers
             do
             :
             To
             which
             end
             it
             is
             requisite
             that
             he
             have
             actually
             believed
             formerly
             (
             or
             else
             he
             hath
             no
             habit
             of
             faith
             )
             and
             hath
             not
             fallen
             away
             from
             Christ
             ,
             but
             be
             still
             in
             the
             disposition
             of
             his
             heart
             a
             believer
             ,
             and
             then
             the
             said
             act
             will
             follow
             in
             season
             ;
             and
             the
             relation
             is
             permanent
             which
             ariseth
             from
             the
             act
             ,
             and
             ceaseth
             not
             when
             the
             act
             of
             faith
             intermitteth
             .
             It
             is
             not
             therefore
             the
             meer
             bare
             profession
             of
             faith
             which
             God
             hath
             made
             the
             condition
             of
             this
             gift
             ,
             but
             the
             former
             act
             and
             present
             disposition
             .
          
           Ch.
           2.
           pag.
           15.
           
           
             The
             parents
             faith
             is
             the
             condition
             for
             himself
             and
             his
             infants
             .
             The
             causes
             of
             this
             condition
             of
             Discipleship
             or
             Churchmembership
             may
             improperly
             be
             called
             the
             causes
             of
             our
             Discipleship
             it self
             :
             but
             properly
             Christ
             by
             his
             Law
             or
             Covenant
             grant
             is
             the
             onely
             cause
             efficient
             .
          
           Pag.
           69.
           
           
             All
             these
             Church
             mercies
             are
             bestowed
             on
             the
             standing
             Gospel
             grounds
             of
             the
             Covenant
             of
             grace
             entred
             with
             our
             first
             parents
             presently
             upon
             the
             fall
             .
          
           Pag
           110.
           
           
             The
             seed
             of
             the
             faithful
             are
             Church
             members
             &
             Disciples
             ,
             and
             subjects
             of
             Christ
             ,
             because
             they
             are
             children
             of
             the
             promise
             ;
             God
             having
             been
             pleased
             to
             make
             the
             promise
             to
             the
             faithfull
             and
             their
             seed
             .
          
           Pag.
           59
           
             It
             is
             of
             the
             very
             law
             of
             nature
             to
             to
             have
             infants
             to
             be
             part
             of
             a
             Kingdome
             ,
             and
             therefore
             infants
             must
             bee
             part
             of
             Christs
             Kingdome
             .
          
           Pag.
           52.
           
           
             That
             infants
             must
             be
             Church
             members
             is
             partly
             natural
             and
             partly
             grounded
             on
             the
             Law
             of
             Grace
             and
             Faith.
          
           So
           
           that
           Mr.
           Bs.
           opinion
           is
           ,
           Christ
           by
           his
           law
           of
           nature
           ,
           or
           nations
           ,
           or
           covenant
           grant
           on
           the
           standing
           Gospel
           grounds
           of
           the
           covenant
           of
           grace
           ,
           the
           promise
           to
           the
           faithful
           and
           their
           seed
           not
           without
           actual
           faith
           ,
           formerly
           and
           present
           disposition
           ,
           beyond
           the
           meer
           bare
           profession
           of
           faith
           ,
           is
           properly
           the
           onely
           cause
           efficient
           of
           infants
           membership
           in
           the
           visible
           Church
           Christian.
           
        
         
           Against
           this
           I
           argue
           .
           1.
           
           If
           there
           be
           no
           such
           covenant
           of
           grace
           to
           the
           faithful
           and
           their
           seed
           ,
           nor
           any
           such
           promise
           upon
           condition
           of
           the
           parents
           actual
           faith
           the
           childe
           shall
           be
           a
           visible
           Christian
           churchmember
           ,
           nor
           any
           such
           law
           either
           of
           nature
           or
           nations
           ,
           or
           positive
           ,
           which
           makes
           the
           childe
           without
           his
           consent
           a
           visible
           Christian
           church-member
           ,
           then
           Mr.
           Bs.
           opinion
           of
           the
           cause
           of
           infants
           of
           believers
           visible
           Christian
           churchmembership
           is
           false
           .
           But
           the
           antecedent
           is
           true
           ,
           ergo
           ,
           the
           consequent
           .
           The
           minor
           I
           shall
           prove
           by
           answering
           all
           Mr.
           B.
           hath
           brought
           for
           it
           ,
           in
           that
           which
           followes
           .
        
         
           2.
           
           The
           Covenant
           of
           grace
           according
           to
           Mr.
           B.
           is
           either
           absolute
           or
           conditional
           ;
           the
           absolute
           ,
           according
           to
           Mr.
           B.
           is
           rather
           a
           prediction
           then
           a
           covenant
           ,
           and
           it
           is
           granted
           to
           be
           onely
           to
           the
           elect
           ,
           in
           his
           
             Appendix
             answer
             to
             the
          
           8th
           ▪
           and
           9th
           .
           object
           .
           and
           elsewhere
           ,
           and
           by
           this
           covenant
           God
           promiseth
           faith
           to
           the
           person
           ,
           not
           visible
           churchmembership
           upon
           the
           faith
           of
           another
           .
           The
           conditional
           covenant
           is
           of
           justification
           ,
           salvation
           on
           condition
           of
           faith
           ,
           and
           this
           p●omiseth
           not
           visible
           Churchmembership
           ,
           but
           saving
           graces
           ,
           it
           promiseth
           unto
           all
           upon
           condition
           ,
           and
           so
           belongs
           to
           all
           according
           to
           Mr.
           B.
           therefore
           by
           it
           visible
           churchmembership
           Christian
           is
           not
           conferred
           as
           a
           priviledge
           peculiar
           to
           believers
           infants
           on
           condition
           of
           their
           faith
           .
        
         
           3.
           
           If
           there
           were
           a
           covenant
           to
           the
           faithful
           and
           their
           seed
           to
           be
           their
           God
           ,
           yet
           this
           would
           not
           prove
           their
           infants
           Christian
           visible
           Church
           membership
           ;
           because
           God
           may
           be
           their
           God
           ,
           and
           yet
           they
           not
           be
           visible
           Churchmembers
           ,
           as
           he
           is
           the
           God
           of
           Abraham
           ,
           of
           infants
           dying
           in
           the
           womb
           ,
           of
           believers
           at
           the
           hour
           of
           death
           ,
           y●t
           they
           not
           now
           visible
           Churchmembers
           .
           2.
           
           The
           promise
           if
           it
           did
           infer
           visible
           Church
           membership
           ,
           yet
           being
           to
           the
           seed
           simply
           ,
           may
           be
           true
           of
           them
           though
           not
           in
           infancy
           ,
           and
           to
           the
           seed
           indefinitely
           may
           be
           true
           if
           any
           of
           them
           be
           visible
           Church
           members
           ,
           especially
           considering
           that
           it
           cannot
           be
           true
           of
           the
           seed
           universally
           and
           at
           all
           times
           ,
           it
           being
           certain
           that
           many
           are
           never
           visible
           Churchmembers
           ,
           as
           ●ll
           still-born
           infants
           of
           believers
           ;
           many
           that
           are
           visible
           Churchmembers
           for
           a
           time
           ,
           yet
           fall
           away
           ;
           and
           therefore
           if
           that
           promise
           were
           gran●ed
           ,
           and
           the
           condition
           and
           law
           put
           ,
           yet
           infants
           might
           not
           be
           visible
           Christian
           Churchmembers
           .
        
         
           4.
           
           If
           all
           these
           which
           Mr.
           B.
           makes
           the
           cause
           ,
           or
           condition
           of
           infants
           visible
           Church
           membership
           may
           be
           in
           act
           ,
           and
           the
           effect
           not
           be
           ,
           then
           the
           cause
           which
           Mr.
           B.
           assignes
           is
           not
           sufficient
           .
           But
           the
           antececedent
           is
           true
           .
           For
           the
           promise
           ,
           the
           parents
           actual
           believing
           ,
           the
           law
           of
           nature
           ,
           of
           nations
           ,
           any
           particular
           precept
           of
           dedicating
           the
           childe
           to
           God
           ,
           the
           act
           of
           dedication
           as
           in
           Hannahs
           vow
           may
           be
           afore
           the
           childe
           is
           born
           ,
           and
           yet
           then
           the
           childe
           is
           no
           visible
           Church
           member
           ,
           Ergo.
           The
           consequence
           rests
           on
           that
           maxime
           in
           Logick
           ,
           
             That
             the
             cause
             being
             
             put
             ,
             the
             effect
             is
             put
             .
          
           To
           this
           Mr.
           
             B.
             plain
             Script
             .
             proof
          
           ,
           &c.
           pag.
           100.
           
           
             Moral
             causes
             (
             and
             so
             remote
             causes
             )
             might
             have
             all
             their
             being
             long
             before
             the
             effect
             ,
             so
             that
             when
             the
             effect
             was
             produced
             there
             should
             bee
             no
             alteration
             in
             the
             cause
             ,
             though
             yet
             it
             hath
             not
             produced
             the
             effect
             by
             the
             act
             of
             causing
             .
          
           I
           reply
           this
           answer
           deserved
           a
           smile
           .
           1.
           
           For
           Mr.
           B.
           as
           his
           words
           shew
           before
           cited
           ,
           makes
           Christ
           by
           his
           law
           or
           covenant-g●ant
           ,
           the
           onely
           cause
           efficient
           ,
           therefore
           it
           is
           the
           next
           cause
           ,
           according
           to
           him
           ,
           and
           not
           onely
           a
           remote
           cause
           .
           2.
           
           If
           the
           covenant
           or
           law
           bee
           as
           much
           in
           being
           or
           acting
           ,
           and
           the
           parents
           faith
           and
           dedication
           afore
           the
           childe
           is
           born
           as
           after
           ,
           and
           there
           is
           no
           alteration
           in
           the
           cause
           ,
           though
           yet
           it
           have
           not
           produced
           the
           effect
           ,
           then
           it
           is
           made
           by
           M.
           B.
           a
           cause
           in
           act
           ,
           and
           consequently
           if
           the
           effect
           be
           not
           produced
           then
           it
           is
           not
           the
           cause
           ,
           or
           the
           adequate
           sufficient
           cause
           is
           not
           assigned
           by
           assigning
           it
           .
           3.
           
           Though
           moral
           causes
           may
           have
           their
           absolute
           being
           long
           before
           the
           effect
           ,
           yet
           not
           the
           relative
           being
           of
           causes
           ,
           for
           so
           they
           are
           together
           .
           So
           though
           the
           covenant
           and
           law
           might
           be
           a
           covenant
           and
           law
           ,
           yet
           they
           are
           not
           the
           cause
           adequate
           ,
           and
           in
           act
           (
           which
           Mr.
           B.
           makes
           them
           )
           without
           the
           being
           of
           the
           effect
           :
           nor
           is
           there
           in
           this
           any
           difference
           between
           moral
           and
           physical
           causes
           .
           And
           for
           the
           instances
           of
           Mr.
           B.
           they
           are
           not
           to
           the
           purpose
           .
           It
           is
           true
           ,
           election
           ,
           Christs
           death
           ,
           the
           covenant
           ,
           &c.
           are
           causes
           of
           remission
           of
           sins
           ,
           imputation
           of
           righteousness
           ,
           salvation
           ,
           before
           these
           be
           ,
           but
           they
           are
           not
           the
           adequate
           causes
           in
           act
           :
           For
           there
           must
           be
           a
           further
           act
           of
           God
           ,
           forgiving
           ,
           justifying
           ,
           delivering
           ,
           afore
           these
           are
           actually
           .
           They
           are
           causes
           of
           the
           justificab●lity
           ,
           the
           certainty
           ,
           futurity
           of
           justification
           of
           themselves
           ,
           but
           not
           of
           actual
           justification
           without
           mans
           faith
           ,
           and
           Gods
           sentence
           ,
           which
           is
           the
           next
           cause
           .
           A
           deed
           before
           one's
           born
           ,
           gives
           him
           title
           to
           an
           inheritance
           ,
           but
           not
           an
           actual
           estate
           without
           pleading
           entering
           upon
           it
           ,
           &c.
           4.
           
           I
           think
           Mr.
           B.
           is
           mistaken
           in
           making
           visible
           Churchmembership
           ,
           the
           effect
           of
           a
           moral
           or
           legal
           cause
           .
           He
           imagines
           it
           to
           bee
           a
           right
           or
           priviledge
           by
           vertue
           of
           a
           grant
           or
           legal
           donation
           .
           But
           in
           this
           he
           is
           mistaken
           ,
           confounding
           visible
           Church
           membership
           with
           the
           benefit
           or
           right
           consequent
           upon
           it
           .
           Whereas
           the
           Churchmembership
           and
           it's
           visibility
           are
           states
           arising
           from
           a
           physical
           cause
           rather
           then
           a
           moral
           ,
           to
           wit
           ,
           the
           call
           whereby
           they
           are
           made
           Churchmembers
           ,
           and
           that
           act
           or
           signe
           what
           ever
           it
           be
           ,
           whereby
           they
           may
           appear
           to
           bee
           Churchmembers
           to
           the
           understanding
           of
           others
           by
           mediation
           of
           sense
           .
           The
           priviledge
           or
           benefit
           consequent
           is
           by
           a
           law
           ,
           covenant
           ,
           or
           some
           donation
           legal
           or
           moral
           ;
           not
           the
           state
           it self
           of
           visible
           Churchmembership
           .
           Which
           I
           further
           prove
           thus
           .
        
         
           5.
           
           If
           visible
           Churchmembership
           bee
           antecedent
           to
           the
           interest
           a
           person
           hath
           in
           the
           Covenant
           ,
           then
           the
           Covenant
           is
           not
           the
           cause
           of
           it
           ;
           for
           if
           the
           Covenant
           be
           the
           cause
           it
           is
           by
           the
           persons
           interest
           in
           it
           .
           But
           visible
           Churchmembership
           is
           immediately
           upon
           the
           persons
           believing
           professed
           ,
           which
           is
           a
           condition
           of
           his
           being
           in
           Covenant
           ;
           therefore
           it
           is
           before
           the
           Covenant
           ,
           and
           consequently
           the
           Covenant
           not
           the
           cause
           .
        
         
           6
           ,
           If
           the
           Covenant
           or
           law
           upon
           condition
           of
           the
           parents
           faith
           as
           the
           antecedent
           or
           cause
           without
           which
           the
           thing
           is
           not
           ,
           be
           (
           as
           Mr.
           B.
           saith
           )
           
           the
           cause
           of
           infants
           visible
           Church
           membership
           the
           sole
           efficient
           ,
           then
           infants
           bought
           ,
           orphans
           of
           Turks
           ,
           &c.
           wholly
           at
           our
           dispose
           ,
           are
           not
           visible
           Church
           members
           :
           For
           they
           have
           no
           covenant
           made
           to
           their
           parents
           ,
           nor
           do
           their
           parents
           believe
           .
           But
           by
           Mr.
           Bs.
           doctrine
           pag.
           101.
           where
           he
           would
           have
           them
           baptised
           ,
           they
           are
           visible
           Churchmembers
           ,
           for
           such
           onely
           are
           to
           be
           baptised
           ,
           Ergo
           ,
           the
           Covenant
           is
           not
           the
           sole
           efficient
           ,
           there
           may
           bee
           visible
           Church
           membership
           without
           it
           .
           The
           same
           may
           be
           said
           of
           foundlings
           ,
           persons
           of
           unknown
           progeny
           ,
           &c.
           
        
         
           7.
           
           If
           the
           Covenant
           or
           law
           with
           the
           parents
           actual
           faith
           without
           profession
           ,
           make
           not
           the
           parent
           a
           visible
           Churchmember
           ,
           neither
           doth
           it
           the
           childe
           ;
           For
           the
           childe
           who
           is
           by
           vertue
           of
           the
           parents
           being
           a
           visible
           Churchmember
           onely
           ,
           a
           visible
           Churchmember
           ,
           cannot
           be
           such
           without
           his
           being
           such
           .
           But
           the
           parent
           by
           the
           law
           or
           covenant
           is
           not
           made
           upon
           his
           faith
           a
           visible
           Churchmember
           without
           profession
           ,
           
             Ergo
             ,
             The
             parents
             faith
             is
             not
             the
             condition
             on
             which
             God
             bestoweth
             the
             infant
             holiness
             ,
          
           nor
           is
           it
           true
           
             that
             the
             actual
             believing
             which
             hath
             the
             promise
             of
             personal
             blessings
             ,
             is
             the
             same
             that
             hath
             the
             promise
             of
             this
             priviledge
             to
             infants
             .
          
        
         
           8.
           
           If
           persons
           are
           visible
           Church
           members
           and
           not
           by
           the
           Covenant
           of
           grace
           ,
           then
           it
           is
           not
           true
           ,
           that
           Christ
           by
           his
           Law
           ,
           or
           Covenant
           of
           grace
           is
           the
           sole
           efficient
           of
           visible
           Churchmembership
           .
           The
           consequence
           is
           plain
           ,
           and
           needs
           no
           further
           proof
           .
           But
           the
           antecedent
           is
           true
           ,
           Ergo.
           The
           minor
           is
           proved
           by
           instances
           of
           Judas
           and
           other
           hypocrites
           ,
           who
           are
           visible
           Churchmembers
           ,
           but
           not
           by
           the
           Covenant
           of
           grace
           ,
           for
           that
           promiseth
           nothing
           to
           them
           .
        
         
           9.
           
           If
           infants
           be
           visible
           Churchmembers
           by
           the
           Covenant
           on
           the
           condition
           of
           the
           parents
           actual
           believing
           ▪
           then
           either
           the
           next
           parents
           ,
           or
           any
           in
           any
           generations
           precedent
           .
           If
           the
           next
           onely
           ,
           let
           it
           be
           shewed
           ,
           why
           the
           visible
           Churchmembership
           should
           be
           limited
           to
           it
           :
           if
           in
           any
           near
           g●nerations
           ,
           let
           it
           be
           shewed
           where
           we
           must
           stick
           ,
           and
           go
           no
           further
           ;
           why
           ,
           suppose
           the
           visible
           Churchmembership
           be
           stopped
           at
           the
           Grandfathers
           faith
           so
           as
           that
           we
           must
           go
           no
           further
           in
           our
           count
           ,
           the
           great
           Grandfathers
           faith
           should
           not
           infer
           the
           infants
           visible
           .
           Church-membership
           as
           well
           as
           the
           Grandfathers
           :
           if
           there
           be
           no
           limit
           ;
           why
           this
           visible
           Churchmembership
           should
           not
           be
           common
           to
           all
           the
           infants
           of
           the
           Jews
           ,
           yea
           to
           ●ll
           the
           world
           .
           If
           the
           succession
           be
           broken
           off
           upon
           the
           Jews
           unbelief
           ,
           why
           not
           upon
           the
           unbelief
           of
           each
           ancestor
           ?
        
         
           10.
           
           If
           an
           infants
           visible
           Churchmembership
           be
           by
           the
           covenant
           ,
           upon
           the
           parents
           actual
           believing
           ,
           and
           not
           a
           meer
           bare
           profession
           ,
           then
           it
           is
           a
           thing
           that
           cannot
           be
           known
           ,
           because
           the
           parents
           actual
           believing
           is
           a
           thing
           unknown
           .
           But
           that
           is
           absurd
           .
           Ergo.
           The
           major
           I
           have
           confirmed
           more
           fully
           in
           the
           first
           part
           of
           this
           Review
           ,
           sect
           .
           35.
           
        
         
           11.
           
           If
           other
           Christian
           priviledges
           be
           not
           conveyed
           by
           a
           covenant
           upon
           the
           parents
           faith
           without
           the
           persons
           own
           act
           or
           consent
           ,
           then
           neither
           this
           .
           But
           the
           antecedent
           is
           true
           ,
           the
           child
           is
           not
           a
           believer
           ,
           a
           disciple
           ,
           a
           minister
           ,
           a
           son
           of
           God
           ,
           &c.
           without
           his
           own
           consent
           ,
           Ergo.
           The
           consequence
           of
           the
           major
           is
           confirmed
           in
           that
           there
           is
           like
           reason
           for
           them
           as
           for
           this
           .
        
         
         
           12.
           
           If
           there
           be
           no
           Law
           or
           Ordinance
           of
           God
           unrepealed
           ,
           by
           which
           either
           this
           infant
           visible
           Christian
           Churchmembership
           is
           granted
           ,
           or
           the
           listing
           of
           infants
           ,
           or
           entring
           into
           the
           visible
           Church
           Christian
           is
           made
           a
           duty
           ,
           then
           that
           is
           not
           a
           cause
           of
           infants
           visible
           Churchmembership
           which
           Mr.
           B.
           assigns
           .
           But
           there
           is
           no
           such
           Law
           or
           Ordinance
           unrepealed
           ,
           Ergo.
           If
           there
           be
           it
           is
           either
           by
           Precept
           or
           other
           Declaration
           ,
           but
           by
           neither
           ;
           Ergo.
           If
           by
           Precept
           ,
           in
           the
           New
           Testament
           ,
           or
           the
           Old
           :
           Not
           in
           the
           New
           ,
           there
           is
           no
           Precept
           to
           Minister
           ,
           or
           paren●s
           ,
           or
           any
           other
           ,
           to
           take
           infants
           for
           visible
           Churchmembers
           ,
           or
           to
           list
           them
           as
           such
           :
           Nor
           in
           the
           Old
           ,
           there
           is
           no
           such
           Precept
           I
           know
           but
           that
           of
           circumcision
           ,
           which
           is
           repealed
           ;
           vowing
           ,
           praying
           ,
           &c.
           did
           neither
           then
           ,
           nor
           now
           of
           themselves
           make
           visible
           Churchmembers
           ,
           although
           upon
           the
           prayers
           and
           faith
           ,
           not
           onely
           of
           parents
           ,
           but
           of
           others
           ,
           God
           granted
           remission
           of
           sins
           ,
           conversion
           ,
           cure
           of
           plagues
           ,
           yet
           did
           not
           these
           make
           any
           visible
           Churchmembers
           of
           themselves
           .
           If
           there
           be
           any
           other
           Declaration
           of
           God
           ,
           it
           is
           either
           a
           positive
           law
           ,
           or
           law
           of
           Nations
           ,
           or
           of
           Nature
           :
           Not
           any
           positive
           law
           ,
           if
           there
           be
           ,
           let
           it
           be
           produced
           ,
           not
           any
           law
           of
           Nations
           .
           This
           Mr.
           B.
           sometimes
           alledgeth
           ,
           that
           as
           it
           is
           in
           Kingdomes
           and
           civil
           States
           the
           children
           are
           subjects
           and
           citizens
           as
           well
           as
           the
           parents
           ,
           so
           in
           the
           Church
           :
           But
           if
           this
           were
           a
           rule
           in
           the
           Church
           of
           God
           ,
           then
           not
           onely
           ●hildren
           must
           be
           visible
           Churchmembers
           ,
           but
           also
           all
           the
           inhabitants
           where
           the
           Church
           is
           servants
           ,
           and
           their
           children
           ,
           as
           all
           in
           the
           territories
           and
           dominions
           of
           a
           King
           are
           his
           subjects
           ;
           and
           sith
           Christs
           Kingdome
           is
           over
           all
           the
           world
           ,
           yea
           if
           Mr.
           Bs.
           Doctrine
           were
           right
           in
           his
           
             Sermon
             of
             Judgement
          
           ,
           pag.
           14
           ,
           15.
           
           
             All
             are
             bought
             by
             Christs
             death
             ,
             and
             are
             his
             own
             ,
          
           every
           man
           in
           the
           world
           should
           be
           a
           visible
           Churchmember
           .
           Nor
           any
           law
           of
           Nature
           :
           For
           though
           Mr.
           B.
           sometimes
           pleads
           this
           ,
           yet
           the
           vanity
           of
           it
           appears
           ,
           1.
           
           In
           that
           since
           the
           fall
           of
           man
           ,
           the
           nature
           of
           man
           being
           corrupt
           ,
           the
           call
           and
           frame
           of
           the
           Church
           is
           altogether
           by
           grace
           ,
           and
           free
           counsel
           of
           God.
           2.
           
           Churches
           if
           they
           should
           be
           fashioned
           after
           the
           way
           or
           law
           of
           Nature
           ,
           where
           the
           husband
           is
           ,
           there
           the
           wife
           should
           be
           a
           visible
           Churchmember
           ,
           as
           well
           as
           where
           the
           paaent
           is
           a
           Churchmember
           ,
           there
           the
           child
           should
           be
           so
           too
           .
           For
           the
           law
           of
           Nature
           makes
           them
           more
           nearly
           in
           one
           condition
           then
           father
           and
           child
           .
           But
           that
           is
           false
           ,
           Ergo.
           3.
           
           If
           the
           law
           of
           Nature
           should
           form
           Churchmembers
           ,
           then
           Churches
           should
           be
           by
           natural
           discent
           :
           But
           that
           is
           false
           ,
           it
           is
           by
           calling
           ,
           as
           is
           above
           proved
           .
           4.
           
           Churches
           are
           by
           institution
           ,
           therefore
           not
           by
           the
           law
           of
           Nature
           .
           This
           is
           proved
           from
           Mr.
           Bs.
           own
           hypothesis
           ,
           that
           they
           are
           made
           Churchmembers
           by
           grant
           ,
           covenant
           ,
           gift
           on
           condition
           .
           5.
           
           If
           they
           were
           by
           the
           law
           of
           Nature
           ,
           all
           Churches
           should
           be
           domestical
           ,
           not
           congregational
           or
           parochial
           ;
           for
           they
           are
           not
           by
           nature
           ,
           but
           by
           institution
           .
           6.
           
           If
           Churches
           should
           be
           by
           the
           law
           of
           Nature
           ,
           they
           should
           be
           formed
           by
           an
           invariable
           uniform
           way
           and
           model
           :
           But
           they
           are
           not
           so
           ;
           they
           are
           called
           sometimes
           by
           Preachers
           ,
           sometimes
           immediately
           by
           God
           ,
           sometimes
           by
           authority
           ;
           sometimes
           they
           are
           national
           ,
           sometimes
           catholick
           ;
           sometimes
           under
           one
           form
           of
           service
           and
           discipline
           ,
           sometimes
           under
           another
           ;
           sometimes
           the
           son
           is
           the
           means
           of
           making
           the
           father
           a
           visible
           Churchmember
           ,
           sometimes
           
           the
           father
           the
           son
           ;
           sometimes
           the
           wife
           of
           the
           husband
           ,
           sometimes
           the
           husband
           of
           the
           wife
           ,
           by
           which
           the
           order
           of
           Nature
           is
           inverted
           .
        
         
           To
           all
           these
           arguments
           against
           infants
           visible
           Christian-Churchmembership
           ,
           this
           one
           may
           be
           added
           ,
           That
           there
           is
           neither
           example
           ,
           rule
           ,
           nor
           hint
           in
           all
           the
           New
           Testament
           ,
           of
           their
           admission
           into
           the
           Church
           ,
           or
           ordering
           in
           it
           ,
           or
           care
           of
           the
           Elders
           and
           Officers
           of
           the
           Church
           for
           them
           as
           members
           ,
           nor
           any
           other
           sign
           that
           Christ
           would
           have
           them
           reckoned
           as
           visible
           members
           in
           the
           Christian
           Church
           :
           which
           is
           a
           strong
           presumption
           against
           it
           .
           I
           know
           none
           that
           hath
           disputed
           for
           it
           ,
           so
           much
           as
           Mr.
           B.
           I
           will
           therefore
           go
           on
           to
           examine
           what
           he
           saith
           .
        
      
       
         
           SECT
           .
           LIII
           .
           Letters
           between
           me
           and
           Mr.
           B.
           are
           set
           down
           concerning
           the
           Law
           and
           Ordinance
           of
           infants
           visible
           Churchmembership
           unrepealed
           ,
           which
           he
           asserts
           ,
           whereby
           the
           point
           is
           stated
           .
        
         
           THat
           the
           Reader
           may
           understand
           the
           true
           state
           of
           the
           Dispute
           between
           me
           and
           Mr.
           B.
           he
           is
           to
           take
           notice
           ,
           that
           when
           at
           first
           in
           the
           Dispute
           at
           
             Bewdley
             ,
             Jan.
          
           1.
           1649.
           
           Mr.
           B.
           urged
           for
           infant
           Baptism
           his
           argument
           of
           the
           ordinance
           or
           law
           or
           appointment
           of
           God
           ,
           whereby
           infants
           were
           once
           to
           be
           admitted
           members
           of
           the
           visible
           Church
           ,
           now
           Printed
           in
           his
           book
           of
           Baptism
           ,
           ch
           .
           5.
           part
           1.
           
           I
           not
           knowing
           what
           other
           it
           might
           be
           ,
           and
           he
           denying
           it
           was
           that
           of
           circumcision
           ,
           urged
           him
           often
           to
           tell
           me
           what
           it
           was
           ,
           which
           he
           would
           not
           ,
           which
           occasioned
           the
           Dispute
           to
           be
           more
           confused
           then
           otherwise
           it
           might
           have
           been
           .
           After
           ,
           in
           my
           Praecursor
           ,
           I
           again
           told
           him
           ,
           I
           found
           it
           not
           but
           in
           the
           peculiar
           national
           policy
           of
           the
           Jews
           ,
           no
           universal
           law
           or
           ordinance
           for
           it
           .
           To
           which
           what
           elusory
           reply
           he
           made
           ,
           is
           shewed
           in
           the
           second
           Part
           o●
           this
           Review
           ▪
           sect
           .
           2.
           pag
           8
           ,
           9.
           
           Which
           moved
           me
           ,
           being
           then
           upon
           the
           examining
           of
           his
           4th
           .
           and
           5th
           .
           ch
           .
           from
           Bewdley
           within
           two
           miles
           of
           Kidderminster
           ▪
           to
           write
           and
           send
           April
           3d.
           1655.
           this
           Letter
           to
           him
           .
        
         
           
             
               
                 Sir
                 ,
              
            
             
               Not
               finding
               yet
               that
               Law
               or
               Ordinance
               of
               infants
               visible
               Churchmembership
               which
               you
               assert
               in
               your
               book
               
                 of
                 Baptism
              
               to
               be
               unrepealed
               ,
               I
               do
               request
               you
               to
               set
               down
               the
               particular
               Text
               or
               Texts
               of
               Holy
               Scripture
               where
               you
               conceive
               that
               Law
               or
               Ordinance
               is
               written
               ,
               and
               to
               transmit
               it
               to
               me
               by
               this
               bearer
               ,
               that
               your
               allegations
               may
               be
               considered
               by
               him
               who
               is
               Yours
               as
               is
               meet
               ;
            
             
               
                 
                   April
                   3.
                   1655.
                   
                
              
               
                 John
                 Tombes
                 .
              
            
          
        
         
           The
           next
           morning
           I
           received
           from
           him
           this
           Letter
           ,
           directed
           to
           me
           .
        
         
           
             
               
                 Sir
                 ,
              
            
             
               I
               mean
               to
               see
               more
               said
               against
               what
               I
               have
               already
               written
               ,
               before
               I
               will
               write
               any
               more
               about
               infant
               Baptism
               ,
               without
               a
               more
               pressing
               call
               than
               I
               yet
               discern
               .
               I
               have
               discharged
               my
               conscience
               ,
               and
               shall
               leave
               you
               and
               yours
               to
               take
               your
               course
               .
               And
               indeed
               I
               do
               not
               understand
               the
               sence
               
               of
               your
               Letter
               ,
               because
               you
               so
               joyn
               two
               questions
               in
               one
               ,
               that
               I
               know
               not
               which
               of
               the
               two
               it
               is
               that
               you
               would
               have
               me
               answer
               to
               .
               Whether
               there
               were
               any
               Ordinance
               or
               Law
               of
               God
               that
               infants
               should
               be
               Churchmembers
               ?
               is
               one
               question
               :
               Whether
               this
               be
               repealed
               is
               another
               :
               you
               joyn
               both
               into
               one
               .
               For
               the
               first
               ,
               that
               infants
               were
               Churchmembers
               ,
               as
               you
               have
               not
               yet
               denied
               that
               I
               know
               of
               ,
               so
               will
               I
               not
               be
               so
               uncharitable
               as
               to
               imagine
               that
               you
               are
               now
               about
               it
               :
               And
               much
               less
               that
               you
               should
               have
               the
               least
               doubt
               whether
               it
               were
               by
               Gods
               ordination
               .
               There
               are
               two
               things
               considerable
               in
               the
               matter
               .
               First
               ,
               the
               benefit
               of
               Churchmembership
               ,
               with
               all
               the
               consequent
               priviledges
               .
               It
               is
               the
               work
               of
               a
               grant
               or
               promise
               to
               confer
               these
               ,
               and
               not
               directly
               of
               a
               precept
               .
               Secondly
               ,
               the
               duty
               of
               devoting
               and
               dedicating
               the
               child
               to
               God
               ,
               and
               entring
               it
               into
               the
               Covenant
               which
               confers
               the
               benefit
               ;
               and
               this
               is
               the
               work
               of
               a
               law
               or
               precept
               to
               constitute
               this
               duty
               I
               am
               past
               doubt
               that
               you
               doubt
               not
               of
               either
               of
               these
               :
               For
               you
               cannot
               imagine
               ,
               that
               any
               infant
               had
               the
               blessing
               without
               a
               grant
               or
               promise
               ,
               (
               that
               's
               impossible
               ;
               )
               nor
               that
               any
               parents
               lay
               under
               a
               duty
               without
               an
               obliging
               law
               ,
               (
               for
               that
               's
               as
               impossible
               .
               )
               Taking
               it
               therefore
               for
               granted
               that
               you
               are
               resol●ed
               in
               both
               these
               ,
               and
               so
               yeeld
               that
               such
               a
               grant
               and
               precept
               there
               was
               ,
               there
               remains
               no
               question
               but
               Whether
               it
               be
               repealed
               :
               which
               I
               have
               long
               expected
               that
               you
               should
               prove
               .
               For
               citing
               the
               particular
               Texts
               in
               which
               the
               ordination
               is
               contained
               ,
               though
               more
               may
               be
               said
               then
               is
               said
               ,
               yet
               I
               shall
               think
               it
               needless
               ,
               till
               I
               see
               the
               ordination
               contained
               in
               those
               Texts
               which
               I
               have
               already
               mentioned
               to
               you
               ,
               proved
               to
               be
               reversed
               .
               Nor
               do
               I
               know
               that
               it
               is
               of
               so
               great
               use
               to
               stand
               to
               cite
               the
               particular
               Texts
               ,
               while
               you
               confess
               in
               general
               ,
               that
               such
               a
               promise
               and
               preeept
               there
               is
               ,
               by
               vertue
               of
               which
               ,
               infants
               were
               till
               Christs
               time
               duly
               members
               of
               Christs
               Church
               (
               for
               Christs
               Church
               it
               was
               )
               even
               his
               unive●sal
               visible
               Church
               .
               Still
               remember
               that
               I
               take
               the
               word
               [
               law
               ]
               not
               strictly
               for
               a
               precept
               onely
               ,
               but
               largely
               ,
               as
               comprehending
               ●oth
               promise
               and
               precept
               ,
               and
               I
               have
               already
               shewed
               you
               both
               and
               so
               have
               others
               .
            
             
               So
               much
               of
               your
               endeavour
               as
               hath
               any
               tendency
               to
               the
               advancement
               of
               holiness
               ,
               I
               am
               willing
               to
               second
               yo●
               in
               ;
               viz.
               that
               at
               the
               age
               yo●
               desire
               people
               might
               solemnly
               profess
               their
               acceptance
               of
               Christ
               ,
               and
               their
               resolution
               to
               be
               〈◊〉
               :
               But
               I
               hope
               God
               will
               find
               me
               better
               work
               while
               I
               must
               stay
               here
               ,
               then
               to
               spend
               my
               time
               to
               prove
               that
               no
               infants
               of
               believers
               are
               within
               Christs
               visible
               Church
               ,
               that
               is
               ,
               are
               no
               infant
               Disciples
               ,
               infant
               Christians
               ,
               infant
               Churchmembers
               .
               I
               know
               no
               glory
               it
               will
               bring
               to
               Christ
               ,
               nor
               comfort
               to
               man
               ,
               nor
               see
               I
               now
               any
               appearance
               of
               truth
               in
               it
               .
               I
               bless
               the
               Lord
               for
               the
               benefits
               of
               the
               Baptismal
               Covenant
               that
               I
               enjoyed
               in
               infancy
               ,
               and
               that
               I
               was
               dedicated
               so
               soon
               to
               God
               ,
               and
               not
               left
               wholly
               in
               the
               Kingdome
               and
               power
               of
               the
               Devil
               .
               They
               that
               despise
               this
               mercy
               ,
               or
               account
               it
               none
               ,
               or
               not
               worth
               the
               accepting
               ,
               may
               go
               without
               it
               ,
               and
               take
               that
               which
               they
               get
               by
               their
               ingratitude
               .
               And
               I
               once
               hoped
               ,
               that
               much
               less
               then
               such
               an
               inundation
               of
               direful
               consequents
               as
               our
               eyes
               have
               seen
               ,
               would
               have
               done
               more
               for
               the
               bringing
               of
               you
               back
               to
               stop
               the
               doleful
               breach
               that
               you
               have
               made
               .
               I
               am
               fain
               to
               spend
               my
               time
               now
               to
               endeavour
               the
               recovery
               of
               some
               of
               your
               Opinion
               who
               are
               lately
               turned
               Quakers
               ,
               or
               at
               least
               the
               preventing
               of
               others
               Apostacy
               :
               which
               is
               indeed
               to
               prevent
               the
               emptying
               of
               your
               Churches
               .
               Which
               I
               suppose
               will
               be
               a
               more
               acceptable
               work
               with
               you
               ,
               then
               again
               to
               write
               against
               rebaptizing
               ,
               or
               for
               Infant-baptism
               .
            
             
             
               
                 Sir
                 ,
              
               
                 I
                 remain
                 your
                 imperfect
                 brother
                 ,
                 knowing
                 but
                 in
                 part
                 ,
                 yet
                 loving
                 the
                 truth
                 ;
                 Rich.
                 Baxter
                 .
              
            
          
        
         
           Being
           the
           same
           day
           to
           return
           home
           ,
           yet
           loth
           to
           be
           put
           off
           thus
           ,
           I
           wrote
           immediately
           upon
           the
           reading
           of
           his
           Letter
           ,
           this
           also
           to
           him
           .
        
         
           
             
               
                 Sir
                 ,
              
            
             
               I
               confess
               infants
               were
               by
               Gods
               fact
               of
               taking
               the
               whole
               people
               of
               the
               Jews
               for
               his
               people
               ,
               in
               that
               estate
               of
               the
               Jewish
               Paedagogy
               (
               not
               by
               any
               promise
               or
               precept
               )
               visible
               Church
               members
               ,
               that
               is
               of
               the
               Congregation
               of
               Israel
               .
               I
               do
               not
               confess
               that
               there
               was
               any
               law
               or
               ordinance
               determining
               it
               should
               be
               so
               ,
               but
               onely
               a
               fact
               of
               God
               ,
               which
               is
               a
               transeunt
               thing
               ,
               and
               I
               think
               it
               were
               a
               foolish
               undertaking
               for
               mee
               to
               prove
               the
               repeal
               of
               a
               fact
               .
               Wherefore
               still
               I
               press
               you
               that
               you
               would
               shew
               me
               where
               that
               law
               ,
               ordinance
               ,
               statute
               or
               decree
               of
               God
               is
               that
               is
               repealeable
               ,
               that
               is
               ,
               which
               may
               in
               congruous
               sence
               bee
               either
               by
               a
               later
               act
               said
               to
               be
               repealed
               ,
               or
               else
               to
               be
               established
               as
               a
               law
               for
               ever
               .
               This
               I
               never
               found
               in
               your
               books
               ,
               nor
               do
               I
               conceive
               that
               law
               is
               implied
               in
               any
               thing
               I
               grant
               ;
               and
               therefore
               I
               yet
               pray
               you
               to
               set
               me
               down
               the
               particular
               text
               or
               texts
               of
               holy
               Scripture
               where
               that
               law
               is
               .
               Which
               need
               not
               hinder
               you
               from
               opposing
               the
               Quakers
               (
               in
               which
               I
               have
               not
               and
               hope
               shall
               not
               be
               wanting
               )
               of
               whom
               I
               think
               that
               you
               are
               misinformed
               that
               they
               are
               Anabaptists
               ,
               I
               think
               there
               are
               very
               few
               of
               them
               that
               were
               ever
               baptised
               ,
               and
               have
               good
               evidence
               that
               they
               have
               been
               formerly
               Seekers
               ,
               as
               you
               call
               them
               .
               And
               I
               think
               you
               do
               unjustly
               impute
               the
               direfull
               consequences
               you
               speak
               of
               to
               the
               denial
               of
               infant
               baptism
               ,
               and
               to
               the
               practise
               of
               adult
               bap●ism
               ,
               and
               that
               as
               your self
               are
               deceived
               so
               you
               mislead
               others
               .
               I
               yet
               expect
               your
               texts
               ,
               knowing
               none
               in
               any
               of
               your
               books
               that
               mention
               that
               law
               of
               infants
               visible
               Churchmembership
               which
               you
               assert
               either
               explicitly
               or
               implicitly
               ,
               and
               am
               yours
               as
               is
               meet
               ;
            
             
               
                 Bewdley
                 
                   this
                   4th
                   .
                   
                     of
                     April
                  
                   .
                   1655.
                   
                
              
               
                 John
                 Tombes
                 .
              
            
          
        
         
           About
           a
           fortnight
           after
           I
           received
           this
           Letter
           to
           me
           from
           him
           .
        
         
           
             
               
                 Sir
                 ,
              
            
             
               If
               you
               will
               needs
               recall
               me
               to
               this
               ungrateful
               work
               ,
               let
               me
               request
               you
               to
               tell
               me
               fully
               ,
               exactly
               and
               plainly
               ,
               what
               transient
               fact
               you
               mean
               ,
               which
               you
               conceive
               without
               law
               or
               promise
               did
               make
               Church
               members
               :
               that
               so
               I
               may
               know
               where
               the
               competition
               lieth
               .
               When
               I
               know
               your
               meaning
               ,
               I
               intend
               ,
               God
               willing
               ,
               to
               send
               you
               a
               speedy
               answer
               to
               your
               last
               .
               Your
               fellow-servant
               ,
            
             
               
                 
                   April
                   16.
                   1655.
                   
                
              
               
                 Rich.
                 Baxter
                 .
              
            
          
        
         
           Upon
           the
           receipt
           whereof
           ,
           I
           speedily
           returned
           to
           him
           ,
           on
           the
           day
           of
           the
           date
           of
           it
           ,
           being
           then
           at
           Bewdley
           ,
           this
           following
           Letter
           .
        
         
           
             
               
                 Sir
                 ,
              
            
             
               The
               transeunt
               fact
               of
               God
               ,
               whereby
               infants
               were
               visible
               Churchmembers
               ,
               was
               plainly
               exprest
               in
               my
               last
               to
               you
               ,
               to
               be
               the
               taking
               of
               the
               whole
               people
               of
               the
               Jews
               for
               his
               people
               ,
               which
               is
               the
               expression
               of
               
                 Moses
                 ,
                 Deut.
              
               4.34
               .
               Exod.
               6.7
               .
               And
               by
               it
               I
               mean
               that
               which
               is
               expressed
               Levit.
               20.24.26
               .
               when
               God
               said
               ,
               
                 I
                 have
                 severed
                 you
                 from
                 other
                 people
                 ,
                 that
                 you
                 should
                 be
                 mine
                 .
              
               The
               same
               thing
               is
               expressed
               1
               Kings
               8.53
               .
               Isai
               43
               ,
               1.
               
               This
               I
               term
               [
               fact
               ]
               as
               conceiving
               it
               most
               comprehensive
               of
               the
               many
               particular
               acts
               in
               many
               generations
               ,
               whereby
               he
               did
               accomplish
               it
               .
               Following
               herein
               
                 Stephen
                 ,
                 Acts
              
               7.2
               .
               and
               
                 Nehem
                 ▪
              
               
               9.7
               .
               I
               conceive
               it
               began
               when
               he
               called
               Abraham
               out
               of
               
                 Ur
                 ,
                 Gen.
              
               12.1
               .
               to
               which
               succeeded
               in
               their
               times
               the
               enlarging
               of
               his
               family
               ,
               removing
               of
               
                 Lot
                 ,
                 Ishmael
              
               ,
               the
               sons
               of
               
                 Keturah
                 ,
                 Esau
              
               ,
               distinction
               by
               Circumcision
               ,
               the
               birth
               of
               
                 Isaac
                 ,
                 Jacob
              
               ,
               his
               leading
               to
               
                 Padan
                 Aram
              
               ,
               increase
               there
               ,
               removal
               to
               Canaan
               ,
               to
               Aegypt
               ,
               placing
               ,
               preserving
               there
               ,
               and
               chiefly
               the
               bringing
               of
               them
               thence
               ,
               to
               which
               principally
               the
               Scripture
               refers
               this
               fact
               ,
               Exod.
               19.4
               .
               Levit.
               11.45
               .
               Nehem.
               1.10
               .
               Hos.
               11.1
               .
               the
               bringing
               them
               into
               the
               bond
               of
               the
               Covenant
               at
               Mount
               Sinai
               ,
               giving
               them
               laws
               ,
               settling
               their
               Priesthood
               ,
               tabernacle
               ,
               army
               ,
               government
               ,
               inheritance
               .
               By
               which
               fact
               the
               infants
               of
               the
               Israelites
               were
               visible
               Churchmembers
               as
               being
               part
               of
               the
               Congregation
               of
               Israel
               ,
               and
               in
               like
               manner
               though
               not
               with
               equal
               right
               (
               for
               they
               might
               be
               sold
               away
               )
               were
               the
               bought
               servants
               or
               captives
               ,
               whether
               infants
               or
               of
               age
               ,
               though
               their
               parents
               were
               professed
               idolaters
               .
               And
               this
               I
               said
               was
               without
               promise
               or
               precept
               ,
               meaning
               such
               promise
               or
               precept
               as
               you
               in
               your
               Letter
               say
               I
               confess
               ,
               and
               you
               describe
               ,
               
                 a
                 promise
                 conferring
                 to
                 infants
                 the
                 benefit
                 of
                 Churchmembership
                 with
                 all
                 the
                 consequent
                 priviledges
                 ,
                 a
                 precept
                 constituting
                 the
                 duty
                 of
                 devoting
                 and
                 dedicating
                 the
                 childe
                 to
                 God
                 ,
                 and
                 entering
                 into
                 Covenant
                 ,
                 which
                 confers
                 the
                 benefit
                 .
              
               For
               though
               I
               grant
               the
               promises
               to
               the
               natural
               posterity
               of
               
                 Abraham
                 ,
                 Gen.
              
               17.4
               ,
               5
               ,
               6
               ,
               7
               ,
               8.
               and
               the
               Covenant
               made
               with
               Israel
               at
               Mount
               Sinai
               ,
               and
               Deut.
               29.
               wherein
               Israel
               avouched
               God
               ,
               and
               a
               precept
               of
               Circumcision
               ,
               and
               precepts
               of
               God
               by
               Moses
               of
               calling
               the
               people
               ,
               and
               requiring
               them
               to
               enter
               into
               Covenant
               ,
               Exod.
               19.
               and
               Deut.
               29.
               
               Yet
               no
               such
               particular
               promise
               concerning
               infants
               visible
               Churchmembership
               ,
               or
               precept
               for
               parents
               or
               others
               ,
               concerning
               the
               solemn
               admission
               of
               infants
               as
               visible
               Churchmembers
               ,
               besides
               Circumcision
               ,
               as
               in
               your
               Book
               
                 of
                 Baptism
              
               you
               assert
               .
               Nor
               do
               I
               conceive
               that
               infants
               of
               Israel
               were
               made
               visible
               Church
               members
               by
               the
               promises
               in
               the
               covenants
               or
               the
               precepts
               forenamed
               ,
               but
               by
               Gods
               transeunt
               fact
               which
               I
               have
               described
               .
               Which
               I
               therefore
               term
               [
               transeunt
               ]
               because
               done
               in
               time
               ,
               and
               so
               not
               eternal
               ,
               and
               past
               ,
               and
               so
               not
               in
               congruous
               sense
               repealeable
               as
               a
               law
               ,
               ordinance
               ,
               statute
               ,
               decree
               ,
               which
               determines
               such
               a
               thing
               shall
               bee
               for
               the
               future
               ,
               though
               capable
               of
               continuance
               in
               the
               same
               or
               the
               like
               acts
               ,
               or
               of
               interruption
               .
               Which
               continuance
               or
               interruption
               is
               known
               by
               narration
               of
               what
               God
               hath
               done
               ,
               not
               by
               any
               legal
               revocation
               ,
               or
               renewing
               ,
               or
               continuance
               of
               a
               promise
               or
               precept
               concerning
               that
               thing
               .
               Now
               as
               the
               Churchmembership
               of
               the
               Israelites
               began
               as
               I
               conceive
               with
               Abrahams
               call
               ,
               and
               was
               completed
               when
               they
               were
               
                 brought
                 out
                 of
                 Aegypt
                 to
                 God
                 ,
                 Exod.
              
               19.4
               .
               so
               I
               conceive
               it
               ceased
               when
               upon
               their
               rejection
               of
               Christ
               as
               was
               fore●told
               Matth.
               21.43
               .
               they
               were
               broken
               off
               from
               being
               Gods
               people
               ,
               which
               was
               completed
               at
               the
               destruction
               of
               Jerusalem
               ,
               when
               the
               temple
               was
               destroyed
               ,
               as
               Christ
               fore-told
               Luke
               19.43
               ,
               44.
               
               And
               instead
               of
               the
               Jewish
               people
               by
               the
               preaching
               of
               the
               Gospel
               confirmed
               by
               mighty
               signes
               ,
               God
               gathered
               to
               himself
               a
               Church
               of
               another
               frame
               in
               a
               spiritual
               way
               ,
               according
               to
               the
               institution
               of
               Christ
               ,
               Matth.
               28.19
               ,
               20.
               
               Mark
               16.15
               ,
               16.
               in
               which
               he
               included
               not
               infants
               ,
               the
               Jews
               themselves
               were
               no
               part
               of
               the
               Christian
               Church
               without
               repentance
               and
               faith
               in
               Christ
               professed
               at
               least
               .
            
             
             
               Having
               now
               fully
               ,
               exactly
               ▪
               and
               plainly
               told
               you
               my
               meaning
               as
               you
               request
               ,
               I
               do
               now
               expect
               your
               speedy
               answer
               to
               my
               last
               ,
               and
               therein
               to
               fulfill
               my
               request
               of
               setting
               down
               the
               particular
               texts
               of
               holy
               Scripture
               wherein
               that
               law
               largely
               taken
               comprehending
               promise
               and
               precept
               of
               infants
               visible
               Churchmembership
               ,
               which
               you
               assert
               to
               be
               unrepealed
               ,
               is
               contained
               .
               If
               you
               shall
               in
               your
               answer
               set
               down
               wherein
               the
               blessing
               ,
               benefit
               ,
               and
               priviledges
               of
               infants
               visible
               Churchmembership
               ,
               which
               you
               assert
               unrepealed
               ,
               did
               consist
               ;
               I
               may
               better
               understand
               you
               then
               I
               do
               :
               But
               I
               shall
               press
               you
               no
               further
               then
               you
               shall
               be
               willing
               in
               this
               thing
               .
               I
               am
               ,
               Yours
               as
               is
               meet
               ,
            
             
               
                 Bewdley
                 ,
                 
                   April
                   21.
                   1655.
                   
                
              
               
                 John
                 Tombes
                 .
              
            
          
        
         
           On
           May
           29.
           1655.
           
           I
           received
           this
           following
           answer
           .
        
         
           
             
               
                 Sir
                 ,
              
            
             
               A
               probability
               of
               doing
               or
               receiving
               good
               ,
               is
               to
               me
               a
               call
               to
               action
               .
               Seeing
               no
               such
               probability
               ,
               I
               told
               you
               at
               first
               my
               purposes
               to
               forbear
               any
               further
               debates
               with
               you
               ,
               till
               you
               had
               better
               answered
               what
               is
               said
               .
               In
               your
               next
               you
               seemed
               to
               deal
               so
               plainly
               ,
               as
               if
               some
               small
               probability
               of
               good
               did
               yet
               appear
               :
               But
               in
               your
               3d.
               you
               fly
               off
               again
               and
               eat
               your
               own
               words
               ,
               and
               jumble
               things
               in
               much
               confusion
               ,
               so
               that
               I
               now
               return
               again
               to
               my
               former
               thoughts
               .
               For
               you
               that
               expresly
               say
               and
               unsay
               ,
               and
               contradict
               your self
               ,
               are
               not
               likely
               to
               be
               brought
               to
               a
               candid
               management
               or
               fair
               issue
               of
               the
               Dispute
               .
               You
               'l
               sure
               think
               it
               no
               great
               matter
               to
               be
               driven
               to
               a
               self
               contradiction
               (
               which
               with
               others
               is
               to
               lose
               the
               Cause
               )
               who
               so
               easily
               and
               expresly
               run
               it
               upon
               it
               your self
               .
            
          
        
         
           Answ.
           It
           was
           a
           call
           sufficient
           to
           Mr.
           B.
           to
           do
           what
           I
           requested
           in
           my
           first
           Letter
           ,
           in
           that
           
             a
             brother
          
           and
           
             fellow
             servant
          
           (
           as
           he
           takes
           me
           to
           be
           )
           desired
           it
           of
           him
           .
           If
           he
           love
           the
           truth
           ▪
           as
           he
           saith
           ,
           he
           should
           be
           willing
           to
           let
           us
           know
           his
           Scriptures
           he
           alledgeth
           for
           that
           which
           he
           asserts
           as
           a
           truth
           .
           If
           he
           conceive
           himself
           
             imperfect
             ,
             knowing
             but
             in
             part
             ,
          
           why
           should
           he
           not
           be
           jealous
           of
           his
           own
           opinion
           ,
           especially
           resting
           on
           remote
           consequences
           ,
           rather
           then
           violently
           oppose
           mine
           ,
           which
           his
           own
           acknowledgements
           do
           make
           plainly
           agreeing
           with
           the
           New
           Testament
           ?
           If
           I
           were
           a
           sophistical
           adversary
           ,
           yet
           I
           should
           think
           it
           were
           meet
           Mr.
           B.
           should
           debate
           that
           with
           me
           which
           he
           hath
           so
           clamourously
           and
           confidently
           opposed
           me
           in
           .
           What
           better
           answer
           I
           need
           make
           to
           what
           is
           said
           then
           I
           have
           done
           ,
           so
           far
           as
           I
           have
           gone
           (
           which
           is
           if
           not
           the
           greatest
           part
           ,
           yet
           the
           chiefest
           ,
           and
           indeed
           for
           Scripture
           Texts
           all
           that
           requires
           an
           answer
           )
           I
           see
           not
           .
           I
           have
           set
           down
           almost
           all
           my
           Antagonists
           words
           ,
           in
           Mr.
           Bs.
           book
           ,
           at
           least
           all
           that
           is
           argumentative
           and
           pertinent
           ,
           with
           my
           answers
           distinctly
           ,
           fully
           ,
           and
           plainly
           ,
           in
           the
           two
           foregoing
           Parts
           of
           this
           Review
           :
           And
           what
           way
           any
           man
           could
           take
           ,
           more
           candid
           and
           agreeing
           to
           Logick
           rules
           ,
           then
           I
           have
           gone
           in
           my
           answers
           ,
           is
           yet
           to
           me
           undiscernable
           .
           Mr.
           Firmin
           ,
           in
           his
           
             Separation
             examined
          
           ,
           pag.
           31.
           saith
           thus
           ,
           
             I
             can
             easily
             discern
             Mr.
          
           Tombes
           
             to
             dispute
             more
             like
             a
             Sophister
             ,
             then
             a
             Christian
             ,
             that
             did
             desire
             to
             see
             truth
          
           :
           and
           he
           cites
           the
           words
           of
           Mr.
           M.
           in
           his
           Defence
           ,
           pag.
           147.
           which
           I
           have
           answered
           so
           fully
           in
           my
           Apology
           ,
           pag.
           78
           ,
           79.
           and
           shewed
           that
           very
           way
           which
           Mr.
           M.
           chargeth
           me
           with
           ,
           to
           be
           as
           contrary
           to
           sophistical
           disputing
           as
           light
           is
           to
           darkness
           ,
           that
           I
           had
           thought
           impudence
           it self
           would
           not
           have
           charged
           me
           
           with
           that
           ,
           in
           a
           book
           printed
           six
           years
           after
           the
           Edition
           of
           my
           Apology
           .
           Mr.
           
             Simon
             Ford
          
           ,
           in
           his
           
             Epistle
             Dedicatory
             to
             his
          
           frivolous
           scribbled
           Dialogue
           ,
           chargeth
           me
           with
           
             railing
             down
             rather
             then
             disputing
          
           ,
           even
           in
           that
           which
           as
           he
           sets
           it
           down
           hath
           no
           shew
           of
           reviling
           ,
           but
           a
           plain
           calling
           a
           straw
           a
           straw
           .
           And
           for
           
             my
             heavy
             censure
          
           ,
           I
           still
           profess
           I
           know
           not
           how
           to
           conceive
           more
           favourably
           of
           Paedobaptists
           ,
           but
           wish
           they
           would
           search
           their
           own
           hearts
           impartially
           .
           Mr.
           Gataker
           in
           his
           letter
           printed
           by
           Mr.
           B.
           to
           whom
           it
           was
           written
           ,
           
             doubts
             in
             part
             it
             to
             be
             my
             disposition
             to
             braze
             my
             forehead
             ,
             not
             regarding
             at
             all
             what
             men
             deem
             or
             say
             of
             me
             ,
             so
             I
             may
             seem
             to
             say
             somewhat
             ,
             and
             have
             the
             last
             word
          
           ;
           then
           which
           ,
           a
           more
           unrighteous
           conceit
           could
           hardly
           have
           been
           entertained
           by
           him
           .
           Mr.
           Bs.
           printing
           it
           ,
           together
           with
           other
           passages
           ,
           makes
           me
           almost
           hopeless
           of
           ever
           meeting
           with
           any
           just
           ,
           or
           candid
           dealing
           from
           Paedobaptists
           .
           Mr.
           B.
           here
           saith
           ,
           
             I
             jumble
             things
             in
             much
             conf●sion
             ,
             that
             I
             contradict
             my self
             ,
             eat
             my
             own
             words
          
           ;
           none
           of
           which
           is
           true
           :
           But
           he
           takes
           on
           him
           to
           prove
           it
           thus
           .
        
         
           
             In
             your
          
           2
           
             d.
             you
             say
             [
             I
             confess
          
           infants
           were
           by
           Gods
           fact
           of
           taking
           the
           whole
           people
           of
           the
           Jews
           for
           his
           people
           ,
           in
           that
           estate
           of
           the
           Jewish
           Paedagogy
           ,
           not
           by
           any
           promise
           or
           precept
           ,
           then
           visible
           Churc●-members
           ,
           that
           is
           ,
           of
           the
           congregation
           of
           Israel
           ;
           I
           do
           not
           confess
           ,
           that
           there
           was
           any
           Law
           or
           Ordinance
           determining
           it
           should
           be
           so
           ,
           but
           onely
           a
           fact
           of
           God
           ,
           which
           is
           a
           transeunt
           thing
           ,
           
             &c.
             ]
             In
             your
          
           3
           
             d.
             you
             say
          
           [
           For
           though
           I
           grant
           the
           promises
           to
           the
           natural
           posterity
           of
           
             Abraham
             Gen.
          
           17.4
           ,
           5
           ,
           6
           ,
           7
           8.
           and
           the
           Covenants
           made
           with
           Israel
           at
           mount
           Sinai
           ,
           and
           Deut
           ,
           29.
           wherein
           Israel
           avouched
           God
           ,
           and
           a
           precept
           of
           Circumcision
           ,
           and
           precepts
           of
           God
           by
           Moses
           of
           calling
           the
           people
           ,
           and
           requiring
           of
           them
           to
           enter
           into
           Covenant
           ,
           Exod.
           19.
           
           
             &
             Deut.
          
           29.
           yet
           no
           such
           particular
           promise
           concerning
           infants
           visible
           Churchmembership
           ,
           or
           precept
           for
           paren●s
           or
           others
           concerning
           the
           solemn
           admission
           of
           infants
           as
           visible
           Churchmembers
           besides
           Circumcision
           ,
           as
           in
           your
           book
           of
           Bapt.
           you
           assert
           ]
           
             Before
             there
             was
             no
          
           [
           Law
           or
           Ordinance
           determining
           it
           should
           be
           so
           ,
           but
           onely
           a
           fact
           ]
           
             now
             there
             are
             Laws
             or
             precepts
             and
             promises
             that
             it
             should
             be
             so
             ,
             but
          
           [
           not
           such
           as
           I
           assert
           in
           my
           book
           ]
           
             And
             if
             I
             should
             shew
             you
             never
             so
             many
             ,
             you
             may
             reply
             ,
             they
             are
             not
             such
             as
             I
             assert
             in
             my
             book
             ,
             and
             waste
             the
             time
             in
             that
             trial
             ,
             when
             it
             is
             better
             for
             me
             to
             see
             first
             what
             you
             say
             to
             that
             book
             :
             For
             this
             is
             but
             to
             lead
             us
             about
             to
             trifling
             .
          
        
         
           Answ.
           1.
           
           There
           is
           not
           a
           shadow
           of
           self
           contradiction
           in
           the
           latter
           words
           to
           the
           former
           .
           For
           though
           the
           latter
           acknowledge
           promises
           to
           Israel
           ,
           yet
           not
           that
           by
           them
           they
           were
           visible
           Churchmembers
           ;
           and
           Laws
           and
           Ordinances
           ,
           yet
           not
           determining
           they
           should
           be
           visible
           Churchmembers
           .
           Had
           Mr.
           B.
           heeded
           my
           words
           ,
           he
           had
           forborn
           this
           accusation
           ,
           if
           he
           were
           not
           bent
           to
           find
           a
           knot
           in
           a
           bulrush
           .
           2.
           
           If
           I
           should
           answer
           as
           he
           forebodes
           ,
           I
           should
           answer
           rightly
           .
           And
           it
           is
           certain
           ,
           that
           if
           Mr.
           B.
           should
           bring
           never
           so
           many
           promises
           ,
           and
           not
           shew
           that
           they
           made
           infants
           visible
           Churchmembers
           ,
           as
           he
           asserts
           in
           his
           book
           ,
           he
           would
           waste
           time
           ,
           and
           lead
           us
           about
           to
           trifling
           ;
           and
           therefore
           it
           is
           just
           I
           should
           tie
           him
           to
           that
           ,
           and
           his
           excepting
           against
           my
           so
           doing
           
           would
           shew
           his
           wrangling
           ,
           and
           will
           be
           taken
           for
           a
           losing
           of
           his
           cause
           .
           But
           I
           am
           resolved
           to
           follow
           him
           ,
           even
           in
           his
           vagaries
           ,
           and
           to
           examine
           whether
           it
           be
           true
           which
           he
           saith
           ,
           that
           
             I
             jumble
             things
             in
             much
             confusion
             .
          
        
         
           
             To
             make
             any
             clear
             work
          
           ,
           saith
           Mr.
           
             B.
             upon
             the
             things
             in
             question
             we
             must
             necessarily
             speak
             to
             the
             questions
             distinctly
             ,
             many
             of
             which
             you
             too
             much
             confound
             .
             The
             first
             question
             in
             order
             fit
             to
             be
             resolved
             is
             [
             whether
             infants
             before
             Christs
             incarnation
             were
             Churchmembers
             ?
             or
             not
             ?
             ]
             you
             grant
             they
             were
             :
             and
             therefore
             this
             is
             past
             dispute
             with
             us
             .
             The
          
           2
           d.
           Qu.
           
             and
             tho
             first
             unresolved
             ,
             is
             [
             what
             Church
             it
             is
             that
             infants
             were
             members
             of
             ?
             ]
             This
             you
             give
             me
             occasion
             to
             take
             in
             the
             way
             ,
             because
             you
             twice
             explain
             your
             meaning
             ,
             when
             you
             confess
             them
             Churchmembers
             ,
             by
             an
          
           [
           i.
           e.
           
             of
             the
             congregation
             of
             Israel
             .
             ]
             By
             which
             you
             seem
             to
             imply
             two
             things
             :
             First
             ,
             that
             none
             but
             the
             infants
             of
             the
             congregation
             of
             Israel
             were
             Churchmembers
             :
             Secondly
             ,
             that
             the
             infants
             of
             Israel
             were
             members
             of
             no
             Church
             but
             what
             is
             convertible
             with
             the
             congregation
             of
             Israel
             .
             ]
             The
          
           3
           d.
           Qu.
           
             is
             ▪
             What
             it
             is
             that
             gives
             the
             Israelites
             that
             denomination
             of
             [
             the
             Congregation
             of
             Israel
             ]
             of
             which
             infants
             were
             members
             .
             For
             you
             jumble
             both
             together
             ,
             both
             causes
             Civil
             ,
             and
             Ecclesiastical
             ,
             and
             of
             both
             those
             that
             make
             to
             the
             being
             and
             well-being
             .
             So
             that
             our
             enquiry
             must
             be
             Whether
             the
             Congregation
             and
             the
             Commonwealth
             be
             the
             same
             thing
             in
             your
             sense
             ?
             ]
             and
             what
             constituteth
             it
             formally
             ?
             For
             in
             this
             you
             speak
             in
             dark
             ambiguities
             .
             The
          
           4
           th
           .
           Qu
           ▪
           
             is
             ▪
             [
             Whether
             there
             was
             any
             Law
             ,
             Ordinance
             ,
             or
             Precept
             of
             God
             concerning
             mans
             duty
             herein
             ,
             or
             obliging
             him
             to
             the
             Covenant
             acceptance
             and
             engagement
             ,
             and
             so
             to
             membership
             and
             any
             promise
             ,
             grant
             ,
             or
             Covenant
             ,
             conferring
             the
             right
             of
             Churchmembership
             and
             the
             consequent
             priviledges
             to
             infants
             ?
             ]
             To
             this
             you
             say
             both
             Yea
             and
             Nay
             ,
             if
             I
             can
             understand
             you
             ,
             or
             at
             least
             as
             to
             much
             of
             the
          
           Qu.
           
             concerning
             the
             being
             ,
             and
             part
             of
             the
             effect
             of
             the
             precept
             and
             promise
             .
             Yet
             you
             conclude
             ,
             that
             you
             [
             do
             not
             conceive
             that
             infants
             of
             Israel
             were
             made
             ●isible
             Churchmembers
             by
             the
             promises
             in
             the
             Covenants
             ,
             or
             the
             precepts
             fore
             named
             ,
             but
             by
             Gods
             transeunt
             fact
             .
             ]
             I
             will
             not
             suspect
             that
             you
             imagine
             any
             other
             promise
             doth
             it
             besides
             that
             in
             the
             Covenant
             ,
             because
             your
             tying
             the
             effect
             to
             the
             transeunt
             fact
             doth
             exclude
             them
             .
             Here
             we
             are
             cast
             upon
             these
          
           Qus
           .
           next
           .
           5
           th
           .
           Qu.
           [
           
             Whether
             there
             be
             such
             precepts
             and
             promises
             as
             you
             grant
             (
             or
             as
             I
             shall
             prove
             )
             which
             yet
             make
             not
             infants
             Churchmembers
             ?
             ]
          
           6
           th
           .
           Qu.
           
             [
             Whether
             there
             be
             any
             transeunt
             fact
             of
             God
             ,
             which
             without
             the
             efficiency
             of
             precept
             or
             promise
             did
             make
             the
             infants
             of
             Israel
             Churchmembers
             ?
             ]
          
           7
           th
           .
           Qu.
           [
           
             Whether
             those
             which
             you
             have
             assigned
             be
             such
             facts
             ?
          
           ]
           8
           
             th
             .
             [
             Which
             are
             the
             Texts
             of
             Scripture
             that
             contain
             or
             express
             the
             said
             laws
             ,
             precepts
             ,
             or
             grants
             which
             I
             maintain
             ?
             ]
             this
             you
             insist
             upon
             .
          
           9
           
             th
             .
             [
             Whether
             such
             laws
             ,
             preceps
             ,
             or
             grants
             as
             I
             shall
             prove
             ,
             are
             capable
             of
             a
             repeal
             or
             revocation
             ?
             ]
          
           10
           th
           .
           Qu.
           [
           
             Whether
             they
             are
             actually
             revoked
             or
             repealed
             ?
             ]
          
        
         
           Answ.
           The
           8th
           .
           Qu.
           is
           the
           onely
           Qu.
           needfull
           to
           be
           resolved
           ▪
           All
           the
           rest
           are
           brought
           in
           to
           clog
           the
           Dispute
           ,
           to
           weary
           me
           ,
           and
           the
           Reader
           ,
           in
           an
           indirect
           way
           most
           of
           them
           raised
           out
           of
           my
           words
           ;
           in
           which
           if
           I
           should
           be
           mistaken
           ,
           yet
           were
           it
           not
           thereby
           proved
           ,
           that
           there
           is
           such
           a
           Law
           or
           Ordinance
           of
           infants
           visible
           Churchmembership
           unrepealed
           ,
           
           as
           Mr.
           B.
           asserts
           .
           Nor
           by
           waving
           of
           these
           questions
           did
           I
           jumble
           things
           in
           much
           confusion
           ,
           but
           decline
           drawing
           in
           things
           impertinent
           .
           Nevertheless
           ,
           sith
           Mr.
           B.
           hath
           used
           these
           shifts
           to
           clog
           the
           Dispute
           ,
           I
           am
           resolved
           to
           prosecute
           it
           in
           his
           method
           ,
           having
           first
           premon
           shed
           the
           Reader
           ,
           that
           many
           things
           here
           said
           are
           not
           true
           ,
           as
           that
           
             I
             seem
             to
             imply
             that
             the
             infants
             of
             Israel
             were
             members
             of
             no
             Church
             but
             what
             is
             convertible
             with
             the
             congregation
             of
             Israel
          
           ;
           that
           
             I
             jumble
             both
             causes
             Civil
             and
             Ecclesiastical
             ,
             and
             of
             both
             those
             that
             make
             to
             the
             being
             and
             well
             being
          
           ;
           that
           
             I
             say
             Yea
             and
             Nay
             to
             the
          
           4
           th
           .
           Qu.
           that
           
             I
             tie
             the
             effect
             to
             the
             transeunt
             fact
             .
          
           He
           adds
           .
        
         
           
             Before
             all
             these
             Qs.
             are
             well
             handled
             ,
             we
             should
             easily
             be
             convinced
             that
             it
             had
             been
             better
             either
             have
             let
             all
             alone
             ,
             or
             else
             ,
             if
             we
             must
             needs
             have
             the
             other
             bout
             ,
             at
             least
             to
             have
             agreed
             on
             our
             terms
             ,
             and
             the
             stating
             of
             the
             questions
             better
             before
             we
             had
             begun
             .
             And
             I
             think
             that
             even
             that
             is
             not
             easie
             to
             do
             .
             For
             when
             I
             desired
             your
             plain
             exact
             and
             full
             explication
             of
             one
             word
             [
             transeunt
             fact
             ]
             and
             you
             tell
             me
             you
             have
             plainly
             ,
             fully
             ,
             and
             exactly
             told
             me
             your
             meaning
             :
             It
             falls
             out
             ,
             either
             through
             the
             unhappy
             darkness
             of
             my
             own
             understanding
             ,
             or
             yours
             ,
             that
             I
             know
             but
             little
             more
             of
             your
             mind
             then
             I
             did
             before
             ,
             and
             that
             you
             seem
             to
             me
             to
             have
             raised
             more
             doubts
             and
             darkness
             then
             you
             have
             resolved
             and
             dissipated
             .
             Yet
             being
             thus
             far
             drawn
             in
             ,
             I
             shall
             briefly
             say
             somewhat
             to
             the
             several
             Qs.
             not
             following
             your
             desires
             to
             answer
             one
             alone
             :
             which
             cannot
             be
             done
             to
             any
             purpose
             while
             the
             foregoing
             are
             unresolved
             ,
             because
             it
             is
             the
             clearing
             up
             of
             truth
             ,
             and
             not
             the
             serving
             of
             your
             present
             ends
             in
             your
             writings
             now
             in
             hand
             that
             I
             must
             intend
             .
          
        
         
           Answ.
           I
           affect
           no
           more
           bouts
           with
           such
           a
           captious
           wrangler
           ,
           nor
           know
           I
           any
           need
           to
           Dispute
           so
           many
           questions
           ,
           or
           to
           agree
           on
           terms
           ;
           I
           shall
           answer
           him
           as
           I
           see
           meet
           .
           What
           he
           desired
           I
           gave
           him
           ,
           not
           onely
           an
           explication
           of
           one
           word
           ,
           but
           also
           of
           the
           thing
           ,
           which
           that
           it
           raiseth
           so
           many
           doubts
           ,
           seems
           not
           to
           be
           from
           the
           darkness
           of
           the
           understanding
           ,
           but
           either
           from
           the
           lightness
           of
           the
           fancy
           ,
           or
           the
           bent
           of
           the
           will
           to
           find
           a
           way
           to
           blunt
           the
           Readers
           attention
           ere
           he
           comes
           to
           the
           8th
           .
           Qu.
           which
           it
           was
           just
           Mr.
           B.
           should
           have
           answered
           alone
           ,
           sith
           otherwise
           it
           were
           an
           unjust
           thing
           for
           him
           to
           put
           me
           to
           prove
           a
           repeal
           of
           I
           know
           not
           what
           .
           His
           serving
           me
           hereby
           in
           my
           present
           ends
           of
           writing
           had
           been
           equal
           ,
           my
           ends
           and
           writing
           being
           onely
           for
           the
           truth
           :
           His
           appear
           to
           be
           for
           a
           shift
           to
           uphold
           a
           while
           by
           indirect
           courses
           a
           tottering
           corruption
           ,
           which
           must
           fall
           .
           I
           follow
           him
           .
        
      
       
         
           SECT
           .
           LIV.
           Infants
           were
           visible
           Churchmembers
           onely
           in
           the
           Congregation
           of
           Israel
           .
        
         
           
             THe
             first
             question
             (
             
               saith
               Mr.
            
             B.
             )
             being
             resolved
             that
             infants
             were
             once
             Churchmembers
             ,
             to
             the
             resolving
             of
             the
             second
             question
             ,
             I
             shall
             prove
             these
             two
             Propositions
             .
             1.
             
             That
             it
             was
             not
             onely
             the
             
             infants
             of
             the
             congregation
             of
             Israel
             that
             were
             Churchmembers
             .
             2.
             
             The
             infants
             of
             Israel
             were
             members
             of
             the
             universal
             visible
             Church
             ,
             and
             not
             onely
             of
             that
             particular
             congregation
             .
             The
             first
             I
             have
             proved
             already
             in
             my
             book
             .
             And
             1.
             
             Isaac
             was
             a
             Churchmember
             ,
             yet
             none
             of
             the
             congregation
             of
             Israel
             ;
             it
             was
             not
             Israel
             till
             Jacobs
             days
             .
             If
             you
             say
             that
             by
             the
             [
             congregation
             of
             Israel
             ]
             you
             mean
             [
             the
             seed
             of
             Abraham
             which
             had
             the
             promise
             of
             Canaan
             ]
             yet
             2.
             
             I
             say
             ,
             that
             Ishmael
             and
             Abrahams
             seed
             by
             Keturah
             and
             Esau
             had
             none
             of
             the
             promise
             ,
             and
             yet
             were
             Churchmembers
             in
             their
             infancy
             .
             [
             In
             Isaac
             
               shall
               thy
               seed
               be
               called
            
             ]
             that
             is
             that
             seed
             which
             hid
             the
             promise
             of
             Canaan
             .
             And
             so
             it
             was
             confined
             to
             Jacob
             ,
             who
             got
             the
             blessing
             and
             the
             birthright
             ,
             which
             Esau
             lost
             ,
             and
             was
             excluded
             ,
             yet
             was
             of
             the
             Church
             from
             his
             infancy
             .
             The
             son
             of
             the
             bond
             woman
             was
             not
             to
             be
             heir
             with
             the
             son
             of
             the
             free-woman
             ,
             yet
             was
             Ishmael
             an
             infant
             member
             .
             If
             you
             say
             ,
             that
             by
             [
             the
             congregation
             of
             Israel
             ]
             you
             mean
             all
             the
             natural
             seed
             of
             Abraham
             :
             I
             add
             3.
             
             The
             children
             of
             his
             bond
             men
             born
             in
             his
             family
             ,
             or
             bought
             with
             money
             ,
             were
             none
             of
             Abrahams
             natural
             seed
             ,
             and
             yet
             were
             Churchmembers
             in
             their
             infancy
             .
             If
             you
             go
             yet
             further
             ,
             and
             say
             ,
             that
             by
             [
             the
             congregation
             of
             Israel
             ]
             you
             mean
             all
             that
             were
             at
             the
             absolute
             dispose
             of
             Abraham
             or
             his
             successors
             ,
             and
             so
             were
             his
             own
             :
             I
             add
             4.
             
             The
             i●fants
             of
             free
             Proselyt●s
             were
             none
             such
             ,
             and
             yet
             were
             Churchmembers
             .
             If
             you
             yet
             go
             further
             ,
             and
             say
             ,
             that
             you
             mean
             by
             [
             the
             congregation
             of
             Israel
             ]
             any
             that
             came
             under
             the
             government
             of
             Abraham
             or
             his
             successors
             :
             then
             I
             add
             5.
             
             That
             the
             Sichemites
             ,
             Gen.
             34.
             were
             not
             to
             come
             under
             Jacobs
             government
             ,
             but
             to
             be
             his
             allies
             and
             neighbours
             ,
             being
             so
             many
             more
             in
             number
             then
             Jacob
             ,
             that
             they
             concluded
             rather
             that
             his
             cattel
             and
             substance
             should
             be
             theirs
             ;
             yet
             were
             they
             circumcised
             every
             male
             ,
             and
             so
             were
             made
             members
             of
             the
             visible
             professing
             Church
             .
             For
             it
             was
             not
             the
             bare
             external
             sign
             that
             Jacob
             or
             his
             sons
             would
             perswade
             them
             to
             ,
             without
             the
             thing
             signified
             :
             For
             the
             reproach
             that
             they
             mentioned
             of
             giving
             their
             daughter
             to
             the
             uncircumcised
             ;
             was
             not
             in
             the
             defect
             of
             the
             external
             abcision
             ;
             for
             so
             Moses
             own
             son
             ,
             and
             all
             the
             Israelites
             in
             the
             wilderness
             should
             have
             been
             under
             the
             same
             reproach
             ,
             and
             all
             the
             females
             continually
             :
             But
             it
             was
             in
             that
             they
             were
             not
             in
             Covenant
             with
             the
             same
             God
             ,
             and
             did
             not
             profess
             to
             worship
             the
             same
             God
             in
             his
             true
             way
             of
             worship
             as
             they
             did
             .
             And
             therefore
             as
             Baptizing
             is
             not
             indeed
             and
             in
             Scripture
             sence
             Baptizing
             ,
             if
             it
             be
             not
             used
             for
             engagement
             to
             God
             ,
             even
             into
             his
             Name
             ;
             so
             Circumcision
             is
             not
             indeed
             and
             in
             Scripture
             sence
             Circumcision
             ,
             unless
             it
             be
             used
             as
             an
             engaging
             sign
             ,
             and
             they
             be
             circumcised
             to
             God.
             
          
        
         
           Answ.
           By
           [
           the
           congregation
           of
           Israel
           ]
           I
           meant
           the
           same
           with
           the
           Hebrew
           people
           ,
           or
           house
           of
           Abraham
           ▪
           which
           I
           termed
           
             the
             congregation
             of
             Israel
          
           by
           an
           anticipation
           usual
           in
           Scripture
           ;
           as
           when
           ,
           Gen.
           12.8
           .
           it
           is
           said
           that
           
             Abraham
             removed
             unto
             a
             mountain
             on
             the
             east
             of
             Bethel
             ,
          
           though
           it
           were
           not
           so
           named
           till
           Jacobs
           time
           ,
           Gen.
           28.19
           .
           Which
           term
           I
           the
           rather
           chose
           ,
           because
           it
           is
           most
           frequent
           in
           Scripture
           ;
           and
           I
           remember
           not
           the
           phrase
           any
           where
           [
           the
           
             Church
             or
             congregation
             of
             Abraham
             ,
             
             but
             of
             Israel
          
           ]
           in
           Scripture
           ,
           the
           phrase
           of
           which
           I
           thought
           best
           to
           use
           .
           Now
           taking
           the
           congregation
           of
           Israel
           for
           the
           Hebrew
           people
           or
           the
           house
           of
           Abraham
           ,
           I
           say
           ,
           the
           infants
           onely
           of
           the
           congregation
           of
           Israel
           ,
           as
           I
           say
           here
           ,
           Sect.
           51.
           by
           birth
           property
           ,
           or
           proselytism
           were
           visible
           Churchmembers
           .
           Nor
           is
           it
           any
           thing
           against
           this
           my
           Tenet
           ,
           that
           the
           Sichemites
           infants
           ,
           Gen.
           34.
           were
           visible
           Churchmembers
           ;
           for
           they
           were
           circumcised
           as
           
             consenting
             to
             become
             one
             people
             with
             them
          
           as
           is
           expressed
           v.
           16
           ,
           22.
           and
           therefore
           of
           the
           congregation
           of
           Israel
           .
           So
           that
           what
           ever
           were
           the
           reason
           of
           the
           reproach
           ,
           v.
           14.
           what
           ever
           were
           the
           ends
           of
           Jacobs
           sons
           or
           the
           Sichemites
           ,
           how
           ever
           the
           fact
           is
           to
           be
           construed
           ,
           or
           it
           be
           to
           be
           judged
           that
           they
           were
           circumcised
           or
           not
           ,
           yet
           that
           instance
           proves
           not
           visible
           Churchmembership
           of
           infants
           any
           where
           but
           in
           the
           congregation
           of
           Israel
           ,
           sith
           the
           Sichemites
           if
           they
           were
           truly
           circumcised
           ,
           and
           so
           visible
           Churchmembers
           ,
           it
           was
           because
           they
           were
           
             by
             agreement
             one
             people
          
           ,
           and
           so
           of
           the
           congregation
           of
           Israel
           .
           Mr.
           B.
           adds
           .
        
         
           6.
           
           
             It
             was
             then
             the
             duty
             of
             all
             the
             nations
             round
             about
             (
             if
             not
             of
             all
             the
             nations
             on
             earth
             ,
             that
             could
             have
             information
             of
             the
             Jewish
             Religion
             )
             to
             engage
             themselves
             and
             their
             children
             to
             God
             by
             Circumcision
             .
             That
             all
             that
             would
             have
             any
             alliance
             and
             commerce
             with
             the
             Jewes
             must
             do
             it
             ,
             is
             commonly
             confessed
             :
             that
             it
             must
             extend
             to
             infants
             ,
             the
             case
             of
             the
             Sichemites
             (
             though
             deceitfully
             drawn
             to
             it
             by
             some
             of
             Jacobs
             sons
             )
             doth
             shew
             ,
             and
             so
             doth
             the
             Jewish
             practice
             which
             they
             were
             to
             imitate
             :
             that
             the
             same
             engagement
             to
             the
             same
             God
             is
             the
             duty
             of
             all
             the
             world
             ,
             is
             commonly
             acknowledged
             ,
             though
             Divines
             are
             not
             agreed
             whether
             the
             distant
             nations
             were
             obliged
             to
             use
             Circumcision
             the
             Jewish
             sign
             .
             The
             best
             of
             the
             Jews
             were
             zealous
             to
             make
             Proselytes
             ,
             and
             no
             doubt
             but
             the
             very
             law
             of
             nature
             did
             teach
             them
             to
             do
             their
             best
             for
             the
             salvation
             of
             others
             .
             To
             think
             such
             charitable
             and
             holy
             works
             unlawfull
             ,
             is
             to
             think
             it
             evil
             to
             do
             the
             greatest
             good
             .
             And
             if
             they
             must
             perswade
             the
             neighbour
             nations
             to
             come
             in
             to
             God
             by
             Coven●nt
             engagement
             ,
             they
             must
             perswade
             them
             to
             bring
             their
             children
             with
             them
             ,
             and
             to
             devote
             ●hem
             to
             God
             as
             well
             as
             th●mselves
             .
             For
             the
             Jews
             knew
             no
             other
             Covenanting
             or
             engaging
             to
             God.
             As
             the
             Sichemites
             must
             do
             ,
             so
             other
             nations
             must
             do
             :
             For
             what
             priviledge
             had
             the
             children
             of
             the
             Sichemites
             above
             the
             rest
             of
             the
             world
             ?
          
        
         
           Answ.
           This
           argument
           in
           form
           would
           be
           thus
           .
           If
           it
           were
           the
           duty
           of
           all
           the
           nations
           round
           about
           to
           engage
           themselves
           and
           their
           children
           to
           God
           by
           Circumcision
           ,
           then
           it
           was
           not
           onely
           the
           infants
           of
           the
           Congregation
           of
           Israel
           that
           were
           Church
           members
           .
           But
           the
           antecedent
           is
           true
           ,
           Ergo
           the
           consequent
           .
           Of
           this
           argument
           I
           deny
           the
           consequence
           of
           the
           major
           ,
           and
           the
           minor
           also
           .
           I
           deny
           the
           consequence
           ,
           because
           they
           that
           did
           engage
           themselves
           and
           children
           to
           God
           by
           Circumcision
           ,
           did
           thereby
           ingraff
           themselves
           and
           children
           into
           the
           congregation
           of
           Israel
           .
           I
           deny
           also
           the
           minor
           .
           For
           though
           I
           acknowledge
           it
           was
           the
           duty
           of
           all
           the
           world
           to
           engage
           themselves
           to
           God
           by
           covenanting
           to
           take
           him
           for
           their
           God
           ,
           yet
           I
           do
           not
           conceive
           that
           they
           were
           all
           bound
           to
           do
           it
           by
           
           circumcision
           .
           For
           I
           conceive
           that
           precept
           given
           onely
           to
           the
           Hebrews
           or
           house
           of
           Abraham
           .
           In
           whi●h
           I
           am
           confirmed
           ,
           in
           that
           I
           finde
           not
           that
           
             Sem
             ,
             Melchisedeck
             ,
             Lot
             ,
             Job
             ,
          
           ever
           did
           so
           or
           are
           blamed
           for
           not
           doing
           it
           .
           It
           is
           most
           certain
           that
           Cornelius
           ,
           though
           a
           man
           
             that
             feared
             God
             with
             all
             his
             house
             ,
          
           yet
           was
           neither
           he
           nor
           his
           house
           circumcised
           ,
           Acts
           10.2
           .
           &
           11.3
           .
           and
           yet
           accepted
           of
           God.
           It
           is
           true
           ,
           if
           any
           would
           keep
           the
           Passeover
           ,
           and
           be
           admitted
           to
           the
           rites
           of
           the
           Tabernacle
           ,
           he
           was
           to
           be
           circumcised
           with
           his
           males
           :
           But
           they
           might
           devote
           and
           engage
           themselves
           and
           children
           to
           God
           without
           it
           ,
           nor
           was
           it
           necessary
           that
           God
           should
           be
           their
           God
           in
           covenant
           or
           to
           their
           salvation
           that
           they
           were
           circumcised
           ,
           or
           joyned
           to
           the
           people
           of
           the
           Jews
           .
           I
           confess
           it
           was
           of
           much
           moment
           to
           reduce
           the
           nations
           ,
           and
           to
           preserve
           them
           from
           the
           idolatry
           that
           defi●ed
           the
           world
           ,
           to
           be
           of
           that
           people
           :
           for
           generally
           the
           uncircumcised
           who
           were
           
             aliens
             from
             the
             Commonwealth
             of
             Israel
             ,
             were
             without
             God
             in
             the
             world
             ,
             without
             Christ
             ,
             without
             hope
             aliens
             from
             the
             Covenants
             of
             promise
          
           ;
           and
           therefore
           it
           was
           a
           good
           office
           to
           endeavour
           to
           bring
           the
           nations
           to
           God
           by
           circumcision
           ,
           and
           a
           desirable
           advantagious
           thing
           ,
           as
           it
           is
           now
           to
           be
           in
           a
           well
           ordered
           fixed
           Church
           ,
           yet
           I
           cannot
           say
           it
           is
           or
           was
           necessary
           for
           all
           ,
           either
           as
           a
           duty
           or
           means
           of
           salvation
           to
           do
           either
           .
           Mr.
           B.
           goes
           on
           .
        
         
           7.
           ●n
           Hesters
           
             time
             many
             of
             the
             people
             became
             Jews
          
           Hest.
           8.17
           .
           
             who
             yet
             were
             not
             under
             their
             government
             .
             And
             to
             be
             Jewes
             is
             to
             be
             of
             the
             Jewish
             profession
             .
             And
             it
             ●s
             well
             known
             that
             this
             was
             to
             be
             circumcised
             ,
             they
             and
             their
             little
             ones
             (
             as
             the
             Proselytes
             were
             )
             and
             so
             to
             keep
             the
             Law
             of
             Moses
             .
          
        
         
           Answ.
           Though
           they
           were
           not
           under
           the
           Jewes
           Government
           in
           respect
           of
           all
           power
           and
           command
           ,
           yet
           they
           were
           incorporated
           into
           the
           Jewish
           people
           ,
           and
           were
           under
           their
           government
           as
           far
           as
           other
           Jews
           by
           birth
           were
           ,
           having
           some
           exercise
           and
           liberty
           of
           using
           their
           own
           lawes
           ,
           though
           with
           subjection
           also
           to
           the
           Persian
           Princes
           .
           I
           confess
           their
           being
           Jews
           was
           by
           circumcising
           of
           them
           and
           their
           males
           ,
           but
           hereby
           is
           not
           proved
           that
           any
           infants
           were
           visible
           Churchmembers
           but
           in
           the
           Congregation
           of
           Israel
           ,
           but
           rather
           the
           contrary
           .
           Sith
           they
           were
           
             become
             Jews
          
           ,
           that
           is
           of
           the
           Congregation
           of
           Israel
           .
        
         
           8.
           
           Saith
           Mr.
           
             B.
             The
             scattered
             and
             captivated
             Jews
             themselves
             were
             from
             under
             the
             Government
             of
          
           Abrahams
           
             successors
             ,
             and
             yet
             were
             to
             Circumcise
             their
             children
             as
             Churchmembers
             .
          
        
         
           Answ.
           Though
           they
           were
           from
           under
           the
           Government
           of
           Abrahams
           successor
           in
           respect
           of
           all
           power
           and
           command
           ,
           yet
           they
           were
           under
           their
           Government
           so
           far
           ,
           as
           they
           were
           permitted
           the
           exercise
           of
           the
           Mosaick
           Lawes
           ,
           and
           were
           of
           the
           Congregation
           of
           Israel
           ,
           and
           were
           Circumcised
           as
           members
           thereof
           ;
           and
           therefore
           no
           infants
           yet
           proved
           visible
           Church-members
           out
           of
           that
           Congregation
           .
        
         
           9.
           
           Saith
           Mr.
           
             B.
             When
          
           Jonas
           
             preached
             to
             Ninive
             ,
             it
             was
             all
             the
             race
             of
             man
             among
             them
             ,
             without
             exception
             ,
             from
             the
             greatest
             to
             the
             least
             ,
             that
             was
             to
             fast
             and
             joyn
             in
             the
             humiliation
          
           :
           Ergo
           ,
           
             all
             ,
             even
             infants
             as
             well
             as
             others
             ,
             were
             to
             partake
             of
             the
             remission
             .
             If
             you
             say
             ,
             the
             beasts
             were
             to
             fast
             too
             :
             I
             answer
             ,
             as
             they
             were
             capable
             in
             their
             kinde
             of
             part
             of
             the
             curse
             ,
             
             so
             were
             they
             of
             part
             of
             the
             benefit
             ,
             but
             their
             capacity
             was
             not
             as
             mans
             :
             They
             fasted
             to
             manifest
             mans
             humiliation
             .
             And
             if
             by
             the
             humiliation
             of
             the
             aged
             the
             beasts
             sped
             the
             better
             in
             their
             kinde
             ,
             no
             wonder
             if
             infants
             sped
             the
             better
             in
             theirs
             ,
             and
             according
             to
             their
             capacities
             ,
             and
             that
             was
             to
             have
             a
             remission
             suitable
             to
             their
             sin
             .
          
        
         
           Answ.
           All
           this
           is
           quite
           from
           the
           business
           ,
           for
           it
           proves
           not
           that
           either
           the
           aged
           or
           the
           infants
           were
           visible
           Churchmembers
           out
           of
           the
           Congregation
           of
           Israel
           .
           If
           the
           fasting
           prove
           the
           visible
           Churchmembership
           ,
           it
           proves
           the
           visible
           Churchmembership
           of
           the
           beasts
           as
           well
           as
           the
           infant-men
           .
           If
           the
           repentance
           bee
           alledged
           to
           prove
           it
           ,
           I
           hardly
           think
           such
           a
           sudden
           quickly
           past
           repentance
           will
           prove
           any
           of
           them
           visible
           Churchmembers
           of
           Christ
           ,
           any
           more
           then
           the
           
             Mariners
             prayer
             ,
             fear
             ,
             sacrificing
             ,
             making
             vowes
             ,
             Jonah
          
           1.14.6
           .
           If
           it
           do
           ,
           yet
           it
           proves
           onely
           the
           aged
           
             who
             turned
             from
             their
             evil
             way
             ,
             Jonah
          
           3.10
           .
           to
           be
           visible
           Churchmembers
           ;
           there
           's
           no
           proof
           yet
           of
           an
           infants
           visible
           Churchmembership
           out
           of
           the
           Congregation
           of
           Israel
           .
        
         
           10.
           
           Saith
           Mr.
           
             B.
             What
             I
             have
             said
             of
          
           Sem
           
             and
             many
             others
             ,
             and
             their
             posterity
             already
             ▪
             I
             shall
             not
             here
             again
             repeat
             :
             and
             more
             will
             be
             said
             anon
             to
             the
             following
             questions
             .
          
        
         
           Answ.
           What
           is
           said
           shall
           be
           answered
           in
           its
           place
           .
           Mr.
           B.
           goes
           on
           thus
           .
        
         
           
             The
             2d
             .
             proposition
             to
             be
             proved
             is
             ,
             that
             [
             the
             Israelites
             children
             were
             members
             of
             the
             universal
             visible
             Church
             of
             Christ
             as
             well
             as
             of
             the
             Congregation
             of
             Israel
             ]
             But
             this
             you
             did
             heretofore
             acknowledge
             ,
             and
             therefore
             I
             suppose
             will
             not
             now
             deny
             .
             I
             suppose
             it
             past
             controversie
             between
             us
             ;
             1.
             
             That
             Christ
             had
             then
             a
             Church
             on
             earth
             .
             As
             Abraham
             saw
             Christs
             day
             and
             rejoyced
             ,
             and
             Moses
             suffered
             the
             reproach
             of
             Christ
             ,
             Heb.
             11.26
             .
             and
             the
             Prophets
             enquired
             of
             the
             salvation
             by
             Christ
             ,
             and
             searched
             diligently
             ,
             and
             prophesied
             of
             the
             grace
             to
             come
             ,
             and
             it
             was
             the
             spirit
             of
             Christ
             which
             was
             in
             those
             Prophets
             signifying
             the
             time
             ,
             and
             testifying
             before
             hand
             the
             sufferings
             of
             Christ
             ,
             and
             the
             glory
             that
             should
             follow
             ,
             1
             Pet.
             1.10
             ,
             11.
             
             So
             were
             they
             part
             of
             the
             Church
             of
             Christ
             ,
             and
             members
             of
             the
             body
             of
             Christ
             ▪
             and
             given
             for
             the
             edification
             of
             that
             body
             :
             Though
             it
             was
             revealed
             to
             them
             that
             the
             higher
             privigledes
             of
             the
             Church
             after
             the
             comming
             of
             Christ
             ,
             were
             not
             for
             them
             but
             for
             us
             ,
             1
             Pet.
             1.12
             .
             2.
             
             I
             suppose
             it
             agreed
             on
             also
             between
             us
             ,
             that
             there
             was
             no
             true
             Church
             or
             Ecclesiastical
             worshipping
             society
             appointed
             by
             God
             in
             all
             the
             world
             since
             the
             fall
             ,
             but
             the
             Church
             of
             Christ
             ,
             and
             therefore
             either
             infants
             were
             members
             of
             Christs
             Church
             ,
             or
             of
             no
             Church
             of
             Gods
             institution
             .
             Moses
             Church
             and
             Christs
             Church
             according
             to
             Gods
             institution
             were
             not
             two
             ,
             but
             one
             Church
             .
             For
             Moses
             was
             Christs
             Usher
             ,
             and
             his
             ceremonies
             were
             an
             obscurer
             Gospel
             to
             lead
             men
             to
             Christ
             :
             And
             though
             the
             foolish
             Jewes
             by
             mis-understanding
             them
             made
             a
             separation
             ,
             and
             made
             Moses
             Disciples
             to
             bee
             separate
             from
             Christs
             Disciples
             ,
             and
             so
             set
             up
             the
             alone
             [
             shadowes
             of
             things
             to
             come
             ,
             yet
             the
             body
             is
             all
             of
             
               Christ
               ]
               Col.
            
             2.17
             .
             and
             by
             so
             doing
             they
             violated
             Gods
             institution
             ,
             and
             unchurcht
             themselves
             .
             3.
             
             I
             suppose
             it
             agreed
             
             also
             ,
             that
             Christs
             Church
             is
             but
             one
             ,
             and
             that
             even
             those
             of
             all
             ages
             that
             are
             not
             at
             once
             visible
             ,
             yet
             make
             up
             one
             body
             .
             4.
             
             And
             that
             therefore
             whoever
             is
             a
             member
             of
             any
             particular
             Church
             is
             a
             member
             of
             the
             universal
             .
             (
             Though
             the
             Church
             was
             more
             eminently
             called
             Catholike
             ,
             when
             the
             wall
             of
             separation
             was
             taken
             down
             .
             )
             But
             I
             remember
             I
             have
             proved
             this
             in
             my
             Book
             ,
             part
             .
             1.
             chap.
             20.
             and
             therefore
             shall
             say
             no
             more
             now
             .
          
        
         
           Answ.
           I
           grant
           as
           I
           did
           heretofore
           ,
           that
           the
           
             Israelites
             children
             were
             members
             of
             the
             universal
             visible
             Church
             of
             Christ
             ,
             as
             well
             as
             of
             the
             Congregation
             of
             Israel
             ,
          
           or
           rather
           in
           that
           they
           were
           of
           the
           Congregation
           of
           Israel
           ,
           nor
           do
           I
           deny
           that
           
             Christ
             had
             then
             a
             Church
             on
             earth
             ,
          
           nor
           that
           
             there
             was
             no
             true
             Church
             ,
             or
             Ecclesiastical
             worshipping
             society
             appointed
             by
             God
             in
             all
             the
             world
             since
             the
             fall
             but
             the
             Church
             of
             Christ.
          
           But
           as
           for
           the
           third
           ,
           though
           I
           grant
           that
           Christs
           invisible
           Church
           is
           but
           one
           by
           unity
           of
           the
           same
           spirit
           and
           faith
           ,
           and
           that
           the
           visible
           Church
           is
           but
           one
           in
           some
           respect
           ,
           namely
           in
           respect
           of
           the
           profession
           o●
           the
           same
           faith
           and
           hope
           in
           Christ
           :
           yet
           they
           are
           not
           so
           one
           ,
           as
           that
           whoever
           is
           a
           visible
           member
           of
           one
           particular
           Church
           ,
           is
           a
           member
           of
           each
           particular
           Church
           ;
           and
           though
           I
           yeild
           that
           
             whoever
             is
             a
             member
             of
             any
             particular
             Church
             is
             a
             member
             of
             the
             universal
             ,
          
           yet
           it
           follows
           not
           ,
           which
           is
           it
           that
           Mr.
           B.
           drives
           at
           ,
           and
           vainly
           talks
           of
           his
           proving
           it
           elsewhere
           ,
           as
           will
           be
           shewed
           hereafter
           )
           that
           every
           one
           who
           was
           a
           member
           of
           the
           universal
           Church
           ,
           in
           that
           he
           was
           a
           member
           of
           the
           Jewish
           Church
           particular
           ,
           was
           a
           visible
           member
           of
           every
           particular
           visible
           Church
           of
           Christ
           ;
           nor
           that
           every
           one
           that
           was
           a
           member
           of
           the
           universal
           Church
           ,
           in
           that
           hee
           was
           a
           member
           of
           a
           visible
           particular
           Church
           of
           Christ
           ,
           was
           a
           visible
           member
           of
           the
           Jewish
           particular
           Church
           .
           As
           for
           instance
           ,
           Cornelius
           and
           
             his
             house
             who
             feared
             God
             ,
             Acts
          
           10.2
           .
           were
           visible
           members
           of
           that
           particular
           Church
           of
           his
           house
           ,
           and
           so
           of
           the
           universal
           ,
           yet
           were
           not
           visible
           members
           of
           the
           particular
           Church
           Jewish
           ,
           as
           may
           bee
           proved
           from
           their
           uncircumcision
           and
           shunning
           as
           unclean
           by
           the
           Jews
           ,
           Acts
           10.
           
           &
           11.3
           .
           The
           reason
           is
           manifest
           :
           For
           the
           universal
           hath
           not
           a
           distinct
           existence
           from
           the
           parts
           ,
           nor
           is
           any
           part
           existing
           in
           another
           part
           ,
           because
           it
           is
           part
           of
           the
           whole
           ,
           as
           the
           finger
           is
           not
           in
           every
           part
           of
           the
           body
           because
           it
           is
           in
           the
           body
           ,
           in
           that
           it
           is
           in
           the
           hand
           ,
           which
           is
           a
           part
           .
           And
           therefore
           Mr.
           Bs.
           arguing
           (
           which
           he
           confides
           so
           much
           in
           ,
           part
           .
           1.
           ch
           .
           20.
           of
           
             plain
             Script
          
           .
           &c.
           )
           will
           appear
           to
           be
           vain
           ;
           that
           because
           infants
           were
           visible
           members
           of
           the
           Church
           universal
           ,
           in
           that
           they
           were
           of
           the
           Church
           Jewish
           ,
           therefore
           they
           are
           in
           the
           Christian
           ,
           properly
           so
           called
           ,
           contradistinct
           to
           the
           Jewish
           .
           Which
           speech
           I
           use
           ,
           as
           commonly
           Divines
           do
           ,
           because
           though
           the
           Jewish
           Church
           were
           Christs
           Church
           ,
           yet
           the
           appellation
           of
           Christians
           being
           not
           afore
           the
           dayes
           of
           the
           Apostles
           Acts
           11.26
           .
           we
           may
           fitly
           say
           
             the
             Church
             in
             the
             wilderness
          
           was
           not
           the
           Christian
           properly
           so
           called
           ,
           that
           is
           ,
           which
           is
           gathered
           out
           of
           the
           nations
           by
           the
           Apostles
           preaching
           ,
           nor
           Moses
           in
           the
           Christian
           Church
           ,
           nor
           Cornelius
           in
           the
           Jewish
           Church
           ,
           as
           Aegypt
           though
           in
           Africa
           ,
           and
           Persia
           though
           in
           Asia
           ,
           yet
           are
           not
           said
           to
           be
           in
           Asia
           the
           less
           ,
           or
           
             Africa
             propria
          
           .
           Mr.
           B.
           proceeds
           .
        
         
         
           
             Concerning
             the
             matter
             of
             the
             third
          
           Qu.
           
             I
             assert
             that
             [
             it
             was
             not
             onely
             of
             the
             Jewes
             Commonwealth
             that
             infants
             were
             members
             of
             ,
             but
             of
             the
             Church
             distinct
             from
             it
             .
             ]
             This
             is
             proved
             sufficiently
             in
             what
             is
             said
             before
             .
             ]
          
        
         
           Answ.
           As
           yet
           I
           do
           not
           finde
           it
           proved
           ,
           that
           the
           Jewish
           Church
           was
           distinct
           from
           the
           Commonwealth
           ,
           or
           that
           there
           was
           any
           member
           of
           the
           Church
           who
           was
           not
           of
           the
           Commonwealth
           .
           What
           is
           said
           about
           it
           ,
           sect
           .
           43.
           may
           be
           there
           seen
           by
           the
           Reader
           .
        
         
           Moreover
           ,
           saith
           Mr.
           B.
           1.
           
           
             Infants
             were
             Churchmembers
             in
          
           Abrahams
           
             family
             before
             Circumcision
             ,
             and
             after
             when
             it
             was
             no
             Commonwealth
             .
             So
             they
             were
             in
          
           Isaacs
           ,
           Jacobs
           ,
           &c.
           
        
         
           
             Answ.
             Abrahams
          
           family
           ,
           and
           Isaacs
           ,
           and
           Jacobs
           ,
           were
           a
           Common-wealth
           ,
           although
           they
           were
           but
           small
           ;
           they
           had
           government
           within
           themselves
           .
           Abraham
           had
           his
           trained
           servants
           and
           made
           war
           of
           himself
           ,
           Gen.
           14.14
           .
           Isaac
           made
           a
           league
           as
           a
           Prince
           co●ordinate
           ,
           Gen.
           26.31
           .
           so
           did
           
             Jacob
             ,
             Gen.
          
           31.53
           .
           These
           with
           other
           acts
           shew
           they
           were
           an
           independent
           Commonwealth
           .
        
         
           2.
           
           Saith
           Mr.
           
             B.
             The
             banished
             ,
             captivated
             ,
             scattered
             Jews
             ,
             that
             ceased
             to
             bee
             members
             of
             their
             Commonwealth
             ,
             yet
             ceased
             not
             to
             bee
             of
             the
             Church
             .
          
        
         
           Answ.
           They
           were
           then
           of
           the
           Commonwealth
           of
           the
           Jews
           ,
           as
           they
           were
           of
           the
           Church
           ,
           both
           
             de
             jure
          
           ,
           and
           
             de
             facto
          
           ,
           they
           acknowledging
           themselves
           to
           be
           of
           that
           people
           ,
           and
           to
           a●here
           to
           their
           laws
           ,
           although
           somewhat
           restrained
           of
           their
           liberty
           ,
           as
           a
           captivated
           ,
           imprisoned
           King
           or
           subject
           is
           head
           or
           member
           of
           that
           Republique
           to
           which
           he
           hath
           not
           access
           .
        
         
           3.
           
           Saith
           Mr.
           
             B.
             The
             people
             of
             the
             land
             ,
             that
             became
             Jews
             in
          
           Hesters
           
             time
             ,
             joyned
             not
             themselves
             to
             their
             Commonwealth
             :
             Nor
             the
             Sichemites
             .
          
        
         
           Answ.
           The
           contrary
           is
           true
           ▪
           as
           concerning
           the
           Sichemites
           is
           shewed
           before
           .
        
         
           4.
           
           Saith
           he
           ,
           
             Many
             Proselytes
             never
             joyned
             themselves
             to
             their
             Commonwealth
             .
          
        
         
           Answ.
           Those
           Proselytes
           were
           not
           of
           the
           Jewish
           Church
           visible
           members
           .
        
         
           5.
           
           Saith
           he
           ,
           
             The
             children
             of
          
           Abraham
           by
           Keturah
           ,
           
             when
             they
             were
             removed
             from
             his
             family
             were
             not
             unchurched
             ;
             and
             yet
             were
             no
             members
             of
             the
             Jewes
             Commonwealth
             .
             But
             I
             shall
             take
             up
             with
             what
             is
             said
             for
             this
             already
             ,
             undertaking
             more
             largely
             to
             manifest
             it
             ,
             when
             I
             perceive
             it
             necessary
             and
             useful
             .
          
        
         
           
             Answ.
             Abrahams
          
           children
           by
           Keturah
           ,
           when
           out
           of
           the
           Common-wealth
           of
           the
           Hebrews
           were
           unchurched
           ,
           at
           least
           ,
           in
           respect
           of
           the
           Church
           of
           the
           Hebrews
           ;
           nor
           do
           I
           conceive
           Mr.
           Bs.
           larger
           manifestation
           of
           the
           contrary
           ,
           will
           be
           any
           thing
           but
           more
           words
           without
           proof
           .
        
      
       
         
         
           SECT
           .
           LV.
           Infants
           of
           the
           Jewes
           were
           not
           visible
           Churchmembers
           ,
           by
           Promise
           ,
           or
           Precept
           ;
           as
           Mr.
           B.
           teacheth
           .
        
         
           MR.
           B.
           proceeds
           .
           
             To
             the
          
           4th
           .
           Qu.
           
             I
             assert
             that
          
           [
           1.
           
           
             There
             was
             a
             Law
             or
             Precept
             of
             God
             obliging
             the
             parents
             to
             enter
             their
             children
             into
             Covenant
             with
             God
             ,
             by
             accepting
             his
             favour
             ,
             and
             re-engaging
             and
             devoting
             them
             to
             God
             ,
             and
             so
             entering
             them
             solemnly
             Churchmembers
             .
             ]
             And
          
           [
           2.
           
             there
             was
             a
             Covenant
             ,
             promise
             or
             grant
             of
             God
             ,
             by
             which
             he
             offered
             the
             Church-membership
             of
             some
             infants
             and
             actually
             conferred
             it
             ,
             where
             his
             offer
             was
             accepted
             .
             ]
             I
             should
             have
             mentioned
             this
             first
             ,
             and
             therefore
             will
             begin
             with
             the
             proof
             of
             this
             .
             By
             these
             terme
             ▪
             Covenant
             ,
             promise
             ,
             grant
             ,
             or
             deed
             of
             gift
             ,
          
           &c.
           
             we
             understand
             that
             which
             is
             common
             to
             all
             these
             ,
          
           viz.
           [
           
             A
             s●gne
             of
             Gods
             will
             conferring
             or
             confirming
             a
             right
             to
             or
             in
             some
             benefit
             ]
             such
             as
             we
             commonly
             call
             a
             Civil
             act
             of
             Collation
             as
             distinct
             from
             a
             mere
             Physical
             act
             of
             disposal
             .
             I
             call
             it
             [
             a
             signe
             of
             Gods
             will
          
           de
           jure
           ]
           
             because
             that
             is
             the
             general
             nature
             of
             all
             his
             legal
             moral
             acts
             ▪
             they
             are
             all
             signal
             determinations
          
           de
           debiro
           ▪
           
             of
             some
             due
          
           .
           2.
           
           
             I
             say
             conferring
             or
             confirming
             right
             to
             some
             benefit
             ]
             to
             d●fference
             it
             from
             precepts
             which
             onely
             determine
             what
             shall
             be
             due
             from
             us
             to
             God
             ,
             and
             from
             threatnings
             ,
             which
             determine
             what
             punishment
             shall
             be
             due
             from
             God
             to
             us
             .
          
        
         
           Answ.
           That
           which
           Mr.
           B.
           asserts
           here
           ,
           is
           in
           opposition
           to
           what
           I
           said
           in
           my
           2d
           .
           Le●ter
           ;
           I
           confess
           infants
           were
           by
           Gods
           fact
           of
           taki●g
           the
           whole
           people
           of
           the
           Jews
           for
           his
           people
           ,
           in
           that
           estate
           of
           the
           Jewish
           paedagogy
           (
           not
           by
           any
           promise
           or
           precept
           )
           visible
           Churchmembers
           ,
           that
           is
           of
           the
           Congregation
           of
           Israel
           ▪
           and
           in
           my
           3d.
           I
           explai●
           my self
           ,
           a
           promise
           conferri●g
           infants
           the
           benefit
           of
           Churchmembership
           ,
           with
           all
           the
           consequent
           priviledges
           ,
           a
           precept
           constituting
           the
           duty
           of
           devoting
           and
           dedicating
           the
           child
           to
           God
           ,
           and
           entring
           into
           Covenant
           ,
           which
           confers
           the
           benefit
           (
           which
           were
           his
           own
           words
           in
           his
           first
           Letter
           )
           so
           that
           if
           we
           prove
           by
           any
           other
           gr●nt
           or
           deed
           of
           gift
           ,
           physical
           or
           moral
           ,
           which
           is
           not
           a
           promise
           of
           it
           ,
           by
           which
           it
           is
           conferred
           ,
           or
           by
           any
           Law
           which
           is
           not
           such
           a
           pr●cept
           ,
           he
           contradicts
           not
           my
           speech
           ,
           and
           so
           disputes
           not
           
             ad
             idem
          
           .
           Which
           whether
           he
           do
           or
           no
           ,
           will
           be
           perceived
           by
           examining
           what
           follows
           .
        
         
           
             Having
             thus
          
           ,
           saith
           he
           ,
           
             explained
             the
             terms
             ,
             I
             prove
             the
             proposition
             .
             If
             infants
             Churchmembership
             with
             the
             priviledges
             thereof
             were
             a
             benefit
             conferred
             ,
             which
             some
             had
             right
             to
             or
             in
             ,
             then
             was
             there
             some
             grant
             ,
             covenant
             ,
             or
             promise
             ,
             by
             which
             this
             right
             was
             conferred
             :
             But
             the
             antecedent
             is
             most
             certain
          
           :
           Ergo
           ,
           
             so
             is
             the
             consequent
             .
             I
             suppose
             you
             will
             not
             deny
             that
             it
             was
             a
             benefit
             to
             be
             the
             covenanted
             people
             of
             God
             ▪
             to
             have
             the
             Lord
             engaged
             to
             bee
             their
             God
             ,
             and
             to
             take
             them
             for
             his
             people
             ▪
             to
             bee
             brought
             so
             near
             him
             ,
             and
             to
             bee
             separated
             from
             the
             common
             and
             unclean
             ,
             from
             the
             world
             ,
             and
             from
             the
             strangers
             to
             the
             covenant
             of
             promises
             ,
             that
             live
             as
             without
             God
             in
             the
             world
             ,
             and
             without
             hope
             .
          
        
         
         
           Answ.
           I
           do
           not
           deny
           it
           ,
           but
           I
           deny
           that
           this
           is
           to
           be
           visible
           Church-members
           formally
           ,
           or
           connexively
           .
           For
           men
           may
           be
           visible
           Church-members
           ,
           and
           yet
           not
           have
           all
           this
           benefit
           ,
           and
           they
           may
           have
           all
           this
           benefit
           who
           are
           not
           visible
           Churchmembers
           .
           Hypocrites
           may
           be
           visible
           Churchmembers
           ,
           yet
           not
           be
           Gods
           covenanted
           people
           to
           have
           the
           Lord
           engaged
           to
           be
           their
           God
           ,
           and
           to
           take
           them
           for
           his
           people
           ,
           to
           be
           brought
           so
           near
           him
           ,
           &c.
           
           And
           some
           believing
           Saints
           that
           are
           dumb
           ,
           may
           have
           all
           this
           ,
           and
           yet
           not
           be
           visible
           Churchmembers
           .
        
         
           Mr.
           B.
           adds
           ,
           
             If
             it
             were
             asked
             what
             benefit
             had
             the
             Circumcision
             ?
             I
             suppose
             you
             would
             say
             ,
             much
             every
             way
             .
          
        
         
           Answ.
           I
           should
           ,
           but
           I
           would
           add
           ;
           that
           to
           bee
           
             the
             Circumcision
          
           is
           not
           all
           one
           as
           to
           be
           visible
           Churchmembers
           :
           Cornelius
           and
           his
           house
           were
           visible
           Churchmembers
           yet
           not
           
             the
             Circumcision
          
           :
           Nor
           were
           the
           benefits
           mentioned
           Rom.
           3.1
           2.
           conferred
           to
           them
           as
           visible
           Church-members
           ,
           (
           For
           then
           all
           visible
           Churchmembers
           had
           been
           partakers
           of
           the
           same
           benefits
           ,
           they
           had
           
             had
             the
             Oracles
             of
             God
             committed
             to
             them
             ,
             the
             giving
             the
             Law
             ,
             Christ
             from
             them
             after
             the
             flesh
             ,
          
           &c.
           Rom.
           9.4
           ,
           5.
           which
           is
           raise
           )
           but
           as
           to
           a
           people
           specially
           loved
           and
           gratified
           with
           these
           priviledges
           .
        
         
           He
           adds
           .
           
             If
             Infant-Churchmembership
             were
             no
             benefit
             ,
             then
             they
             that
             had
             it
             ,
             were
             not
             (
             when
             they
             came
             to
             age
             or
             their
             parents
             in
             the
             mean
             time
             )
             obliged
             to
             any
             thankfulness
             for
             it
             .
             But
             they
             were
             obliged
             to
             be
             thankful
             for
             it
             .
          
           Ergo
           ,
           
             it
             was
             a
             benefit
          
           .
        
         
           Answ.
           Visible
           Churchmembership
           simply
           notes
           onely
           a
           state
           ,
           by
           which
           was
           a
           benefit
           .
           By
           the
           infant
           visible
           Jewish
           Churchmembership
           was
           a
           benefit
           of
           honour
           and
           special
           dignity
           above
           other
           people
           ,
           which
           God
           then
           vouchsafed
           to
           the
           Jews
           ,
           and
           do●h
           not
           so
           now
           to
           infants
           of
           believing
           Christians
           as
           such
           ,
           and
           for
           it
           the
           Jew
           parents
           and
           children
           were
           to
           be
           thankful
           .
        
         
           He
           goes
           on
           .
           
             The
             next
             thing
             in
             the
             antecedent
             to
             be
             proved
             is
             ,
             that
             there
             was
             a
             right
             conferred
             to
             this
             benefit
             ,
             and
             some
             had
             a
             right
             in
             it
             .
             And
             1.
             if
             any
             had
             the
             benefit
             ,
             then
             had
             they
             right
             to
             or
             in
             that
             benefit
             :
             But
             some
             had
             the
             benefit
             ,
             Ergo.
             The
             consequence
             of
             the
             major
             is
             certain
             .
             1.
             
             Because
             the
             very
             nature
             of
             the
             benefit
             consisteth
             in
             a
             right
             to
             further
             benefits
             .
             2.
             
             If
             any
             had
             the
             benefit
             of
             Church-membership
             ,
             Covenant-interest
             ,
             &c.
             without
             right
             ;
             then
             they
             had
             it
             with
             Gods
             consent
             and
             approbation
             or
             without
             it
             .
             Not
             with
             it
             :
             For
             hee
             is
             just
             ,
             and
             consenteth
             not
             that
             any
             have
             that
             which
             hee
             hath
             not
             some
             right
             to
             or
             in
             ,
             not
             without
             it
             :
             For
             no
             man
             can
             have
             a
             benefit
             from
             God
             against
             his
             will
             ,
             or
             without
             it
             .
             2.
             
             If
             no
             infants
             had
             duely
             and
             rightfully
             received
             this
             benefit
             ,
             God
             would
             have
             somewhere
             reprehended
             the
             usurpation
             and
             abuse
             of
             his
             ordinances
             or
             benefits
             .
             But
             that
             hee
             doth
             not
             as
             to
             this
             case
             ,
             Ergo.
             3.
             
             God
             hath
             expressed
             this
             right
             in
             many
             texts
             of
             Scripture
             ,
             of
             which
             more
             afterward
             .
          
        
         
           Answ.
           Mr.
           B.
           is
           guilty
           of
           that
           which
           he
           chargeth
           me
           with
           unjustly
           ,
           jumbling
           things
           together
           which
           are
           to
           be
           distinguished
           ,
           visible
           Churchmembership
           ,
           right
           to
           or
           of
           visible
           Churchmembership
           ,
           to
           the
           
           benefits
           of
           it
           ,
           duly
           and
           rightfully
           receiving
           of
           it
           .
           The
           infants
           of
           the
           Jews
           were
           visible
           Churchmembers
           ,
           not
           by
           a
           legal
           right
           to
           it
           ,
           antecedent
           to
           their
           being
           such
           visible
           Churchmembers
           ,
           which
           they
           or
           any
           for
           them
           might
           claim
           as
           due
           ;
           nor
           was
           it
           capable
           of
           duly
           and
           rightfully
           being
           received
           or
           usurped
           :
           For
           it
           was
           nothing
           but
           a
           state
           of
           appearing
           to
           be
           part
           of
           that
           people
           ,
           who
           were
           in
           appearance
           from
           things
           sensible
           ,
           Gods
           people
           ;
           and
           this
           they
           had
           by
           Gods
           fact
           of
           making
           them
           to
           be
           a
           part
           of
           that
           people
           visibly
           ,
           to
           wit
           ,
           his
           forming
           them
           and
           bringing
           them
           into
           the
           world
           ,
           and
           placing
           them
           so
           as
           to
           be
           ranked
           among
           his
           visible
           people
           ,
           and
           known
           by
           things
           obvious
           to
           sense
           to
           be
           of
           this
           people
           ,
           from
           which
           this
           state
           results
           without
           any
           such
           receiving
           as
           may
           be
           denominated
           duly
           or
           rightfully
           done
           or
           usurped
           .
           Yet
           I
           grant
           they
           had
           a
           right
           in
           it
           ,
           that
           is
           ,
           they
           had
           it
           by
           Gods
           donation
           ,
           without
           any
           usurpation
           by
           them
           or
           any
           other
           ;
           and
           they
           had
           right
           to
           the
           benefit
           consequent
           ,
           as
           to
           the
           honour
           and
           esteem
           and
           dignity
           absolutely
           ,
           and
           to
           other
           benefits
           ,
           if
           there
           were
           any
           other
           annexed
           to
           it
           ,
           whether
           absolutely
           or
           conditionally
           .
           Yet
           to
           the
           proofs
           of
           Mr.
           B.
           I
           say
           ,
           1.
           
           That
           it
           seems
           to
           me
           not
           true
           ,
           that
           
             the
             nature
             of
             the
             benefit
          
           of
           infants
           visible
           Churchmembership
           
             consisteth
             in
             a
             right
             to
             further
             benefits
             .
          
           2.
           
           That
           if
           it
           were
           true
           ,
           yet
           I
           see
           not
           how
           it
           proves
           this
           consequence
           ,
           If
           any
           had
           the
           benefit
           ,
           then
           they
           had
           ri●ht
           to
           or
           in
           that
           benefit
           .
           A
           man
           may
           have
           a
           benefit
           without
           right
           ,
           though
           the
           nature
           ,
           or
           as
           I
           would
           speak
           ,
           the
           condition
           of
           it
           be
           such
           as
           to
           draw
           with
           it
           a
           right
           to
           further
           benefits
           ;
           as
           a
           man
           may
           have
           a
           Lordship
           without
           right
           ,
           which
           gives
           him
           a
           right
           to
           further
           benefits
           .
           3.
           
           That
           Mr.
           B.
           jumbles
           together
           
             Churchmembershi●
             ,
             Covenant
             interest
             ,
             &c.
          
           whereas
           a
           person
           may
           have
           no
           interest
           in
           Gods
           Covenant
           ,
           who
           is
           a
           visible
           Churchmember
           ;
           and
           he
           ma●
           have
           interest
           in
           Gods
           Covenant
           ,
           who
           is
           no
           visible
           Churchmember
           .
           4.
           
           His
           speech
           ,
           
             God
             is
             just
             ,
             and
             consenteth
             not
             that
             any
             have
             that
             which
             he
             hath
             not
             some
             right
             to
             or
             in
             ,
          
           as
           the
           words
           seem
           to
           import
           ,
           is
           not
           right
           .
           For
           1.
           they
           intimate
           a●
           if
           visible
           Church-membership
           were
           given
           out
           of
           distributive
           justice
           ,
           which
           gives
           to
           every
           man
           his
           own
           .
           But
           this
           I
           conceive
           to
           be
           very
           erroneous
           .
           For
           as
           Regeneration
           ,
           so
           also
           visible
           Churchmembership
           are
           of
           bounty
           by
           God
           as
           Soveraign
           Lord
           ,
           nor
           of
           distributive
           justice
           by
           God
           as
           a
           Judge
           .
           2.
           
           That
           all
           that
           any
           man
           hath
           from
           God
           ,
           he
           hath
           of
           debt
           ,
           contrary
           to
           the
           Apostle
           ,
           Rom.
           4.4
           .
           5.
           
           That
           visible
           Churchmembership
           is
           conceived
           as
           a
           thing
           offered
           ,
           and
           to
           be
           duly
           and
           rightfully
           received
           ,
           or
           to
           be
           attained
           by
           usurpation
           and
           abuse
           of
           Gods
           ordinances
           or
           benefits
           .
           But
           this
           I
           understand
           not
           how
           it
           is
           according
           to
           Mr.
           Bs.
           Doctrine
           .
           1.
           
           He
           conceives
           visible
           Churchmembership
           distinct
           from
           Circumcision
           .
           What
           Ordinance
           is
           there
           then
           which
           may
           be
           abused
           by
           receiving
           visible
           Church-membership
           ?
           2.
           
           The
           visible
           Churchmembership
           of
           infants
           among
           the
           Jews
           ,
           doth
           not
           to
           me
           appear
           to
           be
           a
           thing
           tendered
           or
           offered
           by
           God
           upon
           condition
           of
           parents
           faith
           ,
           and
           to
           be
           accepted
           or
           refused
           :
           but
           to
           be
           a
           state
           resu●ting
           from
           Gods
           fact
           forementioned
           without
           such
           offer
           .
           6.
           
           What
           is
           in
           the
           Scriptures
           after
           expressed
           ,
           shall
           be
           viewed
           in
           it's
           place
           .
        
         
           Mr.
           B.
           adds
           ▪
           
             I
             am
             next
             to
             prove
             the
             consequence
             ,
             that
             [
             this
             right
             
             was
             coferred
             by
             some
             grant
             ,
             promise
             ,
             or
             Covenant
             of
             God.
             ]
             And
             this
             is
             as
             easie
             as
             to
             prove
             that
             the
             world
             was
             made
             by
             Gods
             power
             and
             efficiency
             or
             will
             ;
             or
             to
             prove
             that
             God
             is
             the
             owner
             of
             all
             things
             ,
             and
             no
             man
             can
             receive
             them
             but
             by
             his
             gift
             .
          
           1.
           
           
             If
             there
             be
             no
             other
             way
             possible
             for
             right
             to
             be
             conveyed
             from
             God
             to
             us
             ,
             but
             onely
             by
             his
             grant
             ,
             promise
             ,
             or
             Covenamt
             ,
             (
             which
             we
             call
             donation
             ,
             and
             is
             a
             moral
             civil
             action
             ,
             )
             then
             it
             is
             by
             this
             means
             that
             it
             is
             conveyed
             .
             But
             there
             is
             no
             other
             possible
             way
             of
             such
             conveyance
             :
          
           Ergo.
           
             We
             have
             no
             right
             till
             God
             give
             us
             right
             .
             His
             will
             signified
             createth
             our
             right
             No
             man
             can
             have
             right
             to
             that
             which
             is
             wholly
             and
             absolutely
             anothers
             ,
             but
             by
             his
             consent
             or
             will.
             This
             will
             is
             no
             way
             known
             ▪
             but
             by
             some
             signs
             of
             it
             .
             These
             signs
             of
             such
             a
             will
             for
             conveyance
             of
             right
             to
             a
             benefit
             ,
             are
             a
             civil
             moral
             action
             ,
             called
             a
             donation
             or
             gift
             simply
             .
             If
             the
             sign
             be
             in
             writing
             ,
             we
             commonly
             call
             it
             a
             Deed
             of
             gift
             .
             If
             it
             be
             by
             word
             of
             mouth
             ,
             conferring
             a
             present
             right
             ,
             we
             call
             it
             a
             verbal
             grant
             or
             gift
             .
             If
             it
             confer
             onely
             a
             future
             right
             ▪
             we
             call
             it
             a
             promise
             ,
             and
             sometimes
             a
             Covenant
             ;
             and
             sometimes
             the
             word
             Covenant
             signifieth
             both
             ,
             that
             act
             which
             gives
             a
             present
             right
             ,
             and
             promiseth
             the
             continuance
             of
             it
             .
             Right
             being
             a
             moral
             or
             civil
             thing
             ,
             can
             be
             no
             way
             conveyed
             but
             by
             a
             moral
             or
             civil
             action
             .
             A
             gift
             that
             was
             never
             given
             ,
             is
             a
             contradiction
             .
             So
             that
             this
             part
             of
             our
             controversie
             is
             as
             easie
             as
             whether
             two
             and
             two
             be
             four
             .
          
        
         
           Answ.
           Visible
           Churchmembership
           is
           not
           a
           right
           ,
           but
           a
           state
           of
           being
           ;
           as
           to
           be
           healthy
           ,
           strong
           ,
           rich
           ,
           &c.
           which
           are
           not
           given
           by
           a
           civil
           moral
           action
           ,
           but
           by
           providence
           of
           God
           acting
           physically
           ,
           as
           the
           soveraign
           disposer
           of
           all
           .
           It
           is
           certain
           ,
           that
           it
           is
           by
           Gods
           will
           ,
           as
           all
           things
           are
           ;
           but
           this
           will
           is
           no
           otherways
           signified
           then
           by
           the
           event
           ,
           as
           conversion
           and
           many
           other
           gifts
           of
           God
           are
           .
           My
           meaning
           is
           ,
           though
           these
           things
           are
           by
           vertue
           of
           Gods
           will
           ,
           and
           are
           signified
           in
           the
           general
           by
           some
           Declaration
           of
           Gods
           purpose
           and
           order
           by
           which
           he
           acts
           ,
           which
           may
           b●
           called
           his
           Covenant
           ;
           yet
           in
           the
           particulars
           ,
           I
           mean
           for
           the
           persons
           ,
           time
           ,
           &c.
           there
           is
           not
           any
           Covenant
           that
           assures
           these
           persons
           conversion
           or
           visible
           Churchmembership
           ,
           or
           that
           estates
           infants
           in
           either
           of
           those
           benefits
           as
           their
           right
           by
           vertue
           of
           Gods
           promise
           as
           the
           sole
           efficient
           of
           it
           ,
           upon
           that
           condition
           Mr.
           B.
           asserts
           ,
           that
           is
           ,
           the
           parents
           faith
           ,
           as
           I
           have
           proved
           before
           ,
           Sect.
           52.
           
           I
           deny
           therefore
           that
           there
           is
           such
           a
           promise
           of
           God
           as
           conferred
           infants
           visible
           Churchmembership
           upon
           ●he
           parents
           faith
           .
           And
           to
           Mr.
           Bs.
           argument
           I
           say
           ,
           that
           though
           it
           be
           easie
           to
           prove
           that
           visible
           Churchmembership
           is
           by
           Gods
           donation
           ,
           or
           grant
           ;
           yet
           to
           argue
           therefore
           it
           must
           be
           by
           a
           promise
           ,
           such
           as
           Mr.
           B.
           asserts
           ,
           follows
           not
           ,
           it
           being
           no
           good
           argument
           which
           is
           drawn
           affirmatively
           from
           the
           genus
           to
           the
           species
           ,
           it
           must
           be
           by
           Gods
           gift
           or
           grant
           ,
           ergo
           b●
           promise
           .
           Yea
           ,
           according
           to
           Mr.
           B.
           here
           a
           
             promise
             confers
             onely
             a
             future
             right
             ,
          
           and
           therefore
           it
           doth
           not
           make
           actually
           visible
           Church-members
           without
           some
           further
           act
           ,
           and
           therefore
           not
           the
           promise
           or
           Covenant
           of
           God
           is
           the
           next
           adequate
           cause
           of
           it
           ,
           but
           some
           other
           act
           of
           God
           ,
           and
           consequently
           there
           is
           another
           poss●ble
           yea
           manifest
           way
           ,
           without
           the
           promise
           of
           it
           upon
           condition
           of
           parents
           faith
           ,
           which
           Mr.
           B.
           asserts
           .
        
         
           But
           Mr.
           B.
           saith
           .
           2.
           
           
             God
             hath
             expresly
             called
             that
             act
             a
             Covenant
             or
             
             promise
             by
             which
             he
             conveyeth
             this
             right
             :
             which
             we
             shall
             more
             fully
             manifest
             anon
             when
             we
             come
             to
             it
             .
          
        
         
           Answ.
           These
           a●e
           but
           words
           ,
           as
           will
           appear
           by
           that
           which
           followes
           .
        
         
           
             The
             2d
             .
             Proposition
             ,
             
               saith
               Mr.
               B.
            
             to
             be
             proved
             ,
             is
             ,
             that
             [
             there
             was
             a
             law
             or
             precept
             of
             God
             ob●iging
             the
             parents
             to
             enter
             their
             children
             into
             Covenant
             and
             Churchmembership
             ,
             by
             accepting
             of
             his
             offer
             ,
             and
             re-engaging
             them
             to
             God.
             ]
             And
             this
             is
             as
             obvious
             and
             easie
             as
             the
             former
             .
             But
             first
             I
             shall
             in
             a
             word
             here
             also
             explain
             the
             terms
             .
             The
             word
             [
             law
             ]
             is
             sometimes
             taken
             more
             largely
             ,
             and
             unfitly
             ,
             as
             comprehending
             the
             very
             immanent
             acts
             or
             the
             nature
             of
             God
             ,
             considered
             without
             any
             sign
             to
             represent
             it
             to
             the
             creature
             .
             So
             many
             call
             Gods
             nature
             or
             purposes
             the
             Eternal
             Law
             :
             which
             indeed
             is
             no
             law
             ,
             nor
             can
             be
             fitly
             so
             called
             .
             2.
             
             It
             is
             taken
             properly
             for
             [
             an
             authoritative
             determination
             
               de
               debito
               constituendo
               vel
               confirmando
            
             .
             ]
             And
             so
             it
             comprehendeth
             all
             that
             may
             fitly
             be
             called
             a
             law
             .
             Some
             define
             it
             ,
             [
             
               Jussum
               ma●estatis
               obligan●
               aut
               ad
               obedientiam
               aut
               ad
               paenam
               .
            
             ]
             But
             this
             leaves
             out
             the
             praemiant
             part
             ,
             and
             some
             others
             :
             So
             that
             of
             Grotius
             doth
             ,
             
               Est
               regula
               actionum
               moralium
               obligans
               ad
               id
               quod
               rectum
               est
               .
            
             I
             acquiesce
             in
             the
             first
             ,
             or
             rather
             in
             this
             ,
             which
             is
             more
             full
             and
             exact
             ;
             [
             A
             law
             is
             a
             sign
             of
             the
             Rectors
             will
             constituting
             or
             confirming
             right
             or
             dueness
             .
             ]
             That
             it
             be
             a
             sign
             of
             the
             Rectors
             will
             
               de
               debito
               constituendo
               vel
               confirmando
            
             ,
             is
             the
             general
             nature
             of
             all
             laws
             .
             Some
             quarrel
             at
             the
             word
             [
             sign
             ]
             because
             it
             is
             logical
             and
             not
             political
             :
             As
             if
             politicians
             should
             not
             speak
             logically
             as
             well
             as
             other
             men
             !
             There
             is
             a
             two-fold
             due
             ;
             1.
             
             What
             is
             due
             from
             us
             to
             God
             (
             or
             any
             Rector
             ;
             )
             and
             this
             is
             signified
             in
             the
             precept
             and
             prohibition
             ,
             (
             or
             in
             the
             precept
             
               de
               agendo
               &
               non
               agendo
            
             .
             )
             2.
             
             What
             shall
             be
             due
             to
             us
             ;
             and
             this
             is
             signified
             by
             promises
             ,
             or
             the
             praemiant
             part
             of
             the
             law
             ,
             and
             by
             laws
             for
             distribution
             and
             determination
             of
             proprieties
             .
             All
             benefits
             are
             given
             us
             by
             God
             in
             a
             double
             relation
             ,
             both
             as
             Rector
             and
             Benefactor
             :
             or
             as
             
               Benefactor
               regens
            
             ;
             or
             as
             
               Rector
               benefaciens
            
             :
             though
             among
             men
             that
             stand
             not
             in
             such
             a
             subordination
             to
             one
             another
             as
             we
             do
             to
             God
             ,
             they
             may
             be
             received
             from
             a
             meer
             benefactor
             without
             any
             regent
             interest
             therein
             .
             The
             first
             laws
             do
             ever
             constitute
             the
             debitum
             or
             right
             :
             afterward
             there
             may
             be
             renewed
             laws
             and
             precepts
             to
             urge
             men
             to
             obey
             the
             former
             ,
             or
             to
             do
             the
             same
             thing
             :
             and
             the
             end
             of
             these
             is
             either
             fullier
             to
             acquaint
             the
             subject
             with
             the
             former
             ,
             or
             to
             revive
             the
             memory
             of
             them
             ,
             or
             to
             excite
             to
             the
             obedience
             of
             them
             :
             And
             these
             do
             not
             properly
             constitute
             duty
             ,
             because
             it
             was
             constituted
             before
             ;
             but
             the
             nature
             and
             power
             of
             the
             act
             is
             the
             same
             with
             that
             which
             doth
             constitute
             it
             ,
             and
             therefore
             doth
             confirm
             the
             constitution
             ,
             and
             again
             oblige
             us
             to
             what
             we
             were
             obliged
             to
             before
             .
             For
             obligations
             to
             one
             and
             the
             same
             duty
             may
             be
             mul●iplied
             .
             3.
             
             Some
             take
             the
             word
             [
             law
             ]
             in
             so
             restrained
             a
             sence
             as
             to
             exclude
             verbal
             or
             particular
             precepts
             ,
             especially
             directed
             but
             to
             one
             ;
             or
             a
             few
             men
             ;
             and
             will
             onely
             call
             that
             a
             law
             which
             is
             witten
             ,
             or
             at
             least
             a
             well
             known
             custome
             obliging
             a
             whole
             society
             in
             a
             stated
             way
             .
             These
             be
             
             the
             most
             eminent
             sort
             of
             laws
             :
             but
             to
             say
             that
             the
             rest
             are
             no
             laws
             ,
             is
             vain
             and
             groundless
             ,
             against
             the
             true
             general
             definition
             of
             a
             law
             ,
             and
             justly
             rejected
             by
             the
             wisest
             politicians
             .
             That
             which
             we
             are
             now
             to
             enquire
             after
             ,
             is
             a
             precept
             ,
             or
             the
             commanding
             part
             of
             a
             law
             ,
             which
             is
             [
             a
             sign
             of
             Gods
             will
             obliging
             us
             to
             duty
             ,
             ]
             of
             which
             signs
             there
             are
             materially
             several
             sorts
             ,
             as
             1.
             by
             a
             voice
             ,
             that
             's
             evidently
             of
             God
             :
             2.
             by
             writing
             :
             3.
             by
             visible
             works
             or
             effects
             :
             4.
             by
             secret
             impresses
             ,
             as
             by
             inspiration
             ,
             which
             is
             a
             law
             onely
             to
             him
             that
             hath
             them
             .
          
        
         
           Answ.
           Mr.
           B.
           undertook
           to
           explain
           the
           terms
           ,
           and
           he
           onely
           ,
           and
           that
           unnecessarily
           and
           tediously
           ,
           explains
           one
           term
           ,
           to
           wit
           [
           law
           ,
           ]
           which
           was
           not
           the
           term
           in
           my
           Letter
           ,
           to
           which
           his
           Proposition
           was
           to
           be
           opposed
           ,
           but
           the
           word
           [
           precept
           ;
           ]
           whereas
           he
           should
           have
           explained
           what
           he
           meant
           by
           the
           parents
           entring
           their
           children
           into
           Covenant
           and
           Churchmembership
           ,
           and
           what
           offer
           he
           meant
           they
           were
           to
           accept
           ,
           and
           how
           ,
           and
           how
           they
           were
           to
           engage
           them
           to
           God
           ,
           and
           how
           this
           entring
           ,
           accepting
           ,
           re-engaging
           did
           confer
           the
           benefit
           of
           visible
           Church-membership
           to
           their
           children
           ,
           and
           what
           precept
           it
           is
           that
           is
           unrepealed
           distinct
           from
           the
           precept
           of
           Circvmcision
           ,
           which
           I
           presume
           he
           doth
           not
           hold
           unrepealed
           .
           All
           these
           were
           necessary
           to
           have
           been
           distinctly
           set
           down
           ,
           that
           I
           might
           have
           known
           his
           meaning
           ,
           and
           thereby
           have
           known
           whether
           his
           assertion
           opposeth
           my
           position
           ,
           and
           whether
           he
           prove
           it
           or
           not
           .
           But
           that
           the
           Reader
           may
           the
           better
           perceive
           where
           the
           point
           to
           be
           proved
           lies
           ,
           I
           shall
           set
           down
           distinctly
           what
           I
           conceive
           Mr.
           B.
           means
           ,
           and
           then
           what
           I
           assert
           ,
           and
           what
           Mr.
           B.
           should
           prove
           in
           opposition
           to
           my
           assertion
           .
        
         
           1.
           
           I
           conceive
           he
           imagines
           an
           offer
           of
           God
           to
           parents
           ,
           which
           he
           calls
           a
           promise
           or
           Covenant
           ,
           that
           upon
           their
           taking
           him
           to
           be
           their
           God
           ,
           he
           would
           be
           a
           God
           to
           their
           children
           ,
           even
           their
           infants
           .
           2.
           
           That
           parents
           are
           and
           were
           bound
           to
           accept
           of
           this
           offer
           for
           their
           children
           .
           3.
           
           That
           by
           it
           they
           do
           enter
           them
           into
           Covenant
           ,
           that
           is
           ,
           they
           do
           Covenant
           for
           them
           that
           they
           shall
           be
           Gods
           people
           ,
           and
           consequently
           they
           partake
           of
           the
           Covenant
           that
           God
           is
           their
           God.
           4.
           
           That
           by
           vertue
           of
           this
           entring
           into
           Covenant
           ,
           accepting
           ,
           and
           re-engaging
           them
           to
           God
           ,
           they
           are
           visible
           Churchmenbers
           .
        
         
           I
           assert
           1.
           
           There
           is
           no
           such
           offer
           ,
           promise
           ,
           or
           Covenant
           .
           2.
           
           That
           though
           there
           are
           precepts
           for
           parents
           to
           pray
           for
           their
           children
           ,
           to
           breed
           them
           up
           for
           God
           by
           example
           ,
           teaching
           ,
           &c.
           yet
           they
           are
           not
           bound
           to
           believe
           this
           ;
           that
           upon
           their
           own
           faith
           God
           will
           take
           their
           infant
           children
           to
           be
           his
           ,
           and
           he
           will
           be
           a
           God
           to
           them
           ,
           nor
           to
           accept
           of
           this
           pretended
           offer
           ,
           sith
           there
           is
           no
           such
           promise
           or
           offer
           .
           3.
           
           That
           though
           parents
           may
           enter
           into
           Covenant
           for
           their
           children
           ,
           that
           is
           ,
           they
           may
           do
           it
           as
           those
           ,
           Deut.
           29.12
           .
           either
           by
           charge
           and
           adjuration
           ,
           or
           by
           wishing
           a
           curse
           to
           them
           if
           they
           did
           not
           cleave
           to
           God
           ,
           as
           Nehem.
           10.29
           .
           Josh.
           6.25
           .
           and
           this
           may
           have
           an
           obligation
           on
           them
           beyond
           the
           precept
           ,
           and
           influence
           on
           them
           as
           a
           motive
           ,
           as
           the
           Oath
           to
           the
           
             Gibeonites
             ,
             Josh.
          
           9.16
           .
           yet
           by
           this
           their
           entring
           into
           Covenant
           for
           them
           ,
           they
           do
           not
           make
           them
           partakers
           of
           the
           Covenant
           or
           promise
           that
           God
           wil
           be
           their
           God.
           
           4.
           
           That
           if
           there
           were
           such
           a
           promise
           ,
           and
           such
           a
           duty
           of
           accepting
           the
           pretended
           offer
           ,
           and
           re-engaging
           ;
           yet
           this
           neither
           did
           then
           ,
           nor
           doth
           now
           make
           infants
           visible
           Churchmembers
           .
           So
           that
           the
           point
           between
           us
           is
           ,
           Whether
           there
           be
           such
           a
           precept
           to
           parents
           besides
           Circumcision
           ,
           of
           entring
           into
           Covenant
           ,
           accepting
           an
           offer
           of
           God
           to
           be
           their
           God
           for
           their
           children
           according
           to
           a
           promise
           that
           he
           will
           be
           so
           ,
           and
           re-engaging
           them
           to
           God
           ,
           whereby
           they
           become
           actually
           visible
           Churchmembers
           ?
           This
           Mr.
           B.
           affirms
           ,
           I
           deny
           .
           He
           speaks
           thus
           .
        
         
           
             Having
             thus
             opened
             the
             terms
             [
             law
             and
             precept
             ,
             ]
             I
             prove
             the
             Proposition
             thus
             .
             1.
             
             If
             it
             was
             the
             duty
             of
             the
             Israelites
             to
             accept
             Gods
             offered
             mercy
             for
             their
             children
             ,
             to
             engage
             and
             devote
             them
             to
             him
             in
             Covenant
             ,
             then
             there
             was
             a
             law
             or
             precept
             which
             made
             this
             their
             duty
             ,
             and
             obliged
             them
             to
             it
             .
             But
             it
             was
             a
             duty
             :
             Ergo
             ,
             there
             was
             such
             a
             law
             or
             precept
             .
             For
             the
             antecedent
             ,
             1.
             
             If
             it
             were
             not
             a
             duty
             ,
             then
             it
             was
             either
             a
             sin
             ,
             or
             a
             neutral
             indifferent
             action
             :
             But
             it
             was
             not
             a
             sin
             ,
             (
             for
             1.
             it
             was
             against
             no
             law
             ,
             2.
             it
             is
             not
             reprehended
             ;
             )
             nor
             was
             it
             indifferent
             ,
             for
             it
             was
             of
             a
             moral
             nature
             ,
             and
             ergo
             either
             good
             or
             evil
             ,
             yea
             sin
             or
             duty
             :
             For
             properly
             permittere
             is
             no
             act
             of
             law
             ,
             (
             though
             many
             say
             it
             is
             ,
             )
             but
             a
             suspension
             of
             an
             act
             :
             and
             so
             licitum
             is
             not
             
               moraliter
               bonum
            
             ,
             but
             onely
             
               non
               malum
            
             ;
             and
             ergo
             is
             not
             properly
             within
             the
             verge
             of
             morality
             .
             2.
             
             If
             there
             be
             a
             penalty
             (
             and
             a
             most
             terrible
             penalty
             )
             annexed
             for
             the
             non-performance
             ,
             then
             it
             was
             a
             duty
             :
             But
             such
             a
             penalty
             was
             annexed
             (
             as
             shall
             anon
             be
             particularly
             shewed
             )
             even
             to
             be
             cut
             off
             from
             his
             people
             ,
             to
             be
             put
             to
             death
             ,
             &c.
             
             If
             it
             oblige
             
               ad
               panam
            
             ,
             it
             did
             first
             oblige
             
               ad
               obedientiam
            
             :
             For
             no
             law
             obligeth
             
               ad
               paenam
            
             ,
             but
             for
             disobedience
             ,
             which
             presupposeth
             an
             obligation
             to
             obedience
             .
             3.
             
             If
             it
             were
             not
             the
             Israelites
             duty
             to
             enter
             their
             children
             into
             Gods
             Covenant
             and
             Church
             ,
             then
             it
             would
             have
             been
             none
             of
             their
             sin
             to
             have
             omitted
             or
             refused
             so
             to
             do
             :
             But
             it
             would
             have
             been
             their
             great
             and
             hainous
             sin
             to
             have
             omitted
             or
             refused
             it
             ;
             Ergo.
             Now
             to
             the
             consequence
             of
             the
             major
             .
             There
             is
             no
             duty
             but
             what
             is
             made
             by
             some
             law
             or
             precept
             as
             it
             's
             proper
             efficient
             cause
             or
             foundation
             :
             Ergo
             ,
             if
             it
             be
             a
             duty
             ,
             there
             was
             certainly
             some
             law
             or
             precept
             that
             made
             it
             such
             .
             Among
             men
             we
             say
             ,
             that
             a
             benefit
             obligeth
             to
             gratitude
             ,
             though
             there
             were
             no
             law
             :
             But
             the
             meaning
             is
             ,
             if
             there
             were
             no
             humane
             law
             ,
             and
             that
             is
             because
             the
             law
             of
             God
             in
             nature
             requireth
             man
             to
             be
             just
             and
             thankfull
             .
             If
             there
             were
             no
             law
             of
             God
             natural
             or
             positive
             that
             did
             constitute
             it
             or
             oblige
             us
             to
             it
             ,
             there
             could
             be
             no
             duty
             .
             1.
             
             There
             is
             no
             duty
             but
             what
             is
             made
             such
             by
             Gods
             signified
             will
             ,
             ergo
             ,
             no
             duty
             but
             what
             is
             made
             such
             by
             a
             law
             or
             precept
             .
             For
             a
             precept
             is
             the
             sign
             of
             Gods
             will
             obliging
             to
             duty
             .
             2.
             
             Where
             there
             is
             no
             law
             there
             is
             no
             transgression
             ,
             Rom.
             4.15
             .
             ergo
             ,
             where
             there
             is
             no
             law
             there
             is
             no
             duty
             ;
             for
             these
             are
             contraries
             :
             it
             is
             a
             duty
             not
             to
             transgress
             the
             law
             ,
             and
             a
             transgression
             not
             to
             perform
             the
             duty
             which
             it
             requireth
             of
             us
             .
             There
             is
             no
             apparent
             ground
             of
             exception
             ,
             but
             in
             case
             of
             Covenants
             .
             Whether
             a
             man
             may
             not
             oblige
             himself
             to
             a
             duty
             meerly
             by
             his
             consent
             ?
             I
             answer
             ,
             1.
             
             He
             may
             oblige
             himself
             to
             an
             act
             ,
             which
             he
             must
             perform
             ,
             or
             else
             prove
             
             unfaithfull
             and
             dishonest
             :
             but
             his
             own
             obligation
             makes
             it
             not
             strictly
             a
             duty
             :
             ergo
             ,
             when
             God
             makes
             a
             Covenant
             with
             man
             ,
             he
             is
             as
             it
             were
             obliged
             in
             point
             of
             fidelity
             ,
             but
             not
             of
             duty
             .
             2.
             
             He
             that
             obligeth
             himself
             to
             an
             act
             by
             promise
             ,
             doth
             occasion
             an
             obligation
             to
             duty
             from
             God
             ,
             because
             God
             hath
             obliged
             men
             to
             keep
             their
             promises
             .
             3.
             
             So
             far
             as
             a
             man
             may
             be
             said
             to
             be
             his
             own
             ruler
             ,
             so
             far
             may
             he
             be
             said
             to
             oblige
             himself
             to
             duty
             ,
             (
             that
             is
             duty
             to
             himself
             ,
             though
             the
             act
             be
             for
             the
             benefit
             of
             another
             :
             )
             but
             then
             he
             may
             as
             fitly
             be
             said
             to
             make
             a
             law
             to
             himself
             ,
             or
             command
             himself
             :
             so
             that
             still
             the
             duty
             (
             such
             as
             it
             is
             )
             hath
             an
             answerable
             command
             .
             So
             that
             I
             may
             well
             conclude
             ,
             that
             there
             is
             a
             law
             ,
             because
             there
             is
             a
             duty
             .
             For
             nothing
             but
             a
             law
             could
             cause
             that
             duty
             ,
             nor
             make
             that
             omission
             of
             it
             a
             sin
             .
             Where
             there
             is
             no
             law
             ,
             sin
             is
             not
             imputed
             ,
             Rom.
             5.13
             .
             But
             the
             omission
             of
             entring
             infan●s
             into
             Covenant
             with
             God
             before
             Christs
             incarnation
             would
             have
             been
             a
             sin
             imputed
             ;
             ergo
             ,
             there
             was
             a
             law
             commanding
             it
             .
             2.
             
             If
             it
             was
             a
             duty
             to
             dedicate
             infants
             to
             God
             ,
             or
             enter
             them
             into
             Covenant
             with
             him
             ,
             then
             either
             by
             Gods
             will
             ,
             or
             without
             it
             :
             certainly
             not
             without
             it
             .
             If
             by
             Gods
             will
             ,
             then
             either
             by
             his
             will
             revealed
             ,
             or
             unrevealed
             .
             His
             unrevealed
             will
             cannot
             oblige
             ;
             for
             there
             wants
             promulgation
             ,
             which
             is
             necessary
             to
             obligation
             :
             And
             no
             man
             can
             be
             bound
             to
             know
             Gods
             unrevealed
             will
             ,
             unless
             remotely
             ,
             as
             it
             may
             be
             long
             of
             himself
             that
             it
             is
             not
             to
             him
             revealed
             .
             If
             it
             be
             Gods
             revealed
             will
             that
             must
             thus
             oblige
             ,
             then
             there
             was
             some
             sign
             by
             which
             it
             was
             revealed
             .
             And
             if
             there
             were
             a
             sign
             revealing
             Gods
             will
             obliging
             us
             to
             duty
             ,
             then
             there
             was
             a
             law
             ,
             For
             this
             is
             the
             very
             nature
             of
             the
             preceptive
             part
             of
             a
             law
             ,
             (
             which
             is
             the
             principal
             part
             ,
             )
             so
             that
             you
             may
             as
             well
             say
             ,
             that
             you
             are
             a
             reasonable
             creature
             ,
             but
             not
             a
             man
             ,
             as
             say
             that
             men
             were
             obliged
             to
             duty
             by
             Gods
             revealed
             will
             ,
             but
             yet
             not
             by
             a
             law
             or
             precept
             .
             3.
             
             We
             shall
             anon
             produce
             the
             law
             or
             precept
             ,
             and
             put
             it
             out
             of
             doubt
             that
             there
             was
             such
             a
             thing
             .
             In
             the
             mean
             time
             I
             must
             confess
             ,
             I
             do
             not
             remember
             that
             ever
             I
             was
             put
             to
             dispute
             a
             point
             that
             carrieth
             more
             of
             it
             's
             own
             evidence
             to
             shame
             the
             gain-sayer
             .
             And
             if
             you
             can
             gather
             Disciples
             even
             among
             the
             godly
             ,
             by
             perswading
             them
             that
             there
             were
             duties
             without
             precepts
             or
             laws
             ,
             and
             benefits
             without
             donations
             ,
             covenants
             ,
             or
             promise
             confirming
             them
             ,
             then
             despair
             of
             nothing
             for
             the
             time
             to
             come
             :
             You
             may
             perswade
             them
             that
             there
             is
             a
             son
             without
             a
             father
             ,
             or
             any
             relation
             without
             it's
             foundation
             ,
             or
             effect
             without
             it's
             cause
             ,
             and
             never
             doubt
             but
             the
             same
             men
             will
             believe
             you
             ,
             while
             you
             have
             the
             same
             interest
             in
             them
             ,
             and
             use
             the
             same
             artifice
             in
             putting
             off
             your
             conceits
             .
          
        
         
           Answ.
           This
           tedious
           unnecessary
           discourse
           I
           have
           set
           together
           ,
           lest
           it
           should
           be
           said
           I
           omitted
           it
           because
           I
           could
           not
           answer
           it
           ,
           though
           I
           might
           have
           well
           done
           it
           ,
           and
           granted
           him
           his
           conclusion
           without
           any
           revocation
           of
           what
           I
           had
           written
           to
           him
           .
           For
           his
           conclusion
           is
           ,
           that
           
             there
             was
             a
             law
             or
             precept
             to
             the
             Israelites
             to
             accept
             of
             Gods
             offered
             mercy
             for
             their
             children
             to
             engage
             and
             devote
             them
             to
             him
             in
             Covenant
             ,
          
           which
           I
           never
           denied
           ,
           onely
           I
           denied
           that
           this
           was
           any
           other
           then
           Circumcision
           ,
           
           or
           that
           this
           conferred
           the
           benefit
           ,
           that
           is
           ,
           made
           them
           visible
           Church-members
           ,
           or
           that
           this
           mercy
           ,
           as
           he
           calls
           it
           ,
           was
           offered
           by
           a
           Covenant
           to
           be
           a
           God
           to
           believers
           and
           their
           seed
           ,
           or
           that
           parents
           did
           by
           their
           act
           enter
           the
           children
           into
           Covenant
           ,
           that
           is
           ,
           Gods
           Covenant
           to
           be
           their
           God
           ,
           or
           Covenant
           to
           God
           ,
           in
           proper
           speech
           whereby
           they
           covenanted
           to
           be
           his
           people
           .
           And
           for
           the
           first
           ,
           it
           seems
           to
           me
           ,
           1.
           
           That
           Mr.
           B.
           can
           produce
           no
           other
           law
           or
           precept
           binding
           the
           Israelites
           to
           this
           duty
           besides
           that
           of
           Circumcision
           ,
           because
           he
           neither
           here
           nor
           elsewhere
           that
           I
           know
           of
           produceth
           any
           other
           .
           2.
           
           That
           he
           means
           no
           other
           by
           two
           passages
           in
           this
           discourse
           ;
           1.
           because
           he
           saith
           
             there
             was
             a
             most
             terrible
             penalty
             annexed
             to
             this
             law
             obliging
             Israelites
             for
             non-performance
             (
             as
             shall
             be
             anon
             particularly
             shewed
             )
             even
             to
             be
             cut
             off
             from
             his
             people
             ,
             to
             be
             put
             to
             death
             ,
             &c.
          
           which
           he
           neither
           shews
           to
           be
           any
           other
           ,
           nor
           do
           I
           think
           he
           could
           mean
           any
           other
           then
           that
           of
           Circumcision
           :
           2.
           
           He
           saith
           ,
           
             the
             omission
             of
             entring
             infants
             into
             Covenant
             with
             God
             before
             Christs
             incarnation
             ,
             would
             have
             been
             a
             sin
             imputed
          
           ;
           his
           limiting
           it
           to
           the
           time
           before
           Christs
           incarnation
           ,
           intimates
           he
           meant
           it
           of
           Circumcision
           .
           3.
           
           That
           he
           deals
           like
           as
           if
           he
           meant
           deceitfully
           ,
           in
           putting
           off
           the
           naming
           the
           law
           or
           precept
           to
           another
           place
           ,
           which
           it
           had
           been
           requisite
           for
           the
           Answerer
           and
           Reader
           to
           have
           found
           here
           ,
           that
           it
           might
           be
           discerned
           what
           law
           he
           meant
           .
           And
           for
           the
           2d
           .
           I
           say
           ,
           if
           he
           could
           prove
           or
           produce
           that
           or
           any
           other
           law
           or
           precept
           ;
           yet
           if
           he
           did
           not
           prove
           that
           thereby
           the
           infants
           were
           made
           visible
           Churchmembers
           ,
           he
           proves
           not
           the
           contradictory
           to
           my
           writing
           .
           The
           other
           two
           points
           belong
           to
           the
           two
           foregoing
           and
           following
           questions
           .
           As
           for
           his
           confession
           ,
           though
           his
           injurious
           insinuations
           of
           me
           are
           so
           frequent
           and
           so
           frivolous
           ,
           that
           I
           could
           pass
           by
           them
           as
           the
           hissing
           of
           a
           Goose
           ,
           or
           the
           snarling
           of
           a
           Curre
           ;
           yet
           because
           his
           speeches
           do
           much
           wrong
           the
           truth
           and
           way
           of
           God
           through
           my
           sides
           ,
           I
           judge
           it
           fit
           to
           reply
           ,
           1.
           
           That
           I
           see
           not
           reason
           to
           be
           ashamed
           of
           my
           assertion
           ,
           but
           Mr.
           B.
           hath
           cause
           to
           be
           ashamed
           of
           his
           own
           heedlesness
           ,
           and
           misrepresentation
           of
           my
           assertion
           ,
           and
           roving
           from
           the
           point
           he
           should
           prove
           .
           2.
           
           That
           I
           gather
           no
           Disciples
           to
           my self
           ;
           but
           endeavour
           to
           reform
           the
           abuse
           of
           Infant
           Baptism
           ,
           and
           to
           restore
           the
           right
           use
           of
           Christian
           Baptism
           ,
           according
           to
           the
           plain
           appointment
           of
           Christ
           in
           Scripture
           ,
           and
           practice
           of
           his
           Apostles
           .
           3.
           
           That
           he
           that
           will
           be
           perswaded
           by
           Mr.
           B.
           that
           infants
           are
           Disciples
           meant
           Matth.
           28.19
           .
           and
           that
           in
           Gen.
           1.26
           .
           &
           3.15
           .
           is
           a
           law
           or
           ordinance
           of
           God
           for
           infants
           visible
           Churchmembership
           ,
           will
           believe
           any
           thing
           that
           he
           saith
           .
           4.
           
           That
           were
           it
           not
           for
           the
           opinion
           he
           hath
           obtained
           of
           godliness
           by
           his
           Book
           of
           Rest
           ,
           the
           esteem
           he
           hath
           gained
           by
           his
           writings
           for
           the
           Ministery
           ,
           and
           the
           advantage
           they
           have
           by
           his
           Book
           of
           Baptism
           to
           maintain
           their
           practice
           and
           station
           ,
           it
           were
           not
           likely
           so
           vain
           a
           Book
           would
           be
           esteemed
           among
           Schollers
           .
           5.
           
           That
           were
           it
           not
           for
           the
           affrightments
           of
           Mr.
           B.
           through
           his
           calumnies
           and
           slanders
           ,
           as
           if
           Ranters
           ,
           Quakers
           ,
           and
           all
           sorts
           of
           errours
           and
           sects
           sprang
           from
           Antipaedobaptism
           ,
           godly
           tender
           conscienc'd
           persons
           durst
           not
           maintain
           as
           they
           do
           so
           gross
           a
           corruption
           as
           their
           Baby
           sprinkling
           is
           ,
           nor
           neglect
           so
           great
           and
           fundamental
           a
           duty
           as
           Baptism
           is
           according
           to
           the
           Scripture
           .
           
           But
           the
           Lord
           will
           judge
           betweene
           us
           .
           I
           proceede
           .
        
         
           The
           5
           
             th
             Qu.
          
           saith
           Mr.
           
             B.
             requireth
             me
             to
             lay
             down
             this
             assertion
             ,
             that
             [
             there
             is
             no
             law
             or
             precept
             of
             God
             which
             doth
             not
             oblige
             to
             duty
             ;
             and
             no
             actual
             promise
             or
             donation
             ,
             which
             doth
             not
             confer
             the
             benefit
             .
             ]
             This
             I
             aver
             on
             occasion
             of
             your
             last
             Letter
             ,
             where
             in
             contradiction
             to
             the
             former
             ,
             you
             confess
             [
             the
             promises
          
           to
           the
           na●ural
           posterity
           of
           
             Abraham
             ,
             Gen.
          
           17.
           and
           the
           Covenants
           made
           with
           Israel
           at
           Mount
           Sinai
           ,
           and
           Deut.
           29.
           and
           a
           precept
           of
           C●rcumcision
           ,
           and
           precepts
           of
           God
           by
           Moses
           ,
           of
           calli●g
           the
           people
           ,
           and
           requiring
           them
           to
           enter
           into
           Covenant
           ,
           Exod.
           19.
           
           Deut.
           29.
           ]
           
             Yet
             you
          
           [
           do
           not
           conceive
           that
           the
           infants
           of
           Israel
           were
           made
           visible
           Churchmemb●rs
           by
           the
           promises
           in
           the
           Covenants
           ,
           o●
           the
           precepts
           forenamed
           .
           ]
           
             If
             so
             ,
             then
             either
             you
             imagine
             that
             among
             all
             those
             precepts
             and
             promises
             there
             was
             yet
             no
             promise
             or
             Covenant
             that
             gave
             them
             the
             benefit
             of
             Churchmembership
             ,
             or
             precept
             concerning
             their
             entrance
             into
             that
             state
             ;
             or
             else
             you
             imagine
             that
             such
             promises
             were
             made
             ,
             but
             did
             not
             actually
             confer
             the
             benefit
             ,
             and
             such
             precepts
             were
             made
             ,
             but
             did
             not
             actually
             oblige
             .
             Your
             words
             are
             so
             ambiguous
             in
             this
             ,
             that
             they
             signifie
             nothing
             of
             your
             mind
             to
             any
             that
             knows
             it
             not
             some
             other
             way
             .
             For
             when
             you
             say
          
           [
           there
           is
           no
           such
           particular
           promise
           concerning
           in●an●s
           visible
           Church-membership
           ,
           or
           precept
           ,
           &c.
           besides
           Circumcision
           ,
           as
           in
           my
           Book
           of
           Baptism
           I
           assert
           ,
           ]
           
             who
             knows
             whether
             that
             exception
             of
          
           [
           Circumcision
           ]
           
             be
             a
             concession
             of
             such
             a
             precept
             or
             promise
             in
             the
             case
             of
             Circumcision
             ?
             or
             if
             not
             ,
             what
             sense
             it
             hath
             ?
             and
             what
             you
             imagine
             that
             precept
             or
             promise
             to
             be
             which
             I
             assert
             ?
             and
             before
             the
             sence
             of
             y●ur
             one
             syllable
             [
             such
             ]
             is
             discerned
             by
             trying
             it
             by
             a
             whole
             volume
             ,
             I
             doubt
             you
             will
             make
             what
             your
             list
             of
             it
             .
             However
             ,
             if
             you
             should
             mean
             ,
             that
             such
             precepts
             there
             are
             as
             have
             for
             their
             subject
             [
             the
             avouching
             God
             to
             be
             their
             God
             ,
             the
             entring
             into
             Covenant
             Circumcision
             ]
             of
             infants
             ,
             but
             not
             their
             Churchmembership
             ;
             then
          
           1.
           
           
             I
             have
             proved
             the
             contrary
             to
             the
             negative
             before
          
           ;
           2.
           
             and
             more
             shall
             do
             anon
          
           ;
           3.
           
             and
             it
             's
             a
             palpable
             contradiction
             to
             the
             precedent
             affirmative
             .
             But
             if
             you
             mean
             that
             Churchmembership
             of
             infants
             as
             well
             as
             others
             is
             the
             subject
             or
             part
             of
             the
             subject
             of
             those
             promises
             or
             precepts
             and
             yet
             that
             infants
             were
             not
             made
             or
             confirmed
             thereby
             ;
             it
             is
             the
             contrary
             that
             I
             am
             asserting
             ,
             and
             I
             have
             no
             further
             need
             to
             prove
             ,
             then
             by
             shewing
             the
             contradiction
             of
             your
             opinion
             to
             it self
             For
             an
             actual
             Covenant
             or
             promise
             that
             doth
             not
             give
             right
             to
             the
             benefit
             promised
             (
             according
             to
             it●s
             tenour
             and
             terms
             ,
             )
             is
             like
             a
             cause
             that
             hath
             no
             effect
             ,
             a
             father
             that
             did
             never
             generate
             ,
             and
             it
             's
             all
             one
             as
             to
             say
             ,
             A
             gift
             or
             Covenant
             which
             is
             no
             gift
             or
             Covenant
             ,
             seeing
             the
             name
             is
             denied
             ,
             when
             the
             thing
             named
             and
             defined
             is
             granted
             .
             So
             a
             precept
             or
             law
             to
             enter
             infants
             solemnly
             into
             Churchmembership
             ,
             which
             yet
             obligeth
             none
             so
             to
             enter
             them
             ,
             is
             as
             gross
             a
             contradiction
             as
             to
             say
             ,
             the
             Sun
             hath
             not
             heat
             or
             light
             ,
             and
             yet
             is
             truly
             a
             Sun.
             
          
        
         
           Answ.
           I
           grant
           his
           assertion
           ,
           that
           
             there
             is
             no
             precept
             of
             God
             which
             doth
             not
             oblige
             to
             duty
             ,
             nor
             donation
             which
             doth
             not
             confer
             the
             benefit
          
           ;
           though
           sundry
           things
           which
           have
           the
           title
           of
           Gods
           lawes
           oblige
           not
           to
           duty
           ,
           and
           an
           actual
           promise
           doth
           not
           put
           the
           thing
           promised
           in
           present
           being
           as
           the
           next
           cause
           ,
           but
           the
           thing
           promised
           is
           thereby
           onely
           made
           future
           ,
           yea
           a
           promise
           that
           it
           shall
           be
           doth
           suppose
           it
           not
           to
           be
           ,
           and
           
           that
           there
           is
           something
           else
           the
           next
           and
           immediate
           cause
           of
           its
           actual
           being
           .
           The
           imagined
           contradiction
           in
           my
           later
           to
           my
           former
           Letter
           ,
           is
           before
           cleared
           not
           to
           be
           so
           Sect.
           53.
           
           Though
           I
           have
           said
           enough
           before
           in
           this
           and
           other
           fore
           going
           Sections
           ,
           yet
           to
           take
           away
           all
           colour
           of
           charging
           me
           with
           ambiguity
           ,
           1.
           
           I
           acknowledge
           that
           the
           Covenant
           at
           Mount
           Sinai
           ▪
           and
           the
           Covenant
           Deut.
           29.
           did
           declare
           the
           people
           of
           the
           Jews
           to
           be
           Gods
           people
           ,
           or
           his
           visible
           Church
           ,
           in
           that
           the
           Covenant
           was
           mutual
           ,
           and
           open
           between
           them
           and
           God.
           2.
           
           That
           they
           were
           Gods
           visible
           Church
           not
           barely
           by
           Gods
           promise
           to
           them
           to
           be
           their
           God
           ,
           but
           by
           their
           promise
           to
           God
           :
           Gods
           call
           of
           them
           made
           them
           his
           Church
           ,
           their
           promise
           to
           God
           with
           o●her
           acts
           made
           them
           visibly
           so
           .
           3.
           
           The
           promises
           of
           God
           Gen.
           17.
           did
           not
           of
           themselves
           make
           the
           house
           of
           Abraham
           Gods
           visible
           Church
           .
           4.
           
           The
           call
           of
           God
           ,
           and
           such
           acts
           as
           whereby
           he
           separated
           them
           from
           others
           to
           bee
           his
           (
           which
           were
           many
           )
           made
           the
           house
           of
           Abraham
           Gods
           Church
           5.
           
           The
           infants
           were
           members
           of
           that
           Church
           ,
           in
           that
           they
           were
           part
           of
           that
           peop●e
           .
           6.
           
           Such
           things
           as
           whereby
           they
           were
           visibly
           of
           that
           people
           ,
           their
           birth
           ,
           cohabitation
           ,
           &c.
           did
           make
           them
           visible
           Churchmembers
           .
           7.
           
           Circumcision
           was
           one
           sign
           not
           by
           its●lf
           but
           with
           other
           things
           ,
           whereby
           the
           male
           infants
           and
           adult
           were
           known
           to
           be
           of
           Gods
           visible
           Church
           .
           8.
           
           No
           promise
           of
           God
           ,
           nor
           duty
           of
           parents
           did
           make
           the
           infants
           actually
           visible
           Churchmembers
           ,
           as
           the
           next
           cause
           in
           act
           either
           formal
           or
           efficient
           .
           If
           Mr.
           B.
           or
           any
           Reader
           will
           heed
           these
           passages
           ,
           with
           what
           goes
           before
           ,
           hee
           may
           easily
           discern
           my
           minde
           ,
           and
           acquit
           me
           from
           self-contradiction
           ,
           if
           not
           I
           think
           it
           in
           vain
           for
           me
           to
           use
           more
           words
           .
           I
           pass
           on
           to
           that
           which
           follows
           .
        
      
       
         
           SECT
           .
           LVI
           .
           That
           the
           People
           ,
           and
           thereby
           the
           Infants
           of
           the
           Hebrews
           ,
           were
           made
           visible
           Churchmembers
           by
           a
           transeunt
           fact
           ,
           is
           made
           good
           against
           Mr
           :
           Bs.
           exceptions
           .
        
         
           
             I
             Come
             next
             (
             
               saith
               Mr.
            
             B.
             )
             to
             the
             6th
             .
             Qu.
             Whether
             indeed
             there
             be
             any
             transeunt
             fact
             ,
             which
             without
             the
             causation
             of
             any
             promise
             or
             precept
             ,
             did
             make
             the
             Israelites
             infants
             Churchmembers
             .
             This
             you
             affirm
             (
             if
             you
             would
             be
             understood
             ;
             )
             whether
             this
             your
             ground
             of
             infants
             Churchmembership
             or
             mine
             be
             righter
             ,
             I
             hope
             will
             be
             no
             hard
             matter
             for
             another
             man
             (
             of
             common
             capacity
             )
             to
             discern
             .
             By
             a
             [
             transeunt
             fact
             ]
             thus
             set
             as
             contradistinct
             to
             a
             law
             ,
             precept
             ,
             or
             promise
             ,
             either
             you
             mean
             the
             act
             of
             legislation
             and
             promise
             making
             ,
             or
             some
             other
             merely
             physical
             act
             .
             If
             the
             former
             ,
             it
             is
             too
             ridiculous
             to
             be
             used
             in
             a
             serious
             business
             :
             For
             you
             should
             not
             put
             things
             in
             competition
             excluding
             the
             one
             ,
             where
             they
             both
             must
             necessarily
             concur
             ,
             the
             one
             standing
             in
             a
             subordination
             to
             the
             other
             .
             Was
             there
             ever
             a
             Law
             or
             Covenant
             made
             in
             the
             world
             any
             other
             way
             ●hen
             by
             a
             transeunt
             fact
             ?
             Sure
             all
             legislation
             is
             by
             some
             signification
             of
             the
             Soveraigns
             
             will.
             And
             the
             making
             of
             that
             sign
             is
             a
             transeunt
             fact
             .
             If
             it
             be
             by
             voice
             is
             not
             that
             transient
             ?
             If
             by
             writing
             is
             not
             the
             act
             transeunt
             ?
             If
             by
             creation
             it self
             ,
             the
             act
             is
             transeunt
             though
             the
             effect
             bee
             permament
             .
             And
             certainly
             if
             legislation
             or
             promising
             be
             your
             transeunt
             fact
             ,
             you
             do
             very
             absurdly
             put
             it
             in
             opposition
             to
             a
             law
             (
             or
             promise
             )
             it
             being
             the
             making
             of
             such
             a
             law
             .
             And
             the
             legislation
             doth
             no
             way
             oblige
             the
             subject
             ,
             but
             by
             the
             law
             so
             made
             :
             nor
             doth
             the
             making
             of
             a
             promise
             ,
             grant
             or
             covenant
             ,
             confer
             right
             to
             the
             benefit
             which
             is
             the
             subject
             of
             of
             it
             ,
             any
             otherwise
             then
             as
             it
             is
             the
             making
             of
             that
             grant
             which
             shall
             so
             conferre
             it
             .
             As
             the
             making
             of
             a
             knife
             doth
             not
             cut
             ,
             but
             the
             knife
             made
             :
             and
             so
             of
             other
             instruments
             .
             So
             that
             if
             the
             law
             oblige
             not
             ,
             or
             the
             grant
             confer
             not
             ,
             certainly
             the
             legislation
             or
             promise-making
             cannot
             do
             it
             .
             I
             cannot
             therefore
             imagine
             that
             this
             is
             your
             sense
             ,
             without
             charging
             you
             with
             too
             great
             absurdity
             .
             As
             if
             you
             should
             say
             ,
             It
             is
             not
             the
             will
             of
             the
             testator
             ,
             
               i.
               e.
            
             his
             testament
             ,
             that
             enti●leth
             the
             legatary
             to
             the
             legacy
             ,
             but
             it
             is
             the
             rranseunt
             fact
             of
             the
             testator
             in
             making
             that
             will
             :
             or
             it
             is
             not
             the
             Soveraigns
             commission
             that
             authorizeth
             a
             Judge
             ,
             souldier
             ,
             &c.
             but
             it
             is
             the
             transeunt
             fact
             of
             writing
             or
             making
             that
             commission
             .
             It
             is
             not
             the
             sign
             that
             signifieth
             ,
             but
             the
             transeunt
             fact
             of
             making
             that
             sign
             .
             Were
             not
             this
             a
             contemptible
             arguing
             ?
             To
             charge
             you
             with
             this
             were
             to
             make
             you
             
               tantùm
               non
            
             ununreasonable
             .
             And
             yet
             I
             know
             not
             what
             to
             say
             to
             you
             ,
             that
             is
             ,
             how
             to
             understand
             you
             .
             For
             if
             you
             mean
             a
             mere
             physical
             transient
             fact
             ,
             which
             is
             no
             such
             legislation
             or
             promise-making
             ,
             then
             it
             is
             far
             more
             absurd
             then
             the
             former
             .
             For
             if
             it
             be
             not
             a
             signe
             of
             Gods
             will
             obliging
             to
             duty
             ,
             or
             conferring
             benefit
             ,
             then
             can
             it
             not
             so
             oblige
             to
             duty
             ,
             nor
             confer
             benefits
             .
             It
             is
             no
             other
             transeunt
             fact
             but
             legislation
             that
             can
             oblige
             a
             subject
             to
             duty
             ,
             nor
             any
             other
             transeunt
             fact
             but
             promise
             ,
             or
             other
             donation
             ,
             that
             can
             convey
             right
             to
             a
             benefit
             ,
             or
             oblige
             the
             promiser
             .
             A
             moral
             or
             civil
             effect
             must
             bee
             produced
             by
             a
             moral
             or
             civil
             action
             ,
             and
             not
             by
             a
             mere
             physical
             action
             ;
             which
             is
             unfit
             to
             produce
             such
             an
             alien
             effect
             ,
             and
             can
             go
             no
             higher
             then
             it●s
             own
             kinde
             .
             What
             sense
             therefore
             I
             should
             put
             on
             your
             words
             ,
             without
             making
             them
             appear
             unreasonable
             ,
             even
             much
             below
             the
             rates
             of
             ordinary
             rational
             peoples
             discourse
             ,
             I
             cannot
             tell
             .
             For
             to
             say
             ,
             It
             is
             not
             a
             law
             but
             legislation
             ,
             is
             all
             one
             as
             to
             say
             ,
             It
             is
             not
             the
             fundamentum
             ,
             but
             the
             laying
             of
             that
             foundation
             that
             causeth
             the
             relation
             ,
             or
             from
             which
             it
             doth
             result
             .
             And
             to
             say
             it
             is
             an
             alien
             physical
             act
             ,
             which
             hath
             no
             such
             thing
             as
             right
             for
             us
             subject
             or
             terminus
             ,
             is
             to
             confound
             physick
             and
             morals
             ,
             and
             to
             speak
             the
             grossest
             absurdities
             ;
             as
             to
             say
             that
             the
             transient
             fact
             of
             eating
             ,
             drinking
             ,
             going
             ,
             building
             ,
             &c.
             do
             adopt
             such
             an
             one
             to
             be
             your
             heir
             .
             I
             must
             needs
             think
             therefore
             ,
             till
             you
             have
             better
             cleared
             your self
             ,
             that
             you
             have
             here
             quit
             your self
             as
             ill
             ,
             and
             forsaken
             and
             delivered
             up
             your
             Cause
             ,
             as
             palpably
             as
             ever
             I
             knew
             man
             do
             ,
             without
             an
             express
             confession
             that
             it
             is
             naught
             .
             When
             men
             must
             bee
             taught
             by
             this
             obtuse
             subtilty
             to
             prove
             that
             infants
             Churchmembership
             needed
             no
             revocation
             ,
             forsooth
             [
             because
             their
             Churchmembership
             was
             not
             caused
             by
             a
             law
             ,
             precept
             ,
             promise
             or
             covenant
             ,
             but
             
             by
             a
             transeunt
             fact
             ]
             then
             which
             as
             you
             leave
             it
             ,
             the
             world
             hath
             scarce
             heard
             a
             more
             incoherent
             dream
             .
             But
             I
             pray
             you
             remember
             in
             your
             reply
             that
             you
             being
             the
             affirmer
             of
             this
             ,
             must
             prove
             it
             .
             Which
             I
             shall
             expect
             ,
             when
             you
             can
             prove
             that
             you
             can
             generate
             a
             man
             by
             spitting
             or
             blowing
             your
             nose
             ,
             or
             by
             plowing
             and
             sowing
             can
             produce
             Kings
             and
             Emperours
             .
          
        
         
           Answ.
           I
           make
           not
           the
           Jews
           infants
           visible
           Churchmembers
           by
           bare
           legislation
           or
           promise-making
           ,
           but
           by
           the
           transeunt
           fact
           described
           in
           my
           Letters
           ,
           which
           was
           without
           promise
           or
           precept
           ,
           that
           is
           promise
           of
           it
           on
           condition
           of
           the
           parents
           faith
           ,
           or
           precept
           of
           accepting
           that
           offered
           mercy
           ,
           entering
           into
           Covenant
           ,
           and
           re-ingaging
           them
           to
           God
           ,
           which
           are
           the
           promise
           and
           precept
           Mr.
           B
           ,
           derives
           their
           visible
           Church-membership
           from
           .
           Infants
           were
           visible
           Churchmembers
           among
           the
           Jewes
           ,
           in
           that
           they
           were
           visibly
           a
           part
           of
           that
           people
           ,
           who
           were
           Gods
           Church
           .
           So
           that
           to
           visible
           Churchmembership
           was
           requisite
           ,
           1.
           that
           God
           should
           make
           that
           people
           h●s
           Church
           ,
           this
           he
           did
           by
           the
           transeunt
           fact
           described
           .
           2.
           
           That
           the
           infants
           should
           be
           visibly
           a
           part
           of
           that
           people
           ,
           this
           he
           did
           by
           their
           bringing
           into
           the
           world
           ,
           ranking
           them
           among
           his
           people
           ,
           so
           as
           that
           they
           were
           discernable
           by
           their
           birth
           ,
           nursing
           ,
           circumcision
           ,
           habitation
           ,
           genealogy
           ,
           and
           such
           other
           signes
           ,
           to
           bee
           part
           of
           that
           Church
           .
           Their
           visible
           Churchmembership
           imports
           a
           state
           of
           visibility
           in
           the
           relations
           ,
           1.
           of
           a
           part
           to
           the
           whole
           ,
           2.
           of
           a
           people
           that
           are
           Gods
           ,
           that
           is
           1.
           separated
           from
           other
           people
           ,
           2.
           called
           and
           taken
           or
           brought
           to
           God.
           These
           things
           are
           done
           by
           various
           acts
           ,
           which
           I
           conceive
           I
           did
           fitly
           call
           a
           transeunt
           fact
           .
           A
           physical
           and
           moral
           cause
           are
           thus
           described
           by
           
             Scheibler
             ,
             Metaphys
             .
             lib.
          
           1.
           c.
           22.
           tit
           .
           13.
           
           
             Topic.
             c.
          
           3.
           tit
           .
           14.
           
           
             Stierius
             part
             .
             Gen
             Metaph.
             c.
          
           12.
           
           
             A
             Physical
             or
             natural
             Cause
             ,
             is
             that
             which
             truly
             flows
             into
             the
             effect
             ,
             and
             nextly
             reacheth
             it
             by
             its
             activity
             .
             A
             Moral
             Cause
             ,
             is
             that
             which
             doth
             not
             flow
             into
             the
             effect
             so
             as
             to
             reach
             to
             it
             ,
             yet
             so
             behaves
             himself
             ,
             that
             the
             effect
             may
             be
             imputed
             to
             him
             to
             praise
             or
             dispraise
             ,
             reward
             or
             punishment
             .
             Such
             are
             causes
             applying
             the
             agent
             to
             the
             patient
             ,
             counselling
             ,
             commanding
             ,
             perswading
             exhorting
             ,
             instigating
             ,
             meriting
             ,
             permitting
             when
             they
             might
             and
             should
             binder
             ,
             &c.
             
          
           Visible
           Churchmembership
           is
           not
           as
           Mr.
           B.
           conceives
           it
           ,
           formally
           
             a
             right
             to
             a
             benefit
          
           ,
           or
           
             a
             benefit
          
           ,
           though
           it
           may
           be
           so
           consecutively
           ,
           or
           they
           may
           follow
           on
           it
           .
           But
           it
           is
           a
           complex
           term
           ,
           noting
           a
           state
           with
           a
           dou●le
           relation
           and
           imports
           a
           natural
           effect
           or
           term
           of
           action
           ,
           as
           well
           ,
           if
           not
           more
           then
           a
           moral
           ,
           and
           is
           from
           physical
           as
           well
           as
           moral
           causes
           ;
           and
           in
           infants
           visible
           Churchmembership
           ,
           I
           judge
           it
           altogether
           an
           effect
           of
           a
           physical
           cause
           ,
           as
           not
           knowing
           any
           moral
           action
           of
           God
           or
           man
           that
           makes
           them
           such
           ;
           though
           to
           the
           visible
           Churchmembership
           of
           the
           people
           or
           body
           of
           which
           they
           are
           a
           part
           acts
           physical
           and
           moral
           do
           concur
           :
           which
           I
           shall
           clear
           in
           answering
           Mr.
           Bs.
           exceptions
           to
           my
           last
           Letter
           to
           him
           .
           As
           for
           his
           outcries
           of
           
             grossest
             absurdities
             ,
             incoherent
             dreams
             ,
             unreasonable
             even
             much
             below
             the
             rates
             of
             ordinary
             rational
             peoples
             discourse
             ,
             contemptible
             arguing
             ,
             obtuse
             subtility
             ,
             contradictions
             ,
             palpable
             forsaking
             and
             delivering
             up
             my
             Cause
             ,
             generating
             a
             man
             by
             spitting
             or
             blowing
             my
             nose
             ,
          
           with
           the
           rest
           of
           his
           Canine
           Scoptical
           Rhetorick
           ,
           I
           
           pass
           by
           it
           as
           being
           of
           ill
           savour
           ,
           hoping
           Mr.
           B.
           will
           in
           time
           come
           to
           better
           consideration
           of
           his
           writings
           ,
           and
           either
           shew
           me
           my
           errour
           ,
           or
           discern
           his
           own
           .
        
         
           Mr.
           B.
           goes
           on
           thus
           .
           
             In
             consideration
             of
             the
          
           7th
           .
           Qu.
           
             I
             shall
             consider
             the
             nature
             and
             effect
             of
             the
             transient
             fact
             which
             you
             here
             describe
             .
             And
             first
             of
             the
             reason
             of
             that
             name
             .
             You
             say
             that
             you
             call
             it
             [
             transeunt
             ]
             [
             because
             done
             in
             time
             and
             so
             not
             eternal
             ,
             and
             past
             and
             so
             not
             in
             congruous
             sense
             repealeable
             as
             a
             law
             ,
             ordinance
             ,
             statute
             ,
             decree
             ,
             which
             determines
             such
             a
             thing
             shall
             be
             for
             the
             future
             .
             ]
             And
             do
             you
             think
             this
             the
             common
             sense
             of
             the
             word
             ?
             or
             a
             fit
             reason
             of
             your
             application
             of
             it
             to
             the
             thing
             in
             hand
             .
          
           Answ.
           I
           do
           .
        
         
           1.
           
           Saith
           Mr.
           
             B.
             I
             think
             your
             intellection
             and
             volition
             are
             immanent
             acts
             ,
             and
             yet
             not
             eternal
             .
          
        
         
           Answ.
           Yet
           all
           Gods
           immanent
           acts
           (
           of
           whom
           I
           spake
           )
           are
           eternal
           .
        
         
           
             We
             use
          
           ,
           saith
           he
           ,
           
             to
             contradistinguish
             transient
             acts
             from
             immanent
             ,
             and
             that
             because
             they
             do
          
           transire
           in
           subjectum
           extraneum
           .
           Answ.
           So
           do
           I.
           
        
         
           
             But
             it
             seems
             you
             take
             them
             here
             as
             distinct
             from
             permanent
             .
          
        
         
           Answ.
           Yea
           and
           immanent
           too
           .
        
         
           
             But
             use
             your
             sence
             as
             long
             as
             we
             understand
             it
             .
          
        
         
           Answ.
           With
           your
           good
           leave
           then
           I
           may
           use
           this
           term
           ,
           if
           you
           understand
           it
           ,
           if
           not
           I
           must
           alter
           it
           .
        
         
           2.
           
           Saith
           Mr.
           
             B.
             If
             it
             be
             onely
             [
             past
             ]
             actions
             which
             you
             call
             [
             transeunt
             ]
             it
             seems
             your
             long
             fact
             which
             was
             so
             many
             hundred
             years
             in
             doing
             ,
             was
             no
             transeunt
             fact
             till
             the
             end
             of
             all
             those
             years
             ▪
             and
             so
             did
             not
             (
             by
             your
             own
             doctrine
             )
             make
             any
             Churchmembers
             till
             the
             end
             of
             those
             years
             .
          
        
         
           Answ.
           It
           doth
           but
           seem
           so
           :
           the
           truth
           is
           ,
           in
           this
           long
           fact
           each
           particular
           act
           was
           a
           transeunt
           fact
           in
           each
           year
           ,
           and
           in
           each
           age
           and
           space
           of
           time
           in
           which
           those
           acts
           were
           done
           ,
           Churchmembers
           were
           made
           by
           one
           or
           more
           of
           those
           and
           other
           acts
           used
           by
           God
           to
           that
           end
           ,
           and
           yet
           the
           transeunt
           fact
           not
           so
           fully
           accomplished
           ,
           but
           that
           there
           was
           an
           addition
           till
           that
           people
           came
           to
           thei●
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           full
           stature
           ,
           in
           which
           respect
           I
           comprehended
           all
           those
           many
           acts
           which
           I
           set
           down
           under
           the
           name
           of
           a
           transeunt
           fact
           ,
           which
           I
           hope
           when
           he
           understands
           it
           ,
           Mr.
           B.
           will
           give
           me
           leave
           to
           do
           .
        
         
           3.
           
           Saith
           he
           ▪
           
             But
             Sir
             the
             question
             is
             not
             ,
             Whether
             it
             were
             a
             transeunt
             fact
             that
             laid
             the
             foundation
             by
             legislation
             or
             promise
             making
             ;
             but
             Whether
             the
             effect
             were
             trasient
             ,
             or
             the
             act
             as
             it
             is
          
           in
           patien●e
           :
           
             Whether
             the
             law
             were
             transeunt
             which
             was
             made
             by
             a
             transeunt
             fact
             ?
             and
             whether
             the
             moral
             action
             of
             that
             law
             were
             permanent
             or
             transient
             ?
             it
             being
             most
             certainly
             such
             a
             moral
             act
             that
             must
             produce
             a
             title
             ,
             or
             constitute
             a
             duty
             .
             Gods
             writing
             the
             ten
             Commandements
             in
             stone
             was
             a
             fact
             soon
             past
             ,
             but
             the
             law
             was
             not
             soon
             past
             ,
             nor
             the
             moral
             act
             of
             that
             law
             ,
          
           viz.
           
             obligation
             .
             There
             are
             verbal
             laws
             ,
             that
             have
             no
             real
             permanent
             sign
             :
             and
             yet
             the
             law
             may
             be
             permanent
             ,
             and
             the
             obligation
             permanent
             ,
             because
             the
             sign
             may
             have
             a
             permanency
          
           in
           esse
           cognito
           ,
           
             and
             so
             the
             signifying
             vertue
             may
             remain
             by
             the
             help
             of
             memory
             ,
             though
             the
             word
             did
             vanish
             in
             the
             speaking
             .
          
        
         
           Answ.
           The
           question
           between
           us
           is
           ,
           Whether
           the
           infants
           of
           the
           Jews
           were
           made
           visible
           Churchmembers
           by
           a
           promise
           of
           God
           to
           be
           the
           God
           of
           believers
           and
           their
           seed
           ,
           and
           a
           precept
           obliging
           the
           parents
           to
           accept
           
           of
           this
           mercy
           offered
           for
           their
           children
           ,
           and
           to
           enter
           them
           into
           Covenant
           ;
           or
           by
           the
           transeunt
           fact
           I
           describe
           .
           The
           questions
           which
           Mr.
           B.
           here
           sets
           down
           ,
           so
           far
           as
           I
           understand
           them
           ,
           are
           no
           questions
           between
           us
           :
           and
           therefore
           this
           exception
           is
           but
           roving
           from
           the
           matter
           in
           hand
           .
        
         
           2.
           
           Saith
           he
           ,
           
             When
             you
             come
             to
             point
             out
             this
             transient
             fact
             individually
             ,
             you
             say
             [
             it
             is
             Gods
             taking
             the
             whole
             people
             of
             the
             Jews
             for
             his
             people
             ,
             ]
             which
             you
             term
             [
             fact
             ]
             as
             conceiving
             it
             most
             comprehensive
             of
             the
             many
             particular
             acts
             in
             many
             generations
             whereby
             he
             did
             accomplish
             it
             .
             ]
          
           1.
           
           
             I
             did
             not
             well
             understand
             before
             that
             [
             a
             fact
             ]
             did
             so
             vastly
             differ
             from
             on
             [
             Act
             ,
             ]
             as
             to
             contain
             the
             acts
             (
             rather
             then
             the
             facts
             )
             of
             many
             generations
             .
          
        
         
           Answ.
           Though
           I
           think
           in
           use
           there
           is
           some
           difference
           ,
           that
           act
           is
           applied
           to
           the
           particular
           actions
           ,
           fact
           to
           them
           as
           they
           amount
           to
           some
           thing
           brought
           to
           pass
           by
           them
           ;
           yet
           if
           there
           were
           no
           such
           difference
           ,
           me
           thinks
           if
           Mr.
           B.
           had
           not
           been
           minded
           to
           multiply
           exceptions
           unnecessarily
           ,
           he
           might
           have
           allowed
           me
           to
           use
           a
           term
           (
           which
           in
           Disputes
           is
           frequent
           )
           for
           my
           purpose
           especially
           sith
           he
           understands
           it
           .
        
         
           2.
           
           Saith
           he
           ,
           
             This
             is
             a
             long
             fact
             according
             to
             your
             measure
             ,
             even
             from
          
           Abrahams
           
             call
             out
             of
          
           Ur
           :
           
             but
             how
             long
             it
             seems
             you
             are
             not
             well
             agreed
             with
             your self
             .
             For
             in
             the
             first
             part
             of
             your
             Letter
             you
             enumerate
             to
             the
             other
             acts
             that
             compose
             this
             fact
             [
             the
             bringing
             them
             into
             the
             bond
             of
             the
             Covenant
             at
             Mount
          
           Sinai
           ,
           
             giving
             them
             Laws
             ,
             setling
             their
             Priesthood
             ,
             Tabernacle
             ,
             Army
             ,
             Government
             inheritance
             :
             ]
             But
             before
             you
             end
             ,
             you
             change
             yo●r
             mind
             ,
             and
             say
             [
             the
             Churchmembership
             of
             the
             Israelites
             began
             as
             I
             conceive
             with
          
           Abrahams
           
             call
             ,
             and
             was
             compleated
             when
             they
             were
             brought
             out
             of
          
           Aegypt
           
             to
             God.
          
           Exod.
           10.4
           .
           ]
           
             But
             sure
             that
             was
             long
             before
             the
             setling
             their
             inheritance
             .
             Your
             fact
             according
             to
             your
             last
             account
             was
             about
          
           430
           
             yeares
             in
             doing
             ;
             but
             according
             to
             your
             first
             opinion
             ,
             it
             was
             about
          
           470
           
             years
             long
          
           .
        
         
           Answ.
           In
           my
           first
           and
           last
           account
           there
           is
           no
           change
           of
           my
           mind
           .
           I
           did
           conceive
           ,
           that
           the
           taking
           the
           whole
           people
           of
           the
           Jews
           for
           his
           people
           was
           compleated
           when
           they
           were
           brought
           out
           of
           Aegypt
           to
           God
           ,
           Exod.
           19.4
           .
           as
           Christ
           said
           
             It
             is
             finished
             ,
             John
          
           19.30
           .
           and
           yet
           more
           was
           to
           be
           done
           ,
           because
           the
           chief
           or
           hardest
           thing
           then
           was
           done
           which
           would
           draw
           after
           it
           all
           the
           rest
           .
           As
           after
           the
           great
           battel
           at
           
             Arbella
             ,
             Alexanders
          
           conquest
           might
           be
           said
           to
           be
           finished
           ,
           though
           more
           were
           after
           to
           be
           done
           .
           I
           never
           meant
           to
           limit
           the
           fact
           to
           the
           time
           of
           their
           bringing
           out
           of
           Aegypt
           to
           God
           ,
           but
           included
           all
           other
           additionals
           ,
           though
           it
           were
           the
           main
           ,
           and
           which
           brought
           along
           with
           it
           the
           rest
           .
        
         
           3.
           
           Saith
           Mr.
           
             B.
             If
             it
             were
             one
             individual
             fact
             of
             about
          
           470
           
             years
             long
             that
             made
             infants
             Churchmembers
             ,
             then
             they
             could
             not
             be
             Churchmembers
             till
             that
             fact
             was
             past
             :
             For
             the
             effect
             is
             not
             before
             the
             cause
             ,
             or
             causality
             of
             the
             efficient
             ;
             the
             relation
             cannot
             be
             before
             the
          
           fundamentum
           
             be
             laid
             :
             and
             it
             seems
             this
             long
             fact
             was
             the
             laying
             of
             the
          
           fundamentum
           :
           
             But
             the
             consequent
             is
             certainly
             false
             ;
             for
             infants
             were
             Churchmembers
             before
             the
             end
             or
             compleating
             of
             your
             long
             fact
             :
             For
             they
             were
             Churchmembers
             (
             you
             'l
             grant
             )
             when
          
           Ishmael
           and
           Isaac
           
             were
             circumcised
          
           .
           Ergo
           ,
           
             it
             
             was
             not
             this
             long
             fact
             that
             made
             them
             Churchmembers
             .
          
        
         
           Answ.
           I
           said
           I
           termed
           Gods
           taking
           the
           people
           of
           the
           Jews
           a
           fact
           ,
           as
           a
           collective
           term
           ,
           comprehensive
           of
           the
           many
           particular
           acts
           in
           many
           generations
           whereby
           he
           did
           accomplish
           it
           .
           By
           which
           it
           may
           easily
           be
           perceived
           ,
           that
           I
           did
           not
           make
           the
           fact
           an
           individual
           action
           ,
           for
           I
           called
           it
           many
           acts
           ,
           nor
           did
           mean
           that
           the
           Churchmembership
           was
           not
           till
           all
           the
           acts
           were
           past
           ,
           but
           that
           it
           was
           accomplished
           by
           them
           ,
           that
           is
           ,
           they
           were
           brought
           to
           full
           stature
           and
           growth
           as
           a
           formed
           people
           and
           Commonwealth
           :
           As
           we
           say
           a
           child
           is
           a
           man
           accomplished
           when
           he
           is
           brought
           to
           the
           years
           of
           a
           man
           ,
           and
           yet
           he
           is
           a
           man
           before
           .
           And
           I
           answer
           to
           Mr.
           Bs.
           argument
           taken
           from
           my
           words
           ;
           that
           when
           I
           drew
           out
           the
           fact
           so
           long
           ,
           and
           said
           ,
           by
           it
           the
           infants
           were
           visible
           Churchmembers
           as
           a
           part
           of
           the
           Congregation
           of
           Israel
           ,
           my
           meaning
           was
           ,
           that
           respectively
           as
           the
           Congregation
           of
           Israel
           were
           made
           a
           Church
           by
           that
           fact
           ,
           so
           were
           the
           infants
           members
           .
           By
           the
           call
           out
           of
           Ur
           ,
           whereby
           God
           separated
           Abraham
           and
           his
           house
           from
           other
           people
           ,
           the
           Congregation
           of
           Israel
           began
           to
           be
           Gods
           Church
           ,
           and
           if
           there
           had
           been
           infants
           they
           had
           been
           visible
           Churchmembers
           ;
           but
           they
           were
           not
           a
           compleated
           Church
           till
           they
           were
           
             brought
             out
             of
          
           Aegypt
           
             to
             God
             ,
             Exod.
          
           19.4
           .
           nor
           infants
           members
           of
           a
           Church
           compleated
           till
           then
           when
           they
           were
           become
           a
           great
           nation
           ,
           and
           were
           formed
           into
           a
           Theocratical
           Commonwealth
           .
           And
           being
           thus
           rightly
           understood
           (
           as
           my
           words
           imported
           )
           I
           said
           nothing
           which
           infers
           the
           absurdity
           of
           putting
           the
           effect
           afore
           the
           case
           ,
           nor
           the
           putting
           off
           infants
           visible
           Churchmembership
           till
           the
           end
           of
           470
           years
           .
        
         
           4.
           
           Saith
           he
           ,
           
             If
             you
             mean
             that
             it
             was
             not
             the
             whole
             ,
             but
             some
             part
             of
             this
             long
             fact
             that
             actually
             made
             infants
             Churchmembers
             ,
             then
             you
             would
             have
             assigned
             that
             part
             ,
             when
             that
             was
             the
             thing
             desired
             ,
             and
             which
             you
             pretended
             exactly
             to
             perform
             ;
             or
             at
             least
             you
             would
             not
             have
             told
             us
             it
             comprehended
             all
             these
             acts
             .
          
        
         
           Answ.
           I
           did
           exactly
           tell
           Mr.
           B.
           in
           my
           Letter
           ,
           it
           began
           with
           the
           call
           of
           Abraham
           out
           of
           Ur
           ;
           and
           when
           I
           told
           him
           that
           the
           fact
           comprehended
           all
           those
           acts
           ,
           yet
           I
           added
           for
           explication
           ,
           [
           whereby
           it
           was
           accomplished
           or
           compleated
           .
           ]
        
         
           5.
           
           Saith
           he
           ,
           
             And
             if
             each
             particular
             act
             did
             make
             infants
             Church-members
             ,
             or
             lay
             a
             sufficient
             ground
             of
             it
             ,
             then
             it
             seems
             that
             it
             was
             done
             before
             the
             institution
             of
             Circumcision
             .
             For
             Gods
             calling
          
           Abraham
           
             out
             of
          
           Ur
           
             was
             before
             it
             .
             So
             that
             the
             children
             born
             in
             his
             house
             must
             be
             Churchmembers
             upon
             that
             ;
             and
             a
             sufficient
             ground
             laid
             for
             his
             own
             to
             have
             been
             such
             ,
             if
             he
             had
             then
             had
             a
             natural
             issue
             :
             And
             it
             seems
             then
             that
          
           Ishmael
           
             was
             born
             a
             Churchmember
             many
             years
             before
             Circumcision
             .
          
        
         
           Answ.
           I
           grant
           all
           this
           ,
        
         
           6.
           
           Saith
           he
           ,
           
             If
             this
             be
             your
             meaning
             ,
             I
             pray
             you
             be
             so
             just
             and
             impartial
             as
             to
             accept
             of
             the
             proof
             which
             I
             shall
             give
             you
             of
             infants
             Churchmembership
             before
          
           Abrahams
           
             days
             ,
             if
             I
             make
             it
             appear
             to
             be
             as
             strong
             as
             this
             call
             of
          
           Abraham
           from
           Ur.
           
        
         
           Answ.
           I
           shall
           .
        
         
           7.
           
           Saith
           he
           ,
           
             If
             you
             should
             mean
             that
             some
             one
             of
             these
             comprehended
             acts
             should
             of
             it self
             make
             any
             infants
             Churchmembers
             ,
             then
             it
             must
             be
             any
             
             one
             ;
             for
             you
             no
             more
             assign
             it
             to
             one
             of
             them
             then
             to
             another
             ,
             (
             onely
             say
             [
             chiefly
             the
             bringing
             them
             from
          
           Aegypt
           :
           ]
           
             But
             surely
             some
             of
             these
             acts
             particularly
             ●annot
             do
             it
             ,
             As
             the
             leading
             to
          
           Padan
           Aram
           ,
           
             the
             removal
             to
          
           Canaan
           ,
           to
           Aegypt
           ,
           
             placing
             ,
             preserving
             ther●
             ,
             setling
             their
             Army
             ,
          
           &c.
           
           
             Did
             any
             one
             of
             these
             make
             infants
             to
             become
             Churchmembers
             ?
          
        
         
           Answ.
           No
           :
           But
           I
           did
           assign
           it
           to
           one
           of
           them
           more
           then
           to
           another
           ,
           to
           wit
           ,
           the
           beginning
           to
           Abrams
           call
           ,
           the
           accomplishing
           to
           the
           
             bringing
             of
             them
             out
             of
          
           Aegypt
           
             to
             God
          
           ,
           Exod.
           19.4
        
         
           8.
           
           Saith
           he
           ,
           
             Nay
             ,
             suppose
             you
             mean
             that
             all
             these
             acts
             must
             concur
             to
             make
             them
             members
             ,
             (
             and
             so
             that
             they
             were
             no
             members
             till
             many
             hundred
             years
             after
             the
             institution
             of
             Circumcision
             ,
             )
             yet
             could
             not
             your
             Doctrine
             hold
             good
             :
             For
             some
             of
             these
             acts
             are
             of
             an
             alien
             nature
             ,
             and
             no
             more
             apt
             to
             cause
             infant
             Churchmembership
             ,
             then
             a
             bull
             to
             generate
             a
             bird
             ▪
             What
             aptitude
             hath
             the
             setling
             of
             an
             Army
             to
             be
             any
             part
             of
             the
             causation
             of
             infants
             Church-membership
             ?
             None
             ,
             I
             think
             ;
             at
             least
             if
             it
             be
             such
             an
             Army
             as
             ours
             :
             For
             surely
             the
             setling
             of
             ours
             caused
             no
             such
             thing
             ,
             as
             you
             well
             know
             .
             What
             aptitude
             hath
             the
             leading
             to
          
           Padan
           Aram
           ,
           
             or
             removal
             to
          
           Aegypt
           ,
           
             to
             make
             infants
             Churchmembers
             ?
             Nay
             ,
             how
             strange
             is
             it
             ,
             that
             the
             removing
             of
             Churchmembers
             ,
             and
             such
             as
             had
             been
             infant
             Churchmembers
             ,
             as
          
           Ishmael
           ,
           Keturahs
           children
           ,
           Esau
           ,
           
             must
             cause
             infant
             Churchmembership
             ?
             Sure
             it
             was
             no
             cause
             of
             their
             own
             .
          
           Keturahs
           
             children
             were
             Churchmembers
             in
             infancy
             :
             I
             enquire
             of
             you
             by
             what
             act
             they
             were
             made
             such
             ?
             You
             say
             [
             by
             Gods
             fact
             of
             taking
             the
             whole
             people
             of
             the
             Jews
             for
             his
             people
             ]
             whereof
             the
             act
             of
             removing
          
           Keturahs
           
             children
             was
             a
             part
             .
             Very
             good
             .
             It
             seems
             then
             that
             removing
             from
             the
             Congregation
             of
          
           Israel
           
             a
             people
             of
             the
             Jews
             ,
             is
             a
             taking
             of
             the
             removed
             to
             be
             of
             that
             people
             :
             or
             else
             it
             is
             not
             onely
             the
             taking
             that
             people
             ,
             but
             also
             the
             removal
             from
             that
             people
             that
             maketh
             Churchmembers
             ,
             even
             the
             removed
             as
             well
             as
             the
             taken
             ,
             both
             which
             are
             alike
             absurd
             .
          
        
         
           Answ.
           1.
           
           I
           mean
           not
           as
           Mr.
           B.
           supposeth
           I
           might
           .
           2.
           
           The
           setling
           of
           the
           Army
           had
           remotely
           causation
           of
           infants
           Churchmembership
           ,
           for
           by
           it
           the
           Israelites
           were
           a
           well
           formed
           Congregation
           ,
           Church
           ,
           or
           Commonwealth
           ,
           and
           by
           which
           the
           infants
           were
           a
           part
           ,
           which
           is
           their
           Church-membership
           .
           3.
           
           I
           know
           that
           our
           Army
           hath
           done
           so
           much
           for
           the
           setling
           of
           the
           Church
           ,
           as
           that
           the
           Antiprelatists
           congregations
           had
           been
           either
           none
           ,
           or
           much
           oppressed
           ,
           i●
           they
           had
           not
           broken
           the
           force
           of
           the
           opposite
           party
           .
           Nor
           dare
           I
           be
           so
           unthankfull
           to
           God
           ,
           or
           them
           ,
           as
           not
           to
           acknowledge
           the
           great
           mercy
           and
           benefit
           we
           at
           this
           day
           enjoy
           thereby
           ,
           however
           Mr.
           B.
           fret
           at
           our
           liberty
           ,
           and
           jibe
           at
           the
           instruments
           .
           4.
           
           The
           leading
           to
           
             Padan
             Aram
          
           ,
           removal
           to
           Aegypt
           ,
           were
           acts
           of
           providence
           wherby
           Jacobs
           house
           were
           encreased
           and
           preserved
           ,
           which
           I
           conceive
           were
           some
           of
           those
           acts
           whereby
           he
           made
           them
           a
           people
           to
           himself
           .
           5.
           
           
             Ishmaels
             ,
             Keturahs
          
           children's
           ,
           Esau's
           removal
           ,
           were
           some
           acts
           whereby
           the
           congregation
           of
           Israel
           became
           Gods
           severed
           ,
           or
           a
           peculiar
           people
           .
           6.
           
           Keturahs
           children
           were
           visible
           Churchmembers
           while
           they
           were
           part
           of
           Abrahams
           house
           ,
           called
           after
           the
           people
           of
           the
           Jews
           ,
           by
           Gods
           taking
           of
           the
           people
           of
           the
           Jews
           ,
           and
           consequently
           them
           as
           a
           part
           ;
           and
           yet
           the
           removal
           of
           them
           was
           after
           one
           act
           whereby
           the
           people
           of
           the
           
           Jews
           were
           made
           to
           God
           a
           severed
           people
           from
           them
           ;
           and
           consequently
           their
           infants
           Churchmembers
           .
           Distinguish
           the
           times
           and
           the
           different
           state
           of
           things
           and
           intentions
           of
           God
           in
           his
           providences
           ,
           and
           these
           seeming
           incoherences
           will
           be
           found
           consistent
           .
        
         
           9.
           
           Saith
           he
           ,
           
             And
             I
             pray
             you
             tell
             me
             yet
             a
             little
             better
             ,
             how
             an
             act
             can
             make
             a
             man
             a
             Churchmember
             that
             was
             one
             long
             before
             that
             was
             done
             ?
             You
             cannot
             here
             say
             ,
             that
             it
             was
             before
             
               in
               esse
               morali
            
             ,
             and
             had
             a
             moral
             causation
             .
             How
             then
             could
             your
             chiefest
             act
             ▪
             the
             bringing
             out
             of
             Aegypt
             ,
             make
             those
             infants
             Churchmembers
             that
             were
             born
             in
             Aegypt
             ,
             and
             were
             Churchmembers
             before
             ?
             Or
             how
             could
             it
             be
             any
             part
             of
             the
             cause
             ?
             Did
             the
             bringing
             out
             of
             Aegypt
             concur
             to
             make
             Moses
             a
             Churchmember
             when
             he
             was
             in
             the
             basket
             on
             the
             waters
             ?
             And
             when
             you
             answer
             this
             ,
             you
             may
             do
             well
             to
             go
             a
             little
             f●r●her
             ,
             and
             tell
             me
             ,
             how
             such
             an
             act
             concurreth
             to
             make
             him
             an
             infant
             Church-member
             that
             was
             dead
             an
             hunded
             or
             two
             hundred
             years
             before
             that
             act
             was
             done
             .
             For
             example
             ,
             how
             did
             the
             setling
             of
             the
             Israelites
             Army
             ,
             or
             inheritance
             ,
             or
             the
             Covenant
             on
             Mount
             Sinai
             ,
             make
             Ishmael
             ,
             or
             Esau
             ,
             or
             Isaac
             ,
             or
             Jacob
             Churchmembers
             ?
          
        
         
           Answ.
           The
           infants
           of
           Israel
           were
           Churchmembers
           in
           that
           they
           were
           a
           part
           of
           the
           congregation
           or
           people
           af
           Israel
           ,
           which
           was
           a
           fluent
           body
           ,
           and
           was
           taken
           to
           be
           Gods
           Church
           by
           a
           succession
           of
           acts
           ,
           whereof
           some
           were
           causes
           which
           began
           ,
           some
           continued
           ,
           some
           compleated
           ,
           and
           the
           several
           acts
           made
           the
           Churchmembers
           of
           that
           age
           ,
           yet
           all
           by
           vertue
           of
           the
           first
           call
           of
           Abraham
           ,
           whereby
           God
           declared
           his
           intention
           to
           make
           his
           house
           a
           Nation
           ,
           and
           his
           Church
           ,
           first
           more
           obscurely
           ,
           then
           more
           clearly
           .
           The
           bringing
           out
           of
           Aegypt
           tended
           to
           make
           the
           Israelites
           a
           severed
           people
           ,
           and
           consequently
           all
           that
           were
           Churchmembers
           were
           by
           that
           act
           such
           ;
           the
           setling
           of
           the
           Army
           ,
           inheritance
           ,
           Covenant
           at
           Mount
           Sinai
           ,
           tended
           to
           make
           them
           a
           well
           formed
           people
           ,
           and
           to
           the
           accomplishment
           of
           the
           taking
           the
           Jews
           to
           be
           Gods
           people
           ,
           and
           consequently
           the
           infan●s
           to
           be
           Churchmembers
           which
           came
           after
           them
           .
           Which
           if
           so
           understood
           ,
           there
           is
           nothing
           in
           my
           conceit
           which
           infers
           the
           making
           that
           a
           cause
           which
           is
           after
           the
           effect
           .
        
         
           10.
           
           Saith
           Mr.
           B.
           
           
             I
             desire
             you
             also
             to
             tell
             me
             by
             the
             next
             ,
             what
             be
             the
             nerves
             and
             ligaments
             that
             tie
             all
             these
             acts
             of
             430
             years
             at
             least
             together
             ,
             so
             as
             to
             make
             them
             one
             fact
             ?
             And
             whether
             I
             may
             not
             as
             groundedly
             make
             a
             fact
             sufficient
             for
             this
             purpose
             of
             the
             acts
             of
             an
             hundred
             or
             two
             hundred
             years
             onely
             ?
             and
             whether
             you
             may
             not
             as
             well
             make
             all
             the
             acts
             from
             Abrahams
             call
             till
             Christ
             to
             be
             one
             fact
             ,
             and
             assign
             it
             to
             this
             office
             ?
          
        
         
           Answ.
           1.
           
           These
           acts
           are
           knit
           together
           into
           one
           fact
           by
           the
           unity
           of
           end
           designed
           and
           work
           accomplished
           ,
           as
           the
           many
           acts
           of
           several
           ages
           did
           make
           one
           fact
           ,
           of
           which
           the
           Poet
           speaks
           ,
           
             Tantae
             molis
             erat
             Romanam
             condere
             gentem
             ,
          
           to
           raise
           the
           Roman
           Empire
           .
           2.
           
           You
           might
           ,
           if
           God
           had
           so
           contrived
           it
           ,
           and
           brought
           the
           thing
           to
           pass
           in
           that
           time
           which
           he
           did
           in
           a
           longer
           .
           3.
           
           I
           may
           make
           all
           the
           acts
           from
           Abrahams
           call
           till
           Christs
           towards
           the
           Hebrews
           ,
           one
           fact
           of
           making
           the
           Jews
           his
           people
           ,
           and
           assign
           it
           to
           this
           office
           rightly
           ,
           onely
           using
           the
           word
           fact
           or
           
           making
           ,
           as
           it
           comprehends
           not
           onely
           the
           beginning
           ,
           and
           increasing
           ,
           and
           compleating
           of
           that
           people
           ;
           but
           also
           the
           continuation
           ,
           recovery
           from
           captivity
           ,
           and
           preservation
           of
           that
           people
           .
        
         
           11.
           
           Saith
           Mr.
           B.
           
           
             You
             say
             that
             you
             call
             this
             fact
             [
             transeunt
             ]
             because
             it's
             [
             past
             ,
             ]
             (
             and
             so
             till
             it
             's
             [
             past
             ]
             it
             seems
             Isaac
             and
             Jacob
             that
             were
             dead
             before
             ;
             are
             no
             Churchmembers
             ;
             )
             I
             would
             then
             fain
             know
             whether
             it
             be
             this
             same
             transeunt
             fact
             ,
             or
             some
             other
             ,
             that
             makes
             infants
             Churchmembers
             five
             hundred
             years
             after
             it
             is
             past
             ?
             If
             it
             be
             this
             same
             ,
             then
             how
             comes
             a
             meer
             transeunt
             fact
             to
             work
             effectually
             so
             many
             hundred
             years
             after
             it
             is
             past
             ?
             unless
             it
             made
             a
             Law
             or
             Covenant
             which
             doth
             the
             deed
             ?
             If
             it
             be
             a
             new
             transeunt
             fact
             that
             must
             make
             infants
             Churchmembers
             after
             the
             compleating
             of
             this
             (
             the
             setling
             their
             inheritances
             ;
             )
             then
             I
             pray
             you
             let
             me
             know
             ,
             whether
             it
             be
             one
             fact
             exercised
             on
             the
             whole
             nation
             in
             gross
             ,
             or
             must
             it
             be
             a
             fact
             upon
             every
             infant
             member
             individually
             ?
             If
             on
             the
             nation
             ,
             remember
             to
             tell
             us
             what
             it
             was
             ;
             and
             do
             not
             onely
             tell
             us
             the
             cause
             of
             the
             membership
             of
             former
             infants
             .
             And
             seeing
             it
             must
             be
             such
             as
             the
             membership
             of
             every
             infant
             till
             Christs
             time
             at
             least
             must
             be
             caused
             by
             ,
             I
             pray
             you
             remember
             to
             make
             your
             work
             s●uare
             and
             full
             ,
             and
             be
             sure
             to
             assign
             us
             no
             other
             kind
             of
             fact
             ,
             then
             what
             you
             will
             prove
             to
             have
             been
             so
             frequently
             repeated
             in
             every
             age
             ,
             and
             so
             fully
             extensive
             to
             every
             infant
             among
             the
             Jews
             ,
             as
             that
             it
             have
             no
             gaps
             but
             may
             make
             all
             members
             that
             were
             so
             in
             each
             age
             .
             And
             remember
             ,
             that
             it
             is
             no
             law
             ,
             precept
             ,
             promise
             ,
             or
             covenant
             that
             you
             must
             assign
             for
             the
             cause
             ;
             for
             that
             's
             it
             you
             are
             engaged
             against
             :
             but
             a
             constant
             succession
             of
             transeunt
             facts
             extending
             to
             each
             individual
             member
             .
             O
             what
             work
             have
             you
             made
             your self
             ?
             and
             what
             a
             sort
             of
             new
             political
             Doctrine
             shall
             we
             have
             from
             you
             ,
             when
             these
             things
             are
             accomplished
             according
             to
             the
             frame
             you
             have
             begun
             ?
             Such
             as
             I
             believe
             the
             Sun
             never
             saw
             ,
             nor
             the
             wisest
             Lawyer
             in
             England
             ever
             read
             before
             ?
             Which
             makes
             me
             the
             less
             marvel
             that
             so
             many
             of
             your
             opinion
             are
             so
             m●ch
             against
             the
             Lawyers
             ;
             for
             I
             dare
             say
             they
             will
             be
             but
             few
             of
             them
             for
             you
             ,
             if
             these
             be
             your
             grounds
             ,
             or
             at
             least
             not
             for
             these
             your
             grounds
             .
          
        
         
           Answ.
           I
           call
           the
           whole
           transeunt
           fact
           past
           ,
           because
           it
           consists
           of
           many
           transeunt
           acts
           ,
           which
           are
           past
           being
           done
           :
           But
           I
           do
           not
           limit
           the
           being
           of
           Churchmembers
           to
           the
           entire
           transeunt
           fact
           ,
           as
           if
           none
           were
           Churchmembers
           till
           each
           act
           was
           past
           which
           I
           set
           down
           ;
           but
           the
           accomplishing
           or
           compleating
           the
           Congregation
           of
           Israel
           to
           either
           all
           or
           the
           chief
           of
           the
           later
           acts
           .
           That
           which
           made
           Isaac
           and
           Jacob
           Churchmembers
           ,
           was
           the
           transeunt
           fact
           or
           acts
           of
           Gods
           providence
           in
           their
           age
           ,
           whereby
           they
           became
           to
           be
           part
           of
           Abrahams
           house
           ,
           which
           God
           by
           his
           call
           of
           Abram
           ,
           setting
           up
           his
           worship
           in
           it
           ,
           and
           other
           ways
           had
           made
           his
           Church
           .
           The
           same
           transeunt
           fact
           in
           kind
           ,
           though
           not
           individual
           ,
           which
           made
           Isaac
           and
           Jacob
           Churchmembers
           in
           their
           age
           ,
           made
           infants
           visible
           Churchmembers
           in
           the
           several
           ages
           till
           Christs
           time
           ;
           to
           wit
           ,
           the
           continuance
           of
           the
           Jews
           to
           be
           Gods
           people
           ,
           in
           the
           continuing
           his
           ordinances
           ,
           laws
           ,
           worship
           ,
           &c.
           among
           them
           :
           And
           each
           infant
           was
           made
           a
           visible
           Churchmember
           by
           such
           transeunt
           fact
           in
           each
           age
           renewed
           and
           
           repeated
           ,
           by
           which
           the
           infant
           was
           made
           and
           known
           to
           be
           a
           part
           of
           that
           people
           ,
           which
           what
           it
           is
           hath
           been
           often
           before
           said
           ,
           and
           shewed
           not
           to
           be
           by
           such
           Covenant
           and
           precept
           as
           Mr.
           B.
           asserts
           .
           All
           which
           was
           plainly
           expressed
           in
           my
           Letter
           ,
           (
           and
           is
           such
           work
           as
           I
           need
           not
           be
           ashamed
           of
           ,
           )
           without
           any
           new
           political
           Doctrine
           or
           Law
           ,
           as
           Mr.
           B.
           imagines
           ,
           it
           being
           cleared
           by
           the
           History
           of
           the
           Bible
           ,
           and
           other
           Histories
           which
           set
           down
           this
           fact
           of
           God
           :
           And
           if
           Mr.
           B.
           or
           any
           Lawyer
           gainsay
           this
           ,
           they
           gainsay
           the
           plain
           narration
           of
           the
           Bible
           .
           His
           foolish
           exclamations
           I
           let
           pass
           ,
           as
           shewing
           nothing
           but
           his
           own
           inconsiderateness
           and
           vanity
           .
           That
           many
           of
           my
           opinion
           are
           against
           the
           Lawyers
           ,
           is
           more
           then
           I
           know
           ;
           they
           know
           well
           that
           I
           honour
           their
           profession
           and
           study
           ,
           though
           I
           do
           no
           whit
           flatter
           them
           in
           their
           injurious
           and
           covetous
           practises
           :
           Nor
           do
           I
           doubt
           but
           conscionable
           and
           understanding
           Lawyers
           will
           be
           for
           me
           upon
           my
           grounds
           ,
           as
           soon
           as
           other
           men
           ,
           if
           they
           peruse
           my
           writings
           with
           love
           to
           the
           truth
           ;
           and
           so
           would
           all
           godly
           learned
           Divines
           also
           ,
           if
           it
           were
           not
           for
           prejudice
           ,
           and
           some
           other
           partial
           affection
           .
           But
           I
           must
           attend
           on
           Mr.
           B.
           
        
         
           12.
           
           Saith
           he
           ,
           
             But
             all
             this
             yet
             is
             but
             a
             light
             velitation
             :
             The
             principal
             thing
             that
             I
             would
             enquire
             into
             ,
             is
             ,
             what
             your
             great
             comprehensive
             fact
             is
             in
             the
             true
             nature
             of
             it
             ,
             which
             you
             call
             [
             Gods
             taking
             the
             whole
             people
             of
             the
             Jews
             to
             be
             his
             people
             .
             ]
             Doth
             the
             word
             [
             taking
             ]
             signifie
             a
             meer
             physical
             taking
             or
             fact
             ;
             or
             a
             moral
             ;
             such
             as
             among
             men
             we
             call
             ,
             a
             civil
             action
             ?
             If
             it
             be
             a
             meer
             physical
             taking
             ,
             then
             1.
             it
             cannot
             produce
             a
             moral
             effect
             ,
             such
             as
             that
             in
             question
             is
             .
             2.
             
             And
             then
             it
             must
             have
             an
             answerable
             object
             ,
             which
             must
             be
             individual
             existent
             persons
             .
             3.
             
             And
             then
             you
             cannot
             call
             it
             one
             fact
             ,
             but
             many
             thousand
             :
             even
             as
             many
             as
             there
             were
             persons
             taken
             in
             to
             the
             Jews
             in
             above
             four
             hundred
             years
             .
             4.
             
             And
             then
             what
             was
             the
             physical
             act
             which
             is
             called
             Gods
             taking
             ?
             was
             it
             such
             a
             taking
             as
             the
             Angel
             used
             to
             Lot
             ,
             that
             carried
             him
             out
             of
             Sodome
             ;
             or
             as
             the
             Apocryphal
             Author
             mentions
             of
             Habakkuk
             ,
             that
             was
             taken
             by
             the
             hair
             of
             the
             head
             ,
             and
             carried
             by
             the
             Angel
             into
             another
             countrey
             ,
             to
             bring
             Daniel
             a
             mess
             of
             pottage
             ?
             If
             God
             must
             by
             a
             physical
             apprehension
             take
             hold
             of
             them
             that
             he
             makes
             Churchmembers
             ,
             we
             shall
             be
             at
             a
             loss
             for
             our
             proof
             of
             their
             Churchmembership
             .
             But
             I
             cannot
             imagine
             that
             this
             is
             your
             sence
             .
             But
             what
             is
             it
             then
             ?
             Is
             it
             a
             physical
             action
             though
             a
             moral
             causation
             of
             some
             physical
             effect
             ?
             That
             it
             cannot
             be
             :
             For
             it
             is
             a
             political
             or
             moral
             effect
             that
             we
             enquire
             a●●er
             .
             It
             necessarily
             remains
             therefore
             that
             this
             be
             a
             political-moral
             taking
             that
             you
             here
             speak
             of
             .
             And
             if
             so
             ,
             then
             the
             transeunt
             fact
             you
             speak
             of
             must
             needs
             be
             a
             civil
             or
             political
             action
             .
             And
             what
             that
             can
             be
             ,
             which
             is
             no
             Law
             ,
             Promise
             ,
             or
             Covenant
             in
             this
             case
             ,
             I
             pray
             you
             bestow
             some
             more
             diligence
             to
             inform
             us
             ,
             and
             not
             put
             us
             off
             with
             the
             raw
             name
             of
             a
             transeunt
             fact
             opposed
             to
             these
             ▪
             Certainly
             ,
             if
             it
             be
             a
             civil
             or
             legal
             action
             ,
             the
             product
             or
             effect
             of
             it
             is
             jus
             or
             debitum
             ,
             some
             due
             or
             right
             :
             And
             that
             is
             either
             1.
             a
             dueness
             of
             somewhat
             from
             us
             ,
             (
             which
             is
             either
             somewhat
             to
             be
             done
             ,
             or
             somewhat
             to
             be
             given
             ;
             )
             2.
             or
             a
             dueness
             of
             something
             to
             us
             ,
             which
             is
             either
             of
             good
             or
             evil
             :
             If
             good
             ,
             it
             is
             either
             by
             
             contract
             or
             donation
             (
             whether
             by
             a
             Testament
             praemiant
             Law
             ,
             or
             the
             like
             :
             )
             if
             evil
             ,
             it
             is
             either
             by
             some
             penal
             Law
             ,
             or
             voluntary
             agreement
             :
             Now
             which
             of
             these
             is
             it
             that
             your
             transeunt
             fact
             produceth
             ?
             To
             be
             a
             member
             of
             the
             Church
             ,
             is
             to
             be
             a
             member
             of
             a
             society
             taking
             God
             in
             Christ
             to
             be
             their
             God
             ,
             and
             taken
             by
             him
             for
             his
             special
             people
             .
             The
             act
             which
             makes
             each
             member
             ,
             is
             of
             the
             same
             nature
             with
             that
             which
             makes
             the
             society
             .
             The
             relation
             then
             essentially
             containe●h
             1.
             a
             right
             to
             the
             great
             benefits
             of
             Gods
             soveraignty
             over
             men
             ,
             Christs
             headship
             ,
             and
             that
             favour
             ,
             protection
             ,
             provision
             ,
             and
             other
             blessings
             ,
             which
             are
             due
             from
             such
             a
             powerfull
             and
             gracious
             Soveraign
             to
             such
             Subjects
             ,
             and
             from
             such
             a
             Head
             to
             his
             Members
             :
             As
             also
             a
             right
             to
             to
             my
             station
             in
             the
             Body
             ,
             and
             to
             the
             inseparable
             benefits
             thereof
             .
             2.
             
             It
             containeth
             my
             debt
             of
             obedience
             to
             God
             in
             Christ
             ,
             acknowledged
             and
             promised
             actually
             or
             virtually
             ,
             really
             or
             reputatively
             .
             Now
             for
             the
             first
             ,
             how
             can
             God
             be
             related
             to
             me
             as
             my
             God
             ,
             or
             Christ
             as
             my
             Saviour
             ,
             and
             I
             to
             him
             as
             one
             that
             have
             such
             right
             to
             him
             and
             his
             blessings
             ,
             by
             any
             other
             way
             then
             his
             own
             free
             gift
             ?
             This
             gift
             must
             be
             some
             signification
             of
             his
             will
             :
             For
             his
             secret
             will
             is
             not
             a
             gift
             ,
             but
             a
             purpose
             of
             giving
             .
             This
             way
             of
             giving
             therefore
             is
             by
             a
             civil
             or
             moral
             action
             ,
             which
             is
             a
             signifying
             of
             the
             Donors
             will
             ;
             and
             can
             be
             by
             no
             way
             ,
             but
             either
             pure
             donation
             ,
             contract
             ,
             testament
             ,
             or
             law
             .
             In
             our
             case
             it
             must
             needs
             partake
             of
             the
             nature
             all
             these
             .
             It
             is
             not
             from
             one
             in
             any
             equality
             ,
             nor
             capable
             of
             any
             obliging
             compensation
             or
             retribution
             from
             us
             .
             Being
             therefore
             from
             an
             absolute
             dis-engaged
             Benefactor
             ,
             it
             must
             needs
             be
             by
             pure
             donation
             ,
             or
             it
             cannot
             be
             ours
             .
             Yet
             as
             he
             is
             pleased
             as
             it
             were
             to
             oblige
             himself
             by
             promise
             ,
             or
             by
             his
             word
             ,
             and
             also
             to
             call
             us
             to
             a
             voluntary
             acceptance
             ,
             and
             engagement
             to
             certain
             fidelity
             ,
             gratitude
             and
             duty
             ,
             and
             so
             is
             the
             stipulator
             ,
             and
             we
             the
             promisers
             in
             the
             latter
             part
             of
             the
             action
             :
             it
             is
             therefore
             justly
             called
             a
             contract
             or
             Covenant
             ,
             though
             indeed
             the
             word
             [
             Covenant
             ]
             frequently
             signifieth
             Gods
             own
             promise
             alone
             .
             As
             it
             proceedeth
             from
             the
             death
             of
             the
             testator
             (
             in
             natural
             moral-reputative
             being
             ,
             )
             so
             it
             is
             called
             a
             testament
             .
             And
             as
             it
             is
             an
             act
             of
             a
             ruling
             Benefactor
             ▪
             giving
             this
             benefit
             to
             the
             governed
             ,
             to
             promote
             the
             ends
             of
             government
             ,
             and
             obliging
             to
             duty
             thereby
             ,
             so
             it
             partaketh
             of
             the
             nature
             of
             a
             law
             .
             The
             commonest
             Scripture
             name
             for
             this
             act
             ,
             is
             Gods
             Covenant
             or
             Promise
             ,
             and
             sometimes
             his
             Gift
             ;
             which
             all
             signifie
             the
             same
             thing
             here
             .
             It
             follows
             therefore
             ,
             that
             either
             by
             Gods
             [
             taking
             Israel
             to
             be
             his
             people
             ]
             you
             mean
             some
             civil
             political
             action
             ,
             as
             a
             Covenant
             ,
             promise
             ,
             or
             the
             like
             collation
             of
             the
             benefit
             ,
             (
             and
             then
             you
             assert
             the
             thing
             which
             you
             deny
             ,
             )
             or
             else
             you
             know
             not
             what
             you
             mean
             ,
             nor
             can
             make
             another
             know
             it
             ,
             without
             the
             discovery
             of
             the
             grossest
             absurdity
             .
             And
             as
             for
             the
             other
             thing
             which
             is
             contained
             in
             Churchmembership
             ,
             the
             professed
             duty
             of
             man
             to
             God
             ,
             it
             is
             most
             certain
             1.
             
             That
             Gods
             law
             obligeth
             us
             to
             that
             duty
             :
             2.
             
             And
             obligeth
             all
             according
             to
             their
             capacities
             to
             consent
             to
             the
             obligation
             ,
             and
             so
             to
             re-engage
             themselves
             :
             3.
             
             That
             this
             actual
             consent
             professed
             doth
             therefore
             double
             the
             obligation
             .
             And
             thus
             by
             a
             mutual
             contract
             ,
             Covenant
             or
             consent
             (
             whereof
             
             our
             part
             is
             first
             required
             by
             a
             law
             ,
             )
             is
             the
             relation
             of
             Churchmembership
             contracted
             .
             Now
             to
             lay
             by
             and
             deny
             all
             this
             ,
             and
             give
             us
             the
             general
             naked
             name
             of
             [
             taking
             for
             Gods
             people
             ,
             ]
             is
             meerly
             delusory
             ,
             seeing
             that
             [
             taking
             ]
             means
             this
             which
             you
             exclude
             ,
             or
             it
             means
             nothing
             that
             's
             true
             and
             reasonable
             .
             And
             therefore
             tell
             us
             better
             what
             it
             means
             .
          
        
         
           Answ.
           All
           before
           being
           but
           a
           velitation
           or
           light
           skirmish
           ,
           I
           looked
           here
           for
           some
           great
           battel
           :
           But
           I
           find
           it
           nothing
           but
           a
           rallying
           together
           the
           forces
           scattered
           before
           ,
           there
           being
           not
           one
           thing
           I
           know
           of
           in
           this
           passage
           ,
           but
           what
           was
           set
           down
           before
           ,
           and
           is
           answered
           .
           I
           have
           distinctly
           shewed
           how
           moral
           and
           physical
           acts
           concur
           to
           the
           visible
           Churchmembership
           of
           the
           people
           ,
           of
           which
           infants
           are
           a
           part
           ,
           and
           natural
           to
           that
           visible
           Churchmembership
           which
           the
           Jews
           infants
           had
           ,
           and
           what
           they
           were
           ,
           both
           in
           my
           Letter
           ,
           and
           in
           this
           answer
           .
           What
           M.
           B.
           replies
           ,
           is
           vain
           .
           1.
           
           It
           is
           not
           true
           that
           
             the
             effect
             in
             question
             is
             a
             moral
             ,
          
           it
           is
           at
           least
           in
           infants
           meerly
           a
           physical
           effect
           ;
           their
           Churchmembership
           is
           not
           by
           any
           act
           which
           reacheth
           not
           to
           the
           effect
           .
           2.
           
           The
           taking
           is
           of
           individual
           p●rsons
           existent
           .
           3.
           
           By
           many
           particular
           acts
           ,
           yet
           in
           a
           good
           sence
           before
           given
           ,
           summed
           up
           into
           one
           transeunt
           fact
           .
           4.
           
           The
           physical
           acts
           are
           none
           of
           those
           M.
           B.
           frivolously
           imagines
           ,
           but
           such
           as
           are
           mentioned
           in
           the
           Scripture
           ,
           and
           declared
           in
           my
           Letter
           5.
           
           It
           is
           not
           true
           that
           a
           meer
           physical
           taking
           cannot
           produce
           a
           moral
           effect
           :
           For
           supposing
           the
           Spirit
           should
           inspire
           faith
           immediately
           without
           any
           preaching
           ,
           the
           eff●ct
           would
           be
           moral
           ,
           though
           produced
           by
           a
           meer
           physical
           taking
           or
           act
           .
           6.
           
           The
           transeunt
           fact
           I
           set
           down
           doth
           not
           exclude
           ,
           but
           did
           expresly
           include
           in
           my
           Letter
           both
           Covenants
           single
           and
           mutual
           ,
           and
           laws
           ,
           and
           precepts
           ;
           yet
           (
           as
           I
           have
           said
           before
           )
           it
           doth
           exclude
           that
           promise
           of
           Mr.
           Bs.
           of
           Gods
           being
           a
           God
           to
           believers
           and
           their
           seed
           ,
           and
           a
           precept
           of
           believing
           or
           accepting
           this
           for
           their
           children
           ,
           which
           confer
           the
           benefit
           of
           visible
           Churchmembership
           .
           Yea
           ,
           it
           is
           fully
           proved
           before
           ,
           that
           if
           there
           were
           such
           a
           promise
           and
           precept
           ,
           yet
           these
           would
           not
           actually
           make
           infants
           visible
           Church-members
           .
           7.
           
           It
           is
           not
           true
           that
           
             the
             relation
             of
             visible
             Churchmembership
             essentially
             containeth
             a
             right
             to
             the
             great
             benefit
             of
             Gods
             soveraignty
             over
             men
             ,
             Christs
             headship
             ,
             and
             that
             favour
             ,
             protection
             ,
             provision
             ,
             and
             other
             blessings
             ,
             which
             are
             due
             from
             such
             a
             powerful
             and
             gracious
             Soveraign
             to
             such
             subjects
             ,
             and
             from
             such
             a
             head
             to
             his
             members
             .
          
           For
           (
           to
           omit
           the
           unfi●ness
           of
           the
           expression
           of
           [
           right
           to
           the
           great
           benefits
           of
           Gods
           soveraignty
           over
           men
           ]
           which
           contains
           these
           two
           fond
           conceits
           .
           1.
           
           That
           great
           benefits
           are
           included
           in
           Gods
           soveraignty
           over
           men
           ,
           whereas
           the
           soveraignty
           of
           God
           includes
           not
           any
           benefit
           but
           his
           own
           greatness
           ,
           he
           is
           soveraign
           over
           the
           reprobate
           men
           and
           Angels
           as
           well
           as
           the
           elect
           ,
           and
           yet
           they
           have
           no
           benefit
           ,
           yea
           his
           soveraignty
           is
           shewed
           in
           their
           reprobation
           as
           well
           as
           the
           election
           of
           the
           other
           .
           2.
           
           That
           visible
           Churchmembers
           have
           a
           right
           to
           the
           great
           benefit
           of
           Gods
           soveraignty
           over
           men
           ,
           whereas
           what
           benefit
           soever
           it
           be
           yet
           right
           is
           not
           to
           us
           by
           visible
           Church-membership
           )
           it
           is
           most
           false
           that
           that
           relation
           either
           constitutivè
           or
           consecutivè
           ,
           doth
           essentially
           contain
           that
           right
           .
           For
           neither
           doth
           the
           term
           formally
           import
           any
           right
           at
           all
           ,
           but
           a
           manner
           of
           being
           or
           state
           
           with
           relation
           as
           I
           have
           before
           distinctly
           declared
           ;
           nor
           doth
           that
           right
           inseparably
           accrue
           to
           such
           visible
           Churchmembers
           .
           There
           are
           and
           may
           be
           visible
           Churchmembers
           ,
           who
           have
           not
           that
           right
           ;
           and
           there
           are
           who
           have
           that
           right
           ,
           and
           are
           not
           visible
           Churchmembers
           .
           8.
           
           Nor
           is
           it
           true
           that
           the
           relation
           essentially
           includeth
           a
           right
           to
           the
           members
           station
           ,
           and
           to
           the
           inseparable
           benefits
           thereof
           .
           For
           though
           the
           station
           in
           the
           body
           be
           included
           ,
           yet
           not
           a
           right
           to
           it
           ,
           yea
           the
           actual
           station
           is
           oft
           times
           without
           right
           ,
           which
           I
           think
           is
           sufficiently
           proved
           by
           Mr.
           B.
           himself
           in
           his
           dispute
           against
           Mr.
           Blake
           Sect.
           39.
           asserting
           
             a
             dogmatical
             faith
             entitling
             to
             baptism
             .
          
           9.
           
           That
           though
           visible
           membership
           bee
           by
           Gods
           gift
           ,
           and
           this
           is
           to
           be
           by
           signification
           of
           Gods
           will
           ,
           yet
           it
           is
           not
           necessary
           it
           should
           be
           by
           any
           promise
           or
           declaration
           which
           may
           be
           termed
           moral
           or
           political
           ,
           sith
           the
           event
           it self
           is
           a
           signification
           of
           Gods
           will
           and
           of
           his
           gift
           .
           10.
           
           That
           if
           Churchmembership
           be
           contracted
           by
           a
           mutual
           consent
           and
           covenant
           as
           Mr.
           B.
           sets
           down
           ,
           1.
           onely
           the
           elect
           can
           be
           visible
           Churchmembers
           ,
           for
           to
           them
           onely
           God
           hath
           covenanted
           to
           be
           their
           God
           ,
           or
           Christ
           their
           Saviour
           .
           2.
           
           Infants
           are
           not
           visible
           Churchmembers
           ,
           for
           they
           neither
           Covenant
           ,
           nor
           by
           any
           intimation
           in
           Scripture
           is
           it
           shewed
           or
           can
           bee
           ,
           that
           the
           parents
           or
           others
           obedience
           to
           God
           in
           Christ
           acknowledged
           or
           promised
           ,
           is
           virtually
           or
           reputatively
           by
           any
           law
           of
           God
           taken
           for
           the
           infants
           Covenant
           or
           consent
           .
           Lastly
           ,
           this
           law
           which
           Mr.
           B.
           here
           sets
           down
           concerning
           the
           duty
           of
           the
           parents
           ,
           is
           not
           that
           law
           or
           ordinance
           of
           infants
           visible
           Churchmembership
           ,
           which
           Mr.
           B.
           asserts
           to
           be
           unrepealed
           For
           the
           law
           and
           ordinance
           of
           infants
           visible
           Churchmembership
           is
           not
           a
           precept
           of
           what
           another
           shall
           do
           ,
           but
           what
           they
           shall
           have
           ,
           not
           of
           what
           in
           duty
           a
           person
           is
           bound
           to
           ,
           but
           of
           what
           God
           doth
           give
           and
           grant
           .
           And
           therefore
           all
           this
           tedious
           discourse
           of
           Mr.
           B.
           is
           but
           delusory
           ,
           sith
           instead
           of
           a
           law
           and
           ordinance
           determining
           that
           infants
           shall
           be
           visible
           Churchmembers
           ,
           he
           assignes
           another
           thing
           a
           precept
           of
           a
           duty
           ,
           and
           thinks
           if
           I
           prove
           not
           it
           repealed
           ▪
           I
           prove
           not
           the
           law
           and
           ordinance
           of
           another
           thing
           repealed
           .
        
         
           Mr
           B.
           adds
           .
           
             As
             for
             the
             texts
             you
             cite
             ,
          
           Deut.
           4.34
           .
           &
           Levit.
           20.24
           ,
           26.
           1
           
           King.
           8.53
           .
           Isai.
           43.1
           .
           In
           Deut.
           4.
           
             is
             mentioned
             not
             the
             moral
             act
             of
             God
             by
             which
             he
             made
             them
             his
             people
             or
             took
             them
             for
             his
             own
             ,
             and
             founded
             the
             relation
             :
             but
             the
             natural
             a●●ions
             whereby
             he
             rescued
             them
             from
             the
             Egyptian
             bondage
             and
             took
             them
             to
             himself
             or
             for
             his
             use
             ,
             service
             ,
             and
             honour
             out
             of
             that
             land
             .
             But
             I
             think
             sure
             they
             were
             his
             people
             ,
             and
             all
             their
             infants
             were
             Churchmembers
             before
             that
             taking
             by
             vertue
             of
             a
             former
             Covenant-taking
             .
          
        
         
           Answ.
           The
           text
           expresseth
           that
           act
           of
           God
           whereby
           hee
           took
           the
           Jews
           for
           his
           people
           ,
           and
           consequently
           whereby
           he
           founded
           the
           relation
           of
           Churchmembers
           ,
           and
           if
           this
           act
           were
           a
           natural
           act
           ,
           then
           it
           follows
           (
           contrary
           to
           Mr.
           Bs.
           conceits
           )
           that
           a
           natural
           act
           may
           be
           it
           by
           which
           God
           takes
           a
           people
           to
           him
           ,
           which
           is
           the
           Scripture
           phrase
           whereby
           is
           signified
           his
           making
           them
           his
           Church
           .
           If
           they
           were
           his
           people
           before
           ,
           and
           all
           their
           infants
           Churchmembers
           ,
           yet
           they
           might
           be
           made
           his
           people
           by
           repeated
           ,
           continued
           ,
           or
           new
           acts
           making
           or
           taking
           ,
           noting
           a
           beginning
           or
           continuance
           or
           completing
           of
           the
           estate
           they
           had
           formerly
           .
           If
           they
           
           were
           by
           vertue
           of
           a
           former
           Covenant-taking
           ,
           yet
           I
           think
           Mr.
           B.
           cannot
           shew
           before
           that
           time
           a
           mutual
           Covenant-taking
           ,
           such
           as
           he
           said
           before
           the
           relation
           of
           Churchmembership
           is
           contracted
           by
           .
        
         
           He
           adds
           .
           
             As
             to
          
           Levit.
           20.
           
           
             God
             did
             perform
             a
             twofold
             work
             of
             separation
             for
          
           Israel
           .
           1.
           
           
             By
             his
             Covenant
             and
             their
             entring
             Covenant
             with
             him
             .
          
           2.
           
           
             By
             local
             separation
             of
             their
             bodies
             from
             others
             .
             It
             was
             the
             first
             that
             made
             them
             his
             people
             ,
             and
             Churchmembers
             ,
             and
             not
             the
             last
             :
             the
             last
             was
             onely
             a
             favourable
             dealing
             with
             them
             as
             his
             beloved
             .
             The
             same
             I
             say
             to
             the
             other
             two
             texts
             .
             Sure
             you
             cannot
             think
             that
             corporal
             separation
             makes
             a
             Church-member
             .
             What
             if
             an
             Egyptian
             that
             had
             no
             part
             in
             the
             Covenant
             had
             past
             out
             with
             the
             Israelites
             ,
             and
             got
             with
             them
             through
             the
             Red
             Sea
             ,
             do
             you
             think
             he
             had
             been
             therefore
             a
             Churchmember
             ?
             Suppose
             God
             had
             made
             no
             promise
             or
             Covenant
             with
          
           Abraham
           
             or
             his
             seed
             ,
             but
             onely
             taken
             them
             out
             of
             Chaldea
             into
             Canaan
             ,
             and
             thence
             into
             Egypt
             ,
             and
             thence
             into
             the
             Wilderness
             ,
             and
             thence
             into
             Canaan
             again
             :
             Do
             you
             think
             this
             much
             had
             made
             them
             Church-members
             ?
             Then
             if
             the
             Turks
             conquer
             Greece
             ,
             or
             the
             Tartarians
             conquer
             China
             ,
             they
             are
             become
             Churchmembers
             ,
             because
             this
             seems
             as
             great
             a
             temporal
             prosperity
             at
             least
             .
             And
             I
             think
             it●s
             past
             doubt
             ,
             that
          
           Lot
           
             was
             a
             Church-member
             in
             the
             midst
             of
             Sodom
             ,
             and
             the
             Israelites
             in
             Egypt
             before
             they
             were
             brought
             out
             ,
             as
             truly
             as
             after
             .
          
        
         
           Answ.
           I
           grant
           that
           they
           were
           ,
           though
           not
           so
           completed
           ,
           when
           they
           had
           not
           liberty
           to
           sacrifice
           to
           God
           ,
           nor
           to
           keep
           any
           feast
           ,
           and
           perform
           other
           worship
           to
           God
           as
           when
           they
           were
           brought
           out
           ,
           unto
           which
           the
           texts
           refer
           the
           severing
           of
           the
           Israelites
           from
           other
           people
           that
           they
           should
           be
           Gods
           ,
           although
           I
           did
           not
           in
           my
           Letter
           restrain
           it
           to
           that
           local
           separation
           (
           which
           yet
           the
           Scripture
           with
           me
           chiefly
           refers
           it
           to
           )
           but
           also
           to
           the
           bringing
           them
           into
           the
           bond
           of
           the
           Covenant
           at
           Mount
           Sinai
           ,
           giving
           them
           Laws
           ,
           setling
           their
           Priesthood
           ,
           Tabernacle
           ,
           Army
           ,
           Government
           ,
           inheritance
           .
           If
           the
           Turks
           or
           Tartars
           had
           such
           a
           local
           separation
           as
           I
           describe
           ,
           they
           had
           been
           Churchmembers
           .
           The
           Egyptians
           that
           came
           out
           of
           Egypt
           with
           the
           Israelites
           ,
           were
           Churchmembers
           with
           the
           Israelites
           they
           becomming
           Proselytes
           .
           If
           God
           had
           made
           no
           promise
           or
           Covenant
           with
           Abraham
           or
           his
           seed
           ,
           but
           onely
           taken
           them
           out
           of
           Chaldea
           into
           Canaan
           ,
           and
           withall
           made
           known
           his
           will
           concerning
           his
           grace
           in
           Christ
           ,
           given
           them
           Lawes
           ,
           and
           set
           up
           his
           worship
           among
           them
           ,
           they
           had
           been
           Churchmembers
           .
           According
           to
           Mr.
           Bs.
           own
           arguings
           ,
           the
           promise
           or
           Covenant
           with
           Abraham
           and
           his
           seed
           made
           them
           not
           Churchmembers
           ,
           for
           they
           were
           Churchmembers
           before
           .
           The
           Covenant
           Gen.
           17.
           was
           not
           a
           mutual
           Covenant
           ,
           which
           is
           that
           by
           which
           according
           to
           Mr.
           B.
           visible
           Churchmembership
           is
           contracted
           .
           The
           texts
           that
           I
           allege
           ,
           do
           sufficiently
           prove
           the
           people
           of
           Israel
           were
           taken
           to
           be
           Gods
           people
           by
           such
           a
           transeunt
           fact
           as
           I
           describe
           ,
           and
           consequently
           the
           infants
           visible
           Church-members
           ,
           as
           part
           of
           that
           people
           ,
           without
           the
           promise
           to
           believers
           and
           their
           seed
           to
           bee
           their
           God
           ,
           on
           condition
           of
           the
           parents
           accepting
           the
           mercy
           offered
           ,
           and
           re-engaging
           them
           to
           God
           ,
           which
           Mr.
           B
           makes
           the
           sole
           efficient
           of
           their
           holiness
           or
           visible
           Churchmembership
           ,
           as
           is
           shewed
           before
           .
           He
           proceeds
           .
        
         
           
             As
             to
          
           Gen.
           12.1
           .
           Acts
           7.2
           .
           Nehem.
           9.7
           .
           
             which
             you
             also
             cite
             ,
             as
             
             there
             is
             not
             one
             of
             them
             that
             gives
             the
             least
             intimation
             that
             Infant-Church-membership
             then
             began
             ,
             so
             I
             shall
             farther
             enquire
             anon
             ,
             whether
             they
             contain
             any
             Covenant
             or
             promise
             .
          
        
         
           Answ.
           They
           do
           each
           of
           them
           plainly
           shew
           the
           beginning
           of
           the
           taking
           of
           the
           Hebrews
           for
           Gods
           people
           ,
           by
           severing
           them
           from
           Idolaters
           ,
           and
           forming
           them
           into
           a
           Chruch
           ,
           and
           consequently
           of
           the
           Churchmembership
           which
           infants
           had
           in
           that
           people
           or
           nation
           .
           For
           the
           texts
           do
           all
           expresly
           tell
           how
           God
           severed
           Abram
           from
           the
           Chaldees
           ,
           how
           he
           made
           his
           house
           his
           Church
           ,
           promising
           to
           encrease
           and
           to
           settle
           it
           ,
           and
           neither
           Moses
           ,
           nor
           the
           Levites
           ,
           nor
           Stephan
           ,
           do
           go
           higher
           in
           the
           narration
           of
           Gods
           calling
           of
           the
           Hebrews
           to
           be
           his
           people
           And
           I
           think
           it
           safest
           to
           go
           no
           higher
           then
           the
           Scripture
           .
           What
           Mr.
           B.
           adds
           after
           ,
           shall
           have
           answer
           in
           its
           place
           .
        
         
           He
           adds
           .
           So
           Exod.
           19.4
           ,
           5.
           
             hath
             no
             word
             that
             gives
             the
             least
             intimation
             that
             God
             by
             that
             act
             of
             taking
             them
             out
             of
             Egypt
             ,
             did
             make
             Israel
             a
             Church
             ,
             or
             the
             infants
             or
             any
             others
             ,
             members
             of
             it
             :
             But
             onely
             that
             by
             fulfilling
             a
             former
             promise
             in
             the
             deliverance
             of
             a
             people
             formerly
             his
             own
             ,
             he
             layeth
             further
             obligations
             to
             duty
             on
             them
             by
             redoubling
             his
             mercies
             .
             The
             same
             I
             say
             of
          
           Levit.
           11.45
           .
           Nehem.
           1.10
           .
           
             I
             will
             not
             believe
             yet
             ,
             but
             that
             you
             believe
             your self
             ,
             that
             the
             Israelites
             and
             their
             infants
             were
             as
             truly
             Churchmembers
             before
             ,
             as
             after
             their
             deliverance
             out
             of
             Egypt
             .
             And
             mee
             thinks
             the
             texts
             you
             cite
             might
             put
             it
             out
             of
             doubt
             .
             What
             if
             God
             say
             ,
          
           Hos.
           11.1
           .
           
             [
             When
             Israel
             was
             a
             childe
             I
             loved
             him
             ,
             and
             called
             my
             Son
             out
             of
             Egypt
             .
             ]
             Is
             it
             easie
             hence
             to
             prove
             ,
             that
             calling
             him
             out
             of
             Egypt
             did
             make
             him
             his
             son
             that
             was
             none
             before
             :
             or
             to
             prove
             that
             Israel
             was
             Gods
             son
             before
             he
             called
             him
             out
             of
             Aegypt
             .
             If
             you
             should
             maintain
             the
             former
             ,
             I
             might
             expect
             that
             you
             should
             say
             the
             like
             of
             Christ
             himself
             ,
             to
             whom
             the
             Evangelist
             applieth
             this
             text
             ,
             and
             so
             you
             may
             prove
             as
             fairly
             ,
             That
             Christ
             was
             none
             of
             Gods
             son
             till
             he
             was
             called
             out
             of
             Egypt
             ,
             but
             was
             made
             his
             son
             by
             that
             call
             .
             Certainly
             the
             Text
             termeth
             him
             Gods
             son
             that
             was
             called
             ,
             as
             being
             so
             before
             that
             call
             .
             By
             this
             time
             I
             am
             well
             content
             that
             any
             waking
             man
             do
             compare
             your
             doctrine
             and
             mine
             ,
             and
             try
             whether
             it
             be
             a
             Transeunt
             fact
             ,
             or
             a
             Law
             and
             Covenant
             ,
             that
             made
             infants
             and
             all
             others
             Churchmembers
             :
             and
             if
             they
             do
             not
             admire
             ,
             that
             ever
             a
             learned
             man
             should
             harbour
             such
             a
             conceit
             as
             yours
             ,
             and
             that
             ever
             a
             godly
             man
             should
             build
             such
             a
             weight
             on
             it
             ,
             and
             go
             so
             far
             on
             such
             a
             ground
             ,
             yea
             and
             that
             ever
             ordinary
             godly
             people
             should
             be
             so
             blinded
             with
             such
             palpable
             non
             sense
             or
             absurdities
             ,
             then
             let
             them
             still
             follow
             you
             in
             the
             dark
             ;
             for
             I
             expect
             not
             that
             reason
             should
             recover
             them
             .
          
        
         
           Answ.
           My
           conceits
           were
           and
           are
           still
           ,
           that
           infants
           were
           onely
           visible
           Churchmembers
           in
           the
           Church
           of
           the
           Hebrews
           or
           Congregation
           of
           Israel
           ,
           and
           that
           they
           were
           such
           not
           apart
           by
           themselves
           ,
           but
           as
           they
           were
           a
           part
           of
           that
           people
           which
           God
           took
           for
           his
           Church
           ,
           which
           made
           a
           peculiar
           Commonwealth
           and
           Chureh
           to
           God
           consisting
           of
           the
           same
           persons
           .
           This
           God
           did
           not
           by
           a
           promise
           to
           be
           God
           to
           the
           faithful
           and
           their
           seed
           as
           the
           sole
           efficient
           ,
           and
           a
           precept
           of
           the
           parents
           to
           accept
           of
           this
           offered
           mercy
           ,
           and
           to
           dedicate
           them
           ,
           and
           re-engage
           them
           to
           God
           ,
           as
           Mr.
           B.
           conceives
           ,
           but
           by
           a
           transeunt
           fact
           containing
           many
           acts
           of
           Gods
           providence
           whereby
           they
           were
           severed
           from
           other
           people
           ,
           and
           
           appropriate
           to
           God.
           The
           prime
           act
           of
           Gods
           providence
           whereby
           God
           brought
           this
           to
           pass
           ,
           was
           Gods
           calling
           of
           Abram
           out
           of
           U●
           ,
           whereby
           he
           severed
           them
           from
           idolaters
           ,
           and
           by
           degrees
           establ●shed
           his
           worship
           in
           Abrahams
           house
           ,
           upon
           which
           followed
           a
           long
           tract
           of
           providences
           ,
           which
           I
           mentioned
           as
           tending
           to
           the
           same
           end
           :
           And
           this
           calling
           of
           Abram
           I
           refer
           the
           beginning
           of
           that
           people
           and
           Church
           to
           ,
           and
           I
           think
           I
           follow
           therein
           the
           Scriptures
           .
           The
           other
           chief
           act
           of
           providence
           was
           Gods
           calling
           of
           Israel
           out
           of
           Egypt
           ,
           wherein
           I
           comprehend
           all
           the
           acts
           mentioned
           by
           me
           in
           my
           Letter
           which
           followed
           ,
           by
           which
           I
           said
           it
           was
           completed
           ,
           and
           to
           that
           end
           I
           alleged
           many
           (
           as
           I
           conc●i●e
           )
           express
           texts
           ,
           not
           to
           prove
           that
           they
           then
           began
           to
           be
           Gods
           people
           (
           as
           Mr.
           B.
           contrary
           to
           my
           plain
           words
           insinuates
           )
           but
           to
           prove
           that
           then
           they
           were
           completed
           ,
           that
           is
           ,
           completely
           severed
           from
           other
           people
           ▪
           and
           formed
           into
           a
           Church
           or
           Commonwealth
           ,
           with
           Lawes
           ,
           distribution
           of
           Offices
           ,
           order
           ,
           and
           other
           things
           requisite
           thereunto
           ,
           which
           they
           had
           not
           before
           .
           And
           thus
           I
           interpret
           
             their
             bringing
             to
             God
          
           ,
           Exod.
           19.4
           .
           
             the
             bringing
             them
             up
             out
             of
             the
             land
             of
             Egypt
             to
             bee
             their
             God
          
           Levit.
           11.45
           .
           their
           
             redeeming
             to
             bee
             his
             people
          
           Nehem.
           1.10
           .
           their
           
             calling
             out
             of
             Egypt
             Hos.
          
           11.1
           .
           That
           is
           ,
           from
           a
           miserable
           state
           among
           idolatrous
           oppressors
           ,
           to
           be
           a
           people
           of
           themselves
           in
           a
           complete
           state
           of
           liberty
           under
           Gods
           rule
           ,
           which
           I
           conceive
           described
           by
           
             Ezech.
             ch
          
           .
           16.
           under
           the
           similitude
           of
           a
           childe
           cast
           out
           ,
           relieved
           and
           educated
           .
           If
           Mr.
           B.
           can
           shew
           any
           non-sense
           ,
           or
           absurdity
           herein
           ,
           it
           is
           surely
           that
           which
           the
           plain
           Scripture
           affords
           ,
           or
           else
           I
           am
           in
           a
           dream
           ;
           and
           if
           Mr.
           B.
           bee
           awake
           ,
           I
           think
           hee
           may
           espie
           non-sense
           and
           absurdity
           manifold
           in
           his
           conceit
           of
           visible
           Churchmembership
           as
           a
           right
           to
           a
           benefit
           ,
           of
           such
           a
           Covenant
           ,
           and
           Condition
           ,
           and
           Precept
           ,
           which
           hee
           imagines
           to
           confer
           it
           .
           I
           am
           willing
           Mr.
           Bs.
           Doctrine
           and
           mine
           bee
           compared
           ,
           though
           I
           lay
           so
           little
           weight
           on
           this
           point
           ,
           that
           I
           think
           if
           I
           bee
           mistaken
           ,
           neither
           is
           Mr.
           Bs.
           cause
           gained
           ,
           nor
           mine
           lost
           .
           I
           would
           have
           none
           follow
           me
           in
           the
           dark
           ,
           nor
           would
           I
           have
           men
           befooled
           by
           Mr.
           Bs.
           misrepresentations
           of
           me
           ,
           and
           others
           ,
           much
           less
           by
           his
           frivolous
           Rhetorick
           ,
           in
           which
           hee
           discovers
           a
           great
           deal
           of
           prejudice
           ,
           rashness
           ,
           confidence
           ,
           and
           intemperate
           zeal
           ,
           with
           which
           I
           think
           him
           so
           drunken
           ,
           that
           I
           doubt
           whether
           reason
           will
           recover
           him
           ,
           till
           some
           providence
           of
           God
           bring
           him
           to
           see
           his
           folly
           ;
           which
           I
           think
           will
           much
           appear
           in
           that
           which
           followes
           ,
           on
           which
           nevertheless
           I
           conceive
           hee
           builds
           the
           main
           or
           whole
           of
           his
           Cause
           of
           Infants
           visible
           Churchmembership
           .
        
      
       
         
         
           SECT
           .
           LVII
           .
           Mr.
           Bs.
           Law
           of
           Infants
           visible
           Churchmembership
           unrepealed
           ,
           is
           not
           proved
           from
           
             Gen.
             1.26
             ,
             27
             ,
             28.
          
           or
           
             Gen.
             3.15
          
           .
        
         
           I
           
             Come
             now
          
           ,
           saith
           Mr.
           
             B.
             to
             the
          
           8
           th
           .
           Qu.
           
             that
             is
             to
             speak
             to
             the
             point
             which
             you
             propounded
             .
             You
             urge
             me
             to
             cite
             to
             you
             the
             particular
             texts
             that
             contain
             this
             Law
             ,
             Ordinance
             ,
             Precept
             ,
             or
             Covenant
             .
             To
             which
             I
             answer
             thus
             .
          
           1.
           
           
             There
             are
             two
             sorts
             of
             Laws
             ;
             one
             which
             fir●●
             make
             a
             duty
             ;
             the
             other
             which
             suppose
             it
             so
             made
             ,
             and
             do
             onely
             call
             for
             obedience
             ▪
             and
             excite
             thereto
             ,
             or
             prescribe
             somewhat
             as
             a
             means
             in
             order
             thereunto
             .
             If
             I
             could
             she●
             you
             no
             written
             law
             or
             promise
             as
             first
             constituting
             the
             duty
             ,
             or
             granting
             the
             priviledg
             of
             Churchmembership
             ,
             it
             were
             no●
             the
             least
             disparagement
             to
             my
             cause
             ,
             as
             long
             as
             I
             can
             shew
             you
             those
             following
             laws
             which
             presuppose
             this
             .
             You
             know
             the
             Church
             of
             God
             did
             live
             about
          
           2000.
           
             years
             without
             any
             written
             law
             that
             we
             know
             of
             :
             Where
             then
             was
             Gods
             will
             manif●sted
             about
             such
             things
             as
             this
             ,
             but
             in
             tradition
             and
             nature
             ?
             If
          
           Moses
           
             then
             at
             the
             end
             of
             this
          
           2000.
           
             years
             did
             find
             this
             tradition
             and
             find
             all
             the
             infants
             of
             Church-members
             in
             possession
             of
             this
             benefit
             ,
             then
             what
             need
             he
             make
             a
             new
             law
             about
             it
             ?
             or
             why
             should
             God
             pr●●ise
             it
             as
             a
             new
             thing
             ?
             I
             confess
             if
             I
             should
             find
             by
             any
             new
             law
             or
             promise
             that
             it
             did
             begin
             but
             in
          
           Moses
           
             days
             ,
             I
             should
             think
             it
             some
             abatement
             of
             the
             strength
             of
             my
             cause
             (
             though
             yet
             I
             think
             there
             would
             enough
             remain
             .
             )
          
           2.
           
           
             There
             are
             (
             yet
             higher
             )
             two
             sorts
             of
             laws
             :
             the
             one
             for
             the
             constitution
             of
             the
             Commonwealth
             it self
             ,
             the
             other
             for
             the
             administration
             or
             government
             of
             it
             when
             it
             is
             so
             constituted
             .
             The
             former
             are
             called
             by
             some
             ,
             Fundamental
             Laws
             as
             laying
             the
             frame
             and
             form
             of
             the
             Commonwealth
             ,
             and
             the
             quality
             of
             the
             materials
             ,
          
           &c.
           
           
             I
             think
             indeed
             ,
             that
             as
             constitutive
             of
             the
             form
             of
             the
             Commonwealth
             ,
             these
             are
             scarce
             preperly
             called
             Laws
             ;
             though
             as
             they
             look
             forward
             ,
             obliging
             to
             duty
             ,
             and
             prohibiting
             alteration
             ,
             they
             may
             .
             But
             if
             they
             be
             not
             laws
             ,
             they
             are
             somewhat
             higher
             ,
             and
             lay
             the
             ground
             of
             all
             laws
             and
             obedience
             ,
             and
             so
             are
             laws
          
           eminenter
           &
           vi●●ualiter
           ,
           
             though
             not
             actually
             and
             formally
             :
             And
             in
             our
             case
             ,
             as
             this
             constitution
             did
             subject
             us
             to
             God
             ,
             making
             it
             our
             duty
             ever
             after
             to
             obey
             him
             ;
             so
             doth
             it
             oblige
             us
             to
             acknowledge
             that
             subjection
             .
             And
             the
             very
             constitution
             of
             the
             Church
             is
             an
             act
             of
             high
             beneficence
             ,
             and
             performed
             by
             the
             fundamental
             grant
             or
             Covenant
             ▪
             Now
             if
             this
             Covenant
             and
             constitution
             could
             not
             expresly
             be
             shewed
             in
             writing
             ,
             it
             were
             no
             diminution
             of
             the
             authority
             of
             it
             ,
             seeing
             among
             men
             Fundamentals
             are
             seldome
             written
             ,
             and
             when
             they
             are
             ,
             it
             is
             onely
             as
             laws
             obliging
             the
             subject
             to
             maintain
             and
             adhere
             to
             the
             first
             constitution
             .
             As
             long
             therefore
             as
             we
             can
             prove
             that
             it
             is
             Gods
             will
             that
             successively
             infants
             should
             be
             Churchmembers
             ,
             it
             no
             whit
             invalidates
             the
             cause
             if
             we
             could
             not
             shew
             the
             original
             constitution
             in
             writing
             .
             Yet
             somewhat
             we
             shall
             attempt
             .
          
           3.
           
           
             We
             have
             full
             proof
             of
             infants
             Churchmembership
             by
             laws
             and
             Covenants
             concerning
             it
             ,
             ever
             since
             the
             time
             that
             there
             was
             a
             written
             word
             of
             God
             :
             and
             that
             is
             sufficient
             ,
             if
             
             we
             could
             fetch
             it
             no
             higher
             .
             Having
             premised
             this
             ,
             I
             come
             nearer
             to
             the
             Question
             .
          
        
         
           Answ.
           Had
           Mr.
           B.
           meant
           fairly
           ,
           and
           not
           either
           to
           prepossess
           the
           Reader
           with
           prejudice
           against
           me
           ,
           or
           weary
           him
           afore
           he
           should
           come
           to
           the
           point
           ,
           he
           had
           begun
           with
           this
           question
           :
           In
           the
           entrance
           to
           which
           he
           tediously
           sets
           down
           some
           postulata
           ,
           which
           do
           shew
           ,
           that
           we
           are
           not
           to
           expect
           any
           plain
           Scripture
           proof
           of
           a
           Law
           or
           Ordinance
           of
           Infants
           visible
           Churchmembership
           unrepealed
           ,
           which
           he
           so
           cracks
           of
           as
           to
           intitle
           his
           Book
           as
           if
           he
           would
           bring
           such
           .
           But
           I
           shall
           let
           pass
           his
           postulata
           ,
           and
           attend
           to
           his
           proofs
           .
        
         
           
             The
             first
             institution
             ,
             
               saith
               Mr.
            
             B.
             of
             infants
             Churchmembership
             
               de
               jure
            
             upon
             supposition
             of
             their
             existence
             ,
             was
             in
             Gods
             first
             constitution
             of
             the
             Republick
             of
             the
             World
             ,
             when
             he
             became
             mans
             governour
             ,
             and
             determined
             of
             his
             subjects
             ,
             and
             members
             of
             the
             Commonwealth
             :
             Which
             Republick
             being
             sacred
             ,
             and
             devoted
             to
             Gods
             worship
             and
             service
             ,
             was
             truly
             a
             Church
             of
             which
             God
             was
             head
             .
             This
             was
             performed
             by
             the
             first
             Law
             and
             Covenant
             made
             either
             in
             or
             upon
             mans
             creation
             ,
             That
             such
             a
             Covenant
             or
             promise
             of
             felicity
             was
             made
             by
             God
             to
             innocent
             man
             ,
             almost
             all
             Divines
             agree
             :
             But
             because
             it
             is
             rather
             implied
             then
             expressed
             in
             Moses
             brief
             History
             ,
             some
             few
             cavillers
             do
             therefore
             contradict
             us
             .
             But
             1.
             the
             threatning
             of
             death
             for
             sin
             ,
             seems
             to
             imply
             a
             promise
             of
             life
             if
             he
             sinned
             not
             .
             2.
             
             And
             the
             New
             Testament
             affordeth
             us
             divers
             passages
             that
             yet
             plainlier
             prove
             it
             ,
             which
             to
             you
             I
             need
             not
             recite
             .
             But
             whether
             this
             promise
             of
             life
             were
             natural
             (
             as
             the
             threatning
             of
             death
             was
             ,
             )
             or
             onely
             positive
             and
             more
             arbitrary
             ,
             Divines
             are
             not
             agreed
             among
             themselves
             ,
             Those
             that
             say
             it
             was
             free
             and
             positive
             ,
             give
             this
             reason
             ,
             That
             God
             could
             not
             naturally
             be
             obliged
             to
             bless
             or
             felicitate
             the
             most
             innocent
             or
             perfect
             creature
             ,
             nor
             any
             creature
             merit
             of
             God.
             Those
             that
             think
             it
             natural
             as
             the
             threatning
             was
             ,
             say
             ,
             It
             's
             true
             that
             God
             could
             not
             be
             properly
             be
             obliged
             ,
             because
             he
             is
             under
             no
             law
             ,
             no
             more
             is
             he
             obliged
             to
             punish
             ▪
             but
             onely
             man
             obliged
             to
             suffer
             if
             he
             inflict
             it
             :
             And
             it
             's
             true
             that
             man
             cannot
             strictly
             merit
             of
             God.
             But
             yet
             ,
             say
             they
             ,
             as
             man
             may
             have
             a
             natural
             aptitude
             for
             such
             felicity
             ,
             so
             God
             hath
             a
             natural
             propensity
             to
             do
             good
             according
             to
             the
             capacity
             of
             the
             subject
             ,
             and
             his
             works
             do
             oblige
             him
             (
             improperly
             )
             in
             point
             of
             fidelity
             and
             immutability
             as
             well
             as
             his
             word
             .
             So
             that
             their
             reasons
             are
             these
             following
             .
             1.
             
             Because
             God
             is
             as
             naturally
             prone
             to
             do
             good
             to
             the
             good
             ,
             as
             to
             do
             evil
             to
             the
             evil
             ,
             that
             is
             ,
             to
             reward
             as
             to
             punishment
             ,
             as
             his
             name
             proclaimed
             to
             
               Moses
               ,
               Exod.
            
             34.
             shews
             .
             2.
             
             Because
             God
             making
             man
             capable
             of
             a
             higher
             felicity
             ,
             and
             principling
             him
             with
             inclinations
             thereto
             ,
             and
             giving
             him
             desires
             ,
             love
             ,
             and
             other
             affections
             for
             that
             blessed
             end
             ,
             even
             the
             everlasting
             fruition
             of
             God
             ,
             therefore
             they
             say
             ,
             God
             did
             in
             this
             frame
             of
             his
             nature
             give
             him
             ground
             to
             expect
             such
             a
             felicity
             ;
             if
             he
             sinned
             not
             .
             For
             else
             all
             these
             inclinations
             and
             affections
             should
             have
             been
             in
             vain
             :
             But
             God
             made
             not
             so
             noble
             a
             creature
             with
             vain
             inclinations
             and
             affections
             to
             act
             fallaciously
             and
             falsly
             .
             Also
             Gods
             works
             would
             not
             be
             harmonical
             :
             So
             that
             as
             Gods
             
             promise
             is
             but
             a
             sign
             of
             his
             will
             obliging
             him
             improperly
             in
             point
             of
             fidelity
             and
             immutability
             ,
             so
             ,
             say
             they
             ,
             the
             nature
             of
             man
             was
             a
             sign
             of
             Gods
             will
             so
             far
             engaging
             him
             :
             So
             that
             as
             he
             could
             not
             let
             sin
             go
             unpunished
             without
             some
             breach
             in
             the
             harmony
             of
             his
             sapiential
             frame
             of
             administration
             ,
             no
             more
             could
             he
             deny
             to
             perfect
             man
             the
             object
             of
             those
             desires
             which
             he
             formed
             in
             him
             .
             So
             that
             although
             he
             might
             have
             made
             man
             such
             a
             creature
             as
             should
             not
             necessary
             be
             punished
             for
             evil
             ,
             or
             rewarded
             for
             good
             ,
             that
             is
             ,
             he
             might
             have
             made
             him
             not
             a
             man
             ;
             yet
             having
             so
             made
             him
             ,
             it
             is
             necessary
             that
             he
             be
             governed
             as
             a
             man
             in
             regard
             of
             felicity
             as
             well
             as
             penalty
             .
             3.
             
             Our
             Philosophers
             and
             Divines
             do
             commonly
             prove
             the
             immortality
             of
             the
             soul
             from
             it's
             natural
             inclinations
             to
             God
             and
             eternal
             felicity
             .
             And
             if
             the
             immortality
             may
             be
             so
             proved
             from
             it●s
             nature
             ,
             then
             also
             it
             's
             felicity
             in
             case
             of
             righteousness
             .
             I
             interpose
             not
             my self
             as
             a
             Judge
             in
             this
             controversie
             of
             Divines
             ,
             but
             I
             have
             mentioned
             it
             to
             the
             end
             which
             I
             shall
             now
             express
             .
             1.
             
             It
             is
             most
             certain
             ,
             whether
             the
             reward
             or
             promise
             be
             natural
             or
             positive
             ,
             that
             such
             a
             state
             of
             felicity
             man
             was
             either
             in
             or
             in
             the
             way
             to
             ,
             or
             in
             part
             and
             the
             way
             to
             more
             .
             And
             i●'s
             most
             certain
             ,
             that
             man
             was
             made
             holy
             ,
             devoted
             to
             God
             ,
             and
             fit
             for
             his
             service
             ,
             and
             that
             in
             this
             estate
             according
             to
             the
             law
             of
             his
             creation
             ,
             he
             was
             to
             increase
             and
             multiply
             :
             It
             's
             most
             certain
             therefore
             ,
             that
             accor
             -
             to
             the
             first
             law
             of
             nature
             ,
             infants
             should
             have
             been
             Churchmembers
             .
             2.
             
             But
             if
             their
             opinion
             hold
             ,
             that
             make
             the
             reward
             grounded
             on
             the
             law
             of
             nature
             ,
             and
             not
             on
             a
             meer
             positive
             law
             ,
             (
             and
             you
             see
             the
             reasons
             are
             not
             contemptible
             ,
             )
             then
             the
             argument
             would
             be
             yet
             more
             advantagious
             .
             3.
             
             But
             how
             ever
             it
             be
             of
             the
             title
             to
             glory
             or
             eternity
             ,
             it
             's
             most
             certain
             ,
             that
             according
             to
             the
             very
             law
             of
             nature
             infants
             were
             to
             have
             been
             Churchmembers
             if
             man
             had
             stood
             .
             The
             first
             text
             therefore
             that
             I
             cite
             for
             infants
             Churchmembership
             ,
             as
             expressing
             its
             original
             
               de
               jure
            
             ,
             is
             Gen.
             1.26
             ,
             27
             ,
             28.
             
             [
             
               So
               God
               created
               man
               in
               his
               own
               image
               —
               And
               God
               blessed
               them
               ,
               and
               God
               said
               unto
               them
               ,
               Be
               fruitfull
               ,
               and
               multiply
               ,
               and
               replenish
               the
               earth
               .
            
             ]
             Here
             you
             see
             by
             the
             law
             of
             n●ture
             infants
             were
             to
             have
             been
             born
             in
             Gods
             image
             and
             in
             innocency
             ,
             and
             so
             Churchmembers
             .
             And
             note
             ,
             that
             the
             first
             blessing
             that
             God
             pronounceth
             on
             mankind
             ,
             is
             ,
             that
             they
             propagate
             children
             in
             their
             owne
             estate
             ,
             to
             bee
             as
             the
             parents
             were
             ,
             even
             in
             Gods
             image
             .
          
        
         
           Answ.
           1.
           
           If
           this
           prove
           their
           Churchmembership
           ,
           it
           proves
           not
           their
           visible
           Churchmembership
           ,
           of
           which
           onely
           is
           the
           question
           .
           2.
           
           If
           it
           prove
           a
           law
           or
           ordinance
           ,
           yet
           it
           proves
           not
           such
           a
           law
           or
           ordinance
           as
           is
           in
           question
           ,
           which
           is
           not
           a
           law
           or
           ordinance
           
             de
             jure
          
           ,
           but
           
             de
             eventu
          
           ,
           that
           so
           it
           shall
           be
           ,
           or
           they
           shall
           be
           so
           accounted
           .
           For
           such
           a
           law
           or
           ordinance
           of
           their
           visible
           Churchmembership
           onely
           can
           infer
           their
           admission
           as
           visible
           Churchmembers
           ,
           they
           being
           to
           be
           actually
           visible
           Churchmembers
           afore
           admission
           ,
           according
           to
           Mr.
           Bs.
           own
           dictates
           ,
           and
           therefore
           not
           
             de
             jure
          
           onely
           ▪
           such
           .
           3.
           
           If
           it
           did
           prove
           such
           a
           law
           or
           ordinance
           ,
           yet
           it
           proves
           it
           not
           to
           be
           by
           such
           a
           promise
           and
           precept
           as
           Mr.
           B
           ▪
           asserts
           .
           4.
           
           If
           it
           did
           ,
           yet
           it
           onely
           proves
           it
           of
           the
           Church
           by
           nature
           ,
           
           which
           hath
           a
           great
           difference
           from
           the
           Church
           by
           grace
           ,
           this
           being
           onely
           by
           election
           and
           calling
           ,
           not
           by
           birth
           .
           5.
           
           If
           this
           law
           or
           ordinance
           be
           unrepealed
           ,
           then
           it
           is
           in
           force
           ,
           and
           according
           to
           the
           law
           of
           nature
           invariable
           that
           man
           be
           born
           without
           sin
           .
           For
           man
           is
           born
           according
           to
           the
           law
           of
           procreation
           ,
           Gen.
           1.28
           .
           and
           if
           this
           
             were
             the
             law
             of
             nature
             ,
             that
             the
             first
             blessing
             that
             God
             pronounceth
             on
             mankind
             ,
             is
             ,
             that
             they
             propagate
             children
             in
             their
             own
             estate
             to
             be
             as
             the
             parents
             were
             ,
             even
             in
             Gods
             image
          
           ;
           then
           still
           the
           law
           of
           nature
           continues
           ,
           and
           so
           there
           is
           no
           original
           sin
           ;
           or
           it
           is
           repealed
           ,
           and
           so
           it
           is
           not
           such
           a
           law
           as
           Mr.
           B.
           asserts
           .
           6.
           
           The
           words
           [
           
             God
             created
             ,
             blessed
          
           ,
           ]
           do
           note
           onely
           a
           transeunt
           fact
           ;
           and
           therefore
           ,
           what
           ever
           Divines
           imagine
           about
           Gods
           Covenant
           with
           man
           ,
           this
           passage
           onely
           tells
           what
           God
           did
           ,
           but
           mentions
           no
           such
           law
           or
           ordinance
           by
           promise
           or
           precept
           as
           Mr.
           B.
           conceives
           ,
           and
           therefore
           it
           is
           manifestly
           impertinent
           to
           his
           purpose
           .
           Let
           's
           view
           the
           next
           and
           main
           Text.
           
        
         
           
             The
             next
             institution
             ,
             
               saith
               Mr.
            
             B.
             of
             infants
             Churchmembership
             ,
             was
             at
             the
             first
             proclamation
             of
             grace
             to
             faln
             man
             ,
             or
             in
             the
             first
             promise
             of
             redemption
             to
             sinners
             ,
             in
             Gen.
             3.15
             .
             [
             
               And
               I
               will
               put
               enmity
               between
               thee
               and
               the
               woman
               ,
               and
               between
               thy
               seed
               and
               her
               seed
               :
               it
               shall
               bruise
               thy
               head
               ,
               and
               thou
               shalt
               bruise
               his
               heel
               .
            
             ]
             I
             will
             prove
             that
             this
             fundamental
             Covenant
             of
             grace
             or
             promise
             doth
             declare
             it
             to
             be
             the
             will
             of
             God
             that
             infants
             should
             be
             Churchmembers
             :
             And
             to
             this
             end
             ,
             let
             us
             first
             consider
             what
             the
             words
             expresly
             contain
             ,
             and
             then
             what
             light
             may
             be
             fetcht
             from
             other
             Texts
             to
             illustrate
             them
             .
             It
             being
             a
             known
             rule
             ,
             that
             an
             Expositor
             must
             not
             turn
             universals
             into
             singulars
             or
             particulars
             ,
             nor
             restrain
             and
             limit
             the
             Scripture
             generals
             ,
             where
             the
             word
             it self
             or
             the
             nature
             of
             the
             subject
             doth
             not
             limit
             them
             .
             I
             may
             well
             conclude
             that
             these
             things
             following
             are
             comprehended
             in
             this
             fundamental
             promise
             .
             1.
             
             That
             the
             Devil
             having
             played
             the
             enemy
             to
             mankind
             ,
             and
             brought
             them
             into
             this
             sin
             and
             misery
             ,
             God
             would
             not
             leave
             them
             remediless
             ,
             nor
             to
             that
             total
             voluntary
             subjection
             to
             him
             as
             he
             ●●ght
             have
             done
             :
             But
             in
             grace
             〈◊〉
             undeserved
             mercy
             would
             engage
             them
             in
             a
             war
             against
             him
             ,
             in
             which
             they
             that
             con●uered
             should
             bruise
             his
             head
             .
             2.
             
             That
             in
             this
             war
             the
             Lord
             Jesus
             Christ
             ,
             the
             principal
             seed
             ,
             is
             promised
             to
             be
             our
             General
             ,
             whose
             perfect
             nature
             should
             contain
             ,
             and
             his
             perfect
             life
             express
             a
             perfect
             enmity
             against
             Satan
             ,
             and
             who
             should
             make
             a
             perfect
             co●quest
             over
             him
             .
             3.
             
             The
             Lord
             Jesus
             is
             promised
             to
             do
             this
             work
             as
             the
             wom●ns
             seed
             ,
             and
             so
             as
             conceived
             of
             her
             ,
             and
             born
             by
             her
             ,
             and
             so
             as
             an
             infant
             first
             ,
             before
             he
             comes
             to
             ripeness
             of
             age
             .
             So
             that
             here
             an
             infant
             of
             the
             woman
             is
             promised
             to
             be
             the
             General
             of
             this
             Army
             ,
             and
             Head
             of
             the
             Church
             .
             This
             is
             most
             evident
             :
             By
             which
             God
             doth
             sanctifie
             the
             humane
             birth
             ,
             and
             the
             infant
             state
             ,
             and
             assure
             us
             that
             he
             doth
             not
             exclude
             now
             that
             age
             from
             the
             redeemed
             Church
             ,
             which
             he
             admitted
             into
             the
             Church
             by
             the
             laws
             of
             creation
             .
             For
             the
             first
             promise
             is
             of
             an
             infant
             born
             of
             the
             woman
             to
             be
             the
             Head
             of
             the
             Church
             ,
             and
             growing
             up
             to
             maturity
             ,
             to
             do
             the
             works
             of
             a
             Head.
             Had
             God
             excluded
             the
             infant
             state
             from
             the
             visible
             Church
             ,
             he
             would
             not
             have
             made
             the
             
             Head
             first
             an
             infant
             .
             Where
             note
             ,
             1.
             
             That
             Christ
             is
             the
             great
             exemplar
             of
             his
             Church
             ;
             and
             in
             things
             which
             he
             was
             capable
             o●
             ,
             he
             did
             that
             first
             in
             his
             own
             body
             ,
             which
             he
             would
             after
             do
             in
             theirs
             .
             2.
             
             That
             the
             Head
             is
             a
             Member
             ,
             even
             the
             principal
             Member
             ,
             one
             of
             the
             two
             parts
             which
             constitute
             the
             whole
             .
             As
             the
             
               pars
               imp●rans
            
             and
             
               pars
               subdita
            
             do
             constitute
             each
             Commonwealth
             .
             So
             that
             it
             an
             infant
             must
             be
             a
             member
             eminently
             so
             called
             ,
             then
             infants
             are
             not
             excluded
             from
             membership
             ,
             but
             are
             hereby
             clearly
             warranted
             to
             be
             members
             of
             a
             lower
             nature
             .
             If
             an
             infant
             may
             be
             Soveraign
             ,
             no
             doubt
             he
             may
             be
             a
             Subject
             .
             If
             an
             infant
             may
             be
             the
             chief
             Prophet
             of
             the
             Church
             ,
             then
             no
             doubt
             but
             infants
             may
             be
             Disciples
             .
             If
             you
             still
             harp
             on
             the
             old
             str●ng
             ,
             and
             say
             ,
             They
             are
             no
             Disciples
             that
             learn
             not
             ;
             you
             may
             as
             well
             say
             ,
             He
             is
             no
             Prophet
             that
             teacheth
             not
             .
             And
             if
             you
             will
             openly
             deny
             Christ
             in
             infancy
             to
             have
             been
             the
             Prophet
             of
             the
             Church
             ,
             I
             will
             undertake
             to
             prove
             the
             falshood
             and
             vileness
             of
             that
             opinion
             ,
             as
             soon
             as
             I
             know
             you
             own
             it
             .
             The
             promise
             then
             of
             an
             infant
             Head
             ,
             doth
             declare
             Gods
             mind
             that
             he
             will
             have
             infants
             members
             ,
             because
             the
             head
             is
             the
             principal
             member
             .
          
        
         
           Answ.
           The
           thing
           to
           be
           proved
           by
           Mr.
           B.
           is
           that
           there
           is
           a
           law
           or
           ordinance
           of
           God
           unrepealed
           ,
           that
           not
           onely
           in
           the
           Church
           Jewish
           ,
           but
           in
           the
           Christian
           properly
           so
           called
           ,
           the
           infants
           of
           believers
           ,
           by
           vertue
           of
           Gods
           promise
           to
           be
           the
           God
           of
           the
           faithfull
           and
           their
           seed
           ,
           and
           a
           precept
           to
           parents
           to
           accept
           of
           the
           mercy
           offered
           and
           re-engage
           them
           to
           God
           ,
           should
           be
           ,
           and
           be
           taken
           to
           be
           visible
           members
           .
           But
           that
           he
           takes
           upon
           him
           to
           prove
           ,
           is
           ,
           that
           
             it
             is
             the
             will
             of
             God
             that
             infants
             should
             be
             Churchmembers
             ,
             that
             he
             doth
             not
             exclude
             now
             that
             age
             from
             the
             redeemed
             Church
             ,
             that
             he
             excluded
             not
             the
             infant
             state
             from
             the
             visible
             Church
             ,
             that
             it
             is
             his
             mind
             that
             he
             will
             have
             infant
             members
          
           ;
           all
           which
           we
           might
           grant
           ,
           and
           yet
           Mr.
           Bs.
           law
           and
           ordinance
           not
           thereby
           proved
           .
           For
           infants
           may
           be
           Churchmembers
           of
           the
           redeemed
           Church
           ,
           and
           yet
           not
           of
           the
           visible
           Church
           ;
           and
           the
           infant
           state
           may
           be
           not
           excluded
           from
           the
           visible
           Church
           ,
           and
           yet
           there
           may
           be
           no
           law
           or
           ordinance
           for
           the
           inclusion
           of
           them
           ;
           yea
           ,
           there
           may
           be
           a
           law
           or
           ordinance
           for
           inclusion
           of
           them
           ,
           and
           yet
           none
           for
           including
           them
           in
           the
           visible
           Church
           Christian.
           Nor
           is
           his
           proof
           of
           any
           validity
           :
           For
           the
           conse●uence
           holds
           not
           ,
           Christ
           was
           by
           Gods
           promise
           Head
           of
           the
           Church
           in
           infancy
           ,
           therefore
           infants
           were
           by
           Gods
           will
           to
           be
           Churchmembers
           ,
           or
           the
           infant
           state
           is
           not
           excluded
           from
           the
           visible
           Church
           .
           It
           must
           rest
           upon
           some
           such
           positions
           as
           these
           ▪
           
             In
             what
             age
             God
             promised
             Christ
             to
             bee
             Head
             of
             the
             Church
             ,
             in
             that
             age
             his
             will
             was
             that
             persons
             should
             be
             visible
             Churchmembers
             ;
             the
             ordering
             of
             Christs
             age
             is
             an
             exemplar
             to
             the
             Church
             ,
             or
             rather
             rule
             for
             the
             being
             and
             accounting
             of
             visible
             Churchmembers
             .
          
           Which
           are
           manifestly
           false
           ,
           1.
           
           Because
           there
           is
           no
           such
           thing
           declared
           in
           Scripture
           ,
           and
           therefore
           it
           is
           to
           be
           taken
           as
           a
           meer
           fancy
           .
           2.
           
           Because
           if
           these
           positions
           were
           true
           ,
           1.
           then
           an
           infant
           in
           the
           mothers
           womb
           should
           be
           a
           visible
           Churchmember
           ,
           because
           then
           Christ
           was
           head
           of
           the
           Church
           ▪
           and
           as
           Mr
           ▪
           B.
           saith
           ,
           
             The
             Lord
             Jesus
             is
             promised
             to
             do
             this
             work
             as
             the
             womans
             seed
             ,
             and
             so
             as
             conceived
             of
             her
          
           :
           2.
           
           Then
           an
           old
           man
           sho●ld
           not
           be
           a
           
           member
           of
           the
           visible
           Church
           ,
           because
           Christ
           in
           the
           days
           of
           his
           flesh
           was
           not
           an
           old
           man
           ;
           which
           are
           both
           absurd
           .
           And
           for
           the
           antecedent
           of
           Mr.
           Bs.
           enthymeme
           ,
           though
           I
           deny
           not
           that
           Christ
           in
           infancy
           was
           Head
           of
           the
           Church
           ,
           nor
           that
           he
           was
           the
           Prophet
           of
           his
           Church
           in
           infancy
           ,
           understanding
           it
           of
           his
           being
           the
           Prophet
           habitually
           and
           by
           designation
           ,
           nor
           that
           he
           in
           some
           respect
           ,
           to
           wit
           ,
           of
           rule
           and
           protection
           ,
           the
           Head
           of
           the
           visible
           Church
           ,
           even
           of
           that
           part
           which
           is
           not
           elect
           :
           Yet
           1.
           
           I
           deny
           that
           in
           respect
           of
           that
           union
           which
           makes
           any
           members
           of
           his
           body
           in
           the
           Scripture
           acception
           ,
           which
           is
           by
           his
           spirit
           ,
           he
           is
           head
           of
           that
           part
           of
           the
           visible
           Church
           which
           is
           not
           elect
           ;
           nor
           can
           he
           be
           said
           in
           this
           respect
           and
           after
           the
           Scripture
           speech
           to
           be
           Head
           of
           the
           visible
           Church
           as
           visible
           ,
           but
           onely
           in
           respect
           of
           that
           part
           which
           is
           invisible
           ,
           to
           wit
           ,
           the
           true
           believers
           ▪
           or
           elect
           p●rsons
           ,
           who
           alone
           are
           univocally
           members
           of
           Christ
           the
           Head
           ,
           as
           the
           Doctrine
           of
           Protestant
           writers
           a
           voweth
           .
           
             Dr.
             Rainold
             ,
             thes
          
           .
           4.
           
           §
           .
           26.
           
           
             Mali
             nulla
             corporis
             Christi
             pars
             sunt
             .
             Dr.
             Field
             ,
             of
             the
             Church
             ,
             book
          
           1.
           ch
           2.
           
           
             The
             wicked
             are
             neither
             parts
             nor
             members
             of
             the
             mystical
             body
             of
             Christ.
             Bellarmin
          
           himself
           
             de
             Eccl
             milit
             .
             c.
          
           9.
           makes
           them
           
             members
             not
             living
             ,
             nor
             true
             according
             to
             the
             essence
             of
             members
             ,
             but
             dead
             ,
             and
             as
             ill
             humours
             in
             the
             body
             ,
             and
             in
             respect
             of
             some
             outward
             use
             Christ
             makes
             of
             them
             .
          
           2.
           
           Nor
           do
           I
           well
           know
           how
           to
           make
           a
           construction
           of
           this
           speech
           of
           Mr.
           
             B.
             [
             that
             the
             Lord
             Jesus
             is
             promised
             ,
             Gen
          
           3.15
           .
           
             to
             do
             this
             work
             of
             bruising
             the
             Serpents
             head
             ,
             or
             conquering
             the
             Devil
             as
             the
             womans
             seed
             ,
             and
             so
             as
             conceived
             of
             her
             ,
             and
             born
             by
             her
             ,
             and
             so
             as
             an
             infant
             first
             before
             he
             comes
             to
             ripeness
             of
             age
             ;
             ]
          
           according
           to
           which
           it
           may
           be
           true
           .
           For
           though
           I
           grant
           the
           man
           Christ
           Jesus
           who
           did
           this
           work
           to
           have
           been
           an
           infant
           first
           ,
           yet
           I
           do
           not
           think
           it
           true
           that
           he
           did
           it
           
             as
             the
             womans
             seed
          
           ,
           according
           to
           humane
           nature
           onely
           ,
           but
           also
           according
           to
           his
           Divine
           ,
           Heb
           9.14
           .
           nor
           what
           he
           did
           was
           done
           in
           infancy
           ,
           but
           at
           ripe
           age
           :
           For
           he
           bruised
           the
           Serpents
           head
           and
           conquered
           the
           Devil
           by
           his
           death
           ,
           Heb.
           2.14
           which
           was
           not
           in
           infancy
           ,
           but
           at
           ripe
           age
           .
           3.
           
           Nor
           do
           I
           understand
           how
           it
           is
           true
           that
           [
           
             by
             Christs
             birth
             and
             infancy
             God
             doth
             sanctifie
             the
             humane
             birth
             and
             the
             infant
             state
          
           :
           ]
           For
           though
           I
           grant
           children
           born
           and
           infants
           are
           sanctified
           by
           God
           through
           Christ
           ,
           who
           was
           born
           and
           an
           infant
           ;
           yet
           that
           the
           humane
           birth
           and
           the
           infant
           state
           should
           be
           sanctified
           thereby
           ,
           seems
           not
           true
           ▪
           for
           then
           humane
           birth
           and
           infancy
           should
           be
           holy
           in
           any
           infants
           o●
           persons
           born
           ,
           and
           so
           the
           birth
           of
           a
           bastard
           should
           be
           holy
           ,
           and
           his
           infancy
           holy
           ,
           which
           I
           need
           not
           shew
           how
           absurd
           it
           is
           .
           4.
           
           Nor
           do
           I
           conceive
           any
           truth
           ,
           but
           gross
           falshood
           in
           that
           speech
           ,
           [
           
             Had
             God
             excluded
             the
             infant
             state
             from
             the
             visible
             Church
             ,
             he
             would
             not
             have
             made
             the
             head
             first
             an
             infant
          
           :
           ]
           For
           this
           doth
           suppose
           ,
           that
           either
           this
           was
           the
           onely
           end
           or
           chief
           end
           without
           which
           God
           had
           not
           made
           Christ
           an
           infant
           ,
           and
           consequently
           this
           was
           more
           in
           Gods
           eye
           then
           the
           saving
           of
           sinners
           for
           which
           Christ
           came
           into
           the
           world
           ,
           or
           the
           fulfilling
           of
           his
           promise
           ,
           that
           a
           child
           should
           be
           born
           ,
           a
           son
           should
           be
           given
           to
           us
           ;
           and
           would
           infer
           ,
           that
           they
           which
           hold
           infants
           not
           visible
           Churchmembers
           ,
           must
           deny
           Christ
           to
           have
           been
           an
           infant
           .
           5.
           
           Nor
           do
           I
           know
           that
           to
           be
           true
           ,
           [
           
             that
             in
             things
             which
             Christ
             was
             capable
             of
             ,
             he
             did
             that
             first
             in
             his
             own
             body
             ,
             which
             he
             would
             after
             
             do
             in
             the
             bodies
             of
             his
             Church
          
           :
           ]
           For
           he
           would
           and
           did
           innumerable
           things
           in
           the
           bodies
           of
           his
           Church
           ,
           as
           to
           marry
           ,
           beget
           children
           ,
           &c.
           which
           he
           did
           not
           in
           his
           own
           body
           first
           ,
           though
           he
           was
           capable
           of
           them
           .
           6.
           
           I
           deny
           that
           Christ
           as
           man
           was
           in
           infancy
           the
           Prophet
           of
           his
           Church
           visibly
           ,
           and
           in
           
             actu
             exercito
          
           .
           Let
           Mr.
           B.
           when
           he
           will
           assault
           it
           ,
           there
           will
           appear
           in
           his
           contradiction
           vileness
           and
           manifold
           falshood
           ,
           none
           in
           this
           opinion
           .
           And
           for
           his
           inference
           ,
           if
           an
           infant
           may
           be
           the
           chief
           Prophet
           of
           the
           Church
           then
           no
           doubt
           but
           infants
           may
           be
           Disciples
           ,
           I
           grant
           both
           ,
           and
           yet
           deny
           that
           Christ
           was
           visibly
           ,
           audibly
           ,
           
             in
             actu
             exercito
          
           in
           his
           infancy
           in
           his
           humane
           nature
           the
           Prophet
           of
           his
           Church
           ,
           or
           that
           any
           infants
           are
           actually
           Disciples
           visibly
           ,
           till
           they
           hear
           the
           Gospel
           and
           profess
           the
           faith
           ;
           nor
           am
           I
           ashamed
           to
           aver
           ,
           that
           he
           is
           no
           Prophet
           that
           prophesieth
           not
           ,
           that
           they
           are
           no
           Disciples
           that
           learn
           not
           .
           But
           Mr.
           B.
           proceeds
           .
        
         
           4.
           
           
             Saith
             he
          
           ,
           
             As
             the
             war
             is
             here
             proclaimed
             ,
             and
             the
             General
             or
             chief
             Commander
             constituted
             ,
             so
             next
             here
             is
             a
             natural
             enmity
             put
             into
             the
             whole
             seed
             of
             the
             woman
             ,
             or
             humane
             race
             ,
             against
             the
             whole
             seed
             of
             the
             serpent
             that
             then
             was
             ,
             or
             the
             Diabolical
             nature
             .
             This
             is
             plain
             both
             in
             the
             text
             ,
             and
             in
             the
             experience
             of
             the
             fulfilling
             of
             it
             As
             in
             the
             instrumental
             serpent
             ,
             it
             is
             the
             whole
             serpentine
             nature
             ,
             that
             hath
             an
             enmity
             to
             the
             humane
             nature
             ,
             and
             the
             whole
             humane
             nature
             to
             the
             serpentine
             nature
             ;
             they
             being
             venemous
             to
             us
             ,
             and
             wee
             abhorring
             them
             as
             venemous
             ,
             and
             as
             such
             as
             our
             lives
             are
             in
             danger
             of
             :
             so
             is
             it
             the
             whole
             humane
             nature
             that
             is
             at
             enmity
             to
             the
             Diabolical
             nature
             ▪
             
               Vide
               Muscul.
               Calvin
               .
               Luther
               .
               in
               locum
               .
            
             All
             men
             have
             naturally
             as
             great
             an
             abhorrence
             of
             the
             Devil
             ,
             as
             of
             a
             serpent
             ,
             they
             apprehend
             him
             to
             be
             their
             enemy
             ,
             they
             abhor
             the
             very
             name
             and
             remembrance
             of
             him
             :
             If
             they
             do
             but
             dream
             of
             him
             it
             terrifieth
             them
             ,
             they
             are
             afraid
             of
             seeing
             him
             in
             any
             apparition
             .
             If
             they
             know
             any
             temptation
             to
             be
             from
             him
             ,
             so
             far
             they
             dislike
             it
             and
             abhor
             it
             ,
             though
             for
             the
             thing
             presented
             they
             may
             cherish
             it
             .
             This
             is
             not
             special
             saving
             grace
             ,
             but
             this
             is
             a
             great
             advantage
             to
             the
             work
             of
             special
             grace
             ,
             and
             to
             our
             more
             effectual
             resisting
             of
             temptations
             ,
             and
             entertaining
             the
             help
             t●at
             is
             offered
             us
             against
             them
             ,
             when
             our
             very
             natures
             have
             an
             enmity
             to
             the
             diabolical
             nature
             :
             we
             now
             look
             on
             him
             as
             having
             the
             power
             of
             death
             as
             Gods
             executioner
             and
             our
             destroyer
             and
             malicious
             adversary
             .
             And
             if
             there
             be
             any
             Witch
             or
             other
             wicked
             person
             that
             hath
             contracted
             such
             familiarity
             &
             amity
             with
             him
             ,
             as
             that
             this
             natural
             enmity
             is
             thereby
             overcome
             ,
             that
             proveth
             not
             that
             it
             was
             not
             naturally
             there
             ,
             but
             that
             they
             by
             greater
             wickedness
             are
             grown
             so
             far
             unnatural
             .
             5.
             
             As
             this
             enmity
             is
             established
             in
             the
             nature
             of
             mankinde
             against
             the
             diabolical
             nature
             ,
             so
             is
             there
             a
             further
             enmity
             legally
             proclaimed
             against
             the
             diabolical
             pravity
             ,
             malignity
             ,
             and
             works
             .
             
               Vide
               Pareum
               in
               locum
            
             .
             God
             will
             put
             an
             enmity
             by
             his
             Laws
             (
             both
             natural
             and
             positive
             )
             making
             it
             the
             duty
             of
             mankinde
             to
             take
             Satan
             for
             their
             enemy
             ;
             to
             resist
             ,
             and
             use
             him
             as
             an
             enemy
             ,
             and
             fight
             against
             him
             and
             abhor
             his
             works
             ,
             and
             so
             to
             list
             themselves
             under
             the
             General
             that
             fighteth
             against
             him
             ,
             to
             take
             his
             colours
             ,
             and
             to
             be
             of
             his
             Army
             :
             And
             this
             being
             spoken
             of
             the
             common
             world
             
             of
             mankinde
             ,
             and
             not
             onely
             of
             the
             elect
             (
             for
             it
             is
             not
             they
             onely
             that
             are
             obliged
             to
             this
             hostility
             and
             warfare
             )
             belongeth
             to
             each
             one
             according
             to
             their
             capacities
             :
             and
             therefore
             infants
             being
             at
             the
             parents
             dis●ose
             ,
             it
             is
             they
             that
             are
             to
             list
             them
             in
             this
             army
             against
             the
             enemy
             of
             mankinde
             ,
             of
             which
             more
             anon
             .
             6.
             
             A
             third
             and
             hig●er
             enmity
             is
             yet
             here
             comprehended
             ,
             and
             that
             is
             an
             habitual
             or
             dispositive
             enmity
             against
             the
             diabolical
             malignity
             pravity
             and
             works
             ,
             which
             may
             bee
             called
             [
             natural
             ]
             as
             it
             is
             the
             bent
             or
             bias
             of
             our
             new
             nature
             .
             This
             God
             giveth
             onely
             to
             his
             chosen
             ,
             and
             not
             to
             all
             .
             And
             it
             containeth
             not
             onely
             their
             consent
             to
             list
             themselves
             in
             his
             army
             against
             satan
             ,
             but
             specially
             and
             properly
             a
             hatred
             to
             him
             as
             the
             Prince
             of
             unrighteousness
             ,
             and
             a
             cordial
             resolution
             to
             fight
             against
             him
             and
             his
             wor●s
             universally
             ,
             to
             the
             death
             ,
             with
             a
             complacency
             in
             God
             and
             his
             service
             and
             souldiers
             .
             H●re
             take
             a
             short
             prospect
             of
             the
             mysterious
             blessed
             Trinity
             .
             As
             God
             is
             one
             in
             three
             ,
             and
             in
             his
             entity
             hath
             unity
             ,
             verity
             ,
             and
             goodness
             ,
             and
             in
             his
             blessed
             nature
             hath
             
               posse
               ,
               scire
               ,
               velle
            
             ,
             power
             ,
             wisdome
             ,
             and
             love
             ,
             so
             as
             from
             these
             is
             he
             related
             both
             to
             his
             created
             and
             redeemed
             rational
             creatures
             ,
             as
             absolute
             proprietary
             ,
             as
             soveraign
             ruler
             ,
             and
             as
             most
             gracious
             benefactour
             :
             As
             Lord
             of
             our
             nature
             he
             hath
             put
             the
             foresaid
             enmity
             between
             the
             humane
             nature
             and
             the
             Diabolical
             :
             As
             soveraign
             Ruler
             ,
             he
             hath
             by
             legislation
             imposed
             on
             us
             a
             further
             enmity
             as
             our
             duty
             ,
             that
             we
             should
             be
             listed
             in
             his
             army
             ,
             profess
             open
             hostility
             against
             satan
             ,
             and
             fight
             against
             him
             to
             the
             death
             .
             As
             Benefactor
             ,
             he
             giveth
             special
             grace
             to
             do
             this
             ,
             to
             his
             chosen
             .
             As
             he
             is
             Lord
             of
             all
             ,
             so
             the
             first
             is
             done
             on
             the
             natures
             of
             all
             :
             As
             he
             is
             Rector
             of
             all
             ,
             but
             not
             by
             the
             same
             Laws
             (
             as
             to
             positives
             )
             so
             he
             obligeth
             all
             to
             this
             hostility
             ,
             but
             not
             all
             as
             he
             doth
             those
             that
             hear
             the
             Gospel
             .
             As
             he
             is
             Benefactor
             he
             doth
             with
             his
             own
             as
             he
             list
             ,
             and
             makes
             a
             difference
             .
             If
             any
             say
             that
             it
             is
             the
             same
             enmity
             that
             is
             here
             said
             to
             bee
             put
             in
             all
             ,
             and
             therefore
             the
             same
             persons
             in
             which
             it
             is
             put
             .
             I
             answer
             1.
             there
             's
             no
             proof
             of
             either
             .
             A
             general
             command
             or
             promise
             to
             a
             community
             ,
             may
             signifie
             a
             difference
             of
             duties
             or
             gifts
             to
             that
             community
             ,
             though
             that
             difference
             be
             not
             expressed
             :
             For
             the
             nature
             of
             the
             subject
             may
             prove
             it
             .
             And
             2.
             experience
             of
             the
             fulfilling
             of
             this
             promise
             or
             covenant
             ,
             proves
             the
             difference
             before
             mentioned
             .
             And
             it
             's
             well
             known
             ,
             1.
             
             That
             Moses
             is
             so
             concise
             in
             the
             History
             of
             these
             matters
             .
             2.
             
             And
             that
             the
             mystery
             of
             grace
             was
             to
             bee
             opened
             by
             degrees
             ,
             and
             so
             but
             darkly
             at
             the
             first
             ,
             that
             it
             is
             no
             wonder
             if
             we
             find
             the
             whole
             sum
             of
             the
             Gospel
             here
             coucht-up
             in
             so
             narrow
             a
             room
             ,
             and
             if
             each
             particular
             be
             not
             largely
             laid
             open
             before
             our
             eyes
             .
             7.
             
             That
             wee
             may
             certainly
             know
             that
             this
             promise
             speaks
             not
             onely
             of
             the
             enmity
             that
             Christ
             himself
             should
             have
             to
             satan
             ,
             and
             doth
             not
             engage
             a
             General
             without
             an
             army
             ,
             God
             doth
             here
             expresly
             mention
             the
             woman
             her self
             ,
             saying
             [
             
               I
               will
               put
               enmity
               between
               thee
               and
               the
               woman
            
             ▪
             ]
             so
             that
             as
             shee
             stood
             in
             a
             threefold
             respect
             ;
             she
             is
             here
             her self
             possessed
             with
             this
             threefold
             enmity
             .
             1.
             
             As
             she
             is
             the
             root
             of
             humane
             nature
             ,
             from
             whence
             all
             mankinde
             must
             spring
             ,
             she
             is
             possest
             with
             the
             natural
             enmity
             to
             the
             diabolical
             nature
             ,
             and
             this
             to
             bee
             naturally
             convayed
             or
             propagated
             ▪
             
             2.
             
             As
             she
             was
             the
             root
             of
             the
             great
             Republick
             of
             the
             world
             ,
             or
             that
             rational
             society
             which
             God
             as
             Rector
             would
             sapientially
             govern
             ,
             and
             her self
             with
             her
             husband
             (
             who
             no
             doubt
             was
             also
             included
             in
             the
             promise
             )
             were
             the
             whole
             then
             existent
             race
             of
             mankinde
             ,
             so
             did
             she
             receive
             a
             legal
             enmity
             of
             obligation
             ,
             which
             she
             was
             traditionally
             to
             deliver
             down
             to
             all
             her
             posterity
             ,
             being
             her self
             hereby
             obliged
             to
             list
             her self
             and
             all
             her
             infant
             progeny
             in
             the
             Redeemers
             army
             ,
             against
             the
             proclaimed
             enemy
             ,
             and
             to
             teach
             her
             posterity
             to
             do
             the
             like
             :
             For
             thus
             obligatory
             precepts
             must
             be
             brought
             down
             .
             3.
             
             As
             she
             was
             one
             of
             the
             chosen
             favourites
             of
             God
             ,
             she
             received
             the
             habitual
             enmity
             of
             sanctification
             :
             And
             this
             is
             not
             in
             her
             power
             to
             propagate
             ,
             though
             sh●e
             may
             use
             some
             means
             that
             are
             appointed
             thereto
             ,
             and
             whether
             a
             promise
             of
             any
             such
             thing
             be
             made
             to
             her
             seed
             on
             the
             use
             of
             such
             means
             ,
             I
             will
             not
             now
             stand
             to
             discuss
             .
             8.
             
             It
             is
             not
             all
             that
             are
             possessed
             with
             the
             nat●ra●
             enmity
             against
             the
             Divel
             himself
             that
             are
             the
             Church
             of
             Christ
             :
             For
             this
             is
             but
             a
             common
             preparative
             which
             is
             in
             all
             :
             Nor
             is
             it
             all
             that
             are
             obliged
             to
             the
             further
             enmity
             against
             the
             works
             of
             satan
             :
             But
             all
             that
             on
             that
             obligation
             are
             duely
             listed
             in
             Christs
             army
             against
             satan
             (
             by
             the
             obliged
             person
             )
             are
             visible
             members
             :
             and
             all
             that
             are
             by
             sanctification
             at
             a
             hearty
             enmity
             (
             habitual
             or
             actual
             )
             with
             the
             Kingdome
             of
             satan
             ,
             are
             members
             of
             the
             Church
             called
             mystical
             or
             invisible
             .
             This
             I
             put
             as
             granted
             .
             9.
             
             Those
             that
             violate
             this
             fundamental
             obligation
             ,
             and
             to
             their
             natural
             pravity
             shall
             add
             a
             fighting
             against
             Christ
             and
             his
             Kingdome
             for
             Satan
             and
             his
             Kingdome
             ,
             are
             become
             themselves
             the
             seed
             of
             the
             Serpent
             .
             And
             though
             they
             had
             the
             natural
             enmity
             with
             the
             rest
             of
             mankind
             in
             general
             against
             Satan
             ,
             yet
             have
             they
             therewithal
             the
             habitual
             enmity
             against
             Christ.
             This
             much
             I
             suppose
             as
             out
             of
             controversie
             .
             But
             whether
             also
             the
             first
             original
             corrupted
             nature
             it selfe
             (
             before
             any
             sin
             against
             recovering
             grace
             )
             did
             contain
             an
             habitual
             enmity
             against
             the
             Kingdome
             of
             the
             Redeemer
             ?
             or
             whether
             the
             sins
             of
             later
             parents
             may
             propaga●e
             this
             as
             an
             addi●ional
             corruption
             in
             our
             nature
             ,
             I
             will
             not
             now
             stand
             to
             discuss
             .
             Onely
             as
             to
             our
             present
             business
             ,
             it
             ▪
             s
             certain
             that
             the
             general
             natural
             enmity
             to
             Satan
             ,
             may
             consist
             with
             an
             habitual
             friendship
             ▪
             to
             his
             ways
             and
             cause
             .
             And
             though
             as
             men
             they
             may
             have
             the
             first
             common
             advantage
             of
             nature
             ,
             and
             as
             subjects
             
               de
               jure
            
             may
             be
             under
             the
             common
             obligation
             ,
             yea
             ,
             and
             as
             listed
             in
             Christs
             Army
             may
             have
             man
             of
             its
             priviledges
             ;
             yet
             for
             the
             enmity
             of
             disposition
             to
             Christ
             ,
             they
             may
             be
             under
             a
             greater
             curse
             .
             10.
             
             As
             it
             is
             certain
             ,
             that
             it
             is
             not
             onely
             Christ
             himself
             that
             is
             here
             made
             the
             object
             of
             this
             promise
             ,
             and
             is
             here
             called
             [
             
               the
               seed
               of
               the
               woman
            
             ,
             ]
             (
             as
             is
             before
             proved
             ,
             and
             may
             be
             more
             ,
             and
             is
             commonly
             granted
             ;
             )
             so
             it
             is
             to
             be
             noted
             ,
             that
             those
             others
             in
             whom
             this
             enmity
             are
             put
             ,
             are
             called
             here
             [
             
               the
               seed
               of
               the
               woman
            
             ,
             ]
             and
             not
             the
             seed
             of
             Christ
             (
             though
             the
             chief
             of
             them
             are
             his
             seed
             .
             )
             And
             so
             though
             the
             promise
             is
             made
             to
             none
             but
             the
             the
             womans
             seed
             ,
             and
             no
             exception
             put
             in
             against
             infants
             ,
             or
             any
             age
             of
             all
             her
             seed
             :
             Till
             you
             can
             prove
             that
             infants
             are
             none
             of
             her
             seed
             ,
             we
             must
             take
             this
             fundamental
             promise
             to
             extend
             to
             infants
             ,
             and
             
             that
             very
             plainly
             ,
             without
             using
             any
             violence
             with
             the
             Text.
             
          
        
         
           Answ.
           This
           tedious
           discourse
           of
           Mr.
           B.
           is
           indeed
           serpenti●e
           with
           winding
           in
           and
           out
           ,
           wrigling
           and
           wresting
           the
           Text
           ;
           one
           while
           it
           is
           a
           promise
           ,
           another
           while
           a
           precept
           ;
           sometimes
           meant
           of
           one
           sort
           of
           enmity
           ,
           sometimes
           of
           another
           ;
           sometimes
           the
           woman
           under
           one
           consideration
           ,
           sometimes
           under
           another
           ;
           sometimes
           the
           seed
           of
           the
           woman
           comprehend
           ▪
           all
           the
           natural
           seed
           ,
           sometime
           onely
           one
           kind
           :
           with
           so
           many
           ambiguous
           speeches
           ,
           and
           unproved
           dictates
           ,
           and
           inconsequent
           inferences
           ,
           that
           I
           know
           not
           what
           better
           to
           term
           it
           then
           
             the
             way
             of
             a
             serpent
             on
             a
             rock
             ,
          
           which
           the
           Wise
           man
           said
           was
           
             too
             wonderfull
             for
             him
             ,
             and
             one
             of
             the
             things
             he
             knew
             not
             ,
             Prov.
          
           30.20
           ,
           21.
           
           And
           sure
           when
           I
           yeeld
           to
           acknowledge
           this
           discourse
           as
           a
           convincing
           proof
           of
           the
           law
           and
           ordinance
           of
           infants
           visible
           Churchmembership
           unrepealed
           ,
           which
           Mr.
           B.
           asserts
           ,
           I
           shall
           deliver
           my self
           as
           a
           Pupil
           to
           him
           ,
           take
           him
           for
           an
           infallible
           Oracle
           ,
           and
           profess
           blind
           obedience
           .
           But
           let
           me
           see
           what
           I
           can
           make
           of
           this
           Ridd●e
           .
           The
           sum
           of
           it
           ,
           so
           far
           as
           I
           can
           collect
           ,
           is
           this
           :
           Here
           is
           an
           enmity
           proclaimed
           legally
           ,
           against
           the
           Devils
           pravity
           ,
           malignity
           ,
           and
           works
           ;
           h●reby
           all
           the
           seed
           natural
           of
           the
           woman
           are
           obliged
           to
           list
           themselves
           in
           Christs
           Army
           ,
           or
           the
           woman
           as
           a
           believer
           is
           to
           list
           all
           her
           infant
           progeny
           in
           the
           Redeemers
           Army
           ;
           infants
           being
           part
           of
           her
           seed
           ,
           and
           no
           exception
           put
           in
           against
           infants
           ,
           or
           any
           age
           of
           all
           her
           seed
           ,
           this
           fundamental
           promise
           extends
           to
           them
           ,
           and
           all
           duly
           listed
           are
           visible
           Churchmembers
           :
           Ergo
           ,
           here
           is
           the
           fundamental
           law
           or
           ordinance
           for
           infants
           visible
           Churchmembership
           by
           promise
           and
           precept
           unrepealed
           .
           To
           discern
           how
           silly
           and
           insipid
           these
           arguings
           are
           (
           if
           I
           may
           use
           ●r
           .
           Bs.
           own
           phrase
           )
           let
           us
           grant
           him
           here
           is
           a
           promise
           and
           precept
           implied
           ,
           and
           inquire
           what
           listing
           is
           here
           enjoyned
           ,
           of
           whom
           ,
           by
           whom
           ,
           and
           how
           far
           this
           makes
           the
           listed
           visible
           Churchmembers
           .
           The
           listing
           is
           not
           here
           exprest
           ,
           but
           in
           his
           book
           of
           Baptism
           ,
           p.
           14.
           he
           saith
           ,
           
             They
             are
             first
             made
             Disciples
             ,
             and
             then
             solemnly
             admitted
             ,
             e●tred
             ,
             or
             listed
             by
             baptism
             .
          
           P.
           24
           
             As
             every
             one
             that
             must
             be
             admitted
             solemnly
             into
             the
             Army
             ,
             must
             be
             admitted
             by
             listing
             ,
             as
             the
             solemn
             engaging
             s●gne
             ;
             so
             every
             one
             that
             hath
             right
             to
             be
             solemly
             admitted
             into
             the
             visible
             Church
             ,
             must
             ordinarily
             bee
             admitted
             by
             baptism
             ,
             Christs
             listing
             engaging
             signe
             .
          
           The
           persons
           to
           be
           listed
           ,
           are
           according
           to
           Mr.
           
             B.
             mankinde
             ,
             the
             woman
             and
             her
             seed
             ,
             even
             infants
             ,
             no
             exception
             being
             put
             in
             against
             infants
             ,
             or
             any
             age
             of
             her
             seed
             .
          
           The
           persons
           that
           are
           to
           list
           are
           each
           man
           ,
           for
           he
           saith
           ,
           
             It
             is
             the
             duty
             of
             mankinde
             to
             list
             themselves
             ,
             infants
             being
             at
             the
             parents
             dispose
             it
             is
             they
             that
             are
             to
             list
             them
             in
             Christs
             army
             ,
          
           and
           this
           listing
           (
           which
           he
           counts
           duely
           done
           )
           makes
           infants
           visible
           Churchmembers
           .
           Concerning
           which
           ,
           I
           grant
           that
           God
           doth
           proclaim
           here
           an
           enmity
           against
           the
           Diabolical
           pravi●y
           ,
           malignity
           and
           works
           ,
           and
           that
           it
           is
           the
           duty
           of
           mankinde
           to
           fight
           against
           satan
           ,
           to
           joyn
           with
           Christ
           :
           For
           this
           is
           no
           more
           but
           that
           God
           forbids
           sin
           ,
           and
           it
           's
           our
           duty
           to
           resist
           ●t
           ,
           and
           to
           believe
           and
           follow
           Christ
           ,
           and
           here
           is
           a
           fundamen●al
           promise
           ,
           that
           they
           who
           do
           so
           shall
           bruise
           the
           serpents
           head
           ,
           or
           prevail
           against
           satan
           .
           Nor
           do
           I
           deny
           that
           it
           is
           the
           duty
           of
           parents
           ,
           yea
           of
           all
           men
           to
           do
           what
           lies
           in
           them
           to
           engage
           persons
           ,
           even
           i●fants
           to
           this
           war
           ,
           provided
           they
           do
           it
           by
           wayes
           allowed
           and
           appointed
           ,
           as
           by
           their
           
           prayers
           ,
           vowes
           to
           God
           ,
           or
           the
           like
           .
           But
           it
           is
           utterly
           false
           ,
           1.
           that
           there
           is
           any
           precept
           of
           listing
           by
           baptism
           here
           ,
           for
           baptism
           is
           a
           mere
           positive
           rite
           of
           the
           New
           Testament
           ,
           not
           enjoyned
           here
           .
           2.
           
           That
           it
           is
           the
           duty
           of
           all
           mankinde
           to
           list
           themselves
           ▪
           For
           then
           it
           is
           their
           duty
           to
           baptise
           themselves
           .
           3.
           
           That
           it
           is
           the
           duty
           of
           the
           woman
           to
           list
           her self
           and
           all
           her
           seed
           ,
           For
           then
           she
           had
           been
           bound
           to
           baptise
           her self
           ,
           and
           the
           children
           of
           unbelievers
           as
           well
           as
           believers
           ,
           Cains
           seed
           as
           well
           as
           Abels
           ,
           and
           if
           it
           were
           supposed
           that
           she
           had
           lived
           to
           this
           day
           ,
           she
           had
           been
           bound
           to
           list
           all
           the
           infants
           at
           least
           of
           the
           professed
           Infidels
           at
           this
           day
           ;
           For
           if
           it
           were
           a
           precept
           unrepealed
           ,
           it
           must
           have
           bound
           her
           still
           .
           4.
           
           That
           such
           a
           listing
           as
           Mr.
           Bs.
           words
           import
           ,
           is
           either
           duly
           done
           ,
           or
           that
           the
           listed
           in
           that
           manner
           are
           all
           visible
           Churchmembers
           .
           5.
           
           That
           here
           is
           any
           fundamental
           promise
           made
           to
           persons
           so
           listed
           .
           6.
           
           That
           as
           listed
           in
           Christs
           army
           in
           the
           manner
           Mr.
           B
           conceives
           ,
           infants
           have
           the
           priviledge
           of
           Christs
           soldiers
           .
           None
           of
           these
           things
           denied
           by
           me
           ,
           have
           a
           word
           of
           proof
           in
           all
           this
           p●olix
           discourse
           ,
           nor
           do
           I
           imagine
           any
           proof
           for
           them
           can
           be
           from
           this
           text
           ,
           and
           therefore
           conceive
           his
           discourse
           without
           proof
           ,
           and
           like
           the
           dream
           of
           a
           sick
           man
           ,
           or
           the
           dotage
           of
           a
           phantastick
           .
           He
           adds
           .
        
         
           11.
           
           
             Some
             learned
             men
             do
             use
             contemptible
             arguments
             to
             prove
             further
             ,
             That
             the
             sanctifying
             enmity
             is
             here
             promised
             ▪
             to
             the
             seed
             of
             the
             woman
             as
             her
             seed
             (
             I
             mean
             those
             that
             go
             the
             way
             of
             Dr.
          
           Ward
           ,
           Mr.
           Bedford
           ,
           
             &c.
             )
             that
             is
             ,
             that
             as
             the
             two
             former
             sorts
             of
             enmity
             are
             put
             into
             all
             the
             seed
             of
             the
             woman
             (
             as
             is
             explained
             )
             so
             the
             spiritual
             holy
             enmity
             promised
             to
             her
             seed
             as
             she
             is
             a
             believer
             .
          
           12.
           
           
             And
             some
             learned
             men
             do
             accordingly
             conclude
             ,
             That
             the
             impiety
             of
             parents
             may
             do
             much
             to
             hinder
             their
             children
             from
             that
             blessing
             more
             then
             by
             original
             sin
             they
             were
             hindered
             ,
             and
             therefore
             their
             faith
             may
             further
             them
             .
             Of
             which
             though
             much
             may
             be
             said
             ,
             I
             shall
             say
             no
             more
             ,
             because
             I
             will
             not
             stand
             on
             things
             so
             much
             questioned
             .
          
        
         
           Answ.
           I
           might
           then
           well
           have
           omitted
           this
           as
           of
           no
           validity
           ,
           but
           to
           shew
           the
           multiplicity
           of
           Paedobaptists
           errours
           .
        
         
           He
           g●es
           on
           thus
           .
           
             I
             come
             next
             to
             prove
             from
             other
             parts
             of
             Scripture
             ,
             That
             the
             fundamental
             promise
             of
             Grace
             is
             thus
             to
             ●e
             interpreted
             as
             including
             infants
             .
          
           1.
           
           
             If
             the
             same
             Covenant
             of
             grace
             when
             it
             is
             more
             fully
             and
             clearly
             opened
             ,
             do
             expresly
             comprehend
             infants
             as
             to
             be
             Churchmembers
             ,
             then
             is
             this
             fundamental
             promise
             so
             to
             be
             understood
             (
             or
             then
             doth
             this
             also
             comprehend
             them
             .
             )
             But
             the
             antecedent
             is
             certain
             ,
             therefore
             so
             is
             the
             consequent
             .
             The
             antecedent
             I
             prove
             from
             the
             Covenant
             of
             grace
             made
             to
          
           Abraham
           
             the
             father
             of
             the
             faithful
             ,
             which
             comprehended
             infants
             for
             Churchmembers
             :
             The
             Covenant
             made
             with
          
           Abraham
           
             comprehending
             infants
             ,
             was
             the
             same
             with
             this
             in
          
           Gen.
           3.
           
             but
             in
             some
             things
             clearlier
             opened
             .
             Which
             is
             proved
             thus
             :
             Both
             these
             were
             the
             Covenant
             of
             grace
             and
             free
             justification
             by
             faith
             in
             the
             Redeemer
             ,
             therefore
             they
             were
             the
             same
             .
             For
             there
             is
             but
             one
             such
             .
             If
          
           Abraham
           
             had
             some
             special
             promises
             additional
             to
             the
             main
             Covenant
             ,
             that
             makes
             not
             the
             Covenant
             of
             free
             justification
             by
             faith
             to
             be
             divers
             .
             That
             this
             in
          
           Gen.
           3.
           
             is
             the
             promise
             or
             Covenant
             of
             grace
             and
             free
             justification
             is
             not
             denied
             ,
             that
             I
             know
             of
             .
             That
             the
             promise
             to
          
           Abraham
           
             was
             the
             same
             ,
             is
             evident
             from
          
           Rom.
           4.10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           1.
           
           
             It
             is
             there
             expresly
             manifest
             ,
             that
             
             the
             Covenant
             whereof
             Circumcision
             was
             to
          
           Abraham
           
             the
             seal
             ,
             was
             the
             Covenant
             of
             free
             justification
             by
             faith
             ;
             Circumcision
             it self
             being
             a
             seal
             of
             the
             righteousness
             of
             Faith
             which
          
           Abraham
           
             had
             ,
             yet
             being
             uncircumcised
             ,
             that
             he
             might
             be
             the
             Father
             of
             believers
             ,
          
           &c.
           2.
           
           
             Yea
             the
             promise
             that
             he
             should
             be
             heir
             of
             the
             world
             was
             not
             made
             to
          
           Abraham
           
             or
             to
             his
             seed
             through
             the
             Law
             ,
             bu●
             through
             the
             righteousness
             of
             faith
             .
             Now
             it
             's
             certain
             that
             this
             Covenant
             sealed
             by
             Circumcision
             and
             made
             to
          
           Abraham
           
             and
             his
             seed
             ▪
             did
             comprehend
             infants
             ▪
             The
             consequence
             of
             the
          
           m●jor
           
             then
             i●
             evident
             ,
             that
             the
             same
             promise
             expressed
             more
             concisely
             ,
             is
             to
             bee
             expounded
             by
             the
             same
             expressed
             more
             fully
             :
             And
             it
             's
             acknowledged
             that
             the
             Gospel
             light
             and
             grace
             was
             to
             be
             manifest
             by
             certain
             degrees
             .
          
        
         
           Answ.
           That
           the
           fundamental
           promise
           of
           grace
           ,
           Gen.
           3.15
           .
           did
           include
           infants
           ,
           was
           never
           denied
           by
           me
           ,
           and
           therefore
           Mr.
           B.
           doth
           but
           waste
           paper
           ,
           and
           abuse
           me
           and
           his
           Readers
           by
           going
           about
           to
           prove
           it
           .
           This
           I
           deny
           ,
           that
           it
           includes
           all
           infants
           ,
           or
           all
           infants
           of
           believers
           ,
           and
           that
           any
           infant
           is
           made
           a
           visible
           Churchmember
           by
           that
           promise
           as
           the
           next
           cause
           ,
           or
           
             the
             sole
             efficient
          
           ,
           which
           is
           Mr.
           Bs.
           term
           :
           neither
           of
           these
           is
           proved
           by
           him
           .
           I
           grant
           that
           the
           Covenant
           to
           Abraham
           was
           the
           Covenant
           of
           Evangelical
           grace
           ,
           though
           mixt
           ,
           as
           I
           have
           often
           shewed
           ,
           and
           that
           it
           did
           include
           infants
           ,
           and
           that
           they
           were
           Churchmembers
           ,
           to
           wit
           ,
           of
           the
           invisible
           Church
           of
           the
           elect
           ,
           I
           mean
           so
           many
           as
           the
           Covenant
           of
           Evangelical
           grace
           was
           made
           to
           .
           I
           grant
           also
           that
           Abrahams
           infants
           in
           his
           house
           were
           visible
           Churchmembers
           ,
           but
           not
           by
           vertue
           of
           the
           Covenant
           barely
           as
           Evangelical
           ▪
           but
           by
           vertue
           of
           the
           transeunt
           fact
           before
           asserted
           by
           me
           ;
           and
           if
           in
           any
           respect
           by
           vertue
           of
           the
           Covenant
           ▪
           it
           was
           by
           it
           as
           containing
           houshold
           or
           civil
           promises
           ,
           rather
           th●n
           Evangelical
           .
           So
           that
           although
           I
           deny
           that
           from
           Rom.
           4.10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           it
           is
           proved
           that
           
             Circumcision
             was
             a
             seal
             of
             the
             Covenant
             ,
             Gen
          
           17.
           and
           that
           
             the
             promises
             ,
             Gen.
          
           17.4.5
           ,
           6
           ,
           8.
           
             were
             additional
             to
             the
             main
             Covenant
             ,
          
           and
           not
           as
           well
           the
           main
           Covenant
           as
           v.
           7
           yet
           I
           grant
           Mr.
           Bs.
           conclusions
           which
           he
           here
           infers
           ,
           that
           
             the
             promises
             ,
             Gen.
          
           3.15
           .
           &
           17.7
           .
           
             did
             comprehend
             infants
             ,
             that
             there
             is
             but
             one
             Covenant
             of
             free
             justification
             by
             faith
             in
             both
             places
             ,
             that
             the
             one
             may
             explain
             the
             other
             that
             infants
             were
             from
             the
             beginning
             Churchmembers
             ,
          
           that
           is
           ,
           members
           of
           the
           invisible
           Church
           of
           the
           ●lect
           ▪
           But
           this
           I
           deny
           ,
           that
           this
           is
           true
           of
           all
           ,
           or
           perha●s
           onely
           of
           the
           infants
           of
           believers
           ,
           or
           that
           because
           they
           are
           of
           the
           invisible
           therefore
           they
           are
           members
           of
           the
           visible
           Church
           ,
           there
           being
           more
           required
           to
           make
           visible
           Church-members
           ,
           then
           election
           ,
           the
           Covenant
           of
           grace
           ,
           and
           parents
           faith
           .
           But
           Mr.
           B.
           adds
           .
        
         
           ●
           .
           
             That
             the
             first
             fundamental
             promise
             is
             thus
             to
             be
             interpreted
             ,
             I
             further
             prove
             by
             Gods
             constant
             administration
             in
             the
             performance
             of
             it
             .
             Concerning
             which
             I
             do
             make
             this
             challenge
             to
             you
             (
             with
             modesty
             and
             submission
             ,
             )
             to
             prove
             if
             you
             can
             ,
             that
             there
             was
             ever
             one
             Churchmember
             that
             had
             infants
             born
             to
             him
             while
             he
             was
             in
             that
             estate
             ,
             from
             the
             beginning
             of
             the
             world
             to
             this
             day
             ,
             whose
             infants
             also
             were
             not
             Churchmembers
             ?
             Except
             onely
             the
             Anabaptists
             ,
             who
             refuse
             or
             deny
             the
             mercy
             ,
             and
             so
             refuse
             to
             dedicate
             their
             infants
             in
             Baptism
             unto
             Christ.
             And
             whether
             their
             infants
             be
             Churchmembers
             ,
             
             I
             will
             not
             determine
             affirmatively
             or
             negatively
             at
             this
             time
             .
             I
             do
             again
             urge
             you
             to
             it
             ,
             that
             you
             may
             not
             forget
             it
             ;
             to
             prove
             to
             me
             ,
             that
             ever
             there
             was
             one
             infant
             of
             a
             Churchmember
             in
             the
             world
             ,
             since
             the
             creation
             to
             this
             day
             ,
             that
             was
             not
             a
             Churchmember
             ,
             (
             except
             the
             Anabaptists
             that
             refuse
             the
             mercy
             or
             deny
             it
             .
             )
          
        
         
           Answ.
           Mr.
           B.
           undertakes
           to
           prove
           Gods
           constant
           administration
           ,
           but
           instead
           of
           proving
           sends
           me
           a
           challenge
           ,
           and
           ho●ly
           urgeth
           me
           to
           answer
           it
           ;
           which
           course
           indeed
           is
           ridiculous
           to
           the
           intelligent
           ,
           yet
           subdolous
           ,
           as
           taking
           much
           with
           shallow
           heads
           who
           know
           not
           the
           laws
           of
           Dispute
           ,
           as
           if
           he
           got
           the
           better
           of
           me
           if
           I
           did
           not
           answer
           it
           .
           But
           let
           such
           know
           ,
           1
           That
           it
           is
           Mr.
           Bs.
           part
           now
           to
           prove
           ,
           mine
           onely
           to
           answer
           .
           2.
           
           That
           if
           I
           could
           not
           answer
           ,
           either
           through
           def●ct
           of
           reading
           ,
           memory
           ,
           histories
           in
           such
           matters
           ,
           or
           such
           like
           cause
           ;
           yet
           this
           is
           no
           proof
           of
           Mr.
           Bs.
           assertion
           .
           3.
           
           That
           I
           have
           no
           reason
           to
           answer
           Mr.
           Bs.
           questions
           and
           challenges
           ,
           but
           his
           arguments
           :
           1.
           
           Because
           I
           find
           a
           meer
           captious
           spirit
           in
           him
           ,
           seeking
           advantage
           to
           himself
           from
           my
           words
           (
           which
           he
           very
           seldome
           doth
           rightly
           represent
           to
           the
           Reader
           )
           when
           he
           wants
           proof
           of
           his
           assertions
           ;
           as
           appears
           most
           evidently
           in
           this
           his
           answer
           to
           my
           Letter
           ,
           in
           which
           he
           hath
           gathered
           almost
           half
           his
           answer
           (
           besides
           the
           business
           propounded
           )
           from
           my
           writing
           to
           him
           .
           2.
           
           That
           the
           understandings
           of
           men
           ,
           even
           of
           Scholiers
           and
           Learned
           men
           are
           so
           superficial
           ,
           or
           so
           partial
           ,
           that
           without
           ever
           examining
           ,
           yea
           or
           reading
           my
           writings
           ,
           upon
           Mr.
           Bs.
           exclamations
           ,
           and
           vile
           suggestions
           of
           me
           and
           mine
           answers
           ,
           they
           do
           most
           unrighteously
           ,
           and
           like
           men
           that
           seek
           not
           the
           truth
           ,
           conclude
           on
           his
           side
           ,
           scorn
           and
           speak
           evil
           of
           me
           and
           the
           cause
           I
           assert
           (
           which
           is
           indeed
           the
           cause
           of
           Christ
           )
           of
           which
           I
           have
           much
           experience
           .
           4.
           
           Nevertheless
           I
           answer
           his
           challenge
           categorically
           thus
           ▪
           1.
           
           No
           infant
           born
           of
           a
           Churchmember
           was
           a
           visible
           Churchmember
           in
           the
           Christian
           Church
           ,
           or
           any
           other
           besides
           that
           of
           the
           Nation
           of
           the
           Hebrews
           ,
           as
           I
           have
           proved
           before
           :
           And
           if
           we
           must
           needs
           take
           up
           a
           fashion
           of
           disputing
           by
           challenges
           ,
           I
           challenge
           Mr.
           B.
           to
           shew
           me
           one
           infant
           who
           was
           a
           visible
           Churchmember
           out
           of
           the
           Nation
           of
           the
           Hebrews
           .
           ●
           .
           I
           conceive
           from
           Acts.
           16.1
           .
           2
           Tim.
           1.5
           .
           that
           Timothy
           was
           born
           of
           a
           Churchmember
           ,
           yet
           no
           Churchmember
           visible
           in
           infancy
           .
           Anabaptists
           refuse
           not
           the
           mercy
           of
           visible
           Churchmembership
           ,
           if
           God
           had
           offered
           it
           to
           their
           infants
           ;
           nor
           would
           they
           refuse
           to
           dedicate
           their
           infants
           in
           Baptism
           ,
           if
           God
           had
           commanded
           it
           :
           But
           they
           dare
           not
           challenge
           what
           God
           hath
           not
           granted
           ,
           nor
           profane
           the
           Ordinance
           of
           Christ
           ,
           by
           their
           altering
           it
           into
           that
           which
           he
           hath
           not
           appointed
           .
           Mr.
           B.
           goes
           on
           thus
           .
        
      
       
         
         
           SECT
           .
           LVIII
           .
           Infants
           visible
           Churchmembership
           is
           not
           proved
           by
           the
           Law
           of
           Nature
        
         
           
             BEfore
             I
             proceed
             to
             any
             more
             Texts
             of
             Scripture
             ,
             I
             will
             a
             little
             enquire
             into
             the
             light
             or
             Law
             of
             Nature
             it self
             ,
             and
             see
             what
             that
             ●aith
             to
             the
             point
             in
             hand
             .
             And
             first
             we
             shall
             consider
             of
             the
             duty
             of
             dedicating
             infants
             to
             God
             in
             Christ
             ,
             and
             next
             of
             Gods
             acceptance
             of
             them
             ,
             and
             entertaining
             them
             into
             that
             estate
             .
             And
             the
             first
             is
             most
             evidently
             contained
             in
             the
             Law
             of
             Nature
             it self
             (
             at
             least
             upon
             supposition
             that
             there
             be
             any
             hopes
             of
             Gods
             entertaining
             them
             ;
             )
             which
             I
             prove
             thus
             .
          
           1.
           
           
             The
             law
             of
             Nature
             bindeth
             us
             to
             give
             to
             every
             one
             his
             own
             due
             :
             But
             infants
             are
             Gods
             own
             due
          
           ;
           Ergo
           ,
           
             the
             law
             of
             Nature
             bindeth
             parents
             to
             give
             them
             up
             to
             God.
             By
             [
             giving
             ]
             here
             I
             mean
             not
             an
             alienation
             of
             propriety
             ,
             to
             make
             that
             to
             be
             Gods
             that
             was
             not
             so
             before
             ;
             but
             an
             acknowledgement
             of
             his
             right
             ,
             with
             a
             free
             res●gnation
             and
             dedication
             of
             the
             infant
             to
             God
             ,
             as
             his
             own
             ;
             for
             his
             use
             and
             service
             ,
             when
             he
             is
             capable
             there●f
             .
             If
             you
             say
             ,
             infants
             being
             not
             capable
             of
             doing
             service
             ,
             should
             not
             be
             devoted
             to
             it
             till
             they
             can
             do
             it
             ;
             I
             answer
             ,
             they
             are
             capable
             at
             present
             of
             a
             legal
             obligation
             to
             future
             duty
             ,
             and
             also
             of
             the
             relation
             which
             followeth
             that
             obligation
             ,
             together
             with
             the
             honour
             of
             a
             Churchmember
             (
             as
             the
             child
             of
             a
             Noble
             man
             is
             of
             his
             honours
             and
             title
             to
             his
             inheritance
             )
             and
             many
             other
             mercies
             of
             the
             Covenant
             .
             And
             though
             Christ
             according
             to
             his
             humanity
             was
             not
             capable
             of
             doing
             the
             works
             of
             a
             Mediatour
             or
             head
             of
             the
             Church
             in
             his
             infancy
             ,
             yet
             for
             all
             that
             he
             must
             be
             head
             of
             the
             Church
             then
             ,
             and
             not
             (
             according
             to
             this
             arguing
             )
             stay
             till
             he
             were
             capable
             of
             doing
             those
             works
             .
             And
             so
             is
             it
             with
             his
             members
             .
          
        
         
           Answ.
           It
           is
           a
           bold
           attempt
           to
           undertake
           to
           prove
           a
           law
           or
           ordinance
           of
           infants
           visible
           Churchmembership
           unrepealed
           from
           the
           law
           of
           Nature
           ,
           when
           Churches
           are
           onely
           instituted
           ,
           not
           by
           any
           law
           of
           Nature
           ,
           and
           consequently
           there
           can
           be
           no
           direction
           in
           the
           law
           of
           Nature
           who
           shall
           be
           visible
           Churchmembers
           ,
           who
           not
           .
           Nor
           could
           both
           those
           things
           Mr.
           B.
           considers
           be
           proved
           ,
           to
           wit
           ,
           
             the
             duty
             of
             dedicating
             infants
             to
             God
             in
             Christ
             ,
             and
             Gods
             acceptance
             of
             them
             ,
             and
             entertaining
             of
             them
             into
             that
             estate
             ,
             i.
             e.
          
           of
           dedicated
           persons
           ,
           prove
           them
           visible
           Churchmembers
           :
           there
           's
           more
           required
           thereto
           ,
           to
           wit
           ,
           something
           discernable
           by
           sense
           ,
           by
           which
           they
           may
           be
           said
           to
           be
           part
           of
           Gods
           people
           .
           Yet
           I
           shall
           examine
           his
           proofs
           The
           conclusion
           may
           be
           understood
           of
           giving
           up
           ,
           devoting
           ,
           dedicating
           to
           God
           by
           prayer
           or
           vow
           ;
           or
           else
           by
           an
           outward
           sign
           ,
           such
           as
           Circumcision
           or
           Baptism
           .
           This
           latter
           is
           not
           of
           the
           law
           of
           nature
           ,
           being
           meer
           instituted
           worship
           ;
           the
           former
           may
           be
           granted
           ,
           without
           any
           hurt
           to
           my
           cause
           .
           Nevertheless
           I
           shall
           say
           something
           to
           the
           argument
           :
           Which
           hath
           at
           least
           four
           terms
           ,
           and
           so
           is
           faulty
           in
           the
           form
           ;
           and
           for
           the
           matter
           of
           it
           ,
           the
           major
           is
           not
           true
           without
           limitation
           .
           For
           the
           law
           of
           nature
           doth
           not
           bind
           every
           man
           to
           give
           to
           every
           one
           his
           
           own
           due
           ,
           except
           it
           be
           that
           due
           which
           is
           due
           from
           the
           giver
           ,
           or
           it
           belongs
           to
           him
           to
           give
           .
           A
           private
           man
           is
           bound
           to
           pay
           his
           own
           debt
           ,
           not
           to
           pay
           every
           other
           mans
           debt
           to
           him
           to
           whom
           it
           is
           due
           .
           Now
           infants
           may
           be
           said
           to
           be
           Gods
           due
           ,
           either
           in
           respect
           of
           their
           persons
           ,
           or
           their
           service
           .
           Infants
           in
           infancy
           can
           do
           no
           service
           ,
           nor
           doth
           God
           require
           any
           service
           of
           them
           ,
           and
           therefore
           there
           is
           none
           due
           ,
           and
           therefore
           no
           parents
           do
           or
           are
           bound
           by
           any
           act
           of
           theirs
           for
           their
           infants
           service
           to
           give
           God
           his
           due
           of
           their
           infants
           service
           .
           And
           for
           their
           persons
           ,
           they
           are
           Gods
           due
           in
           that
           he
           may
           of
           right
           dispose
           of
           them
           as
           he
           wil
           ,
           in
           life
           and
           death
           ,
           health
           or
           sickness
           ;
           and
           in
           this
           respect
           parents
           have
           no
           way
           of
           giving
           God
           his
           due
           ,
           but
           by
           acknowledging
           his
           Soveraignty
           ,
           and
           submitting
           to
           his
           will.
           Dedication
           to
           God
           for
           the
           future
           i●●o
           giving
           of
           God
           his
           due
           from
           infants
           ;
           it
           is
           neither
           the
           giving
           of
           God
           the
           due
           of
           their
           persons
           ,
           or
           their
           service
           :
           they
           are
           bound
           themselves
           when
           they
           come
           to
           understanding
           to
           do
           it
           by
           themselves
           ;
           and
           if
           they
           do
           it
           not
           ,
           the
           parents
           dedication
           cannot
           do
           it
           .
           I
           object
           not
           ,
           that
           infants
           should
           not
           be
           devoted
           to
           to
           God
           till
           they
           can
           do
           service
           ;
           but
           that
           what
           ever
           it
           be
           ,
           it
           is
           not
           the
           giving
           God
           his
           own
           due
           from
           infants
           ,
           nor
           doth
           make
           them
           visible
           Churchmakers
           .
        
         
           Mr.
           B.
           adds
           .
           2.
           
           
             The
             law
             of
             nature
             bindeth
             all
             parents
             to
             do
             their
             best
             to
             secure
             Gods
             right
             ,
             and
             their
             childrens
             good
             ,
             and
             to
             prevent
             their
             sin
             and
             misery
             :
             But
             to
             engage
             them
             betimes
             to
             God
             by
             such
             a
             dedication
             ,
             doth
             tend
             to
             secure
             Gods
             right
             ,
             and
             their
             childrens
             good
             ,
             and
             to
             prevent
             their
             sin
             and
             misery
             :
             For
             they
             are
             under
             a
             double
             obligation
             ,
             which
             they
             may
             be
             minded
             of
             betimes
             ,
             and
             which
             may
             hold
             them
             the
             more
             strongly
             to
             their
             duty
             ,
             and
             disadvantage
             the
             tempter
             that
             would
             draw
             them
             off
             from
             God.
             
          
        
         
           Answ.
           To
           dedicate
           them
           by
           prayer
           ,
           and
           thanksgiving
           ,
           and
           vows
           to
           God
           ,
           may
           tend
           to
           these
           end●
           :
           But
           to
           do
           it
           by
           Baptism
           not
           required
           of
           God
           ,
           secures
           not
           Gods
           right
           ,
           but
           abuseth
           his
           name
           ;
           nor
           doth
           it
           tend
           to
           the
           childrens
           good
           ,
           or
           prevent
           their
           sin
           and
           misery
           .
           For
           neither
           is
           there
           promise
           of
           God
           that
           the
           parents
           dedicating
           the
           child
           by
           Baptism
           shall
           have
           these
           effects
           ,
           nor
           do
           these
           effects
           follow
           
             ex
             opere
             operato
          
           ,
           nor
           is
           there
           any
           obligation
           real
           put
           by
           infant-baptism
           on
           the
           person
           ,
           though
           there
           may
           be
           a
           putative
           obligation
           thereby
           :
           But
           really
           infant-baptism
           is
           a
           disadvantage
           ,
           1.
           
           In
           that
           it
           is
           the
           occasion
           whereby
           they
           take
           themselves
           to
           be
           Christians
           afore
           they
           know
           what
           Christianity
           is
           ,
           by
           which
           means
           they
           are
           kept
           in
           vain
           presumption
           of
           their
           safe
           condition
           ;
           and
           this
           constant
           experience
           ,
           and
           the
           acknowledgement
           of
           observing
           men
           doth
           witness
           .
           2.
           
           They
           are
           kept
           back
           thereby
           from
           the
           true
           Baptism
           of
           Christ
           ,
           which
           hath
           had
           ,
           and
           would
           have
           a
           strong
           tie
           on
           mens
           consciences
           ,
           if
           it
           were
           solemnly
           and
           in
           a
           right
           manner
           performed
           as
           it
           should
           be
           .
           Surely
           a
           mans
           own
           engagement
           by
           himself
           ,
           in
           all
           probability
           must
           have
           a
           stronger
           operation
           then
           an
           engagement
           by
           another
           for
           him
           ,
           notwithstanding
           the
           fond
           conceits
           of
           Mr.
           
             Simon
             Ford
          
           ,
           and
           Mr.
           
             John
             Goodwin
          
           ,
           of
           edification
           by
           infant
           baptism
           .
           He
           is
           a
           very
           rare
           bird
           that
           makes
           any
           fruitfull
           use
           of
           infant
           baptism
           ,
           which
           neither
           hath
           institution
           from
           God
           ,
           nor
           promise
           of
           blessing
           ,
           and
           was
           never
           known
           by
           the
           infant
           ,
           nor
           perhaps
           any
           person
           living
           can
           tell
           him
           there
           was
           any
           such
           thing
           .
           Nor
           is
           
           there
           in
           this
           respect
           the
           same
           reason
           of
           it
           and
           Circumcision
           ,
           for
           Circumcision
           makes
           such
           an
           impression
           on
           the
           body
           as
           keeps
           the
           memory
           of
           it
           ,
           but
           by
           Baptism
           there
           is
           no
           print
           on
           the
           body
           by
           which
           it
           and
           the
           obligation
           by
           it
           may
           be
           remembred
           .
        
         
           3.
           
           Saith
           he
           ,
           
             The
             law
             of
             nature
             bindeth
             parents
             in
             love
             to
             their
             children
             to
             enter
             them
             into
             the
             most
             honourable
             and
             profitable
             society
             ,
             if
             they
             have
             but
             leave
             so
             to
             do
             :
             But
             here
             parents
             have
             leave
             to
             enter
             them
             into
             the
             Church
             ,
             which
             i●
             the
             most
             honourable
             and
             profitable
             society
          
           ▪
           Ergo.
           
             That
             they
             have
             leave
             ,
             is
             proved
             ,
          
           1.
           
           
             God
             never
             forbad
             any
             man
             in
             the
             world
             to
             do
             this
             sincerely
             ,
             (
             the
             wicked
             and
             unbelievers
             cannot
             do
             it
             sincerely
             ▪
             )
             and
             a
             not
             forbidding
             is
             to
             be
             interpreted
             as
             leave
             in
             case
             of
             such
             partic●pation
             of
             benefits
             :
             As
             all
             laws
             of
             men
             in
             doubtfull
             cases
             are
             to
             be
             interpreted
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             the
             most
             favourable
             sence
             .
             So
             hath
             Christ
             taught
             us
             to
             interpret
             his
             own
             :
             when
             they
             speak
             of
             duty
             to
             God
             ,
             they
             m●st
             be
             interpreted
             in
             the
             strictest
             sence
             :
             When
             they
             speak
             of
             benefits
             to
             man
             ,
             they
             must
             be
             interpreted
             in
             the
             most
             favourable
             sence
             that
             they
             will
             hear
             .
          
        
         
           Answ.
           Entering
           into
           the
           Church
           invisible
           is
           Gods
           onely
           wo●k
           :
           Entering
           into
           the
           Church
           visible
           Christian
           is
           by
           Bapti●m
           ,
           
             Plain
             Scripture
             proof
          
           ,
           &c.
           pag.
           24.
           
             ●e
             have
             neither
             precept
             nor
             example
             in
             Scripture
             ,
             since
             Christ
             ordained
             Baptism
             ,
             of
             any
             other
             way
             of
             admitting
             visible
             members
             ,
             but
             onely
             by
             Baptism
             .
          
           Mr.
           
             Bs.
             minor
          
           then
           here
           is
           this
           ,
           that
           parents
           have
           leave
           to
           enter
           (
           which
           is
           all
           one
           with
           admission
           )
           their
           children
           into
           the
           visible
           Church
           by
           Baptism
           ,
           that
           is
           ,
           to
           baptize
           them
           .
           But
           this
           is
           false
           .
           For
           God
           hath
           forbidden
           parents
           to
           bring
           their
           infants
           to
           baptism
           ,
           in
           that
           he
           hath
           not
           appointed
           baptism
           for
           th●m
           (
           as
           is
           proved
           at
           large
           in
           the
           2d
           .
           part
           of
           this
           Review
           )
           much
           more
           to
           baptize
           them
           in
           their
           own
           persons
           ,
           according
           to
           Mr.
           Bs.
           hypotheses
           ,
           
             plain
             Scrip
             proof
          
           ,
           &c.
           pag.
           2●1
           .
           except
           they
           be
           Ministers
           .
           A
           not
           forbidding
           is
           not
           to
           be
           interpreted
           as
           leave
           in
           this
           case
           :
           but
           a
           not
           commanding
           is
           a
           plain
           forbidding
           .
           Mr.
           
             Collings
             ,
             provoc
             .
             prov
             .
             ch
             .
          
           5.
           
           
             No
             thing
             is
             lawfull
             in
             the
             worship
             of
             God
             ,
             but
             what
             we
             have
             precept
             or
             president
             for
             ;
             which
             who
             so
             denies
             ,
             opens
             a
             door
             to
             all
             Idolatry
             ,
             and
             superstition
             ,
             and
             will
             worship
             in
             the
             world
             .
          
           If
           the
           law
           of
           nature
           bind
           parents
           to
           enter
           their
           children
           into
           the
           Church
           ,
           then
           it
           is
           a
           law
           that
           speaks
           of
           duty
           to
           God
           ,
           not
           of
           benefit
           to
           man
           ;
           for
           such
           laws
           contain
           grants
           of
           something
           from
           God
           ,
           not
           of
           what
           man
           is
           to
           do
           :
           Now
           if
           it
           be
           a
           law
           of
           duty
           ,
           it
           must
           according
           to
           Mr.
           Bs.
           own
           rule
           be
           
             interpreted
             in
             the
             strictest
             sence
          
           ,
           which
           is
           the
           right
           sence
           ;
           they
           are
           bound
           to
           it
           as
           God
           appoints
           ,
           and
           no
           otherwise
           .
           So
           Mr.
           B.
           against
           Mr.
           Bl.
           pag.
           80.
           
           
             I
             take
             Gods
             precept
             to
             be
             the
             ground
             of
             Baptism
             ,
             as
             it
             is
          
           officium
           ,
           
             a
             duty
             ,
             both
             as
             to
             the
             baptizer
             ;
             and
             the
             baptized
             .
          
           Mr.
           
             Ball
             reply
             ab●ut
             nine
             positions
          
           ,
           p.
           68.
           
           
             The
             Sacraments
             are
             of
             God
             ,
             and
             we
             must
             learn
             of
             God
             for
             what
             end
             and
             use
             they
             were
             ordained
             .
             But
             by
             the
             institution
             of
             ,
             Baptism
             recorded
             in
             Scripture
             ,
             we
             have
             learned
             it
             belongeth
             to
             the
             faithfull
             ,
             to
             Disciples
             ,
             to
             them
             that
             are
             called
             .
          
           Mr.
           B.
           mistakes
           when
           he
           conceives
           of
           baptism
           as
           a
           benefit
           to
           which
           a
           man
           hath
           right
           by
           promise
           or
           Covenant
           grant
           :
           For
           though
           a
           benefit
           do
           follow
           to
           them
           that
           rightly
           do
           it
           ,
           yet
           it self
           is
           onely
           a
           duty
           ;
           and
           such
           a
           one
           as
           is
           onely
           by
           institution
           ,
           not
           by
           the
           law
           of
           nature
           ,
           nor
           belongs
           to
           pa●ents
           for
           
           children
           ,
           but
           to
           each
           person
           for
           himself
           .
           But
           Mr.
           B.
           goes
           on
           .
        
         
           2.
           
           
             It
             is
             the
             more
             evident
             ,
             that
             a
             not
             forbidding
             in
             such
             cases
             is
             to
             be
             taken
             for
             leave
             ,
             because
             God
             hath
             put
             the
             principle
             of
             sell
             preservation
             ,
             and
             desiring
             our
             own
             welfare
             ,
             and
             the
             welfare
             of
             our
             children
             so
             deeply
             in
             humane
             nature
             ,
             that
             he
             can
             no
             more
             lay
             it
             by
             then
             he
             can
             cease
             to
             be
             a
             reasonable
             creature
             .
             And
             therefore
             he
             may
             lawfully
             actuate
             or
             exercise
             this
             natural
             necessary
             principle
             of
             seeking
             his
             own
             or
             childrens
             real
             happiness
             ,
             where-ever
             God
             doth
             not
             restrain
             or
             prohibit
             him
             .
             We
             need
             no
             positive
             command
             to
             seek
             our
             own
             or
             childrens
             happiness
             ,
             but
             what
             is
             in
             the
             law
             of
             nature
             it self
             ,
             and
             to
             use
             this
             where
             God
             forbiddeth
             not
             ,
             if
             good
             be
             then
             to
             be
             found
             ,
             cannot
             be
             unlawfull
             .
          
        
         
           Answ.
           1.
           
           Infant
           baptism
           tends
           not
           to
           the
           preservation
           ,
           good
           ,
           welfare
           ,
           real
           happiness
           of
           them
           ;
           but
           to
           their
           hurt
           .
           2.
           
           It
           requires
           a
           positive
           command
           ,
           sith
           it
           is
           not
           of
           the
           law
           of
           nature
           .
           3.
           
           It
           is
           forbidden
           ,
           in
           that
           it
           is
           not
           commanded
           .
           4.
           
           There
           can
           be
           expected
           no
           blessing
           of
           God
           on
           it
           ,
           sith
           he
           hath
           promised
           none
           to
           it
           .
        
         
           3.
           
           Saith
           he
           ,
           
             It
             is
             evident
             from
             what
             is
             said
             before
             (
             and
             elsewhere
             )
             that
             it
             is
             more
             then
             a
             silent
             leave
             of
             infants
             Churchmembership
             that
             God
             hath
             vouchsafed
             us
             .
             For
             in
             the
             forementioned
             fundamental
             promise
             ,
             explained
             more
             fully
             in
             after
             times
             ,
             God
             signified
             his
             will
             that
             so
             it
             should
             be
             .
             It
             cannot
             be
             denied
             ,
             but
             there
             is
             some
             hope
             at
             least
             given
             to
             them
             in
             the
             first
             promise
             ,
             and
             that
             in
             the
             general
             promise
             to
             the
             seed
             of
             the
             woman
             they
             are
             not
             excluded
             ,
             there
             be
             no
             excluding
             term
             .
             Upon
             so
             much
             encouragement
             and
             h●pe
             then
             it
             is
             the
             duty
             of
             parents
             by
             the
             law
             of
             nature
             to
             enter
             their
             infants
             into
             the
             Covenant
             ,
             and
             into
             that
             society
             that
             partake
             of
             these
             hopes
             ,
             and
             to
             list
             them
             into
             the
             Army
             of
             Christ.
             
          
        
         
           Answ.
           The
           point
           to
           be
           proved
           was
           ,
           that
           parents
           have
           leave
           to
           enter
           their
           children
           into
           the
           Church
           ;
           but
           a
           leave
           of
           infa●ts
           Churchmembership
           vouchsafed
           of
           God
           (
           if
           there
           be
           good
           sense
           in
           the
           expression
           )
           is
           another
           thing
           .
           Infants
           Churchmembership
           is
           the
           infants
           state
           ,
           not
           the
           parents
           act
           ,
           and
           leave
           of
           it
           intimates
           a
           willingness
           in
           the
           infant
           to
           be
           a
           Churchmember
           ,
           to
           which
           God
           vouchsafes
           leave
           .
           But
           whether
           there
           be
           sense
           or
           not
           in
           the
           expression
           ,
           it
           is
           not
           true
           that
           
             in
             the
             forementioned
             fundamental
             promise
             ,
             explained
             more
             fully
             in
             after
             times
             ,
             God
             signified
             his
             will
             that
             infants
             should
             be
             visible
             Churchmembers
          
           ;
           nor
           is
           it
           true
           ,
           that
           
             upon
             hope
             given
             in
             the
             first
             promise
             that
             they
             are
             not
             excluded
             ,
             is
             it
             the
             duty
             of
             parents
          
           (
           without
           a
           positive
           command
           )
           
             by
             the
             law
             of
             nature
             to
             enter
             their
             infants
             into
             the
             Covenant
             ,
             and
             into
             that
             society
             that
             partake
             of
             those
             hopes
             ,
             and
             to
             list
             them
          
           (
           by
           baptism
           )
           
             into
             the
             Army
             of
             Christ.
          
           Hopes
           of
           what
           may
           be
           ,
           is
           not
           a
           sufficient
           reason
           of
           baptizing
           a
           person
           .
           Nor
           by
           these
           hopes
           is
           any
           more
           duty
           put
           on
           the
           parent
           ,
           then
           an
           other
           ,
           who
           hath
           the
           same
           hopes
           and
           may
           do
           it
           ,
           as
           viz.
           a
           Midwife
           :
           Yea
           ,
           by
           this
           argument
           Midwives
           should
           be
           bound
           to
           baptize
           not
           only
           believe●s
           infants
           ,
           but
           also
           all
           infants
           ,
           if
           it
           be
           so
           much
           for
           their
           good
           ,
           welfare
           ,
           preservation
           ,
           real
           happiness
           ,
           and
           the
           law
           of
           nature
           ties
           them
           as
           well
           as
           parents
           to
           do
           what
           lies
           in
           them
           to
           do
           them
           good
           upon
           such
           hopes
           and
           encouragement
           ;
           
           and
           sith
           they
           are
           in
           their
           power
           as
           well
           as
           parents
           ,
           yea
           before
           them
           ,
           and
           they
           may
           list
           them
           into
           Christs
           army
           ,
           enter
           them
           into
           Covenant
           and
           the
           Church
           ,
           they
           are
           bound
           to
           do
           it
           .
           Yea
           ,
           considering
           that
           Mr.
           B.
           of
           Baptism
           part
           2.
           ch
           8.
           holds
           ,
           that
           by
           Christs
           commission
           ,
           Mat.
           28.19
           .
           Disciples
           should
           immediately
           without
           delay
           be
           baptized
           as
           soon
           as
           they
           are
           Disciples
           ,
           and
           believers
           infants
           are
           Disciples
           as
           soon
           as
           they
           are
           born
           ,
           and
           none
           can
           do
           it
           so
           soon
           as
           Midwives
           ,
           they
           ought
           to
           do
           it
           ,
           according
           to
           Mr.
           
             Bs.
             hypotheses
          
           ,
           immediately
           upon
           their
           birth
           .
           Which
           will
           go
           very
           far
           in
           justifying
           the
           Papists
           about
           their
           hasty
           baptism
           by
           Midwives
           .
        
         
           Yet
           again
           saith
           Mr.
           B.
           4.
           
           
             It
             is
             the
             duty
             of
             Parents
             by
             the
             Law
             of
             Nature
             ,
             to
             accept
             of
             any
             allowed
             or
             offered
             benefit
             for
             their
             children
             .
             But
             the
             relation
             of
             a
             member
             of
             Christs
             Church
             or
             Army
             ,
             is
             an
             allowed
             or
             offered
             benefit
             to
             them
             ,
          
           Ergo
           ,
           
             &c.
             
             For
             the
          
           major
           ,
           
             these
             principles
             in
             the
             law
             of
             nature
             do
             contain
             it
             .
          
           1.
           
           
             That
             the
             infant
             is
             not
          
           sui
           juris
           ,
           
             but
             is
             at
             his
             parents
             dispose
             in
             all
             things
             that
             are
             for
             his
             good
             .
             That
             the
             parents
             have
             power
             to
             oblige
             their
             children
             to
             any
             future
             duty
             or
             suffering
             ,
             that
             is
             certainly
             to
             their
             own
             good
             :
             and
             so
             may
             enter
             them
             into
             covenants
             accordingly
             :
             And
             so
             far
             the
             will
             of
             the
             Father
             is
             as
             it
             were
             the
             will
             of
             the
             childe
             .
          
           2.
           
           
             That
             it
             is
             unnaturally
             sinful
             for
             a
             parent
             to
             refuse
             to
             do
             such
             a
             thing
             ,
             when
             it
             is
             to
             the
             great
             benefit
             of
             his
             own
             childe
             .
             As
             if
             a
             Prince
             would
             offer
             Honours
             ,
             and
             Lordships
             ,
             and
             Immunities
             to
             him
             and
             his
             heirs
             :
             if
             he
             will
             not
             accept
             this
             for
             his
             heirs
             ,
             but
             onely
             for
             himself
             it
             is
             unnatural
             .
             Yea
             ,
             if
             he
             will
             not
             oblige
             his
             heirs
             to
             some
             small
             and
             reasonable
             conditions
             for
             the
             enjoying
             such
             benefits
             .
             For
             the
          
           minor
           ,
           
             that
             this
             relation
             is
             an
             allowed
             or
             offered
             benefit
             to
             infants
             is
             manifested
             already
             ,
             and
             more
             shall
             be
             .
          
        
         
           Answ.
           I
           meant
           of
           visible
           members
           in
           the
           Christian
           Church
           properly
           so
           called
           ,
           this
           last
           speech
           is
           denied
           .
        
         
           He
           goes
           on
           thus
           .
           
             And
             this
             leads
             me
             up
             to
             the
             second
             point
             ,
             which
             I
             propounded
             to
             consider
             of
             ;
             whether
             by
             the
             light
             or
             law
             of
             nature
             we
             can
             prove
             that
             infants
             should
             have
             the
             benefit
             of
             being
             Church-members
             ,
             supposing
             it
             first
             known
             by
             supernatural
             revelation
             ,
             that
             parents
             are
             of
             that
             society
             ,
             and
             how
             general
             the
             promise
             is
             ,
             and
             how
             gracious
             God
             is
             .
             And
             1.
             it
             is
             certain
             to
             us
             by
             nature
             that
             infants
             are
             capable
             of
             this
             benefit
             ,
             if
             God
             deny
             it
             not
             ,
             but
             will
             give
             it
             them
             as
             well
             as
             the
             aged
             .
             2.
             
             It
             is
             certain
             that
             they
             are
             actually
             members
             of
             all
             the
             Commonwealths
             in
             the
             world
             (
             
               perfectè
               sed
               imperfecta
               membra
            
             )
             being
             secured
             from
             violence
             by
             the
             lawes
             ,
             and
             capable
             of
             honors
             and
             right
             to
             inheritances
             ,
             and
             of
             being
             real
             subjects
             under
             obligations
             to
             future
             duties
             ,
             if
             they
             survive
             .
             And
             this
             shews
             that
             they
             are
             also
             capable
             of
             being
             Churchmembers
             ,
             and
             that
             nature
             revealeth
             to
             us
             ,
             that
             the
             infants
             case
             much
             followeth
             the
             case
             of
             the
             parents
             ,
             especially
             in
             benefits
             .
             3.
             
             Nature
             hath
             actually
             taught
             most
             people
             on
             earth
             ,
             so
             far
             as
             I
             can
             learn
             ,
             to
             repute
             their
             infants
             in
             the
             same
             religious
             society
             with
             themselves
             ,
             as
             well
             as
             in
             the
             same
             civil
             society
             .
             4.
             
             Under
             the
             Covenant
             of
             works
             (
             commonly
             so
             called
             )
             or
             the
             perfect
             rigorous
             law
             that
             God
             made
             with
             man
             in
             his
             pure
             nature
             ,
             the
             infants
             should
             have
             been
             in
             the
             Church
             ,
             and
             a
             people
             holy
             to
             God
             ,
             if
             the
             parents
             
             had
             so
             continued
             themselves
             .
             And
             consider
             1.
             that
             holiness
             and
             righteousness
             were
             then
             the
             same
             things
             as
             now
             ,
             and
             that
             in
             the
             establishing
             of
             the
             way
             of
             propagation
             ,
             God
             was
             no
             more
             obliged
             to
             order
             it
             so
             ,
             that
             the
             children
             of
             righteous
             parents
             should
             have
             been
             born
             with
             all
             the
             perfections
             of
             their
             parents
             and
             enjoyed
             the
             same
             priviledges
             ,
             then
             he
             was
             obliged
             in
             making
             the
             Covenant
             of
             grace
             to
             grant
             that
             infants
             should
             be
             of
             the
             same
             society
             with
             their
             parents
             ,
             and
             have
             the
             immun●ties
             of
             that
             society
             .
             2.
             
             We
             have
             no
             reason
             when
             the
             designe
             of
             redemption
             is
             the
             magnifying
             of
             love
             and
             grace
             ,
             to
             think
             that
             love
             and
             grace
             are
             so
             much
             les●
             under
             the
             Gospel
             to
             the
             members
             of
             Christ
             ,
             then
             under
             the
             Law
             to
             the
             members
             or
             seed
             of
             Adam
             ,
             as
             that
             then
             all
             the
             seed
             should
             have
             partaked
             with
             the
             same
             blessings
             with
             the
             righteous
             parents
             ,
             and
             now
             they
             shall
             all
             be
             turned
             out
             of
             the
             society
             ,
             whereof
             the
             parents
             were
             members
             .
             5.
             
             God
             gives
             us
             himself
             the
             reasons
             of
             his
             gracious
             dealing
             with
             the
             children
             of
             the
             just
             from
             his
             gracious
             nature
             ,
             proclaiming
             even
             pardoning
             mercy
             to
             flow
             thence
             ,
             Exod.
             34.
             and
             in
             the
             2d
             .
             Com.
             6.
             
             God
             doth
             yet
             shew
             us
             that
             in
             many
             great
             and
             weighty
             respects
             he
             dealeth
             well
             or
             ill
             with
             children
             for
             their
             parents
             sakes
             :
             as
             many
             tex●s
             of
             Scripture
             shew
             (
             and
             I
             have
             lately
             proved
             at
             large
             in
             one
             of
             our
             private
             disputes
             ,
             that
             the
             sins
             of
             nearer
             parents
             are
             imputed
             as
             part
             of
             our
             original
             or
             natur●l
             guilt
             .
             )
             So
             much
             of
             that
             .
          
        
         
           Answ.
           1.
           
           All
           these
           considerations
           ,
           if
           they
           were
           yeelded
           to
           be
           true
           ,
           would
           as
           well
           prove
           that
           by
           the
           light
           of
           Nature
           infants
           should
           be
           invisible
           Churchmembers
           as
           visible
           (
           which
           would
           contradict
           the
           Scripture
           ,
           Rom
           9.6
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           11
           ,
           12
           ,
           13.
           )
           yea
           rather
           ,
           sith
           the
           4th
           .
           consideration
           upon
           which
           the
           inference
           rests
           chiefly
           ,
           is
           from
           the
           state
           in
           which
           persons
           were
           put
           by
           creation
           and
           redemption
           ,
           which
           is
           into
           the
           invisible
           rather
           then
           the
           visible
           .
           Now
           then
           if
           these
           considerations
           are
           not
           sufficient
           to
           assure
           parents
           who
           are
           in
           the
           invisible
           Church
           that
           their
           infants
           are
           in
           the
           same
           society
           ,
           neither
           are
           they
           sufficient
           to
           assure
           them
           they
           are
           visible
           Churchmembers
           .
           2.
           
           It
           is
           a
           calumny
           of
           Mr.
           B.
           which
           is
           insinuated
           as
           if
           I
           held
           that
           all
           the
           seed
           of
           believers
           shall
           be
           turned
           out
           of
           the
           society
           whereof
           the
           parents
           were
           members
           .
           3.
           
           It
           is
           a
           gross
           conceit
           ,
           and
           contrary
           to
           the
           plain
           doctrine
           of
           the
           Scripture
           ,
           concerning
           election
           and
           reprobation
           of
           Jacob
           and
           Esau
           ,
           which
           is
           intimated
           ,
           as
           if
           the
           designe
           of
           redemption
           under
           the
           Gospel
           to
           the
           members
           of
           Christ
           should
           be
           ,
           that
           as
           the
           members
           or
           seed
           of
           Adam
           ,
           so
           all
           the
           seed
           should
           partake
           of
           the
           same
           blessings
           with
           the
           righteous
           parents
           .
           4.
           
           What
           hee
           saith
           he
           hath
           largely
           proved
           in
           one
           of
           the
           private
           disputes
           at
           Kederminster
           among
           the
           associate
           Ministers
           in
           Worcestershire
           (
           as
           I
           conjecture
           )
           I
           do
           not
           contradict
           peremptorily
           ,
           as
           not
           knowing
           how
           he
           stated
           the
           question
           ,
           nor
           what
           his
           proofs
           were
           ,
           Yet
           it
           seems
           to
           mee
           to
           be
           an
           errour
           ,
           nor
           am
           I
           very
           apt
           to
           give
           assent
           to
           Mr.
           Bs.
           determinations
           ,
           however
           the
           associate
           Ministers
           may
           perhaps
           take
           him
           for
           a
           Pythagoras
           ,
           whose
           
             ipse
             dixit
          
           must
           not
           be
           gainsaid
           .
        
         
           Once
           more
           saith
           he
           ,
           
             Yet
             before
             I
             cite
             any
             more
             particular
             texts
             ,
             I
             will
             add
             this
             one
             argument
             from
             the
             tenour
             of
             the
             Covenant
             of
             
             grace
             as
             expressed
             in
             many
             texts
             of
             Scripture
             .
             According
             to
             the
             tenour
             of
             the
             Covenant
             of
             grace
             ,
             God
             will
             not
             refuse
             to
             be
             their
             God
             and
             take
             them
             for
             his
             people
             ,
             that
             are
             (
             in
             a
             natural
             or
             law
             sense
             )
             willing
             to
             be
             his
             people
             ,
             and
             to
             take
             him
             for
             their
             God.
             But
             the
             infants
             of
             believing
             parents
             are
             thus
             willing
             ,
             Ergo.
             The
             major
             is
             unquestionable
             .
             The
             minor
             is
             proved
             from
             the
             very
             law
             of
             nature
             before
             expressed
             ▪
             Infants
             cannot
             be
             actually
             willing
             themselves
             in
             natural
             sence
             ,
             ergo
             ,
             the
             reason
             and
             will
             of
             another
             must
             be
             theirs
             in
             law
             sence
             ,
             and
             that
             is
             of
             the
             parents
             ,
             who
             have
             the
             full
             dispose
             of
             them
             ,
             and
             are
             warranted
             by
             the
             law
             of
             nature
             to
             choose
             for
             them
             (
             for
             their
             good
             )
             ●ill
             they
             come
             to
             use
             of
             reason
             themselves
             .
             The
             parents
             therefore
             by
             the
             light
             and
             law
             o●
             nature
             choosing
             the
             better
             part
             for
             their
             children
             ,
             and
             offering
             and
             devoting
             them
             to
             God
             ,
             by
             the
             obligation
             of
             his
             own
             natural
             law
             ,
             he
             cannot
             in
             consistency
             with
             the
             ●●ee
             grace
             revealed
             in
             the
             Gospel
             ,
             refuse
             those
             that
             are
             so
             offered
             And
             those
             that
             thus
             come
             to
             him
             in
             the
             way
             that
             nature
             it self
             prescribeth
             ,
             he
             wi●l
             in
             no
             wise
             cast
             out
             ,
             ...
             .
             And
             he
             will
             be
             offended
             with
             those
             that
             would
             keep
             them
             from
             him
             ,
             that
             are
             offered
             by
             those
             that
             have
             the
             power
             to
             do
             it
             ,
             though
             they
             cannot
             offer
             themselves
             .
             For
             legally
             this
             act
             is
             taken
             for
             their
             own
             .
             Thus
             I
             have
             shewed
             you
             ●ome
             of
             the
             fundamental
             title
             that
             infants
             of
             believers
             have
             to
             Churchmembership
             ,
             and
             our
             obligation
             to
             dedicate
             them
             to
             God.
             
          
        
         
           Answ.
           They
           are
           (
           as
           I
           conceive
           Mr.
           B.
           )
           willing
           to
           be
           Gods
           people
           in
           a
           natural
           sence
           ,
           who
           do
           in
           their
           own
           persons
           actually
           will
           this
           ;
           in
           a
           law
           sence
           ,
           who
           having
           not
           use
           of
           reason
           themselves
           ,
           do
           will
           by
           another
           who
           hath
           the
           dispose
           of
           them
           ,
           as
           
             v.
             g.
          
           a
           parent
           .
           That
           some
           acts
           of
           a
           parent
           are
           legally
           taken
           for
           the
           childs
           ,
           it
           's
           not
           denied
           .
           But
           in
           this
           argument
           of
           Mr.
           B.
           I
           deny
           the
           major
           .
           And
           whereas
           Mr.
           B.
           saith
           ,
           
             it
             is
             unquestionable
          
           ,
           I
           say
           ,
           it
           is
           manifestly
           false
           ,
           there
           is
           no
           such
           thing
           in
           the
           tenour
           of
           the
           Covenant
           of
           grace
           ;
           yea
           ,
           God
           did
           refuse
           Ishmael
           ,
           and
           Esau
           ,
           though
           Abraham
           and
           Isaac
           prayed
           for
           them
           ,
           and
           dedicated
           them
           (
           in
           Mr.
           Bs.
           sense
           )
           to
           God.
           What
           Mr.
           B.
           dictates
           by
           way
           of
           proof
           ,
           whether
           of
           the
           major
           or
           minor
           (
           which
           I
           think
           he
           did
           not
           well
           heed
           )
           is
           not
           true
           ▪
           
             Infants
             cannot
             will
             of
             themselves
             ,
             therefore
             the
             reason
             and
             will
             of
             another
             must
             be
             theirs
             in
             law
             sence
             .
          
           For
           it
           follows
           n●t
           ,
           unless
           the
           Law-giver
           do
           ordain
           it
           so
           .
           Nor
           doth
           it
           follow
           ,
           that
           if
           the
           infants
           cannot
           will
           ,
           and
           anothers
           will
           must
           be
           theirs
           in
           law
           sence
           ,
           it
           must
           in
           Church
           matters
           be
           the
           will
           of
           the
           natural
           parents
           .
           For
           in
           such
           things
           it
           may
           be
           as
           well
           conceived
           that
           the
           will
           of
           the
           mother
           the
           Church
           (
           as
           it
           is
           termed
           ,
           )
           the
           Church-governours
           ,
           or
           as
           some
           will
           the
           Gossips
           should
           be
           their
           will
           in
           the
           law
           sence
           ,
           and
           that
           they
           have
           the
           power
           to
           dispose
           of
           them
           ,
           and
           are
           warranted
           by
           the
           law
           of
           nature
           to
           choose
           for
           them
           (
           for
           their
           good
           )
           as
           the
           natural
           parents
           .
           The
           speeches
           [
           
             the
             parents
             by
             the
             ●ight
             and
             law
             of
             nature
             choosing
             the
             better
             part
             for
             their
             children
             ,
             and
             offering
             them
             ,
             and
             devoting
             them
             to
             God
             by
             the
             obligation
             of
             his
             own
             natural
             law
             ,
             he
             cannot
             in
             consistency
             with
             the
             free
             grace
             revealed
             in
             the
             Gospel
             ,
             refuse
             those
             that
             are
             so
             offered
             ,
             ]
          
           is
           false
           ,
           the
           Gospel
           no
           where
           ●ssuring
           grace
           to
           those
           that
           are
           offered
           by
           anothers
           will
           ,
           but
           to
           those
           who
           repent
           
           and
           believe
           themselves
           .
           The
           speech
           [
           
             And
             those
             that
             thus
             come
             to
             him
             in
             the
             way
             that
             nature
             it self
             prescribeth
             ,
             he
             will
             in
             no
             wise
             cast
             out
             ,
             Joh.
          
           ..
           ]
           is
           false
           ,
           it
           being
           certain
           God
           hath
           cast
           out
           many
           so
           comming
           ,
           as
           
             Esau
             ,
             Ishmael
          
           ,
           &c.
           and
           hath
           a
           tincture
           of
           P●●agianism
           ;
           and
           the
           Text
           ,
           Joh.
           6.37
           .
           to
           which
           Mr.
           B.
           alludes
           ,
           is
           grosly
           abused
           by
           him
           ,
           sith
           it
           speaks
           onely
           of
           th●se
           that
           come
           to
           Christ
           by
           their
           own
           faith
           ,
           and
           of
           not
           casting
           out
           from
           the
           invisible
           Church
           ,
           and
           everlasting
           life
           ,
           as
           v.
           39
           ,
           40.
           shew
           ,
           not
           meerly
           from
           the
           visible
           Church
           .
           And
           the
           speech
           [
           
             and
             he
             will
             be
             offended
             with
             those
             that
             would
             keep
             them
             from
             him
             that
             are
             offered
             by
             those
             who
             have
             the
             power
             to
             do
             it
             ,
             though
             they
             cannot
             offer
             themselves
             ,
          
           ]
           being
           meant
           of
           not
           baptizing
           them
           ,
           is
           also
           false
           ;
           and
           the
           contrary
           is
           true
           ,
           that
           he
           will
           be
           offended
           with
           those
           who
           baptize
           infants
           which
           he
           never
           appointed
           ,
           but
           profane
           the
           ordinance
           ,
           being
           appointed
           onely
           for
           them
           who
           are
           themselves
           disciples
           and
           believers
           .
           And
           thus
           Mr.
           
             Bs.
             fundamental
             title
          
           to
           infants
           visible
           Churchmembership
           is
           blown
           up
           .
        
         
           Mr.
           B.
           adds
           .
           
             You
             must
             now
             in
             reason
             expect
             ,
             that
             infants
             Church-membership
             being
             thus
             established
             ,
             partly
             in
             the
             law
             of
             nature
             ,
             and
             partly
             in
             the
             fundamental
             promise
             ,
             what
             is
             after
             this
             spoken
             of
             it
             should
             not
             be
             any
             new
             establishment
             ,
             but
             confirmations
             and
             intimations
             of
             what
             was
             before
             done
             ,
             rather
             giving
             us
             the
             proof
             that
             such
             a
             law
             and
             promise
             there
             is
             that
             did
             so
             establish
             it
             ,
             then
             being
             such
             first
             establishing
             laws
             or
             promises
             themselves
             .
             And
             from
             hence
             I
             may
             well
             add
             this
             further
             argument
             .
             If
             there
             be
             certain
             proof
             in
             Scripture
             of
             infants
             Churchmembership
             ,
             but
             none
             except
             this
             before
             alledged
             that
             makes
             any
             mention
             of
             the
             beginning
             of
             it
             ,
             but
             all
             speaking
             of
             it
             as
             no
             new
             thing
             ,
             then
             we
             have
             great
             reason
             upon
             the
             forementioned
             evidence
             ,
             to
             assign
             this
             beginning
             which
             from
          
           Gen.
           3.
           
             we
             have
             exprest
             .
             But
             the
             former
             is
             true
             ,
          
           ergo
           
             the
             later
             .
             You
             confess
             that
             infant●s
             were
             Churchmembers
             once
             .
             You
             onely
             conceive
             it
             began
             when
          
           Abraham
           
             was
             called
             out
             of
          
           Ur.
           
             Your
             con●●t
             hath
             not
             a
             word
             to
             support
             it
             in
             the
             Text.
             The
             right
             to
             such
             a
             blessing
             was
             then
             new
             to
          
           Abrahams
           
             seed
             ,
             when
          
           Ab●aham
           
             first
             believed
             :
             But
             when
             it
             began
             to
             belong
             to
             infants
             of
             believers
             in
             general
             ,
             no
             Text
             except
             this
             before
             cited
             doth
             mention
             .
             Nor
             doth
             that
             promise
             to
          
           Abraham
           
             intimate
             any
             inception
             then
             as
             to
             the
             Churchmembership
             of
             infants
             ,
             but
             onely
             an
             application
             of
             a
             priviledge
             to
             him
             that
             in
             the
             general
             was
             no
             new
             thing
             .
          
        
         
           Answ.
           Mr.
           B.
           mistakes
           in
           conceiving
           visible
           Churchmembership
           to
           belong
           to
           infants
           of
           believers
           in
           general
           ,
           and
           therefore
           it
           must
           be
           derived
           from
           Gen.
           3.15
           .
           I
           retort
           his
           argument
           .
           If
           there
           be
           certain
           proof
           in
           Scripture
           of
           infants
           Churchmembership
           ,
           but
           none
           except
           in
           the
           nation
           of
           the
           Hebrews
           ,
           and
           that
           had
           its
           beginning
           at
           the
           call
           of
           Abraham
           out
           of
           Ur
           ,
           and
           ended
           at
           the
           rejection
           of
           the
           Jews
           ,
           then
           infants
           visible
           Churchmembership
           began
           with
           Abrahams
           call
           ,
           and
           now
           ceaseth
           .
           But
           the
           antecedent
           is
           true
           .
           Ergo
           ,
           also
           the
           consequent
           .
           The
           consequence
           is
           in
           effect
           Mr.
           Bs.
           In
           the
           minor
           the
           first
           and
           third
           propositions
           are
           proved
           by
           the
           dispute
           before
           :
           For
           the
           second
           [
           that
           the
           nation
           of
           the
           Hebrews
           began
           with
           Abraham
           ,
           ]
           besides
           the
           allegation
           before
           of
           Nehem
           9.6
           .
           Acts
           7.2
           .
           where
           he
           is
           called
           
             their
             Father
          
           ,
           and
           the
           story
           of
           the
           Hebrews
           
           begun
           from
           Abrahams
           call
           ,
           the
           words
           of
           the
           Prophet
           ,
           Isa.
           51.1
           ,
           2.
           are
           express
           to
           this
           purpose
           ;
           calling
           
             Abraham
             and
             Sarah
             the
             rock
             whence
             they
             were
             hewen
             ,
             and
             the
             hole
             of
             the
             pit
             whence
             they
             were
             digged
             ,
             Abraham
             their
             father
             and
             Sarah
             that
             bare
             them
             ,
          
           and
           mentioning
           Gods
           
             calling
             him
             alone
             ,
             blessing
             him
             and
             increasing
             him
             as
             the
             cause
          
           of
           it
           (
           which
           doth
           prove
           that
           it
           was
           by
           the
           transeunt
           fact
           which
           I
           described
           ,
           not
           by
           Mr.
           Bs
           promise
           and
           precept
           that
           they
           were
           Churchmembers
           )
           and
           this
           as
           a
           new
           thing
           ,
           God
           having
           chosen
           no
           other
           people
           of
           the
           earth
           as
           he
           did
           the
           Jews
           ,
           Deut.
           7.6
           .
           And
           therefore
           I
           deny
           Mr.
           
             Bs.
             minor
          
           ,
           and
           conclude
           ,
           that
           visible
           Church-membership
           of
           infants
           was
           onely
           in
           the
           nation
           of
           the
           Hebrews
           ;
           not
           by
           a
           promise
           to
           be
           a
           God
           to
           believers
           and
           their
           seed
           ,
           and
           a
           precept
           to
           parents
           to
           dedicate
           them
           to
           God
           ,
           and
           list
           them
           in
           Christs
           Army
           ;
           but
           by
           the
           transeunt
           fact
           of
           calling
           
             Abraham
             ,
             blessing
             ,
             multiplying
             him
             ,
             bringing
             them
             out
             of
             Aegypt
             to
             himself
             ,
          
           which
           was
           to
           be
           demonstrated
           .
           L●t●s
           yet
           view
           Mr
           Bs.
           confirmations
           ,
           whether
           they
           be
           any
           better
           then
           his
           primitive
           establishments
           .
        
      
       
         
           SECT
           .
           LIX
           .
           The
           sayings
           of
           
             Adam
             ,
             Eve
             ,
             Noah
          
           ,
           concerning
           
             Cain
             ,
             Seth
             ,
             Shem
          
           ,
           the
           term
           
             sons
             of
             God
          
           ,
           Gen.
           6.2
           .
           prove
           not
           Mr.
           Bs.
           law
           of
           infants
           visible
           Church-membership
           unrepealed
           .
        
         
           
             NOw
             for
             the
             Texts
          
           ,
           saith
           he
           ,
           
             that
             further
             intimate
             such
             a
             foregoing
             establishment
             .
          
           1.
           
           
             There
             seems
             to
             be
             some
             believing
             intimation
             of
             this
             in
          
           Adams
           
             naming
             his
             wife
             the
             mother
             of
             the
             living
             :
             For
             it
             is
             to
             be
             noted
             what
             Bp
             ,
          
           Usher
           saith
           ,
           Annal
           vol.
           1.
           p.
           2.
           
           Unde
           tum
           primum
           (
           post
           semen
           promissum
           )
           mulieri
           Evae
           nomen
           a
           marito
           est
           impositum
           ,
           Gen.
           3.20
           .
           quod
           mater
           esset
           omnium
           viventium
           non
           naturalem
           tantum
           vitam
           ,
           sed
           illud
           quoque
           quod
           est
           per
           fidem
           in
           semen
           ipsius
           ,
           Messiam
           promissum
           :
           quomodo
           &
           post
           eam
           Sara
           fidelium
           mater
           est
           habita
           .
           1
           Pet.
           3.6
           .
           Gal.
           4.31
           .
           ]
           
             He
             put
             this
             name
             on
             her
             after
             the
             promise
             ,
             because
             she
             was
             to
             be
             the
             mother
             of
             all
             the
             living
             ,
             not
             onely
             that
             live
             the
             life
             of
             nature
             ,
             but
             that
             which
             is
             by
             faith
             in
             the
             Messiah
             her
             seed
             .
             So
             that
             as
             she
             was
             the
             root
             of
             our
             nature
             ,
             we
             are
             her
             natural
             seed
             ;
             and
             as
             she
             was
             a
             believer
             ,
             and
             we
             the
             seed
             of
             her
             a
             believer
             ,
             so
             is
             she
             the
             mother
             of
             a
             holy
             seed
             ,
             and
             we
             that
             are
             her
             seed
             are
             holy
             ,
             as
             a
             people
             visibly
             dedicated
             to
             God.
             
          
        
         
           Answ.
           Though
           the
           exposition
           were
           allowed
           ,
           and
           the
           inference
           thereon
           ,
           that
           
             we
             that
             are
             her
             seed
          
           ,
           that
           is
           by
           faith
           in
           the
           Messiah
           ,
           
             are
             holy
          
           ;
           yet
           it
           follows
           not
           that
           we
           are
           so
           
             as
             a
             people
             visibly
             dedicated
             to
             God
             ,
          
           much
           less
           that
           our
           infants
           are
           so
           without
           their
           own
           faith
           by
           vertue
           of
           their
           parents
           dedication
           :
           And
           therefore
           this
           Text
           ,
           according
           to
           Mr.
           Bs.
           exposition
           (
           which
           yet
           may
           be
           questioned
           )
           yeelds
           no
           confirmation
           of
           infants
           visible
           Churchmembership
           unrepealed
           .
        
         
           2.
           
           Saith
           he
           ,
           
             When
             Cain
             was
             born
             ,
             his
             mother
             called
             him
             [
             possession
             ]
             because
             she
             had
             obtained
             a
             man
             of
             the
             Lord
             ,
             that
             is
             ,
             saith
             
             Ainsworth
             ,
             [
             with
             his
             favour
             ,
             and
             of
             his
             good
             will
             ,
             ]
             and
             so
             a
             son
             of
             promise
             ,
             and
             of
             the
             Church
             .
             And
             therefore
             it
             is
             to
             be
             noted
             ,
             that
             when
             Cain
             had
             sinned
             by
             killing
             his
             brother
             ,
             God
             did
             curse
             him
             ,
             and
             cast
             him
             out
             of
             his
             presence
             ,
             Gen.
             4.14
             ,
             16.
             
             So
             that
             he
             was
             excommunicate
             and
             separated
             from
             the
             Church
             of
             God
             ,
             saith
             Ainsworth
             ,
             [
             that
             is
             ,
             from
             the
             place
             of
             Gods
             word
             and
             worship
             which
             in
             likelihood
             was
             held
             by
             Adam
             the
             father
             ,
             who
             being
             a
             prophet
             ,
             had
             taught
             his
             children
             how
             to
             sacrifice
             and
             serve
             the
             Lord.
             So
             on
             the
             contrary
             ,
             to
             come
             into
             Gods
             presence
             or
             before
             him
             ,
             1
             Chron.
             16.29
             .
             is
             explained
             in
             Psal.
             96
             8.
             to
             be
             the
             comming
             into
             his
             Courts
             .
             ]
             Very
             many
             learned
             men
             give
             the
             same
             exposi●ion
             of
             it
             .
             Now
             if
             Cain
             were
             now
             excommunicate
             ,
             then
             was
             he
             before
             of
             the
             Church
             :
             nay
             it
             's
             certain
             by
             his
             sacrificing
             ,
             and
             other
             proof
             ,
             however
             this
             Text
             be
             interpreted
             :
             But
             no
             man
             can
             give
             the
             least
             reason
             from
             Scripture
             to
             make
             it
             so
             probable
             〈◊〉
             he
             entred
             into
             the
             Church
             at
             any
             other
             time
             ,
             as
             we
             give
             of
             his
             entrance
             at
             his
             nativity
             .
          
        
         
           
             Answ.
             Eve
          
           doth
           not
           say
           ,
           that
           she
           possessed
           a
           son
           of
           God
           ,
           member
           of
           the
           Church
           from
           the
           Lord
           ,
           but
           
             a
             man
          
           ,
           by
           vertue
           of
           the
           power
           given
           to
           the
           parents
           for
           procreation
           ,
           Gen.
           1.28
           .
           notwithstanding
           the
           curse
           ,
           Gen.
           3.16
           .
           which
           was
           from
           the
           Lord
           ,
           Psal
           127.3
           .
           Gen.
           30.2
           .
           that
           is
           ,
           by
           his
           providence
           ,
           and
           in
           some
           respect
           with
           his
           favour
           and
           good
           will
           ,
           considering
           her
           desert
           ,
           and
           danger
           it
           was
           that
           she
           possessed
           him
           when
           both
           their
           lives
           were
           in
           so
           great
           hazard
           .
           That
           Cain
           was
           a
           Churchmember
           visible
           from
           his
           infancy
           hath
           no
           probability
           ,
           there
           being
           no
           hint
           of
           it
           in
           that
           Text
           ,
           or
           any
           other
           .
           The
           proofs
           that
           infant
           visible
           Church-membership
           was
           onely
           in
           the
           Hebrew
           Nation
           ,
           have
           beene
           shewed
           before
           .
        
         
           
             Also
             ,
             
               saith
               Mr.
            
             B.
             When
             Eve
             bare
             Seth
             ,
             she
             so
             named
             him
             as
             a
             son
             of
             mercy
             in
             faith
             ,
             as
             appointed
             her
             by
             the
             Lord
             to
             be
             in
             Abels
             room
             ,
             faithfull
             as
             Abel
             ,
             and
             the
             father
             of
             our
             Lord
             afte●
             the
             flesh
             ,
             as
             Ainsworth
             on
             Gen.
             4.25
             .
             And
             is
             there
             no
             intimation
             in
             this
             that
             Seth
             was
             an
             infant
             member
             of
             the
             visible
             Church
             ?
             I
             confess
             he
             that
             shall
             excommunicate
             this
             appointed
             seed
             ,
             or
             saith
             ,
             that
             Seth
             was
             without
             the
             Church
             in
             his
             infancy
             ,
             doth
             speak
             in
             my
             ears
             so
             improbably
             ,
             and
             so
             unlike
             the
             Scripture
             ,
             that
             I
             am
             very
             confident
             I
             shall
             never
             believe
             him
             .
          
        
         
           Answ.
           Nor
           should
           I
           ,
           meaning
           as
           Mr.
           
             Ainsworth
             ,
             seed
             ]
             that
             is
             another
             son
             :
             that
             as
          
           Abrahams
           
             seed
             was
             called
             in
          
           Isaac
           (
           Ishmael
           
             being
             excluded
             )
             Gen.
          
           21.12
           .
           so
           Eves
           
             seed
             should
             be
             in
          
           Seth
           ,
           tha●
           is
           the
           elect
           seed
           ,
           and
           so
           he
           a
           member
           of
           the
           invisible
           Church
           in
           infancy
           ;
           and
           yet
           there
           's
           no
           in●imation
           that
           ●e
           was
           an
           infant
           member
           of
           the
           visible
           Church
           ,
           from
           which
           Ishmael
           was
           not
           excluded
           .
           In
           which
           though
           I
           p●ace
           not
           Seth
           ,
           yet
           I
           do
           not
           thereby
           excommunicate
           Seth
           ,
           or
           say
           that
           he
           was
           without
           the
           Church
           in
           his
           infancy
           .
        
         
           Mr.
           B.
           adds
           .
           
             Note
             also
             ,
             that
             as
             God
             had
             thus
             cast
             out
             Cain
             ,
             and
             supplied
             Abels
             room
             by
             Seth
             and
             had
             given
             each
             of
             them
             posterity
             ;
             so
             we
             find
             him
             in
             a
             special
             manner
             registring
             the
             successors
             of
             the
             righteous
             ,
             and
             putting
             two
             titles
             on
             these
             two
             distinct
             generations
             ,
             calling
             
             some
             the
             sons
             of
             God
             ,
             and
             others
             the
             daughters
             of
             men
             ,
             Gen.
             6.2
             .
             Supposing
             that
             you
             reject
             the
             old
             conceits
             that
             these
             sons
             of
             God
             were
             Angels
             that
             fell
             in
             love
             with
             women
             ,
             the
             current
             ordinary
             exposition
             I
             think
             will
             stand
             ,
             that
             these
             were
             the
             progeny
             of
             Seth
             ,
             and
             other
             members
             of
             the
             Church
             ,
             who
             are
             called
             the
             sons
             of
             God
             ;
             and
             that
             it
             was
             the
             progeny
             of
             Cain
             ,
             and
             other
             wicked
             ones
             ,
             that
             are
             called
             the
             daughters
             of
             men
             .
             Where
             note
             that
             they
             are
             not
             themselves
             denominated
             wicked
             ,
             but
             the
             children
             of
             men
             ,
             as
             being
             a
             generation
             separated
             from
             the
             Church
             from
             the
             birth
             .
             And
             the
             other
             are
             not
             themselves
             affirmed
             to
             be
             truly
             godly
             ones
             ,
             but
             son●
             of
             God
             ,
             as
             being
             the
             seed
             of
             the
             Saints
             not
             cast
             out
             ,
             but
             members
             of
             the
             Church
             ,
             or
             the
             sons
             of
             those
             who
             were
             devoted
             to
             God
             ▪
             and
             so
             devo●ed
             to
             him
             themselves
             :
             a
             separated
             generation
             belonging
             to
             God
             as
             his
             visible
             Church
             .
             Where
             note
             ,
             that
             these
             that
             are
             called
             the
             sons
             of
             God
             ,
             even
             the
             line
             of
             Seth
             and
             other
             godly
             parents
             ,
             were
             yet
             so
             wicked
             that
             God
             repented
             that
             he
             made
             them
             ,
             and
             destroyed
             them
             in
             the
             floud
             ,
             sparing
             onely
             Noah
             and
             his
             family
             .
             So
             that
             it
             was
             not
             their
             own
             godliness
             that
             made
             them
             called
             the
             sons
             of
             God
             ,
             but
             their
             relation
             ,
             Churchstate
             ,
             and
             visible
             separation
             from
             open
             unchurched
             Idolaters
             .
             Compare
             this
             phrase
             with
             the
             like
             ,
             Deut.
             14.1
             .
             2
             Cor.
             6.18
             .
             In
             the
             former
             it
             's
             said
             [
             
               ye
               are
               the
               children
               of
               the
               Lord
               your
               God
               ,
               ye
               shall
               not
               cut
               your
               selvs
               ,
            
             &c.
             ]
             where
             the
             whole
             people
             ,
             infants
             and
             all
             are
             called
             Gods
             children
             ,
             as
             being
             a
             people
             separated
             to
             him
             from
             the
             Idolatrous
             world
             ;
             and
             so
             in
             the
             next
             v.
             called
             
               a
               holy
               people
               unto
               God
               ,
               peculiar
               to
               him
               ,
            
             &c.
             And
             2
             Cor.
             6.18
             .
             
               Come
               out
               from
               among
               them
               ,
               and
               be
               ye
               seperate
               ,
            
             &c.
             
               and
               I
               will
               be
               a
               father
               to
               you
               ,
               and
               you
               shall
               be
               my
               sons
               and
               daughters
               ,
               saith
               the
               Lord
               Almighty
               .
            
             ]
             So
             that
             Gods
             sons
             and
             daughters
             are
             that
             society
             that
             are
             separated
             from
             Idolaters
             unto
             the
             worship
             of
             God
             as
             the
             visible
             Church
             is
             .
             And
             then
             it
             appears
             that
             the
             generation
             of
             the
             righteous
             ,
             even
             from
             the
             womb
             ,
             were
             ennumerated
             to
             the
             rest
             ,
             in
             that
             they
             are
             not
             mentioned
             as
             a
             people
             called
             out
             here
             and
             there
             ,
             and
             initiated
             at
             age
             (
             here
             's
             no
             mention
             of
             any
             such
             thing
             :
             )
             but
             as
             a
             stock
             or
             generation
             opposed
             to
             the
             daughters
             of
             men
             ,
             or
             of
             the
             unchurched
             ,
             who
             were
             such
             from
             their
             infancy
             as
             all
             will
             grant
             .
             For
             it
             was
             not
             the
             same
             men
             that
             were
             the
             parents
             of
             those
             here
             called
             the
             daughters
             of
             men
             and
             the
             sons
             of
             Go●
             (
             though
             some
             of
             the
             later
             might
             be
             excommunicate
             when
             they
             fell
             :
             )
             But
             it
             plainly
             intimates
             ,
             that
             it
             was
             another
             sort
             of
             men
             that
             these
             were
             the
             daughters
             of
             ,
             then
             those
             that
             were
             parents
             to
             the
             sons
             of
             God.
             So
             
               Ainsworth
               in
               loc
            
             .
             [
             The
             sons
             of
             God
             ,
             
               i.
               e.
            
             the
             men
             of
             the
             Church
             of
             God
             ,
             for
             to
             such
             Moses
             saith
             ,
             Deut.
             14.1
             .
             &c.
             1
             Joh.
             3.1
             .
             Daughters
             of
             men
             ,
             meaning
             of
             Cains
             posterity
             that
             were
             out
             of
             Gods
             Church
             ,
             Gen.
             4.14
             .
             ]
             So
             our
             Annotations
             ,
             and
             many
             more
             .
          
        
         
           Answ.
           1.
           
           There
           is
           not
           sufficient
           evidence
           in
           the
           text
           to
           prove
           it
           ,
           that
           
             the
             sons
             of
             God
          
           were
           of
           Seths
           ,
           and
           the
           
             daughters
             of
             men
          
           of
           Cains
           posterity
           :
           they
           might
           be
           some
           of
           
             the
             daughters
             of
             men
          
           of
           Seths
           ,
           and
           some
           of
           
             the
             sons
             of
             God
          
           of
           Cains
           progeny
           ,
           notwithstanding
           what
           is
           in
           the
           text
           .
           And
           there
           is
           this
           reason
           against
           it
           ,
           that
           sith
           Gen.
           4.16
           .
           it
           is
           said
           ,
           that
           
           
             Cain
             went
             out
             from
             the
             presence
             of
             the
             Lord
             ,
             and
             dwel●
             in
             the
             land
             of
             Nod
             on
             the
             East
             of
             Eden
             ,
          
           and
           that
           
             he
             built
             a
             City
             called
             Enoch
             ,
          
           that
           the
           posterity
           of
           Cain
           and
           Seth
           dwelt
           so
           far
           one
           from
           another
           ,
           that
           they
           had
           not
           occasion
           to
           see
           one
           another
           so
           as
           to
           fall
           in
           love
           with
           their
           beauty
           .
           And
           whereas
           it
           is
           clear
           that
           
             Adam
             after
             he
             begat
             Seth
             begat
             sons
             and
             daughters
             Gen.
          
           5
           4.
           living
           800
           years
           ,
           and
           that
           the
           great
           change
           in
           religion
           was
           about
           the
           time
           of
           Enos
           birth
           Gen.
           4.26
           .
           
             the
             sons
             of
             God
          
           and
           
             daughters
             of
             men
          
           might
           be
           of
           other
           races
           then
           Cain
           and
           Seth.
           But
           I
           shall
           not
           contend
           about
           this
           .
           2.
           
           Nor
           is
           it
           manifest
           that
           either
           sort
           of
           persons
           are
           ca●led
           so
           from
           their
           descent
           ,
           or
           Church-state
           by
           birth
           .
           For
           the
           one
           are
           not
           called
           the
           sons
           of
           God
           from
           their
           birth
           ,
           but
           practise
           or
           profession
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           saith
           
             Chrysostom
             hom
          
           22.
           on
           
             Genes
             .
             Because
             until
             then
             they
             did
             imitate
             their
             progenitors
             vertue
             ,
             Piscat
             .
             analys
             .
             Gen.
          
           6
           
             Per
             filios
             Dei
             intelligendi
             sunt
             i●
             qui
             re●igionem
             puram
             profitebantur
             ,
             praesertim
             ex
             Sethi
             &
             Enoskhi
             posteris
             ▪
             Gatak
             .
             adv
             .
             p●ochen
             .
          
           c.
           13.
           
           
             Apud
             quos
             religionis
             verae
             professio
             hactenus
             perstiterat
             .
             Usher
             Annal.
             Vol.
          
           1.
           p.
           3.
           
             ad
             an
             .
             M.
          
           235.
           
           
             Sethus
             annos
          
           105
           
             natus
             filium
             genuit
             cui
             Enoshi
             nomen
             imposuit
             :
             quod
             conditionis
             humanae
             deplorandam
             denotat
             miseriam
             ,
             Tunc
             enim
             a
             Camitis
             cultus
             Divinus
             miserè
             corruptus
             fuit
             :
             unde
             ea
             inter
             homines
             distinctio
             fa●●a
             ;
             ut
             qui
             in
             verò
             Dei
             cultu
             permanserunt
             fil●i
             Dei
             ;
             qui
             autem
             ab
             eo
             desciverunt
             filii
             hominum
             sint
             appellati
             .
             Gen
             ,
          
           4.26
           .
           cum
           6.1
           ,
           2.
           
           
             Christoph.
             Cartwright
             annot
             ▪
             ad
             Gen.
          
           6.2
           .
           
             At
             ex
             textu
             apparet
             hosce
             Dei
             filios
             professione
             po●iùs
             quàm
             reipsa
             s●nctos
             fuisse
             .
             The
             new
             Annot.
             on
             Gen.
          
           6.2
           .
           
             Sons
             of
             God
             ]
             rational
             creatures
             and
             of
             humane
             kinde
             ;
             yet
             in
             this
             place
             distinguished
             from
             the
             daughters
             of
             men
             ,
             not
             onely
             by
             their
             sex
             ,
             but
             by
             their
             qualities
             or
             relati●ns
             ;
             by
             their
             qualities
             ,
             as
             persons
             of
             some
             eminent
             endowments
             or
             estimation
             above
             others
             as
             (
             what
             is
             excellent
             is
             in
             the
             Scripture
             phrase
             especially
             entituled
             unto
             God
             ,
             as
             the
             Garden
             of
             Eden
             ,
          
           Ezek.
           28.13
           .
           
             &
             ch
          
           .
           31.
           v.
           8
           ,
           9.
           
             the
             hill
             of
             God
             ,
             Ps.
          
           68.15
           .
           )
           
             or
             by
             their
             relations
             ,
             as
             such
             as
             descending
             from
             Seth
             and
             Enosh
             professed
             the
             true
             worship
             of
             the
             true
             God
             ,
             and
             so
             became
             capable
             of
             the
             title
             of
             the
             sons
             of
             God
             ,
             Deut.
          
           14.1
           .
           2
           Cor.
           6.18
           .
           Whence
           I
           infer
           ,
           that
           in
           the
           judgement
           of
           these
           Authors
           they
           are
           termed
           
             the
             sons
             of
             God
          
           not
           from
           their
           Churchmembership
           by
           bi●th
           ,
           but
           their
           profession
           and
           practise
           .
           On
           the
           other
           side
           ,
           the
           parents
           of
           the
           daughters
           are
           termed
           men
           not
           from
           their
           discent
           by
           birth
           ,
           or
           exclusion
           out
           of
           the
           Church
           by
           birth
           ,
           but
           as
           the
           term
           [
           man
           ]
           is
           taken
           for
           corrupt
           
             unregenerate
             men
             as
             Ainsworth
          
           ,
           so
           Paul
           1
           Cor.
           3.3
           .
           
             Piscat
             .
             sch
             .
             in
             Gen.
          
           6.2
           .
           
             Nisi
             potius
             est
             ut
             nomine
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Adam
             hîc
             intelligatur
             primus
             ille
             generis
             humani
             parens
             :
             ut
             significetur
             illas
             ge●●isse
             imaginem
             illam
             secundùm
             quam
             Adamus
             genuit
             liberos
             ,
             non
             autem
             ●uisse
             regineratos
             spiritu
             Dei.
          
           Which
           exposition
           is
           very
           likely
           that
           they
           are
           termed
           daughters
           of
           Adam
           ,
           not
           daughters
           of
           men
           ,
           because
           they
           were
           corrupt
           as
           Adam
           ,
           a●
           Gen.
           5.3
           .
           Adam
           is
           said
           
             to
             beget
             a
             son
             in
             his
             own
             image
             corruptus
             corruptum
             ,
             as
             Pisc.
             sch
             .
             in
             locum
             ,
          
           in
           opposition
           to
           Gods
           image
           .
           v.
           1.
           
           So
           Hos.
           6.7
           .
           and
           then
           
             daughters
             of
             Adam
          
           doth
           not
           note
           their
           discent
           but
           qualities
           and
           practise
           ,
           as
           
             daughters
             of
             Sara
          
           1
           Pet.
           3.7
           .
           that
           is
           ,
           that
           they
           revolted
           from
           the
           true
           worship
           of
           God
           ,
           as
           Adam
           from
           God.
           Which
           things
           premised
           ,
           I
           deny
           1.
           that
           it
           is
           true
           that
           
           
             the
             women
             are
             not
             themselves
             denominated
             wicked
             ,
             but
             the
             children
             of
             men
             ,
             as
             being
             a
             generation
             separated
             from
             the
             Church
             from
             the
             birth
             .
          
           For
           there
           is
           nothing
           in
           the
           text
           that
           proves
           
             the
             men
          
           were
           the
           posterity
           of
           Cain
           ,
           nor
           that
           all
           the
           posterity
           of
           Cain
           were
           out
           of
           the
           Church
           ,
           nor
           that
           these
           men
           were
           out
           of
           the
           Church
           ,
           though
           they
           were
           corrupt
           persons
           or
           degenerate
           members
           ,
           and
           therefore
           nothing
           to
           prove
           they
           were
           excluded
           from
           the
           Church
           from
           the
           birth
           ,
           by
           reason
           of
           their
           discent
           .
           And
           it
           may
           bee
           well
           conceived
           that
           the
           term
           [
           
             daughters
             of
             Adam
          
           ]
           doth
           note
           th●ir
           wickedness
           as
           treacherously
           departing
           from
           God
           as
           he
           did
           2.
           
           I
           deny
           they
           are
           termed
           [
           
             sons
             of
             God
          
           ]
           who
           chose
           the
           daughters
           of
           Adam
           for
           their
           beauty
           ,
           
             as
             being
             the
             seed
             of
             the
             Saints
             ,
          
           &c.
           but
           as
           being
           at
           least
           in
           appearance
           holy
           and
           true
           worshippers
           and
           chosen
           by
           God
           ,
           they
           are
           so
           denominated
           no●
           from
           their
           discent
           from
           the
           godly
           ,
           for
           then
           they
           had
           been
           called
           the
           sons
           of
           the
           Saints
           rather
           then
           of
           God
           ,
           but
           from
           their
           profession
           and
           pract●se
           ,
           if
           the
           interpretation
           of
           
             Aben
             Ezra
          
           that
           they
           were
           
             the
             sons
             Elohim
             of
             the
             Judges
             or
             mighty
          
           or
           that
           other
           that
           they
           were
           
             eminent
             persons
          
           ,
           hold
           not
           .
           3.
           
           I
           deny
           that
           it
           can
           be
           proved
           that
           these
           sons
           of
           ●od
           were
           not
           truly
           godly
           ,
           or
           that
           
             that
             they
             were
             so
             wicked
             that
             God
             repen●ed
             that
             he
             made
             them
             ,
             and
             destroyed
             them
             in
             the
             flood
             .
          
           For
           neither
           doth
           their
           love
           of
           women
           prove
           they
           were
           not
           truly
           godly
           ,
           Solomon
           is
           judged
           truly
           godly
           Nehem.
           13.26
           .
           though
           hee
           fell
           perhaps
           more
           deeply
           into
           the
           same
           sin
           .
           Sampson
           was
           a
           believer
           Heb.
           11.32
           .
           yet
           sinned
           this
           way
           .
           Nor
           doth
           that
           which
           is
           said
           Gen.
           6.11
           ,
           12
           ,
           13.
           prove
           it
           ,
           for
           that
           is
           rather
           to
           be
           understood
           of
           the
           Nephilim
           or
           Giants
           ,
           or
           the
           posterity
           of
           the
           
             the
             sons
             of
             God
          
           mentioned
           v.
           4.
           rather
           then
           of
           
             the
             sons
             of
             God
          
           themse●ves
           ▪
           v.
           2.
           
           And
           therefore
           it
           is
           not
           proved
           that
           
             it
             was
             not
             their
             own
             godliness
             that
             made
             them
             called
             the
             sons
             of
             God
             ,
             but
             their
             Church
             state
             .
          
           Nor
           is
           the●e
           any
           thing
           Deut.
           14.1
           .
           that
           proves
           
             the
             sons
             of
             God
             Gen.
          
           6.2
           .
           were
           such
           from
           their
           infancy
           as
           born
           of
           Churchmembers
           For
           they
           are
           
             the
             sons
             of
             Gods
          
           there
           either
           by
           profession
           or
           special
           choice
           v.
           ●
           .
           not
           from
           their
           parentage
           .
           Much
           less
           is
           there
           any
           thing
           2
           Cor.
           6.18
           .
           to
           that
           purpose
           ,
           for
           the
           promise
           of
           son-ship
           there
           is
           not
           from
           birth
           but
           obedience
           v.
           17.
           
           And
           as
           Gen.
           6.2
           .
           their
           being
           made
           sons
           of
           God
           is
           not
           exprest
           to
           be
           by
           calling
           ,
           so
           neither
           is
           it
           said
           to
           be
           by
           humane
           generation
           ,
           nor
           doth
           it
           follow
           if
           
             the
             daughters
             of
             men
          
           were
           such
           from
           their
           birth
           ,
           the
           sons
           of
           God
           must
           be
           so
           from
           their
           birth
           ,
           no
           not
           though
           
             sons
             of
             God
          
           noted
           a
           generation
           or
           stock
           ,
           as
           it
           doth
           not
           follow
           that
           because
           
             that
             which
             is
             born
             of
             the
             flesh
             is
             flesh
          
           from
           the
           birth
           ,
           that
           
             that
             which
             is
             born
             of
             the
             spirit
             is
             spirit
          
           from
           the
           birth
           ,
           Joh.
           ●
           .
           6
           .
        
         
           
             Also
             ,
             
               saith
               Mr.
               B.
            
             an
             intimation
             of
             this
             priviledge
             ,
             and
             that
             they
             were
             sons
             of
             mercy
             and
             of
             the
             promise
             ,
             appeareth
             in
             the
             very
             names
             of
             many
             of
             the
             children
             of
             the
             righteous
             ,
             both
             before
             and
             after
             the
             flood
             ,
             which
             I
             will
             not
             stand
             on
             particularly
             .
          
        
         
           Answ.
           This
           is
           granted
           ,
           but
           proves
           not
           their
           visible
           Churchmembership
           from
           their
           birth
           .
        
         
           He
           adds
           ▪
           
             And
             when
             all
             the
             world
             had
             so
             defiled
             themselves
             ,
             that
             God
             was
             resolved
             to
             cut
             them
             off
             ▪
             he
             spared
             Noah
             and
             his
             family
             or
             sons
             .
             Though
             Cham
             was
             to
             be
             cursed
             ,
             yet
             was
             hee
             of
             the
             Church
             
             which
             worshipped
             the
             true
             God
             ,
             and
             spared
             as
             a
             son
             of
             Noah
             ,
             and
             one
             of
             that
             society
             .
             And
             if
             God
             so
             far
             spared
             him
             then
             for
             his
             fathers
             sake
             as
             to
             house
             him
             in
             the
             Ark
             (
             the
             type
             of
             the
             Church
             )
             hee
             sure
             took
             him
             to
             be
             of
             the
             same
             society
             in
             his
             infancy
             ,
             and
             then
             bare
             him
             the
             same
             favour
             on
             the
             same
             account
             .
          
        
         
           Answ
           That
           the
           Ark
           was
           a
           type
           of
           the
           Church
           is
           not
           said
           in
           Scripture
           ,
           it
           is
           rather
           made
           a
           type
           of
           Baptism
           1
           Pet.
           3.21
           .
           But
           let
           it
           bee
           granted
           the
           Ark
           was
           a
           type
           of
           the
           Church
           ,
           and
           that
           Cham
           was
           in
           the
           Ark
           for
           his
           fathers
           sake
           and
           a
           memb●r
           of
           the
           Church
           ,
           yet
           it
           followes
           not
           he
           was
           so
           in
           infancy
           ,
           he
           might
           be
           so
           as
           a
           worshipper
           of
           the
           true
           God
           ,
           though
           himself
           in
           other
           things
           corrupt
           .
        
         
           Again
           saith
           Mr.
           B.
           
           
             As
             soon
             as
             Noah
             came
             out
             of
             the
             Ark
             God
             blessed
             himself
             in
             his
             issue
             ▪
             as
             he
             did
             Adam
             ,
             with
             an
             [
             increase
             and
             multiply
             ]
             and
             made
             a
             Covenant
             with
             him
             and
             his
             seed
             after
             him
             .
             Which
             Covenant
             though
             the
             expressed
             part
             of
             it
             be
             that
             the
             earth
             should
             bee
             drowned
             no
             more
             ,
             and
             so
             it
             was
             made
             with
             the
             wickedst
             of
             Noahs
             seed
             ,
             and
             even
             with
             the
             beasts
             of
             the
             field
             ,
             yet
             doth
             it
             import
             a
             special
             favour
             to
             Noah
             and
             his
             seed
             ,
             as
             one
             whom
             God
             would
             shew
             a
             more
             special
             respect
             to
             ,
             as
             he
             had
             done
             in
             his
             deliverance
             ,
             and
             upon
             this
             special
             favour
             to
             him
             the
             creatures
             fare
             the
             better
             .
             For
             though
             the
             word
             [
             Covenant
             ]
             be
             the
             same
             to
             man
             and
             beast
             ,
             yet
             the
             diversity
             of
             the
             promissary
             and
             his
             capacity
             may
             put
             a
             different
             sense
             on
             the
             same
             word
             ,
             as
             applied
             to
             each
             .
             And
             indeed
             it
             should
             seem
             but
             a
             sad
             blessing
             to
             Noah
             to
             hear
             an
             [
             increase
             and
             multiply
             ]
             if
             all
             his
             infant
             posterity
             must
             be
             cast
             or
             left
             out
             of
             the
             visible
             Church
             ,
             and
             so
             left
             as
             common
             or
             unclean
             .
             This
             were
             to
             encrease
             and
             multiply
             the
             Kingdome
             of
             the
             Devil
             .
             If
             he
             that
             was
             so
             mercifully
             housed
             in
             the
             Ark
             with
             all
             his
             children
             ,
             must
             now
             bee
             so
             blest
             as
             to
             have
             all
             their
             issue
             to
             be
             out
             of
             the
             Church
             ,
             it
             were
             a
             strange
             change
             in
             God
             ,
             and
             a
             strange
             blessing
             on
             Noah
             !
             And
             an
             uncomfortable
             stablishing
             of
             a
             Covenant
             with
             his
             seed
             ,
             if
             all
             that
             seed
             must
             bee
             so
             thrust
             from
             God
             and
             dealt
             with
             as
             the
             seed
             of
             cursed
             Cain
             .
          
        
         
           Answ.
           Though
           the
           Covenant
           Gen.
           9.9
           .
           should
           import
           a
           special
           favour
           to
           Noah
           and
           his
           seed
           more
           then
           to
           the
           beasts
           (
           which
           yet
           the
           text
           expresseth
           not
           )
           yet
           that
           this
           should
           be
           infants
           visible
           Churchmembership
           followes
           not
           ,
           nor
           is
           it
           likely
           ,
           sith
           then
           all
           the
           infant
           posterity
           ▪
           yea
           all
           the
           seed
           of
           Noah
           ,
           and
           consequently
           all
           the
           men
           of
           the
           world
           since
           then
           should
           be
           visible
           Churchmembers
           .
           Nor
           was
           
             th●
             blessing
             of
             multiplying
             sad
             to
             Noah
             ,
          
           reduced
           to
           such
           a
           paucity
           ,
           though
           his
           infant
           posterity
           were
           not
           of
           the
           visible
           Church
           ,
           nor
           were
           they
           any
           more
           
             common
             and
             unclean
          
           thereby
           ,
           then
           they
           should
           have
           been
           if
           so
           taken
           ,
           nor
           had
           this
           been
           to
           
             increase
             and
             multiply
             the
             Kingdome
             of
             the
             Devil
             ,
          
           they
           that
           are
           not
           visible
           Churchmembers
           may
           be
           of
           the
           Kingdome
           of
           Christ
           and
           not
           of
           the
           Kingdome
           of
           the
           Devil
           .
           I
           say
           not
           
             all
             Noahs
             issue
             was
             out
             of
             the
             Church
             ,
          
           yet
           the
           leaving
           out
           infants
           from
           the
           visible
           Church
           ,
           shewed
           no
           
             change
             in
             God
          
           from
           what
           hee
           was
           to
           them
           when
           he
           housed
           the
           sons
           of
           Noah
           in
           the
           Ark
           ,
           nor
           doth
           it
           any
           whit
           lessen
           the
           blessing
           expressed
           Gen.
           9.1
           .
           nor
           doth
           it
           infer
           that
           
             all
             that
             seed
             must
             be
             thrust
             from
          
           God
           
             and
             dealt
             
             with
             as
             the
             seed
             of
             cursed
             Cain
             .
          
           These
           are
           but
           frivolous
           inferences
           fit
           onely
           to
           scare
           weak
           heads
           .
        
         
           
             Moreover
             ,
             
               saith
               he
            
             ,
             it
             is
             certain
             that
             Noah
             did
             prophetically
             ,
             or
             at
             least
             truly
             pronounce
             the
             blessing
             on
             Sem
             and
             Japhet
             .
             And
             in
             Shems
             blessing
             he
             blesseth
             the
             Lord
             his
             God
             ,
             shewing
             that
             God
             was
             his
             God
             and
             so
             in
             Covenant
             with
             him
             .
             And
             it
             is
             plain
             that
             it
             is
             not
             onely
             the
             persons
             ,
             but
             the
             posterities
             of
             his
             three
             sons
             that
             Noah
             here
             intended
             .
             It
             was
             not
             Cham
             himself
             so
             much
             as
             Canaan
             and
             his
             succeeding
             posterity
             that
             were
             to
             be
             servants
             to
             Shem
             and
             Japhet
             ,
             that
             is
             to
             their
             posterity
             .
             And
             the
             blessing
             must
             be
             to
             the
             issue
             of
             Shem
             ,
             as
             well
             as
             the
             curse
             to
             the
             issue
             of
             Cham.
             And
             indeed
             a
             Hebrew
             Doctor
             would
             take
             it
             ill
             at
             that
             Expositor
             or
             Divine
             whatsoever
             that
             should
             presume
             to
             exclude
             the
             infant
             seed
             of
             them
             out
             of
             Gods
             Church
             .
             And
             wel
             they
             may
             ,
             if
             in
             the
             blessing
             God
             be
             pronounced
             to
             be
             their
             God.
             Saith
             
               Ainsworth
               in
               loc
            
             .
             [
             under
             this
             Sem
             also
             himself
             receiveth
             a
             blessing
             :
             for
             blessed
             is
             the
             people
             ,
             whose
             God
             Jehovah
             is
             ,
             Psal.
             144.15
             .
             and
             eternal
             life
             is
             implied
             herein
             ,
             for
             God
             hath
             prepared
             for
             them
             a
             City
             of
             whom
             he
             is
             not
             ashamed
             to
             be
             called
             their
             God
             ,
             Heb.
             11.16
             .
             and
             Sem
             is
             the
             first
             man
             in
             Scripture
             that
             hath
             expresly
             this
             honour
             .
          
        
         
           Answ.
           I
           grant
           that
           not
           onely
           the
           person
           of
           Shem
           ,
           but
           his
           posterity
           were
           blessed
           ;
           nor
           do
           I
           deny
           God
           was
           their
           God
           ,
           nor
           that
           their
           infant
           seed
           was
           in
           Gods
           Church
           :
           But
           this
           doth
           not
           prove
           their
           visible
           Churchmembership
           in
           infancy
           ,
           but
           rather
           their
           invisible
           Churchmemship
           ,
           for
           that
           is
           imported
           by
           the
           phrase
           of
           being
           their
           God
           ,
           as
           Mr.
           Ainsworths
           exposition
           intimates
           .
           God
           was
           God
           to
           Jacob
           in
           his
           mothers
           womb
           ,
           yet
           he
           was
           not
           then
           a
           visible
           ,
           but
           an
           invisible
           Church-member
           .
        
         
           
             Moreover
             (
             
               saith
               Mr.
            
             B.
             )
             in
             Gen.
             9.27
             .
             in
             Japhets
             blessing
             there
             is
             much
             ,
             though
             in
             few
             words
             ,
             to
             this
             purpose
             intimat●●
             .
             First
             ,
             note
             that
             the
             Jewish
             Church
             is
             called
             [
             the
             tents
             of
             Sem.
             ]
             From
             whence
             it
             appeareth
             ,
             that
             the
             Church
             priviledges
             of
             that
             p●ople
             begun
             not
             with
             or
             from
             Abraham
             ,
             but
             were
             before
             :
             And
             that
             it
             is
             the
             same
             Church
             that
             was
             of
             Shem
             and
             of
             Abraham
             ,
             and
             after
             all
             the
             additional
             promises
             to
             Abraham
             ,
             the
             Jewish
             Church
             is
             still
             denominated
             [
             the
             tents
             of
             Sem
             :
             ]
             now
             they
             were
             the
             tents
             of
             Sem
             before
             Abrahams
             days
             .
             And
             therefore
             it
             is
             clear
             ,
             that
             it
             being
             the
             same
             Church
             ,
             must
             be
             supposed
             to
             have
             t●e
             same
             sort
             of
             members
             or
             materials
             :
             and
             therefore
             infants
             must
             be
             members
             before
             Abrahams
             days
             as
             well
             as
             after
             .
             That
             Church
             which
             was
             Sems
             tents
             had
             infant
             Churchmembers
             (
             for
             the
             Jewes
             Church
             is
             so
             called
             ,
             into
             which
             Japhet
             was
             to
             pass
             :
             )
             But
             the
             Church
             both
             before
             and
             after
             Abraham
             was
             Sems
             tents
             .
             Ergo.
             
          
        
         
           Answ.
           That
           
             the
             tents
             of
             Sem
          
           note
           the
           Jewish
           people
           ,
           is
           not
           improbable
           :
           But
           then
           it
           is
           as
           certain
           that
           they
           are
           so
           called
           ,
           not
           from
           what
           they
           were
           in
           Sems
           days
           ,
           at
           least
           not
           what
           they
           were
           when
           Noah
           prophesied
           ,
           but
           what
           they
           were
           to
           be
           afterwards
           when
           they
           were
           formed
           to
           be
           a
           peculiar
           people
           ;
           and
           they
           are
           
             Sems
             tents
          
           ,
           because
           they
           descended
           from
           him
           .
           And
           this
           is
           clear
           even
           from
           what
           Mr.
           B.
           and
           all
           grant
           ,
           that
           what
           
           is
           here
           said
           was
           accomplished
           in
           the
           posterity
           of
           
             Sem
             ,
             Japhet
          
           and
           Cham.
           And
           therefore
           it
           followes
           not
           that
           if
           the
           Jewish
           people
           had
           infants
           Churchmembers
           visible
           ,
           it
           must
           be
           so
           in
           Sems
           dayes
           ,
           because
           they
           are
           termed
           
             Sems
             tents
          
           ,
           sith
           they
           are
           so
           termed
           from
           their
           discent
           ,
           not
           from
           the
           state
           of
           the
           Church
           in
           Sems
           time
           .
           Nevertheless
           if
           it
           bee
           granted
           that
           
             Sems
             tents
          
           are
           the
           Church
           of
           God
           in
           Sems
           family
           in
           his
           days
           ,
           it
           will
           rather
           prove
           it
           to
           note
           the
           invisible
           Church
           then
           the
           visible
           .
           For
           the
           
             dwelling
             in
             the
             tents
             of
          
           Sem
           in
           Mr.
           Bs.
           and
           their
           sense
           whom
           he
           follows
           ,
           is
           by
           faith
           ,
           and
           so
           
             the
             tents
             of
             Sem
          
           must
           note
           the
           invisible
           Church
           of
           true
           believers
           ,
           of
           whom
           God
           is
           God
           as
           he
           was
           of
           
             Sem
             ,
             the
             Israel
             of
             God
             ,
          
           as
           they
           are
           termed
           Gal.
           6.16
           .
           not
           the
           Jewish
           Church
           visible
           ,
           and
           they
           were
           joyned
           by
           perswasion
           ,
           and
           therefore
           not
           infants
           ,
           who
           were
           
             to
             dwell
             in
          
           Sems
           tents
           ,
           and
           consequently
           infants
           visible
           Churchmembership
           is
           not
           hence
           proved
           .
           And
           to
           Mr.
           Bs.
           argument
           I
           answer
           by
           granting
           the
           conclusion
           ,
           if
           by
           
             Sems
             tents
          
           be
           meant
           the
           invisible
           Church
           ,
           if
           the
           Jewish
           people
           ,
           the
           minor
           is
           denied
           .
           He
           goes
           on
           thus
           .
        
         
           
             Yet
             further
             let
             it
             here
             bee
             noted
             ,
             that
             it
             is
             into
             Shems
             tents
             that
             Japhet
             must
             pass
             .
             I
             suppose
             that
             the
             evidence
             is
             better
             here
             for
             that
             exposition
             that
             applieth
             the
             word
             [
             dwell
             ]
             to
             Japhet
             then
             to
             God
             ,
             and
             so
             that
             this
             is
             spoken
             of
             the
             conversion
             of
             the
             Gentiles
             ,
             as
             many
             Expositors
             have
             cleered
             at
             large
             .
             And
             so
             ,
             as
             Ainsworth
             saith
             ,
             the
             sense
             is
             that
             Japhet
             shall
             be
             [
             united
             with
             the
             Churches
             of
             the
             Jews
             ,
             the
             posterity
             of
             Sem
             ,
             which
             was
             fulfilled
             when
             the
             Gentiles
             became
             joint
             heyr●
             ,
             and
             of
             the
             same
             body
             ,
             and
             joint
             partakers
             of
             Gods
             promise
             in
             Christ
             ,
             the
             stop
             of
             the
             partition
             wall
             being
             broken
             down
             ,
             
               &c.
               Eph.
            
             3.6
             .
             &
             2.14
             ,
             19.
             
             Although
             it
             may
             further
             imply
             the
             graffing
             of
             Japhets
             children
             into
             the
             stock
             of
             the
             Church
             ,
             when
             Sems
             posterity
             should
             bee
             cut
             off
             ,
             
               &c.
               ]
               vid.
               ult
            
             .
             Now
             if
             it
             be
             Sems
             tents
             even
             the
             same
             Church
             that
             Japhets
             children
             must
             dwell
             in
             ,
             then
             as
             Sems
             infants
             were
             Church-members
             ,
             so
             must
             Japhets
             ,
             and
             not
             all
             his
             infant
             seed
             bee
             cast
             or
             left
             out
             .
             So
             that
             here
             is
             a
             promise
             of
             infant
             Churchmembership
             unto
             the
             Gentiles
             in
             these
             words
             .
          
        
         
           Answ.
           For
           my
           part
           ,
           for
           ought
           I
           yet
           discern
           ,
           Mr.
           
             Nicholas
             Fuller
          
           his
           exposition
           in
           his
           ●d
           .
           Book
           of
           his
           
             Miscellanies
             Theological
             ch
          
           .
           4.
           seems
           more
           right
           then
           that
           which
           Mr.
           B.
           and
           many
           other
           Expositors
           follow
           ,
           to
           wit
           thus
           ,
           
             God
             shall
             enla●ge
             the
             coasts
             of
             the
             posterity
             of
          
           Japhet
           
             in
             Asia
             ,
             Europe
          
           ,
           and
           
             America
             ,
             and
             God
             shall
             dwell
             in
             the
             tents
             of
          
           Sem
           ,
           
             that
             is
             ,
             Christ
             or
             God
             manifested
             in
             the
             flesh
             ,
             shall
             dwell
             in
             the
             tents
             of
          
           Sem
           ;
           
             that
             is
             among
             the
          
           Jews
           ,
           
             being
             of
             their
             stock
             ,
             as
             it
             is
          
           John
           1.14
           .
           
             and
             Canaan
             shall
             be
             servant
             to
             the
             Israelites
             ,
             and
             the
             posterity
             of
          
           Japhet
           ,
           
             as
             the
             Canaanites
             ,
             Egyptians
             ,
             Carthaginians
             and
             other
             people
             of
          
           Cham
           
             have
             been
             ,
             being
             conquered
             by
          
           Joshua
           ,
           Alexander
           
             the
             great
             ,
             the
          
           Romans
           ,
           
             and
             other
             people
          
           .
           Nor
           do
           I
           see
           how
           Mr.
           Bs.
           interpretation
           can
           be
           right
           ,
           sith
           when
           Japhet
           was
           perswaded
           to
           dwell
           in
           Sems
           tents
           ,
           Chams
           posterity
           also
           were
           perswaded
           ,
           and
           Canaan
           was
           no
           more
           a
           servant
           in
           a
           spiritual
           sense
           ,
           no
           nor
           so
           much
           as
           Sems
           tents
           the
           Jewish
           people
           ;
           nor
           were
           the
           Gentiles
           perswaded
           to
           dwell
           in
           Sems
           tents
           ,
           that
           is
           ,
           in
           the
           Jewish
           Church
           visible
           ;
           but
           it
           was
           quite
           dissolved
           ,
           and
           they
           a
           separate
           Church
           from
           them
           .
           And
           
           therefore
           it
           is
           most
           manifestly
           false
           ,
           that
           the
           children
           of
           Japhet
           must
           dwell
           in
           Sems
           tents
           ,
           that
           is
           ,
           the
           same
           visible
           Church
           Jewish
           ,
           and
           therefore
           the
           inference
           is
           wrong
           ,
           there
           are
           infant
           visible
           members
           in
           the
           Gentile
           Church
           Christian
           :
           yea
           sith
           according
           to
           Mr.
           Bs.
           own
           exposition
           ,
           the
           Gentiles
           were
           by
           the
           perswasion
           of
           the
           Gospel
           ,
           as
           it
           is
           Ephes.
           3.6
           .
           of
           the
           same
           body
           ,
           none
           of
           the
           Gentiles
           were
           of
           the
           same
           body
           but
           those
           who
           were
           perswaded
           by
           the
           Gospel
           ,
           which
           cannot
           be
           said
           of
           infants
           ,
           and
           therefore
           the
           contrary
           follow
           ,
           from
           Mr.
           Bs.
           own
           exposition
           ,
           that
           infants
           were
           not
           to
           be
           visible
           Christian
           Churchmembers
           .
        
      
       
         
           SECT
           .
           LX.
           Mr.
           Bs.
           Law
           of
           Infants
           visible
           Churchmembership
           unrepealed
           ,
           is
           not
           proved
           from
           
             Gen.
             12.
          
           or
           17.
           or
           22.
           
        
         
           
             WE
             come
             next
             ,
             
               saith
               Mr.
               B.
            
             to
             the
             promise
             made
             to
             Abraham
             ,
             which
             I
             shall
             say
             the
             less
             to
             ,
             because
             you
             confess
             it
             .
             But
             again
             note
             ,
             that
             whereas
             your self
             make
             the
             beginning
             of
             Gods
             taking
             the
             Jews
             to
             be
             his
             people
             ,
             and
             so
             of
             infants
             to
             be
             members
             of
             the
             Church
             ,
             to
             be
             at
             Abrahams●all
             ●all
             from
             Ur.
             1.
             
             There
             is
             no
             one
             word
             of
             that
             in
             the
             text
             .
             2.
             
             Lot
             came
             out
             of
             Ur
             with
             Abraham
             ,
             yea
             and
             from
             Haran
             ,
             and
             lived
             with
             him
             :
             were
             not
             Lot
             and
             his
             infants
             Churchmembers
             then
             ?
          
        
         
           Answ.
           1.
           
           I
           confess
           a
           promise
           to
           Abraham
           ,
           but
           not
           that
           Abraham
           or
           his
           infants
           were
           visible
           Churchmembers
           by
           it
           ,
           as
           the
           so●e
           or
           next
           efficient
           cause
           .
           2.
           
           What
           word
           is
           in
           the
           text
           for
           the
           beginning
           of
           the
           Jewish
           people
           to
           be
           Gods
           Church
           at
           Abrahams
           call
           out
           of
           Ur
           ,
           is
           shewed
           above
           ,
           from
           Isai
           51.1
           ,
           2.
           
           Nehem.
           9.7
           .
           Acts
           7.1
           ,
           2.
           3.
           
           Lot
           came
           along
           with
           Abram
           to
           Canaan
           ,
           but
           was
           there
           parted
           from
           him
           ,
           and
           all
           along
           they
           were
           severed
           ,
           and
           therefore
           Lot
           though
           a
           righteous
           man
           ,
           yet
           was
           not
           of
           the
           same
           Church
           with
           Abrams
           house
           ,
           nor
           his
           infants
           if
           he
           had
           any
           ,
           visible
           Churchmembers
           ,
           because
           God
           intended
           not
           to
           make
           his
           house
           and
           posterity
           his
           Church
           visible
           .
        
         
           3.
           
           
             Saith
             Mr.
             B.
          
           
           
             The
             chief
             note
             I
             intend
             is
             this
             ,
             that
             there
             is
             no
             more
             said
             then
             to
             prove
             infants
             Churchmembers
             ,
             then
             what
             wee
             have
             shewed
             was
             said
             long
             before
             ,
             and
             is
             said
             after
             the
             Gentiles
             infants
             ,
             no
             nor
             so
             much
             .
             If
             therefore
             the
             passage
             of
             Abraham
             out
             of
             Ur
             ,
             yea
             or
             the
             promise
             made
             to
             him
             in
             
               Haran
               ,
               Gen.
            
             12.2
             ,
             3.
             will
             prove
             infants
             Churchmembership
             ,
             then
             have
             we
             as
             good
             proof
             of
             it
             to
             the
             Gentile
             Church
             as
             to
             the
             Jews
             .
          
        
         
           Answ.
           I
           neither
           make
           Abrahams
           passage
           out
           of
           Ur
           ,
           nor
           the
           promise
           in
           Haran
           (
           or
           rather
           in
           
             Ur.
             Gen.
          
           12.2
           ,
           3.
           )
           to
           be
           that
           which
           made
           infants
           visible
           Churchmembers
           in
           the
           Hebrew
           nation
           ,
           but
           Gods
           special
           call
           ,
           or
           taking
           the
           house
           of
           Abraham
           entirely
           to
           bee
           his
           people
           ,
           which
           Mr.
           B
           hath
           not
           nor
           can
           shew
           to
           have
           been
           done
           to
           any
           other
           people
           .
        
         
           
             And
             here
             ,
             
               saith
               he
            
             ,
             I
             note
             further
             ,
             that
             in
             the
             beginning
             before
             
             the
             command
             for
             Circumcision
             ,
             you
             plainly
             yeild
             that
             infants
             Church-membership
             is
             a
             thing
             separable
             from
             Circumcision
             ,
             and
             begun
             not
             with
             it
             ,
             but
             before
             .
             And
             indeed
             I
             think
             I
             have
             evinced
             that
             to
             you
             in
             my
             Book
             of
             Baptism
             .
             Abraham
             himself
             was
             not
             made
             a
             member
             by
             Circumcision
             ,
             but
             circumcised
             because
             a
             member
             of
             Christs
             Church
             by
             faith
             ▪
             Ishmael
             was
             a
             member
             before
             ,
             and
             so
             was
             Isaac
             ,
             and
             the
             infants
             born
             in
             Abrahams
             house
             .
          
        
         
           Answ.
           I
           grant
           visible
           Churchmembership
           was
           before
           Circumcision
           in
           Abrahams
           house
           ,
           but
           not
           that
           Abraham
           was
           circumcised
           under
           this
           formal
           consideration
           ,
           as
           a
           member
           of
           Christs
           Church
           by
           faith
           ,
           but
           as
           one
           to
           whom
           it
           was
           commanded
           by
           God.
           
        
         
           Mr.
           B.
           goes
           on
           .
           
             Whether
             there
             were
             any
             promise
             or
             precept
             of
             this
             (
             but
             a
             meer
             transeunt
             fact
             )
             let
             the
             text
             last
             mentioned
             ,
             and
             the
             following
             bear
             witness
             .
             Gen.
             12.2
             ,
             3.
             
             [
             In
             thee
             shall
             all
             families
             of
             the
             earth
             be
             blessed
             ]
             and
             Gen.
             17.7
             ,
             9
             ,
             10.
             
             [
             And
             I
             will
             establish
             my
             Covenant
             between
             me
             and
             thee
             and
             thy
             seed
             after
             thee
             —
             and
             I
             will
             be
             their
             God.
             And
             God
             said
             to
             Abraham
             :
             Thou
             shalt
             keep
             my
             Covenant
             therefore
             ,
             thou
             and
             thy
             seed
             after
             thee
             in
             their
             genera●ions
             .
             This
             is
             my
             Covenant
             which
             you
             shall
             keep
             between
             me
             and
             you
             ,
             &c.
             ]
             to
             vers
             .
             15.
             
             In
             all
             this
             let
             these
             things
             be
             noted
             .
             1.
             
             That
             here
             is
             an
             expres
             promise
             or
             Covenant
             to
             Abraham
             and
             his
             seed
             after
             him
             .
             2.
             
             That
             it
             is
             not
             onely
             
               de
               praesenti
            
             ,
             but
             for
             the
             future
             ,
             called
             an
             everlasting
             Covenant
             .
             3.
             
             That
             this
             promise
             or
             Covenant
             doth
             manifestly
             imply
             and
             include
             infants
             Churchmembership
             (
             as
             you
             confess
             .
             )
             4.
             
             That
             yet
             here
             is
             not
             the
             least
             word
             that
             intimates
             an
             institution
             of
             it
             
               de
               novo
            
             ,
             but
             rather
             the
             contrary
             plainly
             intimated
             .
             The
             promises
             before
             Gen.
             17.
             are
             mainly
             about
             the
             multiplication
             of
             Abrahams
             seed
             .
             What
             is
             that
             to
             Churchmembership
             ?
             (
             except
             what
             Intimates
             the
             promised
             seed
             ,
             of
             which
             anon
             .
             )
             Hagar
             hath
             a
             promise
             also
             of
             the
             multiplication
             of
             Ishmaels
             seed
             .
             And
             the
             very
             precept
             of
             Circumcision
             is
             onely
             one
             part
             of
             the
             infant
             members
             ,
             viz.
             the
             males
             ,
             and
             therefore
             it
             cannot
             be
             foundation
             of
             their
             Churchmembership
             ,
             which
             leaves
             out
             half
             the
             members
             .
             5.
             
             Note
             that
             the
             promise
             that
             God
             will
             be
             their
             God
             ,
             doth
             expresly
             contain
             the
             Churchmembership
             of
             the
             seed
             .
             6.
             
             Note
             that
             this
             is
             more
             then
             a
             transeunt
             fact
             ,
             Ergo
             being
             an
             everlasting
             Covenant
             .
             Had
             it
             been
             a
             natural
             transeunt
             fact
             ,
             that
             had
             left
             no
             permanent
             title
             behind
             it
             in
             the
             obligation
             of
             the
             Covenant
             ,
             then
             it
             had
             been
             null
             and
             void
             as
             soon
             as
             spoken
             :
             then
             the
             word
             of
             God
             is
             but
             a
             bare
             sound
             and
             of
             no
             further
             force
             .
             7.
             
             Note
             that
             the
             Apostle
             (
             as
             is
             said
             )
             Rom.
             4.10
             ,
             11
             ,
             12
             ,
             13.
             doth
             fully
             manifest
             to
             us
             ,
             that
             this
             promise
             was
             made
             to
             Abraham
             as
             a
             believer
             ,
             and
             that
             Circumcision
             was
             a
             seal
             of
             the
             righteousness
             of
             faith
             which
             hee
             had
             ,
             yet
             being
             uncircumcised
             :
             and
             therefore
             that
             the
             chief
             part
             of
             the
             Covenant
             of
             having
             God
             for
             our
             God
             ,
             and
             his
             taking
             us
             as
             his
             peculiar
             people
             ,
             belongs
             to
             the
             Gentiles
             as
             well
             as
             to
             the
             Jews
             .
             8.
             
             And
             he
             oft
             sheweth
             that
             the
             faithful
             are
             Abrahams
             seed
             ,
             and
             therefore
             the
             chief
             blessings
             of
             the
             promise
             belong
             to
             all
             the
             faithful
             .
             But
             one
             of
             the
             blessings
             was
             ,
             that
             their
             infants
             should
             be
             comprehended
             in
             the
             same
             Church
             and
             Covenant
             ,
             Ergo
             ,
             the
             
             infants
             of
             the
             faithful
             who
             are
             the
             heirs
             of
             the
             same
             promise
             ,
             must
             be
             comprehended
             in
             it
             too
             .
          
        
         
           Answ.
           1.
           
           I
           deny
           not
           the
           promise
           Gen.
           17.7
           .
           to
           include
           infants
           Church-membership
           ,
           but
           that
           I
           confess
           that
           it
           doth
           manifestly
           imply
           and
           include
           infants
           visible
           Churchmembership
           Mr.
           B.
           cannot
           shew
           .
           2.
           
           The
           promise
           that
           God
           will
           bee
           their
           God
           ,
           doth
           not
           expresly
           contain
           the
           visible
           Churchmembership
           of
           infants
           .
           For
           God
           may
           be
           God
           to
           them
           who
           are
           not
           visible
           Churchmembers
           ,
           and
           he
           may
           not
           be
           God
           to
           them
           who
           are
           .
           3.
           
           If
           in
           the
           promises
           Gen.
           12.2
           ,
           3.
           
           Gen.
           17.7
           .
           and
           the
           precept
           Gen.
           17.9
           ,
           10.
           there
           be
           no
           institution
           
             de
             novo
          
           ,
           nor
           foundation
           of
           infants
           Church-membership
           ,
           then
           in
           ants
           Churchmembership
           visible
           (
           which
           was
           not
           before
           Abrahams
           dayes
           )
           hath
           not
           foundation
           in
           the
           promises
           and
           precept
           ,
           but
           the
           transeunt
           fact
           I
           have
           mentioned
           .
           4.
           
           Though
           I
           conceive
           that
           a
           transeunt
           fact
           may
           create
           a
           permanent
           title
           ,
           as
           a
           gift
           ,
           a
           delivery
           into
           our
           hands
           without
           a
           promise
           for
           future
           ,
           may
           create
           a
           permanent
           title
           ,
           nor
           do
           I
           deny
           that
           the
           Covenant
           Gen.
           17.7
           .
           did
           leave
           a
           permanent
           title
           behinde
           it
           ;
           yet
           I
           deny
           that
           the
           visible
           Churchmembership
           of
           infants
           in
           Abrahams
           house
           was
           by
           a
           title
           to
           be
           legally
           claimed
           ,
           or
           by
           the
           Covenant
           Gen.
           17.7
           .
           as
           the
           
             causa
             procreans
          
           of
           it
           ,
           though
           it
           might
           bee
           the
           
             causa
             conservans
          
           of
           it
           ,
           in
           that
           it
           assured
           some
           of
           those
           acts
           whereby
           it
           was
           continued
           .
           5.
           
           I
           deny
           that
           the
           Apostle
           Rom.
           4.10
           ,
           11
           ,
           12
           ,
           13.
           doth
           at
           all
           ,
           much
           less
           fully
           manifest
           to
           us
           ,
           that
           the
           promise
           Gen.
           17.7
           .
           was
           made
           to
           
             Abraham
             as
             a
             believer
          
           ,
           though
           I
           grant
           what
           Mr.
           B.
           infers
           from
           it
           in
           his
           7th
           .
           note
           .
           The
           Apostle
           doth
           plainly
           manifest
           ,
           that
           in
           the
           Gospel
           sense
           it
           was
           made
           to
           
             Abraham
             as
             father
             of
             believers
          
           .
           6.
           
           It
           is
           denied
           as
           most
           certainly
           false
           ,
           that
           
             one
             of
             the
             blessings
             of
             the
             promise
             Gen.
          
           17.7
           .
           
             to
             the
             faithful
             Gentiles
             was
             ,
             that
             their
             infants
             should
             be
             comprehended
             in
             the
             same
             Church
             and
             Covenant
             ,
          
           yea
           the
           Apostle
           concludes
           ,
           and
           proves
           Rom.
           9.6
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           11
           ,
           12
           ,
           13.
           
           That
           all
           the
           posterity
           of
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           ,
           were
           not
           comprehended
           in
           that
           promise
           ,
           and
           therefore
           the
           visible
           Churchmembership
           Christian
           of
           infants
           of
           Gentile
           believers
           ,
           c●n
           have
           no
           shew
           of
           proof
           from
           the
           promise
           Gen.
           17.7
           .
           and
           precept
           v.
           9.10
           .
        
         
           9.
           
           
             Saith
             Mr.
             B.
          
           
           
             I
             think
             it
             is
             not
             to
             bee
             made
             light
             of
             as
             to
             this
             ma●ter
             ,
             that
             in
             the
             great
             promise
             Gen.
             12.3
             .
             the
             blessing
             from
             Abraham
             in
             Christ
             is
             promised
             to
             all
             the
             families
             or
             tribes
             on
             earth
             [
             all
             the
             families
             of
             the
             earth
             shall
             be
             blessed
             ]
             as
             the
             
               Heb.
               Samar
               .
               Arabic
            
             .
             or
             [
             all
             the
             kindreds
             ]
             as
             the
             vulgar
             Lat.
             and
             
               Chald.
               paraph.
            
             or
             [
             all
             the
             tribes
             ]
             as
             the
             Sept.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             And
             doubtless
             it
             is
             by
             Christ
             that
             this
             blessing
             is
             promised
             ,
             and
             so
             a
             Gospel
             blessing
             (
             Ergo
             the
             Syriac
             .
             adds
             [
             and
             in
             thy
             seed
             ]
             and
             the
             Arab.
             hath
             [
             by
             thee
             .
             ]
             )
             And
             the
             Apostle
             fully
             testifieth
             that
             .
             So
             that
             as
             tribes
             ,
             kindreds
             ,
             families
             ,
             do
             most
             certainly
             comprehend
             the
             infants
             ,
             and
             as
             it
             was
             to
             such
             families
             that
             the
             promise
             was
             made
             before
             Christ
             as
             to
             the
             Jewish
             Church
             ,
             so
             is
             it
             expresly
             to
             such
             families
             or
             tribes
             that
             the
             promise
             is
             made
             as
             to
             the
             Gentiles
             since
             Christ.
             
          
        
         
           Answ.
           The
           blessing
           Gen.
           12.3
           .
           is
           not
           visible
           Churchmembership
           (
           which
           may
           be
           without
           justification
           )
           but
           justification
           ,
           as
           the
           Apostle
           
           expresly
           expounds
           it
           ,
           Gal.
           3.8
           .
           (
           which
           may
           be
           without
           visible
           Church-membership
           :
           )
           Nations
           there
           doth
           not
           comprehend
           every
           member
           of
           a
           nation
           ,
           nor
           every
           one
           of
           a
           tribe
           or
           kindred
           ,
           as
           it
           is
           Acts
           3.25
           .
           but
           the
           elect
           ,
           and
           believers
           of
           each
           nation
           ,
           tribe
           ,
           or
           kindred
           ,
           as
           the
           Apostle
           doth
           both
           v.
           7.
           
           &
           9.
           shew
           ,
           terming
           them
           that
           are
           blessed
           
             those
             that
             are
             of
             faith
          
           .
           Therefore
           though
           the
           Scripture
           be
           not
           to
           be
           made
           light
           of
           ,
           yet
           Mr.
           Bs.
           inference
           from
           thence
           is
           most
           vain
           ,
           the
           promise
           being
           not
           of
           visible
           Churchmembership
           ,
           nor
           to
           nations
           ,
           families
           ,
           kindreds
           entirely
           ,
           nor
           to
           infants
           of
           unbelievers
           or
           believers
           as
           such
           ;
           but
           to
           so
           many
           of
           all
           nations
           ,
           kindreds
           ,
           and
           families
           ,
           as
           are
           believers
           or
           elect
           .
           Whereby
           Mr.
           B.
           may
           see
           how
           infants
           can
           be
           excluded
           these
           families
           ,
           and
           this
           promise
           ,
           without
           apparent
           violence
           to
           the
           Text.
           
        
         
           10.
           
           Saith
           he
           ,
           
             Note
             that
             as
             infant
             Churchmembership
             is
             here
             clearly
             implied
             in
             infant
             Circumcision
             ,
             so
             they
             are
             two
             distinct
             things
             ;
             and
             as
             the
             sign
             is
             here
             commanded
          
           de
           novo
           ,
           
             so
             the
             thing
             signified
             (
             I
             mean
             the
             duty
             of
             engaging
             and
             devoting
             to
             God
             as
             their
             God
             in
             Covenant
             )
             is
             commanded
             with
             it
             ,
             though
             not
          
           de
           novo
           ,
           
             as
             a
             thing
             now
             beginning
             as
             the
             sign
             did
             .
             So
             that
             here
             is
             in
             Circumcision
             not
             onely
             a
             command
             to
             do
             the
             circumcising
             outward
             act
             ,
             but
             also
             to
             do
             it
             as
             a
             sign
             of
             the
             Covenant
             ,
             and
             so
             withal
             for
             the
             parents
             to
             engage
             their
             children
             to
             God
             in
             Covenant
             as
             their
             God
             ,
             and
             devote
             them
             to
             him
             as
             his
             separated
             peculiar
             people
             .
             So
             that
             here
             are
             two
             distinct
             duties
             concurrent
             .
             ●he
             one
             external
             newly
             instituted
             ,
             the
             other
             internal
             not
             newly
             instituted
             .
             And
             therefore
             the
             former
             may
             cease
             ,
             and
             yet
             the
             later
             stand
             :
             and
             it
             's
             no
             proof
             that
             the
             later
             (
             Covenant
             engagement
             of
             infants
             to
             God
             )
             is
             ceased
             ,
             because
             the
             sign
             of
             Circumcision
             is
             ceased
             ;
             no
             more
             then
             it
             proves
             that
             such
             Covenant
             engagement
             did
             then
             begin
             when
             Circumcision
             did
             begin
             ;
             or
             that
             women
             were
             not
             Churchmembers
             separated
             ,
             engaged
             ,
             dedicated
             to
             God
             in
             infancy
             ,
             because
             they
             were
             not
             circumcised
             .
             And
             no
             more
             then
             you
             can
             prove
             that
             all
             Israel
             was
             unchurched
             in
             the
             wilderness
             when
             they
             were
             uncircumcised
             for
          
           40
           
             years
             .
             So
             that
             here
             you
             have
             a
             a
             command
             for
             entring
             infants
             as
             Churchmembers
             .
             And
             so
             you
             see
             both
             promise
             and
             precept
             in
          
           Gen.
           12.3
           &
           Gen.
           17.
           
        
         
           Answ.
           I
           do
           indeed
           ,
           but
           not
           such
           as
           Mr.
           B.
           should
           produce
           ,
           a
           promise
           of
           infants
           visible
           Churchmembership
           ,
           and
           a
           precept
           of
           their
           entring
           unrepealed
           ;
           there
           being
           no
           such
           promise
           of
           believers
           infants
           visible
           Churchmembership
           ,
           or
           precept
           of
           admission
           as
           visible
           Churchmembers
           besides
           Circumcision
           ,
           which
           Mr.
           B.
           will
           not
           sure
           say
           is
           unrepealed
           .
           As
           for
           his
           discourse
           of
           a
           duty
           of
           engaging
           ,
           separating
           to
           God
           ,
           and
           dedicating
           ,
           which
           is
           internal
           ,
           and
           not
           instituted
           
             de
             novo
          
           ,
           it
           is
           neither
           in
           Gen.
           12.
           nor
           Gen.
           17.
           nor
           if
           it
           were
           ,
           is
           it
           any
           thing
           to
           the
           purpose
           .
           For
           neither
           doth
           such
           an
           internal
           duty
           make
           or
           admit
           or
           enter
           an
           infant
           into
           the
           visible
           Church
           ,
           either
           Jewish
           or
           Christian.
           According
           to
           Mr.
           B.
           himself
           ,
           infants
           are
           visible
           Churchmembers
           afore
           it
           ,
           yea
           without
           it
           ;
           nor
           is
           the
           admission
           or
           entering
           into
           the
           Church
           visible
           by
           it
           ,
           but
           by
           an
           outward
           sign
           ,
           as
           he
           himself
           determines
           ,
           part
           .
           1.
           ch
           .
           4.
           of
           Baptism
           :
           And
           this
           sure
           is
           now
           Baptism
           ,
           which
           Mr.
           B.
           I
           presume
           will
           not
           now
           allow
           to
           parents
           ,
           for
           then
           they
           should
           be
           Ministers
           of
           the
           Seals
           ,
           which
           he
           counts
           one
           of
           my
           six
           errours
           .
           I
           never
           denied
           an
           internal
           duty
           of
           faith
           ,
           prayer
           ,
           
           vowing
           ,
           &c.
           for
           the
           engaging
           and
           dedicating
           infants
           to
           God
           ,
           prayer
           for
           them
           is
           practised
           by
           me
           in
           publick
           ,
           but
           I
           deny
           that
           this
           makes
           them
           visible
           Churchmembers
           ,
           or
           admissable
           by
           Baptism
           .
        
         
           He
           adds
           .
           
             And
             when
             I
             consider
             the
             parents
             ,
             breeding
             ,
             and
             manners
             of
          
           Rebe●kah
           ,
           
             I
             think
             it
             far
             more
             probable
             that
             she
             was
             a
             Churchmember
             from
             her
             infancy
             ,
             then
             that
             she
             was
             entred
             afterwards
             at
             age
             ,
             or
             that
             she
             was
             a
             heathen
             or
             infidel
             when
          
           Isaac
           
             married
             her
          
           .
        
         
           Answ.
           What
           in
           the
           parents
           ;
           breeding
           ,
           and
           manners
           of
           
             Rebe●kah
             Mr.
             B.
          
           observes
           ,
           which
           should
           make
           it
           in
           any
           degree
           probable
           that
           she
           was
           a
           Churchmember
           from
           her
           infancy
           ,
           I
           know
           not
           :
           There
           are
           such
           things
           related
           Gen.
           31.
           of
           Laban
           her
           brother
           ,
           and
           Rachel
           his
           daughters
           Idols
           ,
           as
           me
           thinks
           should
           move
           Mr.
           B.
           to
           conceive
           ,
           that
           either
           in
           that
           house
           there
           was
           no
           Church
           of
           God
           ,
           or
           at
           best
           a
           very
           impure
           one
           ,
           though
           it
           is
           likely
           their
           idolatry
           and
           wickedness
           was
           not
           so
           great
           as
           that
           of
           the
           the
           Canaanites
           ,
           which
           made
           them
           more
           desirable
           and
           eligible
           wives
           for
           Isaac
           and
           Jacob
           ,
           then
           the
           daughters
           of
           the
           Canaanites
           ,
           whom
           Esau
           chose
           .
        
         
           Mr.
           B.
           adds
           .
           
             And
             as
             here
             are
             before
             mentioned
             standing
             Covenants
             ,
             so
             it
             is
             to
             be
             noted
             how
             God
             intimateth
             the
             extent
             of
             the
             main
             blessing
             of
             them
             to
             be
             further
             then
             to
          
           Abrahams
           
             natural
             seed
             ,
             not
             onely
             in
             the
             express
             promise
             of
             the
             blessing
             to
             all
             the
             nations
             or
             families
             on
             earth
             (
             of
             which
             before
             )
             but
             in
             the
             assigned
             reason
             of
             the
             blessing
             which
             is
             common
             to
          
           Abraham
           
             with
             other
             true
             believers
             .
             For
          
           Gen.
           22.16
           ,
           17
           ,
           18.
           
             it
             's
             thus
             alledged
             [
             because
             thou
             hast
             done
             this
             thing
             ,
          
           &c.
           
           
             And
             in
             thy
             seed
             shall
             all
             the
             nations
             of
             the
             earth
             be
             blessed
             ,
             because
             thou
             hast
             obeyed
             my
             voice
             .
             ]
             And
          
           Gen.
           26.3
           ,
           4
           ,
           5.
           
             the
             Covenant
             is
             renewed
             with
          
           Isaac
           ,
           
             and
             the
             same
             reason
             assigned
             ,
             [
             because
             that
          
           Abraham
           
             obeyed
             my
             voice
             ,
             and
             kept
             my
             charge
             ,
             my
             commandments
             ,
             my
             statutes
             and
             my
             laws
             .
             ]
             How
             mans
             obedience
             is
             said
             to
             be
             a
             cause
             of
             Gods
             blessing
             ,
             I
             am
             not
             determining
             ;
             but
             taking
             the
             words
             as
             I
             find
             them
             in
             general
             ,
             I
             may
             conclude
             ,
             that
             they
             are
             here
             given
             as
             a
             cause
             or
             reason
             of
             it
             some
             way
             or
             other
             .
             And
             though
             a
             special
             mercy
             may
             be
             given
             on
             a
             common
             ground
             or
             reason
             ,
             yet
             where
             there
             is
             no
             apparent
             proof
             of
             the
             restriction
             ,
             we
             are
             to
             judge
             the
             blessing
             common
             where
             the
             reason
             is
             common
             :
             At
             least
             ,
             if
             a
             special
             blessing
             be
             superadded
             to
          
           Abrahams
           
             seed
             (
             upon
             the
             freeness
             of
             Gods
             grace
             ,
             or
             the
             eminency
             of
          
           Abrahams
           
             obedience
             ,
             )
             yet
             there
             goes
             with
             it
             a
             mercy
             common
             to
             all
             where
             the
             reason
             of
             the
             mercy
             is
             found
             It
             being
             therefore
             the
             case
             of
             every
             true
             believer
             to
             be
             faithfull
             and
             obedient
             ,
             yea
             ,
             to
             prefer
             that
             before
             his
             own
             life
             ,
             and
             not
             a
             son
             onely
             ,
             it
             may
             be
             hence
             gathered
             ,
             that
             God
             who
             blessed
          
           Abrahams
           
             seed
             on
             that
             account
             ,
             will
             bless
             theirs
             on
             the
             same
             ,
             with
             the
             same
             blessings
             in
             the
             main
             (
             as
             to
             his
             favour
             and
             acceptance
             of
             them
             )
             though
             not
             with
             the
             same
             in
             the
             variable
             superadditionals
             or
             overplus
             of
             external
             things
             .
          
        
         
           Answ.
           Mr.
           B.
           like
           another
           Procrustes
           (
           though
           in
           vain
           )
           would
           fain
           rack
           the
           Texts
           Gen
           22.16
           ,
           17
           ,
           18.
           
           &
           26.3
           ,
           4
           ,
           5.
           to
           his
           purpose
           .
           Though
           I
           deny
           not
           but
           a
           common
           mercy
           may
           be
           granted
           on
           a
           special
           reas●n
           ,
           and
           a
           special
           mercy
           on
           a
           common
           reason
           ,
           God
           being
           a
           free
           agent
           ;
           yet
           in
           this
           business
           ,
           the
           reason
           of
           Abrahams
           mercy
           and
           the
           mercy
           it self
           are
           both
           so
           special
           and
           proper
           ,
           that
           it
           is
           extream
           violence
           to
           
           the
           Texts
           ,
           to
           apply
           Abrahams
           singular
           obedience
           in
           offering
           his
           son
           ,
           so
           signally
           eminent
           ,
           Heb
           11.17
           .
           Jam.
           2.21
           .
           to
           every
           believers
           obedience
           ;
           and
           the
           blessing
           granted
           to
           his
           seed
           ,
           that
           it
           
             should
             be
             as
             the
             stars
             of
             heaven
             ,
             as
             the
             sand
             on
             the
             sea
             shore
             ,
          
           that
           
             in
             it
             all
             nations
             should
             bless
             themselves
             or
             be
             blessed
             ,
          
           to
           every
           believers
           natural
           seed
           ,
           and
           their
           visible
           Churchmembership
           .
           This
           kind
           of
           arguing
           is
           too
           ridiculous
           to
           deserve
           a
           serious
           refutation
           .
           Yet
           he
           hath
           not
           done
           .
        
         
           In
           Exod.
           12.48
           .
           saith
           he
           ,
           
             there
             is
             a
             law
             for
             the
             circumcising
             of
             all
             the
             males
             of
             strangers
             that
             sojourn
             in
             the
             land
             ,
             that
             will
             keep
             the
             passover
             :
             which
             comprehendeth
             their
             Churchmembership
             ,
             as
             is
             shewed
             .
          
        
         
           Answ.
           I
           grant
           there
           is
           ,
           but
           not
           a
           law
           unrepealed
           .
        
      
       
         
           SECT
           .
           LXI
           .
           Covenants
           ,
           promises
           ,
           and
           speeches
           in
           the
           Old
           Testament
           ,
           of
           Israel
           ,
           the
           righteous
           ,
           prove
           not
           Mr.
           Bs.
           law
           of
           infants
           visible
           Churchmembership
           unrepealed
           .
        
         
           
             THe
             promise
             (
             
               saith
               Mr.
               B.
            
             )
             to
             the
             whole
             people
             of
             Israel
             ,
             infants
             and
             all
             ,
             that
             they
             should
             be
             [
             a
             peculiar
             people
             ,
             a
             Kingdome
             of
             Priests
             ,
             and
             a
             holy
             Nation
             ,
             ]
             Exod.
             19.5
             ,
             6.
             you
             cannot
             deny
             .
             This
             is
             a
             promise
             ,
             and
             not
             a
             transeunt
             fact
             which
             made
             no
             promise
             .
             And
             the
             people
             are
             called
             to
             keep
             Gods
             Covenant
             ,
             that
             they
             might
             have
             this
             promise
             fulfilled
             to
             them
             ▪
             Yea
             ,
             if
             you
             had
             said
             ,
             that
             it
             was
             a
             meer
             transeunt
             Covenant
             or
             promise
             ,
             reaching
             but
             to
             the
             persons
             then
             existent
             ,
             and
             dying
             with
             them
             ,
             though
             you
             had
             spoken
             more
             sence
             ,
             yet
             no
             more
             truth
             then
             when
             you
             denied
             the
             law
             and
             promise
             ,
             and
             substituted
             a
             transeunt
             fact
             .
             For
             1.
             it
             is
             expresly
             a
             promise
             
               de
               futuro
            
             to
             a
             nation
             .
             2.
             
             Yea
             ,
             and
             the
             Apostle
             Peter
             giveth
             the
             same
             titles
             to
             believers
             under
             the
             Gospel
             ,
             intimating
             the
             fulfilling
             of
             the
             promise
             even
             to
             them
             ,
             as
             the
             promise
             to
             Abraham
             was
             to
             the
             faithfull
             who
             were
             his
             uncircumcised
             seed
             .
             However
             ,
             here
             is
             a
             Covenant
             granting
             by
             way
             of
             confirmation
             the
             blessing
             of
             Churchmembership
             to
             infants
             with
             the
             rest
             of
             Israel
             :
             For
             certainly
             ,
             this
             peculiarity
             ,
             and
             holiness
             ,
             and
             priesthood
             here
             mentioned
             ,
             containeth
             their
             Churchmembership
             :
             It
             is
             undeniable
             therefore
             ,
             that
             such
             Churchmembership
             is
             here
             granted
             by
             promise
             or
             Covenant
             ,
             not
             as
             a
             thing
             then
             beginning
             ,
             but
             by
             way
             of
             confirmation
             of
             the
             like
             former
             grants
             .
             And
             it
             's
             to
             be
             noted
             ,
             that
             though
             this
             promise
             is
             made
             to
             all
             Israel
             ,
             yet
             not
             to
             be
             fulfilled
             to
             any
             of
             them
             ,
             but
             on
             condition
             that
             they
             [
             obey
             Gods
             voice
             ,
             and
             keep
             his
             Covenant
             ,
             ]
             ver
             .
             5.
             on
             which
             conditions
             also
             any
             other
             might
             have
             then
             enjoyed
             the
             same
             blessing
             ,
             and
             therefore
             so
             may
             do
             now
             ,
          
        
         
           Answ.
           I
           never
           denied
           promises
           to
           be
           to
           the
           whole
           people
           of
           Israel
           ;
           but
           deny
           that
           they
           were
           by
           a
           promise
           ,
           as
           the
           sole
           efficient
           cause
           ,
           Gods
           visible
           Church
           ,
           and
           their
           infants
           members
           .
           The
           promise
           Exod.
           
           19.5
           ,
           6.
           presupposed
           their
           Churchmembership
           ,
           and
           promiseth
           continuance
           of
           it
           in
           an
           eminent
           manner
           .
           The
           Israelites
           were
           Churchmembers
           without
           the
           condition
           of
           obedience
           before
           the
           Law
           was
           given
           ;
           yea
           ,
           
             Ahaz
             ,
             Manasseh
          
           ,
           &c.
           were
           visible
           Churchmembers
           though
           they
           were
           Idolaters
           ,
           but
           they
           lost
           that
           peculiarity
           ,
           holiness
           ,
           priesthood
           ,
           upon
           their
           disobedience
           ,
           which
           was
           there
           promised
           ;
           and
           so
           did
           the
           people
           ,
           they
           lost
           the
           dominion
           ,
           temple
           ,
           priesthood
           ,
           Urim
           ,
           and
           Thummim
           ,
           and
           other
           priviledges
           which
           are
           meant
           thereby
           ,
           and
           should
           have
           been
           continued
           if
           they
           had
           not
           broken
           Gods
           Covenant
           by
           Idolatry
           .
           Yet
           no
           other
           nation
           could
           have
           had
           that
           state
           though
           they
           had
           been
           obedient
           and
           kept
           the
           Laws
           ,
           God
           having
           given
           those
           laws
           peculiarly
           to
           that
           nation
           ,
           and
           confined
           that
           honour
           to
           that
           people
           till
           the
           Messiah
           came
           .
           And
           though
           Peter
           ,
           1
           Pet.
           2.5
           ,
           9.
           apply
           these
           to
           believers
           ,
           yet
           not
           in
           the
           same
           manner
           as
           they
           are
           meant
           Exod.
           19.5
           ,
           6.
           nor
           is
           any
           infant
           now
           of
           a
           believer
           a
           visible
           Churchmember
           by
           vertue
           of
           that
           promise
           .
        
         
           
             In
             Deut.
             14.1
             ,
             2.
             
             The
             infants
             (
             
               saith
               Mr.
            
             B.
             )
             with
             the
             rest
             are
             called
             the
             children
             of
             God
             ,
             and
             a
             holy
             and
             peculiar
             people
             to
             the
             Lord
             their
             God.
             
          
        
         
           
             Answ.
             Be
             it
             so
          
           ,
           yet
           this
           is
           not
           ascribed
           to
           a
           promise
           or
           precept
           ,
           but
           to
           Gods
           choise
           of
           them
           .
        
         
           
             And
             (
             
               saith
               Mr.
            
             B.
             )
             Deut.
             26.17
             ,
             18.
             the
             Covenant
             is
             expressed
             [
             thou
             hast
             avouched
             the
             Lord
             this
             day
             to
             be
             thy
             God
             ,
             and
             to
             walk
             in
             his
             ways
             ,
             and
             keep
             his
             statutes
             ,
             and
             his
             commandments
             ,
             and
             his
             judgements
             ,
             and
             to
             hearken
             to
             his
             voice
             .
             And
             the
             Lord
             hath
             avouched
             thee
             this
             day
             to
             be
             his
             peculiar
             people
             ,
             as
             he
             hath
             promised
             thee
             ,
             &c.
             [
             and
             that
             thou
             mayest
             be
             an
             holy
             people
             ,
             &c.
             ]
             Is
             here
             no
             promise
             when
             the
             promise
             is
             exprest
             ?
             and
             is
             here
             no
             Covenant
             ,
             where
             the
             mutual
             Covenant
             is
             described
             ?
             And
             I
             think
             you
             grant
             that
             infants
             are
             included
             .
          
        
         
           Answ.
           There
           is
           a
           promise
           of
           God
           to
           them
           ,
           but
           that
           did
           not
           make
           their
           infants
           visible
           Churchmembers
           ,
           though
           I
           deny
           not
           their
           avouching
           the
           Lord
           for
           their
           God
           (
           which
           was
           a
           transeunt
           fact
           )
           did
           shew
           them
           to
           be
           visible
           Churchmembers
           ,
           nor
           do
           I
           any
           where
           deny
           that
           our
           Covenant
           or
           promise
           to
           God
           doth
           make
           us
           visible
           Churchmembers
           ,
           but
           Gods
           Covenant
           or
           promise
           to
           infants
           upon
           the
           parents
           faith
           ,
           as
           Mr.
           B.
           asserts
           .
        
         
           
             Mr.
             B.
             adds
          
           .
           
             So
             Deut.
             28.4
             ,
             9.
             where
             the
             promise
             to
             the
             nation
             is
             ,
             that
             if
             they
             hearken
             to
             Gods
             voice
             and
             observe
             his
             Commandements
             ,
             they
             shall
             be
             blessed
             in
             the
             fruit
             of
             their
             bodies
             ,
             and
             the
             Lord
             will
             establish
             them
             a
             holy
             people
             to
             himself
             ,
             as
             hee
             had
             sworn
             unto
             them
             .
             ]
             Here
             is
             not
             only
             a
             Covenant
             and
             promise
             for
             the
             future
             ,
             but
             also
             an
             oath
             confirming
             it
             ,
             as
             annexed
             to
             the
             same
             before
             .
             Is
             this
             establishing
             Covenant
             or
             promise
             but
             a
             transeunt
             fact
             ?
             or
             doth
             not
             this
             confirm
             their
             right
             to
             the
             benefit
             promised
             ,
             which
             was
             received
             before
             by
             the
             same
             means
             ?
          
        
         
           Answ.
           It
           doth
           ,
           but
           the
           benefit
           promised
           v.
           4.
           is
           not
           infants
           visible
           Churchmembership
           ,
           but
           encrease
           ,
           health
           ,
           strength
           ,
           such
           a
           blessing
           as
           
           they
           had
           in
           their
           cattel
           as
           well
           as
           their
           children
           ,
           as
           Psal.
           127.3
           ,
           4
           ,
           5.
           
           &
           144.12
           ,
           13
           ,
           14
           ,
           15.
           and
           many
           more
           places
           is
           expressed
           .
           And
           v.
           9.
           though
           their
           Churchmembership
           was
           established
           according
           to
           Gods
           Covenant
           and
           oath
           ,
           yet
           the
           establishing
           was
           not
           the
           Covenant
           ,
           oath
           ,
           or
           promise
           of
           God
           ,
           but
           a
           transeunt
           fact
           of
           providence
           in
           preserving
           ,
           teaching
           them
           ,
           continuing
           his
           worship
           among
           them
           ,
           and
           such
           like
           acts
           .
        
         
           And
           ,
           saith
           Mr.
           
             B.
             Ezra
          
           9.2
           .
           
             They
             are
             called
             the
             holy
             seed
             .
          
        
         
           Answ.
           Not
           all
           the
           seed
           of
           Israel
           are
           called
           the
           holy
           seed
           ,
           but
           those
           onely
           who
           were
           legitimate
           ,
           that
           is
           ,
           begotten
           by
           lawfull
           marriage
           according
           to
           Moses
           law
           :
           the
           rest
           were
           termed
           
             the
             mixed
             multitude
             ,
             Neh.
          
           13.3
           .
           whom
           they
           separated
           from
           the
           rest
           ,
           Ezra
           10.3
           .
           as
           being
           no
           Churchmembers
           ,
           that
           is
           ,
           part
           of
           the
           congregation
           of
           Israel
           according
           to
           the
           law
           ,
           Neh.
           13.1
           .
           Deut.
           23.3
           .
           &
           7.3
           .
           Exod.
           23.32
           .
           of
           which
           more
           is
           to
           be
           seen
           in
           the
           first
           Part
           of
           this
           Review
           ,
           sect
           .
           25.
           
           So
           that
           those
           Ezr.
           9.2
           .
           are
           termed
           
             the
             holy
             seed
          
           ,
           not
           barely
           by
           Covenant
           upon
           the
           parents
           faith
           ,
           nor
           as
           all
           
             visible
             professors
          
           ,
           as
           Dr.
           Hammond
           ,
           in
           his
           
             Defence
             of
             Infant
             Baptism
          
           ,
           pag.
           78.
           but
           as
           begotten
           by
           an
           ●sraelite
           on
           an
           allowed
           wife
           by
           the
           law
           of
           Moses
           .
        
         
           Mr.
           B.
           proceeds
           ▪
           
             Of
             that
             in
          
           Deut.
           29.
           
           
             I
             have
             formerly
             spoke
             enough
             .
             It
             is
             called
             a
             Covenant
             .
             All
             Israel
             with
             their
             little
             ones
             did
             enter
             the
             Covenant
             and
             the
             oath
             with
             God
             ,
             and
             which
             he
             made
             to
             them
             .
             It
             was
             a
             Covenant
             [
             to
             establish
             them
             for
             a
             people
             to
             himself
             ,
             and
             that
             he
             may
             be
             to
             them
             a
             God
             ,
             as
             he
             had
             before
             said
             and
             sworn
             .
             ]
             It
             is
             a
             Covenant
             made
             even
             with
             them
             that
             stood
             not
             there
             ,
             whether
             it
             be
             meant
             onely
             of
             the
             successive
             Israelites
             (
             and
             then
             it
             's
             not
             a
             transeunt
             Covenant
             )
             or
             of
             all
             people
             whoever
             that
             will
             accept
             of
             the
             same
             terms
             (
             and
             then
             it
             's
             not
             proper
             to
             Israel
             .
             )
             It
             's
             a
             Covenant
             not
             made
             to
             them
             as
             meer
             Israelites
             :
             but
             as
             obedient
             to
             the
             Covenant
             terms
             ,
             and
             Covenant
             breaking
             would
             cut
             them
             off
             ,
          
           v.
           19
           ,
           20
           ,
           21
           ,
           23
           ,
           25
           ,
           26.
           
           
             Is
             not
             Churchmembership
             contained
             in
             [
             God
             's
             being
             their
             God
             ,
             and
             taking
             them
             for
             his
             people
             thus
             in
             Covenant
             ?
             ]
             Doth
             not
             the
             promise
             give
             them
             an
             established
             right
             in
             this
             blessing
             ?
             Is
             all
             this
             then
             no
             promise
             ,
             but
             a
             transeunt
             fact
             ?
          
        
         
           Answ.
           What
           hath
           been
           spoken
           of
           Deut.
           29.
           by
           Mr.
           B.
           in
           the
           Dispute
           at
           Bewdley
           ,
           and
           in
           his
           Book
           of
           
             Baptism
             ,
             part
          
           1.
           ch
           .
           14
           &
           17.
           and
           his
           
             Corrective
             ,
             sect
          
           .
           5.
           will
           be
           examined
           in
           that
           which
           follows
           .
           For
           present
           ,
           1.
           it
           is
           sufficient
           to
           shew
           the
           impertinency
           of
           this
           Text
           ,
           to
           prove
           that
           there
           the
           Covenant
           or
           promise
           of
           God
           upon
           condition
           of
           parents
           faith
           is
           the
           sole
           efficient
           of
           infants
           visible
           Churchmembership
           ,
           in
           that
           the
           Covenant
           being
           then
           put
           ,
           even
           with
           the
           children
           unborn
           ,
           v.
           15.
           yea
           and
           the
           parents
           then
           believing
           ,
           yet
           the
           children
           unborn
           could
           not
           be
           then
           visible
           Churchmembers
           ,
           as
           Mr.
           B.
           himself
           grants
           
             of
             Baptism
          
           ,
           pag.
           250.
           
           
             They
             that
             were
             not
             ,
             could
             not
             be
             members
             visible
             or
             invisible
             .
          
           For
           the
           sole
           efficient
           cause
           being
           actually
           put
           (
           as
           the
           Covenant
           and
           the
           parents
           believing
           are
           ,
           Deut.
           29.
           even
           according
           to
           Mr.
           B.
           )
           the
           effect
           must
           be
           in
           act
           :
           but
           it
           is
           not
           so
           in
           the
           unborn
           ,
           therefore
           the
           Covenant
           and
           parents
           faith
           are
           not
           the
           sole
           efficient
           .
           2.
           
           The
           Oath
           or
           Covenant
           of
           God
           is
           a
           distinct
           act
           from
           his
           establishing
           them
           for
           a
           people
           unto
           himself
           ,
           and
           being
           a
           God
           to
           them
           ,
           which
           are
           the
           consequent
           upon
           it
           ,
           and
           
           are
           by
           transeunt
           acts
           consequent
           upon
           the
           Covenant
           .
           So
           that
           though
           the
           Covenant
           give
           a
           right
           to
           a
           blessing
           ,
           yet
           it
           doth
           not
           make
           actually
           visible
           Churchmembers
           without
           some
           other
           transeunt
           fact
           consequent
           upon
           it
           .
           The
           Covenant
           assures
           a
           future
           existence
           ,
           but
           suppposeth
           a
           present
           absence
           of
           the
           thing
           covenanted
           ,
           and
           consequently
           without
           a
           further
           act
           consequent
           on
           it
           makes
           not
           any
           in
           present
           being
           visible
           Church-members
           .
           So
           that
           as
           yet
           I
           find
           no
           Text
           of
           Scripture
           setting
           down
           the
           law
           and
           ordinance
           of
           infants
           visible
           Churchmembership
           by
           Gods
           promise
           upon
           parents
           faith
           or
           dedication
           commanded
           as
           the
           sole
           efficient
           unrepealed
           .
           L●t's
           view
           the
           rest
           .
        
         
           Deut.
           30.19
           .
           saith
           he
           ,
           
             there
             is
             a
             law
             and
             promise
             [
             choose
             life
             ,
             that
             thou
             and
             thy
             seed
             may
             live
             .
             ]
             This
             is
             the
             same
             Covenant
             which
          
           Asa
           
             caused
             the
             people
             to
             enter
          
           ,
           2
           Chron.
           15.
           
             and
             if
             there
             had
             been
             no
             law
             for
             it
             ,
             there
             would
             have
             been
             no
             penalty
             ,
             and
             then
             he
             would
             not
             have
             made
             it
             death
             to
             withdraw
             .
             It
             is
             the
             same
             Covenant
             which
          
           Josiah
           
             caused
             the
             people
             to
             enter
          
           ,
           2
           Kin.
           23.2
           ,
           3.
           2
           
           Chron.
           34.31
           ,
           32.
           
           Of
           Levit.
           25.41
           ,
           54
           ,
           55.
           
           
             I
             have
             spoken
             elsewhere
             ,
             and
             of
             some
             other
             Texts
             .
          
        
         
           Answ.
           1.
           
           There
           is
           a
           law
           and
           promise
           Deut.
           30
           19.
           but
           not
           such
           as
           Mr.
           B.
           asserts
           as
           the
           sole
           efficient
           of
           infants
           visible
           Churchmembership
           .
           The
           life
           there
           is
           not
           visible
           Churchmembership
           ,
           but
           a
           prosperous
           being
           in
           Canaan
           ,
           v.
           20.
           
           And
           the
           distinction
           between
           [
           
             thou
             and
             thy
             seed
          
           ]
           proves
           that
           Deut.
           29.12
           .
           [
           thou
           ]
           notes
           
             the
             Captains
             ,
             Elders
             ,
             Officers
             ,
             men
             of
             Israel
             ,
          
           v.
           10.
           distinct
           from
           
             the
             little
             ones
             ,
             wives
             ,
             strangers
             ,
          
           v.
           11.
           though
           represented
           by
           them
           ,
           and
           that
           my
           speech
           so
           much
           exagitated
           by
           Mr.
           B.
           of
           
             Baptism
             ,
             p.
          
           57
           ,
           249.
           was
           justifiable
           .
           2.
           
           The
           Covenants
           ,
           2
           Chron.
           15.
           
           &
           34.31
           ,
           32.
           2
           
           Kin.
           23.2
           ,
           3.
           of
           Asa
           and
           Josiah
           were
           Covenants
           of
           Israel
           to
           God
           ,
           there
           's
           no
           mention
           of
           Gods
           promise
           or
           Covenant
           to
           them
           as
           then
           made
           ,
           and
           therefore
           it
           is
           not
           that
           whereby
           infants
           are
           made
           visible
           Churchmembers
           according
           to
           Mr.
           B.
           and
           so
           is
           impertinent
           to
           the
           point
           in
           hand
           .
           3.
           
           The
           futility
           of
           Mr.
           Bs.
           argument
           from
           Levit.
           25.41
           ,
           54
           ,
           55.
           is
           shewed
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             ,
             sect
          
           14.
           
           It
           follows
           in
           Mr.
           B.
           
        
         
           
             The
             second
             Commandment
          
           ,
           Exod.
           20.5
           ,
           6.
           
           Deut.
           5.9
           ,
           10.
           
           
             I
             think
             is
             a
             law
             ,
             and
             containeth
             a
             promise
             or
             praemiant
             part
             ,
             wherein
             he
             promiseth
             to
             shew
             mercy
             to
             the
             generations
             or
             children
             of
             them
             that
             love
             him
             and
             keep
             his
             Commandments
             :
             of
             which
             I
             have
             also
             spoken
             elsewhere
             ,
             to
             which
             I
             refer
             you
             .
             I
             see
             no
             reason
             to
             doubt
             but
             here
             is
             a
             standing
             promise
             ,
             and
             discovery
             of
             Gods
             resolution
             ,
             concerning
             the
             children
             of
             all
             that
             love
             him
             ,
             whether
             Jews
             or
             Gentiles
             ,
             to
             whom
             this
             Commandment
             belongs
             :
             nor
             to
             doubt
             whether
             this
             mercy
             imply
             Churchmembership
             :
             And
             that
             this
             is
             fetcht
             from
             the
             very
             gracious
             nature
             of
             God
             ,
             I
             find
             in
             his
             proclaiming
             his
             Name
             to
          
           Moses
           ,
           Exod.
           34.6
           ,
           7.
           
        
         
           Answ.
           If
           this
           mercy
           here
           imply
           Churchmembership
           to
           the
           infants
           of
           them
           that
           love
           him
           to
           a
           thousand
           generations
           ,
           then
           it
           implies
           it
           to
           all
           the
           infants
           in
           the
           world
           ,
           which
           cannot
           be
           true
           without
           such
           limitations
           as
           take
           away
           the
           certainty
           of
           any
           infants
           Churchmembership
           existent
           .
           But
           there
           is
           nothing
           to
           prove
           that
           this
           mercy
           must
           be
           Church-membership
           ,
           or
           that
           it
           must
           be
           to
           all
           the
           children
           of
           them
           that
           love
           
           God
           ,
           and
           are
           obedient
           ,
           or
           that
           it
           must
           be
           to
           them
           in
           infancy
           ,
           sith
           it
           may
           be
           true
           of
           other
           mercies
           ,
           as
           preservation
           ,
           provision
           ,
           &c.
           to
           some
           onely
           ,
           sith
           the
           speech
           is
           indefinite
           in
           a
           matter
           not
           necessary
           ,
           and
           those
           persons
           at
           age
           ,
           and
           loving
           God
           as
           their
           ancestors
           ,
           without
           which
           the
           promise
           is
           not
           made
           good
           ;
           and
           therefore
           Mr.
           B.
           had
           occasion
           enough
           to
           doubt
           whether
           this
           mercy
           implies
           visible
           Churchmembership
           of
           all
           infants
           of
           visible
           professors
           or
           true
           believers
           ,
           yea
           ,
           he
           had
           cause
           to
           assure
           himself
           that
           it
           doth
           not
           ,
           sith
           then
           it
           were
           not
           true
           in
           thousands
           of
           
             Noahs
             ,
             Abrahams
          
           ,
           and
           other
           holy
           mens
           posterity
           .
           Wherefore
           all
           things
           considered
           ,
           I
           incline
           to
           conceive
           this
           a
           promise
           of
           temporal
           blessings
           ,
           chiefly
           to
           the
           Israelites
           ,
           to
           whom
           God
           intailed
           mercies
           more
           then
           to
           other
           people
           ;
           and
           if
           it
           be
           extended
           to
           higher
           mercies
           ,
           and
           to
           other
           people
           ,
           yet
           with
           reservation
           to
           himself
           of
           his
           free
           election
           ,
           not
           without
           conditions
           and
           limitations
           as
           the
           event
           and
           other
           Scriptures
           make
           necessary
           to
           be
           included
           ,
           which
           will
           make
           it
           unserviceable
           for
           Mr.
           Bs.
           purpose
           .
        
         
           He
           adds
           .
           In
           Psal.
           102.28
           .
           
             It
             is
             a
             general
             promise
             [
             the
             children
             of
             thy
             servants
             shall
             continue
             ,
             and
             their
             seed
             shall
             be
             established
             before
             thee
             ▪
             ]
             It
             s
             usual
             in
             the
             Old
             Testament
             to
             express
             Gods
             favour
             by
             temporal
             blessings
             ,
             more
             then
             in
             the
             Gospel
             ;
             but
             yet
             still
             they
             secure
             us
             of
             his
             favour
             .
             As
             [
             I
             will
             not
             sail
             thee
             ,
             nor
             forsake
             thee
             ,
             ]
             might
             secure
          
           Joshua
           
             more
             then
             us
             of
             temporal
             successes
             ,
             and
             yet
             not
             more
             of
             Gods
             never
             failing
             favour
             .
          
        
         
           Answ.
           The
           words
           are
           not
           a
           promise
           of
           God
           ,
           for
           they
           are
           directed
           to
           God
           ,
           as
           the
           expressions
           [
           
             thy
             servants
             ,
             before
             thee
          
           ,
           ]
           besides
           what
           is
           said
           before
           ,
           v.
           24
           ,
           25
           ,
           26
           ,
           27.
           shew
           ,
           and
           therefore
           are
           not
           of
           the
           same
           rank
           with
           Gods
           words
           to
           
             Joshua
             ,
             Josh.
          
           1.5
           .
           yet
           they
           express
           such
           assurance
           as
           came
           either
           from
           a
           promise
           or
           a
           prophe●ical
           instinct
           .
           But
           whether
           the
           promise
           were
           general
           ,
           or
           particular
           to
           some
           ;
           whether
           of
           temporal
           ,
           or
           eternal
           blessings
           ,
           is
           uncertain
           .
           The
           occasion
           seems
           to
           intimate
           this
           sense
           ,
           From
           thy
           continuance
           ,
           though
           we
           be
           now
           very
           low
           ,
           yet
           we
           assure
           our selves
           that
           thou
           wilt
           not
           utterly
           cut
           off
           our
           children
           ,
           but
           that
           thou
           wilt
           raise
           them
           up
           ,
           notwithstanding
           our
           present
           desolations
           and
           captivity
           ,
           or
           thou
           wilt
           re-ingraff
           them
           (
           if
           meant
           of
           the
           conversion
           of
           the
           Jews
           to
           Christ
           ,
           as
           hath
           been
           conceived
           )
           and
           they
           shall
           continue
           either
           here
           as
           thy
           people
           a
           long
           time
           ,
           or
           be
           thine
           for
           ever
           upon
           their
           calling
           again
           .
           Either
           way
           ,
           though
           they
           may
           intimate
           Gods
           favour
           ,
           yet
           not
           general
           to
           all
           his
           servants
           children
           ,
           but
           to
           the
           Jews
           ;
           nor
           to
           them
           do
           they
           intimate
           infant
           visible
           Churchmembership
           ,
           or
           to
           any
           other
           ,
           but
           such
           a
           stability
           of
           their
           posterity
           in
           Gods
           favour
           ,
           and
           their
           obedience
           as
           is
           quite
           different
           from
           meer
           infant
           visible
           Churchmembership
           ,
           and
           may
           be
           without
           it
           .
        
         
           Yet
           again
           saith
           Mr.
           
             B.
             There
             is
             a
             stable
             promise
             to
             all
             Gods
             people
             in
             general
             that
             have
             children
             ,
          
           Psal.
           103.17
           .
           [
           
             But
             the
             mercy
             of
             the
             Lord
             is
             from
             everlasting
             to
             everlasting
             upon
             them
             that
             fear
             him
             ,
             and
             his
             righteousness
             unto
             childrens
             children
             .
             ]
             And
             to
             be
             secured
             by
             promise
             of
             Gods
             mercy
             and
             righteousness
             is
             the
             state
             of
             none
             without
             the
             Church
             .
          
        
         
           Answ.
           The
           promise
           must
           be
           understood
           of
           so
           many
           a●d
           such
           mercy
           
           and
           righteousness
           as
           that
           it
           may
           be
           true
           .
           But
           it
           is
           not
           true
           of
           all
           the
           children
           of
           them
           that
           fears
           God
           ,
           that
           they
           are
           visible
           Churchmembers
           ,
           surely
           not
           of
           abortives
           and
           still-born
           children
           ;
           nor
           that
           they
           are
           partakers
           of
           saving
           mercy
           and
           righteousness
           ,
           for
           
             Ishmael
             ,
             Esau
          
           ,
           &c.
           were
           not
           so
           :
           And
           therefore
           it
           must
           be
           understood
           of
           such
           temporal
           mercies
           ,
           and
           so
           indefinitely
           as
           may
           agree
           to
           some
           out
           of
           the
           Church
           ,
           to
           whom
           God
           often
           shews
           mercy
           and
           righteousness
           of
           performing
           promises
           of
           preservation
           ,
           increase
           ,
           &c.
           which
           he
           shews
           not
           to
           others
           for
           their
           parents
           sake
           .
        
         
           And
           ,
           saith
           Mr.
           
             B.
             if
             they
             were
             all
             to
             be
             kept
             out
             of
             the
             Church
             ,
             I
             scarce
             think
             that
             [
             children
             would
             be
             called
             an
             heritage
             of
             the
             Lord
             ,
             and
             the
             fruit
             of
             the
             womb
             his
             reward
             ,
          
           ]
           Psal.
           127.3
           .
           
             nor
             the
             man
             happy
             that
             hath
             his
             quiver
             full
             of
             them
             .
             Nor
             would
             the
             sucking
             children
             be
             called
             as
             part
             of
             the
             solemn
             assembly
             to
             the
             humiliation
             ,
          
           Joel
           2.16
           .
           2
           Chron.
           20.13
           .
        
         
           Answ.
           Children
           may
           be
           
             an
             heritage
             of
             the
             Lord
             ,
             and
             his
             reward
             ,
          
           though
           they
           be
           not
           visible
           Churchmembers
           ,
           as
           the
           land
           of
           Canaan
           was
           
             an
             heritage
             ,
             Psal.
          
           135.12
           .
           and
           he
           may
           be
           happy
           that
           hath
           many
           of
           them
           ,
           with
           that
           happiness
           which
           is
           mentioned
           in
           the
           forepart
           of
           the
           15th
           .
           v.
           of
           Psal.
           144.
           though
           they
           be
           no
           Churchmembers
           :
           And
           yet
           the
           infants
           of
           the
           Israelites
           I
           acknowledge
           were
           members
           of
           that
           Church
           or
           people
           ,
           and
           that
           the
           Psalmist
           speaks
           of
           them
           .
           And
           so
           do
           the
           Texts
           ,
           Joel
           2.16
           .
           2
           Chron.
           20.13
           .
           though
           the
           assembling
           of
           them
           do
           no
           more
           prove
           them
           visible
           Churchmembers
           ,
           then
           the
           cloathing
           of
           beasts
           with
           sackcloth
           ,
           Jonah
           3.7
           ,
           8.
           doth
           prove
           the
           beasts
           Churchmembers
           ,
           it
           being
           usual
           in
           such
           national
           fears
           and
           humiliations
           to
           have
           all
           whatsoever
           to
           be
           among
           the
           mourners
           ,
           whether
           Churchmembers
           or
           not
           ;
           as
           the
           men
           of
           Tyre
           were
           forced
           by
           Nehemiah
           ,
           ch
           .
           13.19
           .
           to
           rest
           on
           the
           Sabbath
           .
        
         
           Mr.
           B.
           adds
           .
           
             There
             is
             a
             standing
             promise
             to
             all
             the
             just
             ,
             Prov.
             20.7
             .
             [
             
               The
               just
               man
               walketh
               in
               his
               integrity
               ,
               his
               children
               are
               blessed
               after
               him
               .
            
             ]
             There
             is
             no
             sort
             of
             men
             without
             the
             Church
             that
             is
             pronounced
             blessed
             in
             Scripture
             .
             A
             blessed
             people
             are
             Gods
             people
             ,
             and
             those
             are
             the
             Church
             separated
             from
             the
             cursed
             world
             .
             One
             lower
             blessing
             will
             not
             denominate
             a
             man
             or
             society
             ,
             a
             blessed
             man
             or
             society
             .
          
        
         
           Answ.
           It
           is
           a
           standing
           promise
           or
           observation
           :
           But
           that
           all
           his
           children
           are
           blessed
           ,
           or
           that
           they
           are
           visible
           Churchmembers
           ,
           much
           less
           that
           there
           is
           a
           promise
           or
           law
           that
           all
           visible
           Churchmembers
           infants
           should
           be
           visible
           Churchmembers
           cannot
           be
           thence
           inferred
           .
           That
           without
           the
           Church
           a
           person
           is
           pronounced
           blessed
           is
           apparent
           from
           Ishmaels
           blessing
           ,
           Gen.
           17.20
           ,
           21.
           when
           he
           was
           excluded
           the
           Covenant
           and
           cast
           out
           .
        
         
           Yet
           more
           saith
           Mr.
           B.
           
           
             If
             it
             were
             a
             good
             argument
             then
             ,
             Deut.
             4.37
             .
             [
             
               because
               he
               loved
               thy
               fathers
               ,
               therefore
               he
               chose
               their
               seed
               after
               them
               ,
            
             ]
             then
             it
             is
             good
             still
             as
             to
             favour
             in
             general
             .
             So
             Deut.
             10.15
             .
             Psal.
             69.36
             .
             Prov.
             11.21
             .
             
               The
               seed
               of
               the
               righteous
               shall
               be
               delivered
               .
            
          
        
         
           Answ.
           It
           is
           no
           good
           argument
           ,
           Because
           God
           loving
           the
           fathers
           of
           the
           Israelites
           chose
           their
           seed
           after
           them
           ,
           therefore
           he
           chooseth
           the
           seed
           
           of
           every
           righteous
           man
           to
           be
           his
           people
           ,
           or
           that
           he
           sheweth
           favour
           to
           them
           .
           The
           contrary
           is
           manifest
           in
           
             Lot
             ,
             Job
          
           ,
           and
           others
           ,
           whose
           posterity
           God
           shewed
           not
           favour
           as
           he
           did
           to
           the
           posterity
           of
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           ,
           whereof
           the
           former
           is
           termed
           
             Gods
             friend
             ,
             James
          
           2.23
           .
           and
           it
           is
           certain
           from
           Rom.
           9.4
           ,
           5.
           
           &
           11.28
           .
           that
           God
           did
           and
           will
           shew
           them
           that
           favour
           that
           he
           never
           did
           nor
           will
           shew
           to
           the
           posterity
           of
           any
           the
           most
           godly
           persons
           of
           other
           nations
           .
           What
           is
           said
           ,
           Psal.
           69.36
           .
           is
           said
           onely
           of
           the
           obedient
           Israelites
           ;
           and
           if
           it
           be
           extended
           to
           others
           ,
           it
           can
           be
           meant
           onely
           of
           those
           tha●
           love
           the
           Name
           of
           God
           ,
           and
           therefore
           makes
           nothing
           for
           the
           visible
           Churchmembership
           of
           infants
           of
           believers
           either
           by
           profession
           or
           real
           .
           Whether
           it
           be
           read
           ,
           delivereth
           himself
           ,
           as
           Junius
           ,
           or
           shall
           be
           delivered
           ,
           it
           is
           neither
           universally
           true
           ,
           as
           is
           manifest
           in
           the
           posterity
           of
           
             David
             ,
             Josiah
          
           ,
           and
           others
           ;
           nor
           is
           any
           whit
           to
           the
           point
           of
           infants
           visible
           Churchmembership
           ,
           which
           may
           be
           without
           it
           ,
           and
           that
           may
           be
           without
           it
           .
           Nor
           is
           Mr.
           Bs.
           inference
           good
           ,
           
             In
             Psal.
          
           37.26
           .
           
             there
             is
             a
             general
             promise
             to
             ,
             or
             declaration
             of
             the
             righteous
             ,
             that
             [
             his
             seed
             is
             blessed
             ,
             ]
             and
             then
             they
             are
             Churchmembers
          
           :
           For
           the
           Text
           neither
           speaks
           generally
           of
           any
           righteous
           man
           ,
           but
           of
           him
           that
           
             is
             mercifull
             and
             lendeth
          
           ,
           and
           the
           v.
           before
           sheweth
           it
           plainly
           to
           be
           meant
           of
           outward
           blessing
           ,
           as
           in
           freedome
           from
           extream
           want
           of
           bread
           ,
           and
           the
           like
           ,
           which
           must
           have
           its
           limitations
           that
           it
           may
           be
           true
           ;
           there
           's
           not
           a
           word
           of
           their
           infant
           visible
           Churchmembership
           .
        
         
           There
           's
           yet
           a
           reserve
           of
           Mr.
           B.
           which
           he
           thus
           marshals
           .
           
             In
             Isa.
             
               61.8
               ,
               9.
               it
               is
               promised
               I
               think
               of
               Gospel
               times
            
             [
             I
             will
             make
             an
             everlasting
             Covenant
             with
             them
             ,
             and
             their
             seed
             shall
             be
             known
             among
             the
             Gentiles
             ,
             and
             their
             off●spring
             among
             the
             people
             :
             all
             that
             see
             them
             shall
             acknowledge
             them
             ,
             that
             they
             are
             the
             seed
             which
             the
             Lord
             hath
             blessed
             .
             
               And
               cap.
               62.12
            
             .
             They
             shall
             call
             them
             the
             holy
             people
             ,
             the
             redeemed
             of
             the
             Lord
             :
             and
             thou
             shalt
             be
             called
             ,
             sought
             out
             ,
             a
             city
             not
             forsaken
             .
             ]
             
               Gospel
               promises
               then
               extend
               to
               [
               people
               and
               cities
               ,
               ]
               whereof
               infants
               are
               a
               part
               .
            
             Isa.
             65.23
             .
             [
             they
             are
             the
             seed
             of
             the
             blessed
             of
             the
             Lord
             ,
             and
             their
             off-spring
             with
             them
             .
             ]
          
           This
           is
           plain
           ,
           and
           full
           ,
           and
           durable
           .
        
         
           Answ.
           Be
           it
           so
           ,
           yet
           is
           it
           all
           impertinent
           to
           Mr.
           Bs.
           purpose
           .
           If
           Isai
           61.8
           ,
           9.
           be
           a
           promise
           of
           a
           thing
           to
           be
           fulfilled
           in
           Gospel
           times
           ,
           yet
           it
           cannot
           be
           meant
           of
           infants
           ,
           sith
           it
           is
           affirmed
           that
           
             the
             seed
             shall
             be
             known
             among
             the
             Gentiles
             ,
          
           that
           is
           ,
           saith
           Mr.
           Gattaker
           in
           his
           
             Annot.
             They
             shall
             so
             grow
             and
             multiply
             ,
             thrive
             and
             prosper
             ,
             that
             they
             shall
             become
             very
             conspicuous
             ,
          
           Matth.
           5.14
           ,
           16.
           
             and
             that
             it
             shall
             evidently
             appear
             to
             all
             that
             see
             them
             ,
             that
             there
             goeth
             a
             blessing
             of
             God
             along
             with
             them
             ,
          
           Acts
           5.13
           .
           Which
           are
           spoken
           of
           the
           Apostles
           and
           their
           preaching
           ,
           not
           of
           infants
           and
           their
           Churchmembership
           ,
           Isai
           62.12
           .
           
             is
             said
             of
          
           Zion
           and
           Jerusalem
           ,
           v.
           1.11
           .
           and
           is
           thus
           by
           Mr.
           Gattaker
           in
           his
           Annot.
           paraphrased
           .
           
             And
             men
             shall
             call
             them
             (
             to
             wit
          
           Sions
           
             sons
             or
             those
             that
             belong
             to
             her
             ,
             and
             shall
             now
             again
             people
             her
             ,
          
           vers
           .
           5.
           )
           
             The
             holy
             people
             ,
             the
             redeemed
             of
             the
             Lord
             ]
             Such
             as
             God
             by
             rescuing
             and
             delivering
             them
             out
             of
             the
             hands
             of
             so
             powerful
             adversaries
             ,
             in
             so
             strange
             a
             manner
             ,
             hath
             shewed
             that
             he
             owneth
             for
             his
             .
             Sought
             out
             ]
             or
             ,
             sought
             unto
             ,
             or
             sought
             after
             ,
             as
             one
             had
             in
             high
             estimation
             and
             regard
             ;
             whom
             out
             of
             respect
             and
             regard
             men
             repair
             and
             resort
             unto
             .
          
           
           See
           Psal.
           111.2
           .
           
             Contrary
             to
             that
             which
             was
             formerly
             said
             of
             thee
             in
             the
             time
             of
             thy
             low
             and
             dejected
             estate
             ,
          
           Jer.
           30.17
           .
           
             A
             City
             not
             forsaken
             ]
             as
             she
             seemed
             to
             be
             formerly
             in
             the
             time
             of
             her
             captivity
             .
             See
             v.
          
           4.
           
           Which
           shews
           these
           things
           are
           meant
           of
           the
           Jews
           safety
           and
           honour
           after
           their
           return
           from
           captivity
           ,
           not
           of
           infants
           visible
           Churchmembership
           under
           the
           Gospel
           .
           Yet
           if
           it
           were
           a
           prophesie
           of
           the
           Gospel
           times
           ,
           it
           followes
           not
           infants
           shall
           be
           visible
           Churchmembers
           because
           Cities
           comprehend
           infants
           .
           For
           in
           the
           Gospel
           sense
           ,
           Nation
           ,
           House
           ,
           City
           ,
           comprehend
           onely
           believers
           ,
           and
           not
           infants
           of
           believers
           ,
           as
           such
           ,
           as
           appears
           from
           these
           and
           other
           texts
           .
           Gal.
           6.10
           .
           Ephes.
           2.18
           ,
           19.
           1
           
           Pet.
           2.5
           ,
           9.
           
           Isa.
           65.23
           .
           is
           a
           prophesie
           of
           the
           welfare
           of
           the
           Jews
           after
           their
           return
           from
           captivity
           ,
           as
           v.
           21
           ,
           22.
           before
           shew
           ,
           and
           the
           meaning
           is
           as
           Mr.
           
             Gataker
             ,
             Diodati
          
           and
           others
           expound
           it
           ,
           they
           shall
           not
           bring
           forth
           children
           as
           formerly
           to
           be
           consumed
           by
           war
           ,
           pestilence
           and
           such
           evils
           ,
           because
           Gods
           blessing
           ,
           which
           makes
           rich
           ,
           healthy
           ,
           safe
           ,
           prosperous
           ,
           is
           with
           them
           and
           their
           children
           :
           which
           sense
           is
           quite
           wide
           from
           Mr.
           Bs.
           conceit
           of
           a
           law
           of
           infants
           visible
           Churchmembership
           in
           the
           time
           of
           the
           Gospel
           .
        
         
           He
           yet
           adds
           ,
           
             What
             is
             necessary
             to
             be
             said
             in
             answer
             to
             the
             common
             objections
             ,
             as
             [
             that
             experience
             tels
             us
             all
             the
             seed
             of
             the
             righteous
             are
             not
             blessed
             ]
             with
             the
             like
             ,
             I
             suppose
             already
             done
             in
             my
             Book
             of
             Baptism
             .
             All
             the
             seed
             of
             the
             righteous
             are
             blessed
             ,
             though
             not
             all
             with
             that
             blessing
             which
             cannot
             be
             lost
             and
             cast
             away
             by
             themselves
             when
             they
             come
             to
             age
             .
          
        
         
           Answ.
           What
           is
           said
           in
           his
           Book
           of
           Baptism
           ,
           will
           be
           examined
           when
           I
           come
           to
           it
           .
           For
           present
           it
           is
           but
           Mr.
           Bs.
           dictate
           that
           all
           the
           seed
           of
           the
           righteous
           are
           blessed
           ,
           the
           indefiniteness
           of
           the
           Scripture
           expressions
           the
           matter
           being
           contingent
           ,
           experience
           and
           the
           Apostles
           exposition
           of
           the
           promise
           Gen.
           17.7
           .
           Rom.
           9.6
           ,
           7
           ,
           8.
           are
           against
           it
           ;
           yet
           if
           it
           were
           true
           ,
           ●t
           followes
           not
           it
           must
           be
           visible
           Churchmembership
           ,
           it
           might
           be
           some
           other
           blessing
           ,
           of
           which
           God
           hath
           store
           ,
           yea
           it
           is
           certain
           it
           canno●
           be
           visible
           Churchmembership
           ,
           sith
           abortives
           and
           still
           born
           infants
           ,
           though
           the
           seed
           of
           the
           righteous
           ,
           are
           never
           so
           blessed
           ,
           and
           the
           children
           of
           the
           
             holy
             seed
             Ezra
          
           9.2
           .
           begotten
           on
           prohibited
           women
           were
           to
           bee
           cast
           out
           of
           the
           Jewish
           Church
           .
        
         
           Mr
           :
           B.
           adds
           ,
           
             If
             you
             say
             that
             the
             word
             [
             seed
             ]
             doth
             not
             necessarily
             include
             infants
             .
             I
             answer
             ,
             infants
             are
             part
             of
             the
             seed
             of
             the
             righteous
             ,
             yea
             all
             their
             seed
             are
             first
             infants
             .
             If
             therefore
             God
             have
             made
             general
             promises
             as
             to
             age
             and
             person
             ,
             who
             is
             he
             that
             dare
             limit
             it
             ,
             without
             just
             proof
             that
             indeed
             God
             hath
             limited
             it
             ?
             Doth
             God
             say
             ,
             that
             the
             seed
             of
             the
             righteous
             are
             not
             blessed
             till
             they
             come
             to
             age
             ?
             If
             he
             pronounce
             the
             seed
             blessed
             they
             must
             be
             blessed
             ,
             when
             they
             are
             first
             such
             a
             seed
             :
             And
             if
             any
             one
             age
             might
             be
             more
             included
             then
             another
             ,
             one
             would
             think
             it
             must
             bee
             that
             wherein
             they
             are
             so
             meerly
             the
             seed
             of
             such
             as
             that
             they
             stand
             not
             on
             any
             distinct
             account
             of
             their
             own
             actual
             faith
             or
             unbelief
             .
             For
             the
             seed
             of
             the
             righteous
             ,
             as
             such
             ,
             have
             a
             promised
             blessing
             :
             But
             the
             seed
             of
             the
             righteous
             turning
             themselves
             to
             unrighteousness
             ,
             do
             turn
             from
             that
             blessing
             ,
             and
             become
             accursed
             .
          
        
         
           Answ.
           Mr.
           B.
           not
           holding
           children
           in
           the
           womb
           unborn
           to
           be
           visible
           Churchmembers
           all
           this
           may
           be
           retorted
           ,
           they
           are
           part
           of
           the
           seed
           of
           the
           righteous
           ,
           all
           their
           seed
           are
           such
           ,
           how
           dare
           then
           Mr.
           B.
           limit
           the
           
           general
           promises
           to
           infants
           born
           ?
           The
           seed
           is
           blessed
           ,
           and
           so
           must
           be
           visible
           Churchmembers
           when
           they
           are
           first
           such
           a
           seed
           ,
           which
           is
           as
           soon
           as
           they
           are
           conceived
           in
           the
           womb
           ,
           then
           they
           stand
           not
           on
           any
           distinct
           account
           of
           their
           own
           actual
           faith
           or
           unbelief
           .
           What
           Mr.
           B.
           replies
           to
           this
           will
           answer
           himself
           .
           However
           I
           deny
           that
           without
           just
           proof
           it
           is
           to
           be
           so
           limited
           I
           limit
           the
           promises
           ,
           that
           if
           God
           pronounce
           the
           seed
           blessed
           ,
           they
           must
           be
           blessed
           when
           they
           are
           first
           such
           a
           seed
           ,
           for
           then
           if
           the
           blessing
           be
           justification
           ,
           glorification
           ,
           they
           must
           be
           justified
           ,
           glorified
           ,
           afore
           they
           believe
           ,
           or
           are
           obedient
           ,
           which
           Mr.
           B.
           condemns
           in
           Antinomians
           .
           And
           if
           infants
           stand
           not
           on
           any
           distinct
           account
           of
           their
           own
           actual
           faith
           ,
           they
           are
           not
           Christian
           visible
           Churchmembers
           ,
           for
           all
           such
           are
           in
           their
           own
           persons
           first
           believers
           .
           Nor
           is
           it
           true
           that
           the
           seed
           of
           the
           righteous
           as
           such
           (
           taking
           it
           reduplicatively
           )
           have
           a
           promised
           blessing
           .
           For
           then
           all
           and
           onely
           such
           should
           have
           it
           ,
           and
           at
           all
           times
           ,
           the
           contrary
           is
           manifest
           in
           
             Cham
             ,
             Esau
          
           ,
           &c.
           Mr.
           B.
           concludes
           .
        
         
           
             I
             suppose
             I
             have
             already
             been
             more
             tedious
             then
             you
             expected
             :
             I
             will
             therefore
             add
             no
             more
             of
             these
             passages
             of
             Scripture
             ,
             having
             said
             that
             which
             satisfieth
             me
             formerly
             to
             the
             same
             purpose
             ,
             and
             having
             yet
             seen
             nothing
             that
             leaves
             me
             unsatisfied
             .
             And
             also
             because
             one
             text
             either
             containing
             such
             a
             Law
             or
             Covenant
             as
             you
             call
             for
             ,
             or
             declaring
             to
             us
             that
             God
             did
             make
             such
             a
             Law
             or
             Covenant
             ,
             is
             as
             good
             as
             a
             thousand
             in
             point
             of
             authority
             .
          
        
         
           Answ.
           It
           is
           true
           Mr.
           B.
           hath
           been
           more
           tedious
           then
           was
           fit
           ,
           considering
           the
           impertinencie
           of
           his
           allegations
           ,
           yet
           not
           much
           more
           then
           I
           expected
           ,
           knowing
           it
           to
           be
           his
           course
           especially
           in
           this
           controversie
           ,
           to
           heap
           many
           texts
           impertinently
           .
           That
           he
           is
           satisfied
           with
           his
           former
           writings
           ,
           especially
           after
           the
           answering
           of
           the
           chief
           parts
           by
           me
           and
           others
           ,
           shews
           either
           his
           injudiciousness
           or
           his
           heedlesness
           ,
           or
           unwillingness
           through
           prejudice
           to
           see
           his
           errour
           .
           That
           there
           is
           not
           one
           text
           for
           his
           purpose
           brought
           in
           his
           Letter
           to
           me
           ,
           is
           made
           manifest
           by
           this
           answer
           ,
           the
           rest
           shall
           be
           examined
           after
           the
           answer
           to
           the
           remainder
           of
           his
           Letter
           if
           God
           permit
           .
        
      
       
         
           SECT
           .
           LXII
           .
           M●
           .
           
             Bs.
             9th
          
           .
           and
           
             10th
             .
             Qu.
          
           about
           the
           repealableness
           and
           repeal
           of
           his
           imagined
           Law
           of
           infants
           visible
           Churchmembership
           ,
           and
           his
           eight
           additionals
           are
           answered
           .
        
         
           
             THe
             next
             Qu.
             
               saith
               he
            
             ,
             that
             I
             should
             speak
             to
             is
             ,
             whether
             these
             Laws
             ,
             or
             Covenants
             ,
             or
             promises
             ,
             are
             capable
             of
             a
             revocation
             ,
             or
             repeal
             ?
             And
             I
             shall
             take
             this
             for
             a
             question
             that
             needs
             no
             further
             debate
             ,
             among
             men
             that
             know
             what
             a
             Law
             or
             Promise
             is
             .
             Gods
             immutability
             and
             perfection
             may
             make
             some
             ●aws
             unrepealable
             ,
             while
             the
             subject
             remains
             :
             but
             otherwise
             the
             thing
             it selfe
             is
             capable
             of
             it
             .
             Onely
             where
             a
             promise
             or
             law
             is
             but
             for
             a
             limited
             time
             ,
             when
             the
             time
             is
             expired
             it
             ceaseth
             ,
             and
             the
             cessation
             is
             as
             to
             the
             nulling
             of
             it
             ,
             equal
             
             to
             a
             revocation
             or
             abrogation
             .
             I
             put
             in
             this
             question
             ,
             lest
             you
             should
             hereafter
             change
             your
             minde
             and
             say
             ,
             that
             indeed
             it
             is
             a
             law
             ,
             or
             promise
             ,
             or
             covenant
             ,
             by
             which
             the
             right
             of
             Churchmembership
             is
             conferred
             ,
             and
             infants
             dedicated
             to
             God
             :
             but
             it
             is
             but
             a
             transeunt
             law
             or
             covenant
             .
             ]
             Answ.
             If
             so
             then
             it
             is
             either
             immediately
             or
             presently
             transeunt
             ,
             or
             at
             a
             certain
             limited
             time
             onely
             ,
             when
             it
             will
             cease
             .
             The
             former
             is
             certainly
             false
             and
             intollerable
             .
             For
             1.
             they
             are
             promises
             and
             laws
             for
             the
             future
             ,
             and
             therefore
             cease
             not
             immediately
             .
             2.
             
             That
             were
             to
             make
             God
             the
             most
             unfaithful
             promiser
             and
             mutable
             Law-maker
             in
             the
             world
             ,
             if
             his
             promise
             and
             his
             lawes
             cease
             as
             soon
             as
             they
             are
             made
             .
             Nay
             it
             makes
             them
             to
             be
             no
             lawes
             or
             promises
             .
             3.
             
             It
             was
             one
             standing
             law
             and
             promise
             that
             belonged
             to
             the
             Nation
             of
             the
             Jewes
             successively
             .
             And
             God
             did
             not
             make
             his
             promise
             anew
             to
             every
             infant
             that
             was
             made
             a
             Churchmember
             ,
             nor
             renew
             his
             law
             to
             every
             parent
             to
             enter
             their
             Children
             into
             his
             Covenant
             by
             the
             signe
             of
             Circumcision
             .
             Were
             not
             the
             circumcised
             Israelites
             in
             the
             Wilderness
             made
             members
             by
             the
             efficacy
             of
             the
             former
             Covenant
             of
             God
             remaining
             in
             force
             .
             And
             did
             former
             Laws
             oblige
             to
             Circumcision
             till
             Christ
             ?
             Else
             there
             were
             but
             few
             members
             ,
             nor
             but
             few
             that
             circumcised
             warrantably
             ,
             if
             the
             promise
             and
             precept
             did
             extend
             but
             to
             the
             person
             that
             it
             was
             first
             delivered
             to
             ,
             and
             every
             one
             else
             must
             likewise
             have
             a
             personal
             promise
             and
             precept
             .
             The
             mother
             of
             Christ
             cannot
             then
             be
             proved
             to
             have
             been
             a
             Churchmember
             in
             infancy
             .
             If
             it
             be
             said
             that
             these
             promises
             were
             limited
             in
             the
             making
             of
             them
             ,
             to
             a
             certain
             time
             when
             they
             were
             to
             cease
             ,
             I
             say
             when
             that
             's
             proved
             we
             shall
             believe
             it
             ,
             which
             I
             have
             not
             yet
             seen
             done
             .
          
        
         
           Answ.
           The
           occasion
           of
           this
           question
           I
           conceive
           to
           have
           been
           the
           words
           in
           my
           second
           Letter
           ,
           [
           Wherefore
           I
           still
           press
           you
           that
           you
           would
           shew
           me
           where
           that
           law
           ,
           ordinance
           ,
           statute
           or
           decree
           of
           God
           is
           ,
           that
           is
           repealable
           ,
           that
           is
           ,
           which
           may
           in
           congruous
           sense
           be
           either
           by
           a
           later
           act
           said
           to
           be
           repealed
           or
           else
           to
           be
           established
           as
           a
           law
           for
           ever
           .
           ]
           The
           reason
           of
           my
           speech
           was
           ,
           because
           I
           perceived
           by
           his
           former
           Letter
           ,
           Mr.
           B.
           made
           his
           law
           unrepealed
           to
           be
           by
           promise
           and
           precept
           .
           Now
           though
           I
           conceived
           a
           precept
           might
           in
           congruous
           sense
           be
           said
           to
           be
           repealed
           ,
           yet
           I
           conceived
           a
           promise
           (
           which
           it
           seems
           is
           the
           law
           he
           means
           )
           not
           in
           congruous
           sense
           repealable
           .
           For
           though
           a
           promise
           be
           a
           law
           to
           the
           promiser
           ,
           yet
           I
           know
           not
           how
           congruously
           it
           should
           be
           repealed
           .
           'T
           is
           true
           ,
           the
           act
           of
           promising
           being
           transeunt
           ceaseth
           ,
           but
           that
           cannot
           be
           repealed
           ;
           that
           which
           is
           done
           ,
           cannot
           be
           infectum
           ,
           not
           done
           .
           The
           obligation
           of
           the
           promise
           may
           cease
           ,
           if
           it
           were
           limited
           to
           a
           certain
           time
           ,
           and
           that
           expired
           ;
           or
           if
           it
           were
           upon
           condition
           ,
           and
           that
           fails
           ;
           or
           to
           a
           person
           not
           existent
           ,
           or
           of
           a
           thing
           not
           feasible
           ,
           or
           unlawfull
           :
           The
           former
           is
           not
           by
           repeal
           ,
           but
           by
           expiration
           ,
           which
           Mr.
           Cawdrey
           doth
           distinguish
           from
           re●eal
           and
           substitution
           ,
           
             Of
             the
             Sabbath
             ,
             part
          
           1.
           ch
           .
           2.
           
             &
             part
          
           3.
           ch
           .
           3.
           
           The
           later
           are
           not
           by
           repeal
           of
           the
           promise
           (
           for
           it
           stands
           in
           force
           as
           much
           as
           ever
           ,
           (
           but
           by
           accident
           through
           intervenient
           impediments
           there
           is
           for
           present
           an
           intermission
           of
           the
           obligation
           .
           Repeal
           properly
           is
           by
           an
           after
           declaration
           ,
           which
           cannot
           be
           congruously
           said
           
           of
           God
           ,
           that
           he
           did
           promise
           indeed
           such
           a
           thing
           ,
           but
           now
           he
           will
           not
           promise
           it
           ,
           or
           will
           not
           stand
           to
           his
           promise
           ,
           it
           were
           to
           make
           God
           fickle
           ,
           and
           unfaithful
           .
           And
           therefore
           I
           expected
           a
           Law
           of
           Precept
           to
           make
           infants
           visible
           Churchmembers
           ,
           to
           bee
           assigned
           by
           Mr.
           B.
           for
           mee
           to
           prove
           repealed
           ,
           and
           not
           a
           law
           of
           promise
           ,
           which
           is
           not
           in
           congruous
           sense
           repealable
           ,
           and
           therefore
           a
           repeal
           properly
           so
           called
           not
           to
           be
           expected
           of
           me
           .
           Which
           being
           rightly
           conceived
           answers
           this
           question
           ,
           and
           saves
           me
           the
           reply
           to
           what
           he
           saith
           ,
           to
           prevent
           an
           imaginary
           change
           of
           my
           minde
           and
           assertion
           not
           yet
           delivered
           .
        
         
           
             He
             adds
          
           .
           
             And
             it
             falls
             in
             with
             the
             last
             question
             ,
             which
             is
             ,
             whether
             these
             promises
             be
             indeed
             revoked
             and
             ceased
             ,
             and
             these
             laws
             repealed
             or
             ceased
             .
             And
             here
             it
             is
             that
             I
             have
             long
             expected
             your
             solid
             proof
             ,
             together
             with
             the
             satisfactory
             answer
             to
             my
             arguments
             to
             the
             contrary
             .
             And
             so
             I
             shall
             leave
             this
             task
             in
             your
             hands
             .
             Sure
             I
             am
             that
             Christ
             never
             came
             to
             cast
             out
             of
             the
             Church
             ,
             but
             to
             gather
             more
             in
             :
             much
             less
             to
             cast
             out
             all
             the
             infants
             ,
             even
             all
             of
             that
             age
             in
             which
             himself
             was
             head
             of
             that
             Church
             :
             But
             to
             gather
             together
             in
             one
             the
             children
             of
             God
             that
             were
             scattered
             ,
             Joh
             11.52
             .
             And
             therefore
             he
             would
             of●
             have
             gathered
             all
             Jerusalem
             and
             Judaea
             ,
             even
             the
             national
             Church
             that
             then
             was
             unto
             himself
             ,
             as
             the
             true
             head
             ,
             even
             as
             a
             hen
             gathereth
             her
             chickens
             under
             her
             wings
             ,
             and
             they
             would
             not
             .
             It
             was
             not
             because
             he
             would
             not
             (
             as
             intending
             a
             new
             frame
             ,
             where
             infants
             could
             have
             no
             place
             )
             but
             because
             they
             would
             not
             ,
             and
             so
             cast
             out
             themselves
             and
             their
             infants
             .
             Certainly
             it
             is
             the
             joy
             of
             the
             formerly
             desolate
             Gentiles
             ,
             that
             they
             shall
             have
             many
             more
             children
             then
             she
             that
             had
             an
             husband
             ,
             and
             not
             fewer
             ,
             Gal.
             4.25
             ,
             26
             ,
             27.
             
             And
             we
             as
             Isaac
             are
             children
             of
             the
             promise
             ,
             even
             that
             promise
             which
             extended
             to
             the
             infants
             with
             the
             parents
             .
             Gal.
             4.28
             .
          
        
         
           Answ.
           I
           have
           examined
           all
           that
           Mr.
           B.
           saith
           in
           his
           answer
           to
           the
           8th
           .
           question
           ,
           and
           do
           profess
           that
           I
           finde
           no
           promise
           ,
           no
           not
           in
           Gen.
           3.15
           .
           of
           infants
           visible
           Churchmembership
           ,
           or
           any
           precept
           but
           that
           of
           circumcision
           ,
           Gen.
           17.
           which
           Mr.
           B.
           confesseth
           to
           be
           repealed
           in
           respect
           of
           the
           outward
           act
           ,
           and
           for
           the
           dedicating
           of
           a
           childe
           to
           God
           by
           prayer
           to
           God
           to
           sanctifie
           it
           ,
           or
           vow
           to
           bring
           it
           up
           for
           God
           if
           God
           give
           life
           ,
           &c.
           or
           adjuration
           that
           they
           should
           cleave
           to
           God
           left
           in
           writing
           ,
           or
           any
           other
           way
           upon
           record
           ,
           I
           still
           allow
           it
           ,
           and
           so
           need
           prove
           no
           repeal
           .
           So
           that
           in
           truth
           I
           see
           no
           reason
           Mr.
           B.
           should
           expect
           that
           I
           should
           perform
           his
           task
           ,
           of
           proving
           a
           repeal
           of
           that
           which
           is
           not
           ,
           but
           that
           he
           should
           make
           good
           the
           task
           I
           impose
           on
           him
           to
           prove
           such
           a
           law
           or
           ordinance
           of
           infants
           visible
           Churchmembership
           by
           promise
           or
           precept
           unrepealed
           ,
           which
           I
           expect
           to
           be
           done
           at
           latter
           Lammas
           ;
           And
           to
           his
           confident
           speeches
           I
           reply
           .
           Sure
           I
           am
           from
           Luk.
           2.34
           .
           Joh.
           9.39
           .
           that
           
             Jesus
             Christ
          
           came
           that
           many
           of
           the
           Jewish
           Church
           might
           be
           left
           or
           cast
           out
           of
           his
           Church
           ,
           from
           Matth.
           28.19
           .
           and
           other
           places
           before
           alledged
           ,
           that
           he
           intended
           to
           leave
           all
           infants
           out
           of
           his
           visible
           Church
           since
           his
           comming
           in
           the
           flesh
           ,
           though
           he
           were
           an
           infant
           head
           of
           the
           Church
           ,
           that
           though
           he
           
             died
             to
             gather
             together
             in
             one
             the
             children
             of
             God
             that
             were
             scattered
             abroad
             ,
          
           Joh.
           11.52
           .
           yet
           hee
           intended
           not
           to
           gather
           them
           into
           a
           visible
           
           Church
           national
           comprehending
           infants
           ,
           that
           he
           preached
           not
           to
           any
           infants
           ,
           nor
           by
           his
           Disciples
           baptised
           any
           of
           them
           ,
           that
           it
           is
           false
           which
           Mr.
           B.
           saith
           ,
           that
           
             he
             would
             oft
             have
             gathered
             all
             Jerusalem
             and
             Judaea
             ,
             even
             the
             national
             Church
             that
             then
             was
             ,
             unto
             himself
             as
             the
             true
             head
             ,
             as
             his
             visible
             Church
             ,
          
           from
           Matth.
           28.19
           .
           Mark●6
           ●6
           .
           15
           ,
           16.
           and
           the
           course
           he
           ,
           
             John
             Ba●tist
          
           ,
           and
           the
           Apostles
           followed
           ,
           that
           he
           did
           intend
           a
           new
           frame
           of
           his
           Church
           visible
           ,
           where
           infants
           could
           have
           no
           place
           ,
           that
           Hierusalem
           which
           is
           above
           ,
           the
           Covenant
           of
           the
           Gospel
           had
           more
           children
           in
           the
           Gentile
           Churches
           then
           the
           Covenant
           of
           the
           Law
           in
           the
           Jewish
           Church
           ,
           though
           infants
           were
           not
           visible
           members
           in
           the
           Christian
           Church
           as
           they
           were
           in
           the
           Jewish
           ;
           that
           the
           promise
           meant
           Gal
           4.28
           .
           is
           not
           a
           pro●ise
           to
           a
           believer
           and
           his
           natural
           seed
           of
           visible
           Church-membership
           ,
           much
           less
           to
           every
           visible
           professour
           and
           his
           seed
           ,
           but
           
             a
             promise
             of
             righteousness
             and
             blessing
             ,
          
           and
           
             the
             spirit
             through
             the
             faith
             of
             Jesus
             Christ
             upon
             all
             them
             that
             believe
             ,
          
           as
           is
           plain
           from
           Gal.
           3.7
           ,
           8
           ,
           9
           ,
           11
           ,
           14
           ,
           16
           ,
           18
           ,
           21
           ,
           22
           ,
           29.
           
           But
           Mr.
           B.
           hath
           yet
           more
           work
           for
           me
           .
        
         
           
             Before
             I
             end
             ,
             
               saith
               he
            
             ,
             I
             shall
             be
             bo●d
             to
             put
             two
             or
             three
             questions
             to
             you
             out
             of
             your
             last
             Letter
             .
          
           Qu
           1.
           
           did●o
           ●o
           nomine
           
             cease
             to
             be
             Churchmembers
             ,
             though
             they
             forsook
             not
             God
             ?
             ●nd
             so
             of
             the
             infants
             if
             they
             were
             sold
             in
             infancy
             ?
             If
             you
             affirm
             it
             ,
             then
             prove
             it
             .
             If
             you
             deny
             it
             ,
             then
             infants
             might
             bee
             Churchmembers
             that
             we●e
             not
             of
             the
             Commonwealth
             .
          
        
         
           Answ.
           Such
           servants
           and
           infants
           were
           members
           of
           the
           Jewish
           Commonwealth
           ,
           as
           they
           were
           of
           the
           Church
           ,
           in
           right
           undoubtedly
           ,
           in
           fact
           if
           they
           owned
           the
           Jews
           God
           and
           Moses
           Laws
           ,
           and
           submitted
           to
           the
           Senate
           of
           Elders
           ,
           so
           far
           as
           they
           knew
           and
           could
           be
           permitted
           ,
           if
           they
           did
           not
           ,
           though
           they
           forsook
           not
           God
           ,
           yet
           they
           were
           neither
           of
           the
           Jewish
           Church
           ,
           nor
           Commonwealth
           ,
           as
           
             Cornelius
             ,
             Acts
          
           10th
           ,
           was
           not
           of
           the
           Jewish
           Church
           or
           policy
           .
           None
           was
           of
           right
           of
           the
           Jewish
           Church
           ,
           who
           was
           not
           of
           the
           Commonwealth
           ;
           even
           then
           when
           they
           were
           violently
           held
           under
           a
           forraign
           power
           (
           as
           when
           they
           were
           under
           the
           
             Chaldean
             Persian
             ,
             Greek
          
           and
           Roman
           Empires
           )
           they
           did
           submit
           to
           both
           though
           with
           much
           reluctancy
           .
        
         
           Qu.
           2.
           
           
             If
             (
             as
             you
             say
             )
             it
             was
             on
             the
             Jews
             rejection
             of
             Christ
             that
             they
             were
             broken
             off
             from
             being
             Gods
             people
             ,
             were
             those
             thousands
             of
             Jews
             that
             believed
             in
             Christ
             so
             broken
             off
             ,
             or
             not
             ,
             who
             continued
             successively
             a
             famous
             Church
             at
             Hierusalem
             ,
             which
             came
             to
             be
             a
             Patriarchal
             seat
             .
             Whether
             then
             were
             not
             the
             children
             of
             the
             Disciples
             and
             all
             believing
             Jewes
             Churchmembers
             in
             infancy
             ?
             If
             no
             ,
             then
             it
             was
             somewhat
             else
             then
             unbelief
             that
             broke
             them
             off
             .
          
        
         
           Answ.
           The
           believing
           Jews
           were
           not
           broken
           off
           from
           the
           people
           of
           God
           ,
           but
           from
           the
           Jewish
           people
           or
           Church
           national
           which
           rejected
           Christ
           :
           these
           believing
           Jews
           continued
           a
           famous
           Church
           after
           some
           time
           of
           publishing
           the
           Gospel
           and
           the
           Jews
           presecuting
           the
           faith
           ,
           sepated
           from
           the
           Jewish
           Church
           ,
           not
           having
           infants
           Churchmembers
           ,
           and
           they
           were
           broken
           off
           from
           the
           Jewish
           Church
           national
           not
           by
           unbelief
           ,
           but
           by
           faith
           in
           Christ
           to
           which
           they
           did
           adhere
           ,
           and
           could
           not
           bee
           conjoyned
           
           to
           the
           Jewish
           Church
           without
           rejection
           of
           Christ.
           Mr.
           B.
           addes
           .
        
         
           
             If
             yea
             ,
             then
          
           Qu.
           3.
           
           
             Whether
             it
             be
             credible
             that
             he
             who
             came
             not
             to
             cast
             out
             Jews
             ,
             but
             to
             bring
             in
             Gentiles
             ,
             breaking
             down
             the
             partition
             wall
             ,
             and
             making
             of
             two
             one
             Church
             ,
             would
             have
             such
             a
             Linsey
             Woolsy
             Church
             of
             party
             colours
             ,
             or
             several
             forms
             :
             so
             as
             that
             the
             Church
             at
             Hierusalem
             should
             have
             infant
             members
             ,
             and
             the
             Church
             at
             Rome
             should
             have
             none
             .
             Jews
             infants
             should
             be
             members
             and
             not
             Gentiles
             .
          
        
         
           Answ.
           Christ
           came
           to
           cast
           out
           the
           unbelieving
           Jews
           ,
           not
           from
           the
           Jewish
           Church
           national
           ,
           they
           continued
           still
           in
           it
           ,
           but
           from
           the
           invisible
           Church
           of
           true
           believers
           which
           was
           in
           that
           nation
           ,
           to
           which
           was
           joyned
           the
           Gentile
           Church
           of
           true
           believers
           ,
           which
           were
           all
           of
           one
           sort
           ,
           whether
           at
           Rome
           or
           Hierusalem
           ,
           to
           wit
           ,
           all
           that
           had
           
             one
             spirit
             ,
             one
             faith
             ,
             one
             baptism
          
           ;
           not
           one
           infant
           in
           the
           visible
           Church
           Christian
           either
           at
           Rome
           or
           Hierusalem
           .
        
         
           Qu.
           4.
           
           
             If
             unbelief
             brake
             them
             ,
             will
             not
             repentance
             graff
             them
             in
             ?
             And
             so
             should
             every
             repenting
             believing
             Jews
             infants
             be
             Churchmembers
             ?
          
        
         
           Answ.
           Faith
           and
           repentance
           will
           ingraff
           every
           penitent
           believer
           into
           the
           Church
           invisible
           ,
           the
           profession
           thereof
           will
           ingraff
           them
           into
           the
           visible
           Church
           ,
           but
           not
           their
           infants
           ,
           though
           the
           believer
           bee
           a
           Jew
           .
        
         
           Qu
           ▪
           5.
           
           
             Was
             not
             Christs
             Church
             before
             his
             incarnation
             spiritual
             ,
             and
             gathered
             in
             a
             spiritual
             way
             ?
          
        
         
           Answ.
           The
           invisible
           was
           ,
           the
           visible
           Jewish
           national
           was
           not
           .
        
         
           Qu.
           6.
           
           
             How
             prove
             you
             that
             it
             was
             a
             blemish
             to
             the
             old
             frame
             ,
             that
             infants
             were
             members
             ?
             or
             that
             Christs
             Church
             then
             and
             now
             are
             of
             two
             frames
             in
             regard
             of
             the
             subjects
             age
             ?
          
        
         
           Answ.
           I
           say
           not
           that
           it
           was
           a
           blemish
           ,
           but
           that
           it
           was
           a
           more
           imperfect
           state
           of
           the
           Church
           then
           in
           that
           and
           other
           re●ards
           .
           The
           later
           question
           is
           answered
           Sect.
           50
           ,
           51
           ,
           52.
           before
           .
        
         
           Qu.
           7.
           
           
             In
             what
             regard
             is
             the
             new
             frame
             better●d
             by
             casting
             out
             infants
             which
             were
             in
             the
             old
             ?
          
        
         
           Answ.
           By
           leaving
           out
           infants
           and
           taking
           in
           onely
           believers
           ,
           the
           Church
           is
           more
           spiritual
           .
        
         
           Qu.
           8.
           
           
             Whether
             any
             Jew
             at
             age
             was
             a
             member
             of
             the
             old
             Church
             without
             professing
             faith
             (
             in
             the
             Articles
             necessary
             to
             salvation
             )
             repentance
             and
             obedience
             ?
             And
             wherein
             the
             supposed
             new
             call
             and
             frame
             doth
             in
             this
             differ
             from
             the
             old
             ;
             save
             onely
             that
             a
             more
             full
             and
             express
             revelation
             of
             Christ
             ,
             requireth
             a
             more
             full
             ex●ress
             faith
             ?
          
        
         
           Answ.
           The
           former
           question
           is
           somewhat
           difficult
           ,
           it
           being
           hard
           to
           determine
           what
           Articl●s
           were
           necessary
           to
           salvation
           ,
           which
           is
           a
           question
           so
           hard
           ,
           that
           I
           should
           not
           be
           unwilling
           to
           learn
           of
           Mr.
           B.
           This
           I
           can
           onely
           say
           ,
           that
           I
           know
           not
           what
           profession
           each
           Jew
           did
           make
           ,
           or
           was
           to
           make
           .
           I
           find
           a
           confession
           injoyned
           Deut.
           26.
           and
           imprecation
           ch
           .
           27.
           
           I
           finde
           idolaters
           ,
           blasphemers
           ,
           and
           some
           others
           adjudged
           to
           death
           ,
           yet
           I
           finde
           not
           in
           the
           times
           of
           mal-administration
           of
           Moses
           Laws
           ,
           that
           idolaters
           ,
           and
           such
           great
           sinners
           were
           cast
           out
           of
           the
           Church
           ,
           but
           were
           members
           of
           it
           .
           The
           later
           is
           answered
           before
           often
           enough
           .
        
         
         
           Mr.
           B.
           tels
           me
           .
           
             You
             may
             see
             the
             words
             near
             the
             end
             of
             your
             Letter
             that
             occasion
             the
          
           7.
           
             last
             questions
             ,
             and
             towards
             the
             middle
             that
             occasioneth
             the
             first
             .
             As
             for
             your
             motion
             of
             my
             fully
             describing
             the
             priviledges
             of
             Churchmembers
             ,
             I
             shall
             add
             no
             more
             at
             this
             time
             to
             what
             is
             already
             elsewhere
             said
             of
             it
             .
          
        
         
           Answ.
           I
           knew
           Mr.
           B.
           so
           well
           ,
           that
           I
           expected
           I
           should
           have
           questions
           enow
           ,
           though
           I
           desired
           onely
           a
           few
           Texts
           ,
           it
           s
           his
           vain
           to
           multiply
           questions
           which
           might
           be
           omitted
           ,
           and
           serve
           to
           weary
           the
           reader
           and
           respondent
           ,
           and
           for
           advantage
           to
           himself
           to
           insult
           on
           his
           antagonist
           ,
           though
           without
           cause
           .
           But
           how
           ill
           he
           deals
           with
           me
           in
           writing
           so
           many
           sheets
           about
           questions
           taken
           from
           my
           words
           ,
           when
           I
           desired
           onely
           a
           line
           or
           two
           about
           his
           texts
           ,
           and
           how
           ill
           he
           deals
           with
           me
           and
           the
           reader
           ▪
           who
           will
           not
           distinctly
           shew
           me
           the
           priviledges
           of
           his
           visible
           Church-membership
           ,
           the
           denial
           of
           which
           he
           makes
           so
           hainous
           ,
           and
           from
           which
           he
           argues
           so
           much
           ,
           I
           leave
           to
           the
           considerable
           Reader
           to
           judge
           .
           But
           Mr.
           B.
           is
           yet
           more
           severe
           to
           me
           ,
           after
           all
           my
           work
           in
           answering
           him
           ,
           I
           must
           be
           corrected
           ere
           I
           be
           dismissed
           .
        
      
       
         
           SECT
           .
           LXIII
           .
           Mr.
           Bs.
           ten
           Calumniatory
           questions
           ,
           and
           Conclusion
           of
           his
           Letter
           ,
           are
           answered
           .
        
         
           
             ANd
             now
             (
             
               saith
               he
            
             )
             I
             have
             gone
             thus
             far
             with
             you
             ,
             in
             an
             enquiry
             into
             the
             truth
             ,
             I
             entreat
             you
             be
             not
             too
             much
             offended
             with
             me
             ,
             if
             I
             conclude
             with
             a
             few
             applicatory
             questions
             to
             your self
             ▪
             Q.
             1.
             
             Is
             it
             not
             an
             undertaking
             as
             palpably
             absurd
             as
             most
             ever
             any
             learned
             sober
             Divine
             in
             the
             world
             was
             guilty
             of
             ,
             to
             maintain
             that
             [
             infants
             were
             visible
             Churchmembers
             not
             by
             any
             promise
             or
             precept
             ,
             but
             by
             a
             transeunt
             fact
             ,
             and
             that
             there
             was
             no
             law
             or
             ordinance
             determining
             it
             should
             be
             so
             ,
             but
             onely
             a
             fact
             of
             God
             ,
             which
             is
             a
             transeunt
             thing
             not
             repealable
             ?
             ]
          
        
         
           Answ.
           I
           am
           resolved
           not
           to
           be
           angry
           with
           Mr.
           Bs.
           interrogatories
           he
           ministers
           to
           me
           ,
           imagining
           he
           doth
           it
           like
           an
           Ordinary
           
             in
             salutem
             animae
          
           ,
           though
           I
           pitty
           him
           that
           takes
           so
           much
           on
           him
           as
           thus
           magisterially
           to
           censure
           what
           he
           does
           not
           ,
           or
           will
           not
           understand
           ,
           presuming
           perhaps
           he
           may
           take
           on
           him
           to
           determine
           as
           an
           irrefragable
           Doctor
           ,
           after
           so
           much
           magnifying
           of
           his
           writings
           by
           learned
           and
           unlearned
           ones
           .
           But
           to
           his
           question
           I
           answer
           negatively
           ,
           and
           return
           it
           back
           to
           him
           :
           is
           it
           not
           an
           undertaking
           palpably
           absurd
           ,
           to
           make
           visible
           Churchmembership
           to
           be
           a
           right
           to
           a
           benefit
           by
           Gods
           promise
           as
           the
           sole
           efficient
           ,
           and
           anothers
           faith
           as
           the
           condition
           ?
        
         
           
             But
             ,
             
               saith
               he
            
             ,
             either
             by
             this
             fact
             you
             mean
             Legislation
             and
             Covenant
             making
             ,
             or
             not
             :
             if
             you
             do
             :
             what
             a
             saying
             is
             it
             that
             infants
             were
             made
             Churchmembers
             not
             by
             Covenant
             ,
             but
             by
             a
             Covenant
             making
             ,
             not
             by
             a
             Law
             ,
             but
             by
             a
             Law
             making
             .
             If
             not
             :
             either
             you
             must
             say
             ,
             that
             
             God
             makes
             duty
             without
             any
             law
             ,
             and
             gives
             right
             to
             the
             benefit
             without
             any
             promise
             ,
             or
             Covenant-grant
             as
             the
             cause
             ;
             or
             else
             ,
             that
             it
             is
             no
             benefit
             to
             have
             right
             to
             Churchmembership
             ,
             and
             no
             duty
             to
             enter
             into
             that
             relation
             ,
             and
             to
             accept
             of
             that
             benefit
             ,
             and
             to
             bee
             devoted
             to
             God.
             Which
             ever
             of
             these
             wayes
             you
             chuse
             (
             and
             one
             you
             must
             chuse
             ,
             or
             change
             your
             opinion
             )
             hath
             the
             world
             heard
             of
             any
             more
             unreasonable
             and
             ridiculous
             ,
             or
             else
             more
             unbeseeming
             a
             Divine
             ,
             from
             a
             learned
             sober
             man
             of
             that
             profession
             ?
             Pardon
             the
             high
             charge
             :
             Let
             the
             indifferent
             ju●ge
             .
          
        
         
           Answ.
           That
           I
           need
           chuse
           none
           of
           the
           wayes
           hee
           mentions
           ,
           nor
           change
           my
           opinion
           ,
           is
           amply
           shewed
           Sect.
           55.
           this
           high
           charge
           would
           have
           been
           le●t
           out
           had
           he
           more
           sobriety
           and
           humility
           .
           I
           look
           upon
           it
           and
           overlook
           it
           as
           ridiculous
           and
           contemptible
           ,
           and
           go
           on
           .
        
         
           Qu.
           2.
           
           
             Is
             it
             not
             a
             great
             disgrace
             to
             all
             your
             followers
             ,
             that
             they
             will
             be
             led
             so
             far
             into
             such
             ways
             of
             Schism
             ,
             and
             be
             so
             confident
             that
             they
             are
             righter
             and
             wiser
             then
             others
             ,
             and
             that
             by
             such
             unreasonable
             arguings
             and
             shifts
             as
             these
             ,
             which
             one
             would
             think
             any
             man
             should
             laugh
             at
             that
             knows
             what
             a
             law
             ,
             promise
             ,
             or
             Covenant
             is
             ?
             And
             do
             you
             not
             prove
             ,
             that
             it
             is
             not
             because
             of
             the
             evidence
             of
             truth
             ,
             but
             by
             your
             meer
             interest
             or
             confident
             words
             ,
             these
             people
             are
             changed
             and
             held
             to
             your
             opinion
             ?
             Do
             they
             know
             what
             [
             a
             trans●unt
             fact
             is
             ,
             that
             without
             law
             or
             Covenant
             makes
             Churchmembers
             ?
             ]
             I
             say
             ,
             do
             they
             know
             this
             ?
             which
             no
             man
             that
             ever
             breathed
             till
             now
             ,
             ner
             ever
             man
             will
             know
             again
             ?
             And
             do
             you
             not
             proclaim
             them
             men
             of
             d●stempered
             consciences
             ,
             that
             dare
             go
             on
             in
             such
             a
             Schism
             ,
             on
             the
             encouragement
             of
             such
             fancies
             as
             were
             hatcht
             so
             long
             after
             their
             perversion
             ,
             and
             never
             waking
             man
             I
             think
             did
             before
             so
             solemnly
             maintain
             .
             ]
          
        
         
           
             Answ
             ,
             Ne
             saevi
             magne
             sacerdos
             .
          
           The
           followers
           of
           me
           in
           the
           point
           of
           Baptism
           are
           not
           led
           by
           shifts
           ,
           but
           the
           plain
           word
           of
           God
           ,
           Matth.
           28.19
           .
           Mark
           16.16
           .
           Acts
           2.38
           .
           &
           8.37
           .
           from
           which
           Mr.
           Bs.
           dream
           of
           a
           law
           or
           ordinance
           of
           infants
           visible
           Churchmembership
           unrepealed
           ,
           his
           conceit
           of
           infants
           discipleship
           mediate
           by
           the
           faith
           of
           the
           parent
           ,
           is
           too
           silly
           a
           conceit
           to
           draw
           an
           intelligent
           man
           that
           will
           examine
           it
           ,
           specially
           when
           they
           have
           so
           plain
           Scripture
           proof
           for
           their
           warrant
           ,
           as
           the
           institution
           of
           Christ
           and
           practise
           of
           the
           Apostles
           ,
           which
           they
           follow
           without
           Schism
           ,
           endeavouring
           a
           reformation
           of
           that
           great
           corruption
           of
           infant
           Baptism
           ,
           which
           hath
           been
           very
           pernicious
           to
           the
           Church
           of
           God.
           If
           any
           Schism
           have
           been
           ,
           a
           great
           cause
           hath
           been
           in
           Mr.
           Bs.
           virulent
           charges
           of
           the
           truth
           ,
           as
           if
           it
           were
           a
           damnable
           errour
           accursed
           of
           God
           ,
           and
           his
           followers
           violent
           opposition
           (
           of
           which
           Bewdley
           hath
           had
           sad
           experience
           )
           of
           men
           for
           doing
           their
           duty
           in
           being
           baptized
           after
           profession
           of
           faith
           ,
           and
           breaking
           bread
           together
           ,
           though
           convinced
           by
           Mt.
           Bs.
           own
           arguing
           in
           his
           Book
           
             of
             Baptism
          
           ,
           pag.
           342.
           that
           it
           should
           be
           so
           .
           And
           if
           in
           this
           point
           they
           conceive
           themselves
           righter
           and
           wiser
           then
           others
           ,
           they
           are
           not
           to
           be
           blamed
           ,
           having
           the
           plain
           word
           of
           God
           as
           interpreted
           even
           by
           Paedobaptists
           themselves
           ,
           yea
           almost
           all
           Commentaries
           ,
           for
           their
           warrant
           .
           And
           truly
           though
           I
           delight
           not
           in
           recriminations
           ,
           yet
           I
           may
           justly
           retort
           Mr.
           Bs.
           words
           .
           Is
           it
           not
           a
           great
           disgrace
           to
           all
           Mr.
           Bs.
           followers
           ,
           that
           they
           will
           be
           led
           so
           far
           into
           such
           ways
           
           of
           Schism
           as
           Mr.
           B.
           leads
           them
           into
           ,
           who
           would
           have
           none
           to
           have
           pastoral
           charge
           with
           publick
           pay
           ,
           that
           will
           not
           admit
           to
           the
           Lords
           Supper
           the
           baby
           sprinkled
           ,
           that
           inveighs
           against
           Baptism
           of
           believers
           now
           used
           as
           if
           it
           were
           murther
           and
           adultery
           ,
           that
           represents
           them
           that
           deny
           infant
           Baptism
           in
           the
           most
           odious
           way
           he
           can
           to
           the
           world
           ,
           and
           is
           so
           confident
           that
           he
           is
           wiser
           and
           righter
           then
           others
           ,
           and
           that
           by
           such
           unreasonable
           arguings
           and
           shifts
           as
           these
           ,
           a
           law
           and
           ordinance
           of
           infants
           visible
           Churchmembership
           by
           promise
           and
           precept
           unrepealed
           no
           where
           extant
           ,
           a
           discipleship
           by
           the
           parents
           faith
           mediately
           without
           any
           learning
           of
           their
           own
           ,
           which
           one
           would
           think
           any
           man
           should
           laugh
           at
           that
           knows
           what
           visible
           Churchmembership
           ,
           or
           Discipleship
           is
           ?
           And
           doth
           he
           not
           prove
           ,
           that
           it
           is
           not
           because
           of
           the
           evidence
           of
           truth
           ,
           but
           by
           his
           meer
           interest
           or
           confident
           word●
           ,
           the
           people
           of
           
             Kederminster
             ,
             Bewdley
          
           ,
           and
           elsewhere
           ,
           are
           changed
           from
           the
           truth
           of
           the
           Scripture
           made
           known
           to
           them
           ,
           and
           held
           to
           his
           opinion
           ?
           Do
           they
           know
           wh●t
           an
           ordinance
           or
           law
           of
           infants
           visible
           Churchmembership
           and
           mediate
           Discipleship
           is
           ,
           which
           I
           find
           not
           any
           man
           vented
           afore
           Mr.
           B.
           And
           doth
           he
           not
           proclaim
           them
           men
           of
           distempered
           consciences
           ,
           that
           dare
           go
           on
           i●
           such
           a
           Schism
           as
           Mr.
           B.
           and
           with
           him
           many
           persons
           are
           brought
           into
           by
           him
           from
           me
           ,
           and
           the
           baptized
           in
           Bewdley
           and
           elsewhere
           ,
           on
           the
           encouragement
           of
           such
           fancies
           as
           were
           hatcht
           so
           lately
           ,
           and
           never
           waking
           man
           I
           think
           did
           before
           Mr.
           B.
           so
           solemnly
           maintain
           ?
        
         
           Qu.
           3.
           
           
             Is
             it
             not
             a
             desperate
             undertaking
             ,
             and
             dare
             you
             adventure
             on
             it
             ,
             to
             justifie
             all
             the
             world
             before
             Christs
             incarnation
             except
             the
             Jews
             ,
             from
             the
             guilt
             of
             not
             dedicating
             their
             children
             to
             God
             ,
             to
             take
             him
             to
             be
             their
             God
             ,
             and
             themselves
             to
             be
             his
             people
             ?
             Yea
             ,
             to
             justifie
             all
             Jews
             against
             this
             charge
             ,
             that
             should
             neglect
             or
             refuse
             to
             engage
             their
             children
             to
             God
             in
             Covenant
             as
             members
             of
             his
             Church
             ?
             And
             doth
             not
             he
             that
             saith
             there
             is
             no
             law
             ,
             say
             there
             is
             no
             transgression
             ?
          
        
         
           Answ.
           He
           doth
           :
           But
           Mr.
           B.
           should
           remember
           there
           is
           a
           law
           against
           bea●ing
           false
           witness
           against
           his
           neighbour
           ,
           which
           he
           much
           urgeth
           against
           Mr.
           Eyre
           and
           others
           ;
           but
           himself
           is
           deeply
           guilty
           of
           it
           in
           his
           high
           charges
           ,
           and
           particularly
           in
           this
           ▪
           that
           I
           justifie
           all
           Jews
           neglecting
           to
           engage
           their
           children
           to
           God
           in
           covenant
           as
           members
           of
           his
           Church
           ,
           and
           all
           the
           world
           not
           dedicating
           their
           children
           to
           God.
           Let
           him
           prove
           either
           ,
           if
           he
           can
           ;
           if
           not
           ,
           let
           him
           tremble
           at
           his
           desperate
           undertaking
           to
           uphold
           his
           lie
           of
           infant
           Churchmembership
           and
           Baptism
           by
           such
           lies
           as
           these
           ,
           and
           fear
           the
           fate
           of
           liars
           .
           What
           I
           hold
           ,
           may
           be
           seen
           in
           that
           which
           goes
           before
           .
        
         
           Qu.
           4
           
             Dare
             you
             yet
             justifie
             also
             at
             the
             Bar
             of
             God
             ,
             all
             the
             world
             since
             Christs
             incarn●tion
             from
             the
             guilt
             of
             sin
             ,
             in
             not
             dedicating
             their
             children
             to
             Christ
             and
             entering
             them
             into
             his
             Covenant
             as
             members
             of
             his
             Church
             ?
             Dare
             you
             maintain
             that
             all
             the
             world
             is
             sinlesse
             in
             this
             respect
             ?
          
        
         
           Answ.
           I
           dare
           justifie
           the
           non-baptizing
           them
           ,
           and
           am
           assured
           Mr.
           B.
           cannot
           justifie
           the
           baptizing
           of
           infant
           children
           .
        
         
           Qu.
           5.
           
           
             Have
             you
             well
             considered
             of
             the
             fruit
             of
             your
             way●
             apparent
             in
          
           England
           and
           Ireland
           
             at
             this
             day
             ?
             Or
             have
             you
             not
             seen
             enough
             to
             make
             
             you
             suspect
             and
             fear
             whether
             indeed
             God
             own
             your
             way
             or
             not
             ?
             And
             is
             it
             any
             wonder
             if
             posterity
             be
             left
             in
             controversie
             about
             the
             History
             of
             former
             times
             ,
             when
             you
             can
             venture
             ,
             even
             in
             these
             times
             when
             the
             persons
             are
             living
             in
             our
             company
             ,
             to
             tell
             me
             that
             [
             you
             think
             I
             am
             mis-informed
             that
             they
             are
             Anabaptists
             ,
             and
             you
             think
             that
             there
             are
             very
             few
             of
             them
             that
             were
             ever
             baptized
             ,
             ]
             when
             of
             many
             that
             we
             know
             ,
             and
             multitudes
             that
             we
             hear
             of
             ,
             there
             are
             so
             few
             that
             were
             not
             before
             against
             infant
             Baptism
             ,
             and
             the
             Se●kers
             first
             such
             ,
             and
             when
             the
             Quakers
             themselves
             commonly
             cry
             down
             infant
             Baptism
             ;
             and
             it
             is
             one
             of
             the
             questions
             that
             they
             send
             to
             ●e
             ,
             and
             others
             to
             answer
             ,
             [
             how
             we
             can
             prove
             it
             by
             express
             Scripture
             without
             consequences
             ,
             or
             else
             confess
             ou●
             selves
             false
             Prophets
             .
          
        
         
           Answ.
           My
           ways
           in
           opposing
           infant
           Baptism
           ,
           and
           endeavouring
           to
           restore
           believers
           Baptism
           ,
           are
           such
           (
           setting
           aside
           my
           infirmities
           )
           as
           upon
           conside●ation
           I
           find
           cause
           not
           to
           be
           ashamed
           of
           ,
           but
           to
           rejoyce
           in
           ,
           and
           conceive
           by
           many
           evidenc●s
           that
           God
           own●
           them
           .
           What
           fruit
           of
           them
           in
           England
           and
           Ireland
           they
           have
           had
           ,
           I
           do
           not
           very
           well
           know
           ;
           if
           they
           that
           are
           termed
           Anabaptists
           do
           hold
           unjustifiable
           positions
           or
           practises
           ,
           they
           are
           not
           the
           fruit
           of
           my
           ways
           ,
           any
           more
           then
           the
           
             Nicola●●ans
             ,
             Gnosticks
          
           ,
           and
           others
           ways
           ,
           were
           the
           fruits
           of
           the
           Apostles
           preaching
           .
           My
           conscience
           beareth
           me
           witness
           ,
           and
           so
           will
           the
           people
           where
           I
           have
           taught
           ,
           the
           brethren
           with
           whom
           I
           have
           walked
           yea
           ,
           I
           think
           some
           of
           my
           Antagonists
           ,
           with
           whom
           I
           have
           acted
           in
           the
           publick
           imployment
           of
           approving
           Preachers
           ,
           and
           perhaps
           the
           most
           eminent
           persons
           in
           England
           ,
           that
           I
           have
           opposed
           the
           errours
           risen
           ,
           and
           have
           sought
           reformation
           without
           separation
           ,
           have
           joyned
           upon
           all
           occasions
           in
           the
           common
           cause
           with
           dissenters
           ;
           insomuch
           that
           I
           had
           hoped
           impudence
           it self
           would
           never
           have
           dared
           so
           to
           belie
           me
           ,
           as
           to
           make
           Schism
           ,
           Quakerism
           ,
           and
           such
           like
           evils
           the
           fruit
           of
           my
           ways
           .
           If
           many
           rents
           and
           errours
           have
           sprung
           up
           by
           accident
           after
           my
           writings
           ,
           they
           are
           no
           more
           to
           be
           charged
           on
           me
           ,
           then
           Antinomianism
           ,
           Swenekfieldianism
           ,
           &c.
           were
           to
           be
           charged
           on
           Luther
           ;
           or
           Brownism
           ,
           Familism
           ,
           &c.
           on
           the
           Antiprelatists
           .
           What
           I
           wrote
           to
           Mr.
           B.
           I
           think
           still
           ,
           yea
           ,
           Mr.
           Bs.
           own
           relations
           confirm
           me
           ,
           they
           are
           not
           Anabaptists
           ,
           though
           they
           be
           against
           infant
           baptism
           .
           Those
           very
           persons
           ,
           or
           some
           of
           that
           society
           which
           sent
           to
           Mr.
           B.
           (
           if
           my
           intelligence
           do
           not
           deceive
           )
           though
           they
           they
           were
           against
           infant
           baptism
           ,
           yet
           neglected
           baptism
           when
           convinced
           of
           it
           as
           their
           duty
           ,
           and
           they
           might
           have
           been
           baptized
           ;
           and
           as
           it
           was
           foretold
           them
           they
           were
           likely
           to
           be
           without
           the
           opportunity
           ,
           so
           it
           came
           to
           pass
           ,
           for
           they
           were
           after
           carried
           away
           with
           the
           delusion
           of
           the
           quakers
           .
           It
           is
           not
           my
           observation
           alone
           ,
           but
           it
           is
           the
           Authors
           conceit
           who
           wrote
           the
           book
           against
           them
           termed
           
             The
             quakers
             blazing
             star
          
           ,
           who
           was
           carried
           away
           once
           by
           them
           ,
           that
           the
           living
           above
           ordinances
           and
           as
           Seekers
           hath
           been
           one
           of
           the
           chief
           ways
           which
           hath
           brought
           it
           in
           ,
           God
           justly
           leaving
           them
           to
           be
           deluded
           by
           Satan
           who
           would
           not
           submit
           to
           the
           way
           of
           Gods
           ordinances
           ;
           and
           he
           adviseth
           persons
           ,
           as
           to
           labour
           to
           be
           well
           grounded
           in
           faith
           and
           repentance
           ,
           so
           to
           joyn
           in
           Church
           communion
           (
           of
           which
           he
           takes
           the
           Churches
           of
           the
           baptized
           to
           be
           most
           right
           ,
           and
           accordingly
           hath
           himself
           been
           joyned
           by
           Baptism
           to
           them
           )
           as
           the
           best
           preservative
           
           against
           it
           .
           For
           my
           part
           ,
           I
           think
           Mr.
           Bs.
           and
           other
           Ministers
           maintaining
           infant
           Baptism
           do
           give
           most
           advantage
           and
           encouragement
           to
           them
           ,
           both
           to
           inveigh
           against
           them
           as
           men
           that
           will
           not
           yeeld
           to
           truth
           ,
           but
           teach
           a
           manifest
           errour
           ,
           and
           therefore
           not
           to
           be
           heard
           ;
           and
           then
           Mr.
           Saltmarsh
           and
           others
           delusions
           about
           water
           baptism
           as
           now
           ceased
           ,
           living
           in
           the
           spirit
           ,
           expectation
           of
           it
           ,
           no
           true
           Ministry
           now
           without
           the
           spirit
           as
           the
           Apostles
           had
           ,
           and
           such
           like
           conceits
           driving
           them
           off
           from
           the
           Churches
           of
           the
           baptized
           ,
           they
           are
           caught
           by
           those
           emissaries
           from
           Rome
           ,
           and
           other
           agents
           of
           Satan
           ,
           with
           that
           Divelish
           delusion
           ,
           God
           justly
           suffering
           Satan
           to
           delude
           them
           with
           lies
           ,
           
             because
             they
             received
             not
             the
             love
             of
             the
             truth
             that
             they
             might
             be
             saved
             ,
          
           2
           Thes.
           2.10
           .
           So
           that
           I
           have
           as
           much
           cause
           to
           think
           quakerism
           the
           fruit
           of
           Mr.
           Bs.
           ways
           as
           of
           mine
           own
           .
           Nor
           will
           it
           be
           any
           wonder
           if
           posterity
           be
           left
           in
           controversie
           about
           the
           History
           of
           former
           times
           ,
           when
           such
           a
           one
           as
           Mr.
           B.
           shall
           continue
           to
           load
           me
           with
           false
           accusations
           ,
           with
           which
           I
           have
           many
           wayes
           shewed
           my self
           not
           chargeable
           ;
           and
           not
           onely
           he
           ,
           but
           also
           Mr.
           
             Robert
             Baillee
          
           in
           his
           Dissuasives
           ,
           Mr.
           Edwards
           in
           his
           Gangrena's
           ,
           and
           others
           shall
           in
           English
           and
           Latine
           heap
           so
           many
           untruths
           on
           godly
           persons
           because
           dissenters
           ,
           while
           they
           lived
           to
           shew
           the
           falsity
           of
           them
           .
        
         
           Qu
           6.
           
           
             Have
             you
             felt
             the
             guilt
             which
             we
             too
             strongly
             fear
             you
             have
             incurred
             of
             the
             perverting
             of
             so
             many
             souls
             ,
             opening
             them
             such
             a
             gap
             to
             schism
             ,
             contempt
             of
             the
             Ministry
             and
             Apostacy
             ,
             destroying
             a
             hopefull
             reformation
             that
             cost
             so
             dear
             :
             or
             weakening
             our
             hands
             in
             the
             work
             ,
             and
             filling
             the
             adversaries
             mouths
             with
             scorn
             ,
             enticing
             the
             Jesuites
             and
             Friars
             to
             seem
             your
             proselytes
             ,
             and
             list
             themselves
             among
             you
             ,
             as
             the
             hopefull
             party
             to
             befriend
             their
             cause
             ,
             hardning
             thousands
             both
             of
             the
             Papists
             and
             profane
             ,
             and
             setling
             them
             again
             on
             their
             dr●gs
             ,
             when
             many
             once
             began
             to
             shake
             !
             O
             what
             a
             Church
             might
             we
             have
             had
             ,
             and
             were
             likely
             to
             have
             had
             ?
             had
             it
             not
             been
             for
             the
             Separatists
             and
             you
             ?
             And
             what
             a
             lamentable
             confusion
             are
             we
             now
             brought
             into
             by
             these
             ?
             Have
             these
             things
             toucht
             your
             heart
             .
          
        
         
           Answ.
           How
           far
           these
           things
           have
           toucht
           my
           heart
           ,
           I
           must
           give
           an
           account
           to
           God
           my
           Judge
           ,
           and
           not
           to
           Mr.
           B.
           who
           with
           his
           fraternity
           I
           perceive
           would
           pass
           a
           heavy
           doom
           on
           mee
           ,
           and
           scarce
           award
           me
           a
           place
           in
           earth
           or
           heaven
           :
           And
           no
           marvel
           ,
           if
           I
           were
           so
           pernicious
           an
           instrument
           as
           he
           describes
           me
           .
           But
           may
           I
           not
           require
           Mr.
           B.
           to
           shew
           me
           by
           what
           actions
           I
           have
           done
           any
           of
           these
           things
           ?
           Is
           Mr.
           B.
           allowed
           to
           accuse
           in
           generals
           ,
           and
           not
           to
           instance
           in
           particulars
           ?
           may
           he
           without
           control
           accuse
           and
           not
           prove
           ?
           May
           he
           have
           liberty
           ,
           as
           in
           a
           Chancery
           bill
           hath
           been
           wont
           ,
           to
           put
           in
           all
           he
           can
           imagine
           ,
           whether
           true
           or
           false
           ?
           Is
           not
           this
           the
           manner
           of
           quakers
           and
           scolds
           ?
           Are
           my
           answers
           often
           made
           of
           no
           avail
           to
           clear
           my self
           ,
           but
           that
           Mr
           ,
           B.
           will
           still
           be
           imputing
           that
           to
           me
           ,
           which
           my
           writings
           and
           courses
           do
           absolve
           me
           from
           ?
           No
           marvel
           Dr.
           Owen
           said
           of
           him
           ,
           Appendix
           to
           his
           
             Vindic
             Evang.
          
           pag.
           5.
           
           A
           
             man
             that
             doth
             not
             know
             him
             as
             I
             do
             ,
             would
             by
             his
             writings
             take
             him
             to
             be
          
           immitis
           &
           immisericors
           ,
           
             a
             very
          
           Achilles
           ,
           
             that
             will
             not
             pardon
             a
             man
             in
             his
             
             grave
             ,
             but
             will
             take
             him
             up
             and
             cut
             him
             in
             a
             thousand
             pieces
             .
          
           I
           tell
           Mr.
           B.
           plainly
           ,
           it
           is
           not
           my
           doctrine
           but
           Mr.
           Bs.
           which
           perverts
           souls
           ,
           I
           mean
           his
           doctrine
           of
           Baptism
           and
           Churchmembership
           ,
           besides
           his
           other
           errours
           ;
           that
           neither
           my
           doctrine
           nor
           practise
           open
           a
           gap
           to
           Schism
           ,
           but
           tend
           to
           the
           contrary
           ,
           unity
           of
           Baptism
           being
           one
           of
           the
           bonds
           of
           Christians
           ,
           Ephes.
           4.4
           .
           the
           restoring
           of
           which
           is
           the
           regular
           way
           to
           union
           ▪
           Mr.
           B.
           by
           his
           violent
           opposing
           it
           and
           the
           assertors
           of
           it
           ,
           doth
           really
           open
           a
           gap
           to
           Schism
           ,
           I
           open
           no
           gap
           to
           contempt
           of
           the
           Ministry
           ,
           but
           they
           themselves
           do
           it
           by
           opposing
           truth
           ,
           and
           other
           wayes
           ,
           Apostacy
           from
           Christ
           or
           godliness
           is
           no
           fruit
           of
           my
           doing
           ,
           but
           is
           rather
           caused
           by
           those
           that
           urge
           persons
           to
           renounce
           the
           right
           Baptism
           and
           Communion
           of
           the
           baptised
           ,
           of
           which
           I
           fear
           Mr.
           B.
           is
           guilty
           .
           A
           right
           reformation
           according
           to
           Gods
           word
           ,
           cannot
           be
           while
           infant
           Baptism
           continues
           ,
           in
           seeking
           to
           destroy
           it
           I
           promote
           reformation
           ,
           Mr.
           B.
           by
           maintaining
           it
           destroyes
           reformation
           ,
           and
           by
           proposals
           shews
           his
           inclination
           to
           persecution
           ,
           which
           if
           I
           hinder
           I
           rejoyce
           .
           I
           weaken
           not
           Mr.
           Bs.
           hands
           in
           preaching
           the
           Gospel
           ,
           but
           strengthen
           them
           ,
           if
           I
           enervate
           his
           errour
           I
           am
           glad
           ;
           he
           hath
           most
           unbrotherlike
           endeavoured
           to
           weaken
           my
           hands
           ,
           and
           to
           stop
           my
           mouth
           .
           I
           fill
           not
           adversaries
           mouths
           with
           scorn
           ▪
           of
           him
           ,
           but
           he
           hath
           thrown
           as
           much
           dirt
           as
           hee
           could
           on
           me
           ,
           in
           his
           writings
           ▪
           I
           entice
           not
           Jesuites
           and
           Friers
           ,
           and
           if
           they
           creep
           in
           among
           those
           of
           our
           judgement
           ,
           is
           it
           any
           more
           then
           
             Jude
             v.
          
           4.
           speaks
           of
           in
           his
           time
           ?
           Can
           Mr.
           B.
           say
           they
           are
           not
           among
           his
           party
           ?
           I
           harden
           no
           Papists
           ,
           but
           shew
           their
           bottome
           errour
           ,
           nor
           prophane
           persons
           ,
           but
           take
           the
           right
           way
           to
           undeceive
           them
           ;
           they
           that
           maintain
           their
           infant
           Baptism
           ,
           settle
           them
           on
           their
           dregs
           ,
           I
           mean
           their
           carnal
           presumption
           ;
           by
           which
           they
           take
           themselves
           to
           bee
           Christians
           without
           knowledge
           of
           Christ.
           The
           Church
           that
           was
           likely
           to
           have
           been
           Mr.
           Bs.
           way
           ,
           may
           be
           discerned
           by
           the
           Elders
           ,
           by
           the
           
             Scottish
             Church
          
           ,
           Mr.
           Bs.
           Church
           at
           Kederminster
           ,
           the
           associated
           Ministers
           in
           Wocestershire
           and
           their
           Churches
           .
           Confusion
           is
           too
           great
           ,
           for
           want
           of
           restoring
           Christs
           order
           ,
           more
           would
           be
           if
           Mr.
           Bs.
           way
           were
           imposed
           ,
           and
           no
           small
           oppression
           on
           tender
           consciences
           and
           dissenting
           brethren
           .
           I
           may
           say
           ,
           oh
           what
           a
           Church
           might
           wee
           have
           had
           ,
           if
           it
           had
           not
           been
           for
           Mr.
           B.
           and
           other
           such
           violent
           Paedobaptists
           as
           he
           is
           ,
           opposing
           Christs
           way
           .
        
         
           Qu.
           7.
           
           
             Is
             [
             a
             transeunt
             fact
             ,
             making
             infants
             Churchmembers
             without
             Law
             ,
             promise
             ,
             or
             Covenant
             ]
             a
             sufficient
          
           medium
           
             to
             encourage
             you
             to
             venture
             on
             all
             these
             horrid
             things
             ,
             and
             run
             such
             hazards
             as
             you
             have
             done
             ?
             or
             is
             it
             possible
             that
             an
             humble
             sober
             man
             ,
             and
             a
             tender
             conscience
             ,
             durst
             make
             all
             this
             havock
             ,
             and
             stand
             out
             in
             it
             ,
             so
             many
             years
             considerately
             as
             you
             have
             done
             ,
             and
             this
             upon
             such
             a
             palpably
             unreasonable
             pretence
             :
             When
             you
             should
             prove
             to
             us
             the
             revocation
             of
             infants
             Churchmembership
             ,
             to
             tell
             us
             that
             they
             ●ad
             it
             onely
             by
             a
             transeunt
             fact
             ?
             Is
             this
             a
             safe
             ground
             to
             build
             so
             great
             a
             weight
             on
             ?
             Sir
             ,
             my
             conscience
             witnesseth
             ,
             that
             it
             is
             not
             your
             reproach
             that
             is
             the
             end
             of
             speaking
             these
             unpleasing
             words
             to
             you
             ,
             but
             some
             compassion
             on
             you
             (
             do
             not
             scorn
             it
             )
             and
             more
             on
             your
             poor
             followers
             ;
             and
             most
             on
             the
             Church
             of
             God
             which
             you
             have
             so
             much
             injured
             and
             troubled
             .
          
        
         
           Answ.
           I
           venture
           on
           no
           such
           horrid
           things
           ,
           nor
           run
           such
           hazards
           as
           
           Mr.
           B.
           imagines
           ,
           nor
           is
           the
           transeunt
           fact
           that
           I
           build
           on
           ,
           but
           Christs
           institution
           Matth.
           28.19
           .
           though
           that
           transeunt
           fact
           I
           assigne
           is
           sufficient
           for
           the
           purpose
           I
           alledge
           it
           ,
           and
           I
           cross
           interrogate
           Mr.
           B.
           Is
           it
           possible
           that
           an
           humble
           sober
           man
           ,
           and
           a
           tender
           conscience
           ,
           should
           make
           such
           foul
           work
           as
           he
           hath
           done
           by
           his
           writings
           ,
           upon
           such
           a
           p●lpably
           unreasonable
           pretence
           ,
           as
           a
           Law
           of
           infants
           visible
           Churchmembership
           ,
           by
           promise
           and
           precept
           unrepealed
           ,
           no
           where
           extant
           ,
           and
           a
           mediate
           Discipleship
           hatch't
           in
           his
           brain
           ?
           My
           reproach
           is
           a
           small
           matter
           ,
           did
           it
           not
           tend
           to
           darken
           the
           truth
           I
           should
           neglect
           it
           ,
           nor
           should
           I
           have
           answered
           these
           questions
           so
           fully
           ,
           had
           not
           these
           things
           been
           impar●ed
           to
           the
           Preacher
           and
           others
           at
           Bewdley
           ,
           ere
           they
           came
           to
           my
           hands
           .
           Though
           my
           reproach
           were
           not
           
             finis
             operantis
          
           ,
           yet
           must
           it
           needs
           be
           
             finis
             operis
             .
             I
          
           thank
           Mr.
           B.
           for
           his
           compassion
           on
           me
           and
           my
           followers
           ,
           I
           have
           the
           like
           on
           him
           and
           his
           followers
           .
           I
           do
           not
           scorn
           his
           compassion
           ,
           but
           pitty
           his
           prejudice
           and
           pertinacy
           .
           If
           I
           have
           injured
           and
           troubled
           the
           Church
           my
           Antagonists
           have
           compelled
           me
           ,
           the
           Lord
           knowes
           I
           had
           not
           a
           resolution
           to
           print
           ,
           till
           the
           Assembly
           neglected
           the
           matter
           ,
           and
           determined
           against
           me
           and
           the
           truth
           unheard
           .
           That
           I
           have
           injured
           the
           Church
           by
           printing
           I
           believe
           not
           ,
           it
           is
           certain
           Mr.
           B.
           hath
           extreamly
           injured
           me
           and
           the
           truth
           ,
           and
           troubled
           the
           Church
           of
           God
           ,
           by
           printing
           his
           Book
           of
           
             Baptism
             .
             I
          
           should
           not
           have
           peace
           in
           my
           conscience
           did
           I
           not
           endeavour
           to
           detect
           his
           a●d
           other
           Paedobaptists
           fallacies
           ,
           which
           I
           crave
           liberty
           to
           do
           ,
           and
           shall
           easily
           pass
           by
           personal
           reproaches
           .
        
         
           Qu.
           8.
           
           
             Can
             you
             prove
             that
             ever
             there
             was
             one
             age
             ,
             or
             Church
             (
             particular
             )
             on
             earth
             since
          
           Adam
           
             till
             about
          
           200.
           
             years
             ago
             ,
             that
             the
             Anabaptists
             rose
             ,
             wherein
             infants
             were
             not
          
           de
           facto
           
             taken
             for
             members
             of
             the
             Church
             ?
             If
             you
             can
             do
             it
             :
             Let
             's
             hear
             your
             proof
          
        
         
           Answ.
           I
           can
           ,
           and
           for
           proof
           look
           back
           to
           Sect.
           50
           ,
           51
           ,
           52
           ,
           57.
           besides
           
             Constantin
             ,
             Augustin
          
           ,
           mentioned
           by
           Mr.
           
             B.
             p
          
           329.
           
           
             Nazianzen
             ,
             Hierom
          
           ,
           &c.
           unbaptized
           though
           of
           Christian
           parents
           till
           adult
           .
        
         
           Qu.
           9.
           
           
             Can
             you
             bring
             us
             proof
             of
             any
             one
             infant
             of
             true
             Church-members
             ,
             that
             was
             not
             rightfully
             a
             Churchmember
             himself
             from
             the
             creation
             till
             Christs
             dayes
             ?
             or
             from
             the
             creation
             till
             this
             day
             ?
             except
             the
             Anabaptists
             ,
             who
             reject
             the
             benefit
             ;
             whose
             case
             (
             as
             I
             said
             before
             )
             I
             will
             not
             presume
             to
             determine
             ?
          
        
         
           Answ.
           I
           can
           ,
           for
           proof
           look
           back
           to
           Sect.
           50
           ,
           51
           ,
           52
           ,
           57.
           
        
         
           Qu.
           10.
           
           
             Seing
             that
             infants
             have
             been
          
           de
           facto
           
             Churchmembers
             from
             the
             creation
             to
             this
             day
             (
             as
             far
             as
             any
             records
             can
             lead
             us
             )
             is
             it
             likely
             that
             the
             Lord
             ,
             and
             head
             and
             all-sufficient
             Governour
             of
             his
             Church
             ,
             would
             have
             permitted
             his
             Church
             till
             now
             to
             be
             actually
             made
             up
             of
             such
             subjects
             ,
             as
             in
             regard
             of
             age
             he
             disallowed
             ?
             and
             suffer
             his
             Church
             to
             be
             wrong
             framed
             till
             now
             ?
             Or
             is
             it
             a
             reasonable
             ,
             modest
             and
             lawful
             undertaking
             ,
             to
             go
             about
             now
             in
             the
             end
             of
             the
             world
             to
             make
             God
             a
             new
             framed
             Church
             ,
             as
             to
             the
             age
             of
             the
             subjects
             ?
             And
             is
             it
             not
             more
             modest
             and
             safe
             ,
             to
             live
             quietly
             in
             a
             Church
             of
             that
             frame
             as
             all
             the
             Saints
             in
             heaven
             lived
             in
             ,
             till
             the
             other
             day
             ,
             as
             a
             few
             Anabaptists
             with
             vile
             and
             sinful
             means
             ,
             and
             miserable
             success
             ,
             did
             attempt
             an
             alteration
             ?
          
        
         
           Answ.
           This
           question
           ariseth
           from
           these
           suppositions
           ,
           1.
           that
           infants
           
           have
           been
           
             de
             facto
          
           Churchmembers
           from
           the
           creation
           to
           this
           day
           .
           2.
           
           That
           all
           the
           Saints
           in
           heaven
           lived
           in
           a
           Church
           that
           had
           infants
           visible
           Churchmembers
           till
           less
           then
           200.
           years
           ago
           .
           3.
           
           That
           the
           Anabaptists
           in
           Germany
           in
           less
           then
           200.
           years
           attempted
           the
           alteration
           first
           of
           of
           leaving
           infants
           out
           of
           the
           visible
           Church
           .
           4.
           
           That
           they
           did
           it
           with
           vile
           and
           sinful
           meanes
           and
           miserable
           success
           .
           The
           first
           of
           these
           is
           not
           true
           ,
           as
           is
           shewed
           in
           the
           fore-going
           Sections
           ,
           chiefly
           those
           in
           which
           the
           8th
           .
           question
           of
           this
           Letter
           of
           Mr.
           B.
           is
           answered
           ,
           the
           second
           is
           shewed
           to
           be
           false
           Sect.
           52.
           wherein
           it
           is
           proved
           the
           Apostles
           lived
           in
           a
           Church
           that
           had
           not
           infants
           .
           The
           third
           is
           false
           ,
           for
           both
           Christ
           altered
           it
           ,
           and
           when
           the
           corruption
           of
           infant
           Baptism
           had
           overspread
           the
           Western
           Churches
           ,
           many
           besides
           the
           late
           Anabaptists
           ,
           as
           
             Petrus
             de
             Bruis
          
           and
           many
           other
           Saints
           in
           heaven
           did
           alter
           it
           .
           The
           fourth
           is
           in
           part
           false
           ,
           For
           I
           think
           the
           Anabaptists
           so
           called
           ,
           did
           not
           alter
           infant
           visible
           Churchmembership
           with
           vile
           and
           sinful
           means
           ,
           but
           some
           of
           them
           (
           not
           all
           )
           did
           by
           vile
           and
           sinful
           means
           seek
           to
           set
           up
           a
           temporal
           dominion
           of
           the
           Saints
           (
           as
           I
           fear
           some
           now
           called
           Quinto-monarchians
           do
           )
           which
           is
           not
           to
           be
           imputed
           to
           all
           that
           are
           of
           the
           same
           way
           in
           point
           of
           discipline
           and
           ordinances
           ,
           and
           that
           though
           this
           thing
           of
           erecting
           a
           temporal
           dominion
           had
           miserable
           success
           ,
           yet
           the
           restoring
           of
           Baptism
           hath
           had
           success
           as
           other
           reformations
           ,
           as
           of
           the
           
             Waldenses
             ,
             Hussites
             ,
             Non-conformists
          
           and
           others
           ,
           who
           though
           by
           clamours
           of
           Preachers
           ,
           and
           violence
           of
           Princes
           ,
           they
           have
           been
           for
           a
           time
           suppressed
           ,
           yet
           a
           remnant
           have
           been
           preserved
           ,
           who
           have
           in
           time
           revived
           ,
           and
           we
           hope
           notwithstanding
           all
           the
           clamours
           ,
           accusations
           ,
           and
           practises
           ,
           used
           to
           corrupt
           &
           suppress
           them
           ,
           will
           spread
           &
           grow
           up
           through
           the
           blesing
           of
           God.
           And
           to
           Mr.
           Bs.
           questions
           I
           answer
           ▪
           my
           aim
           is
           not
           to
           erect
           a
           new
           framed
           Church
           to
           God
           ,
           but
           to
           reduce
           it
           to
           the
           frame
           Christ
           and
           his
           Apostles
           left
           it
           in
           ,
           though
           it
           were
           after
           some
           ages
           altered
           by
           the
           corruption
           of
           infant
           Baptism
           ,
           which
           had
           its
           original
           from
           the
           gross
           errour
           that
           by
           it
           Gods
           grace
           was
           given
           ,
           and
           otherwise
           the
           infants
           should
           perish
           .
           And
           though
           in
           that
           Church
           ,
           who
           were
           for
           infant
           Baptism
           many
           were
           Saints
           now
           in
           heaven
           ,
           yet
           it
           is
           not
           safe
           to
           continue
           that
           errour
           ,
           any
           more
           then
           to
           continue
           the
           errour
           of
           infant
           Communion
           now
           by
           Papists
           and
           Protestants
           rejected
           ,
           though
           it
           were
           many
           hundreds
           of
           yeares
           practised
           in
           the
           same
           Churches
           .
           And
           sure
           I
           wonder
           if
           he
           condemn
           mee
           for
           seeking
           reformation
           of
           infant
           Baptism
           ,
           how
           Mr.
           B.
           could
           justifie
           himself
           for
           not
           living
           quietly
           in
           the
           Church
           of
           England
           ,
           as
           it
           was
           under
           the
           Prelates
           ,
           though
           there
           were
           among
           them
           in
           that
           Church
           Saints
           now
           living
           in
           heaven
           ,
           but
           seeking
           the
           reformation
           of
           discipline
           and
           ceremonies
           of
           humane
           invention
           ,
           though
           greater
           troubles
           followed
           thereon
           ,
           then
           I
           think
           hath
           followed
           this
           reformation
           I
           endeavour
           ,
           and
           then
           I
           hope
           ever
           will.
           Surely
           if
           the
           way
           I
           take
           ,
           and
           propound
           ,
           and
           prosecute
           were
           followed
           ,
           the
           reformation
           would
           be
           easie
           and
           safe
           ,
           and
           that
           it
           is
           not
           followed
           ,
           will
           be
           laid
           to
           the
           charge
           of
           Mr.
           B.
           and
           other
           Paedobaptists
           as
           their
           sin
           ,
           nor
           can
           all
           his
           or
           their
           wit
           bee
           able
           to
           cleer
           them
           from
           it
           ,
           nor
           from
           the
           guilt
           of
           breaking
           their
           solemn
           Covenant
           to
           endeavour
           the
           reformation
           of
           these
           Churches
           according
           to
           Gods
           word
           .
           Hee
           concludes
           ,
        
         
         
           
             Sir
             pardon
             the
             weakness
             ,
             and
             bear
             with
             the
             plainness
             and
             freeness
             of
             Your
             faithful
             Brother
             (
             though
             not
             as
             is
             meet
             )
             Rich.
             Baxter
             .
             May
          
           14.
           1655.
           
        
         
           
             Answ.
             I
          
           pray
           the
           Lord
           to
           pardon
           Mr.
           Bs.
           violent
           and
           clamourou●
           ,
           though
           I
           hope
           not
           wilful
           opposing
           of
           the
           truth
           ,
           and
           I
           love
           him
           not
           the
           worse
           for
           his
           plain
           dealing
           ,
           yet
           cannot
           patiently
           bear
           his
           falshoods
           ,
           wherein
           he
           accuseth
           the
           truth
           and
           servants
           of
           the
           living
           God
           ,
           and
           by
           shewing
           him
           his
           errours
           ,
           and
           evil
           dealing
           ,
           have
           endeavoured
           to
           acquit
           my self
           as
           his
           faithful
           brother
           ,
           as
           was
           meet
           ,
           however
           he
           hath
           been
           ,
           or
           shall
           be
           towards
           me
           affected
           .
        
         
           
             He
             adds
             after
          
           ,
           
             Sir
             ,
             if
             you
             have
             any
             thing
             of
             moment
             to
             say
             ,
             in
             reply
             to
             these
             ,
             which
             you
             have
             not
             yet
             in
             your
             writings
             brought
             forth
             ,
             I
             shall
             bee
             willing
             to
             consider
             of
             it
             :
             But
             if
             you
             have
             not
             ,
             I
             pray
             you
             tell
             me
             so
             in
             two
             words
             ,
             and
             spare
             the
             rest
             of
             your
             pains
             (
             as
             for
             me
             )
             and
             trouble
             mee
             no
             more
             with
             matters
             of
             this
             nature
             .
             For
             truly
             I
             have
             no
             sufficient
             vacancy
             from
             greater
             works
             .
             Yea
             ,
             I
             am
             constrained
             to
             forbear
             much
             greater
             then
             these
             .
             
               R.
               B.
            
             After
             this
             ,
             he
             tels
             me
             ,
             That
             whereas
             I
             preached
             a
             Sermon
             at
             Bewdley
             ,
             in
             which
             I
             refuted
             by
             many
             arguments
             infants
             visible
             Churchmembership
             ,
             I
             must
             be
             either
             mutable
             or
             hypocritical
             ,
             if
             I
             deny
             such
             a
             law
             and
             ordinance
             which
             I
             took
             on
             me
             then
             to
             refute
             ,
             and
             desires
             a
             Copy
             of
             that
             Sermon
             ,
             that
             hee
             may
             shew
             the
             sad
             mistakes
             and
             vanity
             of
             those
             my
             arguments
             .
          
        
         
           To
           which
           I
           answer
           ,
           1.
           
           I
           refuted
           Mr.
           Bs.
           law
           of
           infants
           visible
           Church-membership
           ,
           as
           a
           thing
           pretended
           ,
           not
           as
           a
           thing
           real
           ,
           and
           so
           am
           neither
           mutable
           nor
           hypocritical
           ,
           in
           denying
           such
           a
           law
           .
           2.
           
           I
           have
           no
           delight
           in
           Mr.
           Bs.
           writings
           of
           this
           subject
           ,
           unless
           there
           were
           more
           ingenuity
           and
           solidity
           in
           them
           ,
           then
           I
           yet
           finde
           ,
           and
           therefore
           am
           willing
           to
           gratifie
           him
           with
           no
           more
           of
           my
           manuscripts
           in
           this
           kinde
           .
           3.
           
           As
           for
           the
           Copy
           of
           my
           Sermon
           he
           hath
           the
           matter
           of
           it
           with
           enlargement
           in
           the
           50
           ,
           51
           ,
           and
           52.
           
           Section
           of
           this
           Book
           ,
           which
           when
           he
           answers
           ,
           
             fragili
             querens
             illidere
             dentem
             offendet
             solido
             .
          
           4.
           
           What
           I
           had
           more
           to
           say
           then
           I
           have
           printed
           ,
           he
           may
           perceive
           by
           my
           Books
           ,
           and
           however
           Mr.
           B.
           conceives
           ,
           yet
           I
           conceive
           that
           the
           reformation
           or
           confirmation
           of
           infant
           Baptism
           ,
           is
           a
           matter
           of
           as
           great
           moment
           as
           the
           things
           Mr.
           B.
           is
           intentive
           on
           .
           However
           ,
           hee
           might
           have
           answered
           my
           Letter
           without
           any
           of
           this
           trouble
           hee
           hath
           put
           himself
           to
           :
           But
           sith
           hee
           chose
           this
           way
           ,
           I
           have
           thought
           it
           necessary
           to
           make
           this
           reply
           ,
           and
           so
           to
           go
           on
           to
           the
           examining
           the
           rest
           of
           his
           Book
           ,
           not
           yet
           examined
           by
           me
           at
           large
           ,
           though
           there
           be
           little
           which
           is
           not
           answered
           in
           this
           and
           other
           parts
           before
           .
        
      
       
         
         
           SECT
           .
           LXIIII.
           My
           Answer
           in
           the
           Dispute
           and
           Sermon
           to
           the
           argument
           of
           Mr.
           
             B.
             of
             Baptism
             ,
             part
             1.
             ch
             .
             6.
          
           about
           the
           non-repeal
           of
           infants
           Churchmembership
           ,
           because
           neither
           in
           justice
           nor
           mercy
           ,
           is
           vindicated
           .
        
         
           
             PLain
             Scripture
             proof
          
           ,
           &c.
           part
           1.
           ch
           .
           6.
           
           Mr
           B.
           speaks
           thus
           .
           
             My
             first
             argument
             is
             this
             .
             If
             God
             have
             repealed
             this
             ordinance
             ,
             and
             revoked
             this
             mercifull
             gift
             of
             infants
             Churchmembership
             ,
             then
             it
             is
             either
             in
             mercy
             ,
             or
             in
             justice
             ;
             either
             for
             their
             good
             ,
             or
             for
             their
             hurt
             .
             But
             he
             hath
             neither
             repealed
             it
             in
             mercy
             for
             their
             good
             ,
             nor
             in
             justice
             for
             their
             hurt
             :
             therefore
             he
             hath
             not
             at
             all
             repealed
             it
             .
             I
             will
             hide
             nothing
             from
             you
             that
             Mr.
             T.
             hath
             said
             against
             this
             argument
             ,
             either
             in
             our
             publick
             Dispute
             ,
             or
             in
             his
             Sermon
             .
             The
             sufficiency
             of
             the
             enumeration
             in
             the
             major
             proposition
             ,
             he
             never
             offered
             to
             deny
             :
             nor
             indeed
             is
             there
             any
             ground
             to
             deny
             it
             .
             It
             must
             needs
             be
             for
             the
             good
             or
             hurt
             of
             infants
             that
             they
             are
             put
             out
             ;
             and
             so
             must
             needs
             be
             in
             mercy
             or
             justice
             ,
             For
             God
             maketh
             not
             such
             great
             alterations
             in
             his
             Church
             and
             Laws
             ,
             to
             no
             end
             ,
             and
             of
             no
             moment
             ,
             but
             in
             meer
             indifferency
             .
          
        
         
           Answ.
           In
           the
           Dispute
           at
           
             Bewdley
             ,
             Jan.
          
           1.
           1649.
           and
           the
           Sermon
           shortly
           after
           ,
           I
           did
           not
           understand
           Mr.
           Bs.
           opinion
           as
           I
           do
           now
           ;
           nor
           did
           afore
           the
           writing
           of
           his
           last
           Letter
           ,
           conceive
           of
           his
           law
           and
           ordinance
           of
           visible
           Churchmembership
           what
           it
           was
           ,
           and
           where
           it
           was
           to
           be
           found
           ;
           nor
           do
           I
           yet
           conceive
           clearly
           what
           the
           benefit
           and
           priviledge
           is
           to
           infants
           by
           their
           visible
           Churchmembership
           which
           he
           asserts
           .
           And
           therefore
           if
           I
           gave
           not
           so
           clear
           an
           answer
           to
           this
           argument
           as
           were
           requisite
           ,
           it
           is
           to
           be
           imputed
           partly
           to
           the
           unacquaintedness
           with
           it
           at
           that
           time
           ,
           partly
           to
           Mr.
           Bs.
           artifice
           ,
           who
           carried
           himself
           close
           in
           the
           Dispute
           for
           indirect
           advantage
           ,
           and
           still
           is
           unwilling
           to
           shew
           his
           mind
           fully
           ,
           though
           desired
           by
           me
           in
           the
           Letter
           before
           set
           down
           .
           What
           is
           his
           opinion
           about
           the
           law
           unrepealed
           ,
           is
           considered
           before
           ;
           what
           he
           imagines
           are
           the
           priviledges
           and
           benefit
           of
           his
           infants
           visible
           Churchmembers
           ,
           seems
           to
           be
           intimated
           in
           these
           passages
           of
           his
           Letter
           in
           the
           4th
           .
           qu.
           set
           down
           here
           ,
           sect
           .
           55.
           when
           he
           saith
           ,
           
             I
             suppose
             you
             will
             not
             deny
             that
             it
             was
             a
             benefit
             to
             be
             the
             covenanted
             people
             of
             God
             ,
             to
             have
             the
             Lord
             engaged
             to
             be
             their
             God
             ,
             and
             to
             take
             them
             for
             his
             people
             ,
             to
             be
             brought
             so
             near
             him
             ,
             and
             to
             be
             separated
             from
             the
             common
             and
             unclean
             ,
             from
             the
             world
             ,
             and
             from
             the
             strangers
             to
             the
             Covenant
             of
             promises
             ,
             that
             live
             as
             without
             God
             in
             the
             world
             ,
             and
             without
             hope
             .
          
           In
           another
           passage
           ,
           set
           down
           Sect.
           56.
           
           
             To
             be
             a
             member
             of
             the
             Church
             ,
             is
             to
             be
             a
             member
             of
             a
             society
             taking
             God
             in
             Christ
             to
             be
             their
             God
             ,
             and
             taken
             by
             him
             for
             his
             special
             people
             .
             The
             act
             which
             makes
             each
             member
             is
             of
             the
             same
             nature
             with
             that
             which
             makes
             the
             society
             .
             The
             relation
             then
             essentially
             containeth
          
           1.
           
             a
             right
             to
             the
             great
             benefits
             of
             Gods
             soveraignty
             over
             men
             ,
             Christs
             headship
             ,
             and
             
             that
             favour
             ,
             protection
             ,
             provision
             ,
             and
             other
             blessings
             which
             are
             due
             from
             such
             a
             powerfull
             and
             gracious
             a
             Soveraign
             to
             such
             subjects
             ,
             and
             from
             such
             a
             head
             to
             his
             members
             :
             As
             also
             a
             right
             to
             my
             station
             in
             the
             body
             ,
             and
             to
             the
             inseparable
             benefits
             thereof
             .
          
           Which
           how
           false
           they
           are
           ,
           is
           in
           part
           shewed
           above
           .
           He
           likewise
           expresseth
           the
           leaving
           infants
           out
           of
           the
           visible
           Church
           Christian
           ,
           as
           if
           it
           were
           a
           casting
           out
           ,
           excommunicating
           ,
           by
           a
           punitive
           execution
           of
           a
           curse
           or
           law
           on
           them
           ,
           ch
           .
           5.
           part
           1.
           of
           
             plain
             Scripture
             proof
             ,
             &c.
          
           wherein
           how
           he
           is
           mistaken
           is
           shewed
           above
           .
           These
           things
           being
           premised
           ,
           I
           say
           ,
           that
           if
           Mr.
           B.
           understand
           by
           [
           mercy
           ]
           remunerative
           mercy
           ,
           and
           by
           [
           justice
           ]
           punitive
           justice
           (
           as
           he
           seems
           to
           do
           ,
           )
           I
           deny
           the
           major
           .
           And
           to
           his
           reasons
           I
           answer
           ,
           1.
           
           Simply
           ,
           and
           of
           it self
           ,
           the
           non●visible
           Churchmembership
           of
           infants
           imports
           neither
           hurt
           nor
           good
           to
           them
           :
           But
           by
           accident
           ,
           in
           that
           their
           visible
           Church-membership
           in
           the
           Church
           of
           the
           Hebrews
           obliged
           them
           to
           Circumcision
           and
           the
           yoke
           of
           the
           Law
           ,
           so
           it
           imports
           hurt
           to
           them
           .
           2.
           
           If
           it
           did
           import
           hurt
           or
           good
           to
           them
           ,
           yet
           it
           might
           be
           neither
           by
           an
           act
           of
           remunerative
           mercy
           ,
           nor
           punitive
           justice
           ,
           that
           they
           are
           left
           out
           o●
           the
           Church
           ;
           but
           by
           an
           act
           of
           meer
           Soveraignty
           ,
           as
           it
           is
           in
           election
           and
           reprobation
           ,
           and
           in
           the
           disposing
           of
           the
           Gospel
           where
           God
           pl●aseth
           .
           3.
           
           God
           hath
           his
           ends
           in
           this
           alteration
           ,
           as
           to
           shew
           his
           freeness
           ,
           his
           intent
           to
           have
           his
           visible
           Church
           more
           spiritual
           then
           the
           Jewish
           ,
           &c.
           though
           not
           to
           shew
           his
           remunerative
           mercy
           or
           avenging
           justice
           .
           4.
           
           It
           is
           not
           in
           meer
           indifferency
           ,
           but
           of
           moment
           to
           these
           ends
           that
           hee
           doth
           so
           .
        
         
           Mr.
           B.
           proceeds
           thus
           .
           The
           minor
           
             I
             prove
             in
             both
             parts
          
           1.
           
           
             That
             God
             hath
             not
             repealed
             this
             to
             their
             hurt
             in
             justice
             ▪
             I
             prove
             thus
             :
             If
             God
             never
             revoke
             his
             mercies
             ,
             nor
             repeal
             his
             ordinances
             in
             justice
             to
             the
             parties
             hurt
             ,
             till
             they
             first
             break
             Covenant
             with
             him
             ,
             and
             so
             procure
             it
             by
             their
             own
             desert
             ▪
             then
             he
             hath
             not
             in
             justice
             revoked
             this
             mercy
             to
             the
             hurt
             of
             those
             that
             never
             broke
             Covenant
             with
             him
             :
             But
             it
             is
             certain
             that
             God
             never
             revoketh
             a
             mercy
             in
             justice
             to
             the
             hurt
             of
             any
             that
             never
             broke
             Covenant
             with
             him
             ▪
             therefore
             to
             such
             he
             hath
             not
             so
             revoked
             it
             .
          
        
         
           Answ.
           Gods
           revoking
           mercies
           in
           justice
           to
           the
           parties
           hurt
           ,
           is
           sometimes
           without
           the
           particular
           persons
           breaking
           Covenant
           with
           him
           ,
           or
           his
           desert
           .
           Are
           not
           the
           infants
           of
           Adam
           deprived
           of
           life
           in
           justice
           to
           their
           hurt
           ,
           without
           their
           breaking
           Covenant
           with
           God
           ,
           or
           their
           personal
           desert
           ?
           Are
           not
           many
           infants
           and
           others
           deprived
           of
           the
           preaching
           of
           the
           Gospel
           ,
           who
           yet
           are
           descended
           from
           faithfull
           ancestors
           who
           never
           brake
           Covenant
           with
           God
           ,
           onely
           for
           that
           the
           nation
           of
           which
           they
           are
           a
           part
           ,
           are
           over-run
           by
           barbarous
           people
           ,
           they
           carried
           away
           captive
           ,
           they
           and
           their
           children
           made
           slaves
           ?
           Do
           not
           these
           things
           happen
           to
           the
           most
           godly
           Saints
           ?
           Doth
           not
           Solomon
           tell
           us
           ,
           Eccles.
           9.2
           .
           
             that
             all
             things
             come
             alike
             to
             all
             ?
          
           Doth
           not
           the
           Apostle
           tell
           us
           ,
           Rom.
           9.11
           ,
           12.
           
           
             For
             the
             children
             being
             not
             yet
             born
             ,
             neither
             having
             done
             any
             good
             or
             evil
             ,
             that
             the
             purpose
             of
             God
             according
             to
             the
             cle●ion
             might
             stand
             ,
             not
             of
             works
             ,
             but
             of
             him
             that
             calleth
             ,
             It
             was
             said
             to
          
           Rebecca
           ,
           
             the
             elder
             shall
             serve
             the
             younger
             ;
             As
             it
             〈◊〉
             written
             ,
          
           Jacob
           
             have
             I
             loved
             ,
             but
          
           Esau
           
             have
             I
             hated
          
           :
           whence
           v.
           18.
           he
           infers
           ,
           
             therefore
             hath
             he
             mercy
             on
             whom
             he
             will
             have
             
             mercy
             ,
             and
             whom
             he
             will
             he
             hardeneth
          
           ?
           And
           again
           ,
           Rom.
           11.33
           .
           after
           he
           had
           considered
           the
           various
           ways
           of
           Gods
           dealing
           with
           Jews
           and
           Gentiles
           ,
           he
           thus
           concludes
           ,
           
             O
             the
             depth
             of
             the
             riches
             both
             of
             the
             wisdome
             and
             knowledge
             of
             God!
             how
             unsearchable
             are
             his
             judgements
             ,
             and
             his
             paths
             past
             finding
             out
          
           !
           From
           whence
           ,
           and
           from
           innumerable
           experiments
           of
           thousands
           of
           godly
           Greeks
           whose
           children
           are
           taken
           from
           them
           and
           made
           Turks
           ,
           and
           others
           ,
           I
           may
           safely
           deny
           the
           minor
           of
           Mr.
           Bs.
           argument
           ,
           which
           he
           saith
           
             is
             certain
          
           ,
           as
           being
           most
           certainly
           false
           ,
           and
           like
           the
           arguing
           of
           the
           Disciples
           ,
           John
           9
           2.
           which
           Christ
           refuted
           v.
           3.
           concerning
           the
           man
           who
           was
           born
           blind
           .
        
         
           But
           Mr.
           B.
           goes
           on
           to
           prove
           it
           thus
           .
           
             That
             this
             is
             a
             mercy
             ,
             and
             of
             the
             Covenant
             ,
             is
             plain
             ,
          
           Deut.
           29.10
           ,
           11
           ,
           12.
           
             and
             frequently
             past
             denial
          
           .
        
         
           Answ.
           That
           the
           visible
           Churchmembership
           of
           infants
           in
           the
           Jewish
           national
           Church
           was
           a
           mercy
           ,
           it
           s
           not
           denied
           ;
           but
           that
           it
           was
           such
           a
           mercy
           as
           Mr.
           B.
           makes
           it
           above
           ,
           
             to
             contain
             essentially
             a
             right
             to
             the
             great
             benefits
             of
             Gods
             soveraignty
             over
             men
             ,
             Christs
             headship
             ,
             and
             that
             favour
             ,
             prote●tion
             ,
             provision
             ,
             and
             other
             blessings
             ,
             which
             are
             due
             from
             so
             powerfull
             and
             gracious
             a
             Soveraign
             to
             such
             subjects
             ,
             and
             from
             such
             a
             head
             to
             his
             members
             ,
          
           is
           neither
           true
           ,
           nor
           proved
           from
           Deut.
           29.10
           ,
           11
           ,
           12
           ,
           13.
           where
           the
           being
           a
           God
           to
           them
           doth
           not
           necessarily
           include
           all
           these
           benefits
           ;
           nor
           if
           it
           did
           ,
           doth
           it
           ascribe
           them
           to
           their
           visible
           Church-membership
           ,
           but
           to
           their
           obedience
           to
           his
           laws
           ,
           implied
           in
           the
           phrase
           
             that
             he
             may
             establish
             thee
             for
             a
             people
             to
             himself
             ;
             that
             is
             ,
          
           saith
           Piscator
           in
           his
           
             Scholie
             on
             the
             place
             ,
             That
             he
             may
             require
             worship
             from
             thee
             by
             obedience
             towards
             his
             precepts
             ,
             and
             so
             may
             bind
             thee
             to
             himself
             :
          
           Which
           sense
           the
           rest
           of
           Moses
           his
           speech
           in
           that
           and
           the
           following
           chapter
           shew
           ,
           and
           consequently
           they
           presuppose
           not
           onely
           their
           Covenant
           with
           God
           ,
           and
           their
           visible
           Churchmembership
           but
           also
           their
           keeping
           the
           law
           so
           far
           as
           the
           blessings
           were
           legal
           ,
           and
           their
           belief
           and
           obedience
           to
           the
           Gospel
           so
           far
           as
           they
           are
           Evangelical
           .
        
         
           2.
           
           Saith
           Mr.
           
             B.
             That
             God
             doth
             not
             in
             justice
             revoke
             such
             to
             any
             but
             Covenant
             breakers
             ,
             I
             prove
             briefly
             thus
             .
          
           1.
           
           
             From
             the
             mercifull
             nature
             and
             constant
             dealings
             of
             God
             ,
             who
             never
             casteth
             off
             those
             that
             cast
             not
             off
             him
             .
          
        
         
           Answ.
           1.
           
           Mr.
           B.
           doth
           most
           vainly
           intimate
           them
           to
           be
           cast
           off
           by
           God
           who
           are
           not
           visible
           Churchmembers
           ,
           which
           if
           true
           ,
           it
           would
           prove
           that
           all
           infants
           dying
           in
           the
           womb
           are
           cast
           off
           by
           God
           ,
           with
           many
           more
           ,
           who
           are
           not
           visible
           Churchmembers
           ,
           and
           yet
           are
           blessed
           persons
           .
           2.
           
           For
           Gods
           mercifull
           nature
           ,
           it
           doth
           not
           hinder
           but
           that
           God
           may
           cast
           off
           them
           who
           cast
           not
           off
           him
           ,
           sith
           his
           mercifull
           nature
           doth
           not
           act
           as
           a
           natural
           agent
           ,
           but
           as
           a
           free
           agent
           ;
           and
           he
           hath
           resolved
           us
           ,
           Exod.
           33.19
           .
           Rom.
           9.15
           .
           
             I
             will
             have
             mercy
             on
             whom
             I
             will
             have
             mercy
             ,
             I
             will
             have
             compassion
             on
             whom
             I
             will
             have
             compassion
             ,
          
           even
           then
           when
           he
           proclaimed
           his
           Name
           to
           be
           gracious
           and
           mercifull
           .
           3.
           ●t
           is
           false
           ,
           as
           hath
           been
           before
           proved
           ,
           that
           the
           constant
           dealing●
           of
           God
           are
           such
           ,
           as
           that
           he
           never
           casteth
           off
           those
           that
           cast
           not
           him
           off
           .
        
         
           2.
           
           Saith
           Mr.
           
             B.
             From
             his
             truth
             and
             faithfulne●●
             ▪
             For
             else
             we
             should
             make
             God
             the
             Covenant
             breaker
             ,
             and
             not
             man
             ;
             which
             is
             horrid
             blasphemy
             .
          
        
         
         
           Answ.
           This
           argument
           indeed
           were
           good
           if
           God
           had
           made
           this
           Covenant
           with
           men
           ,
           That
           whoever
           of
           them
           believe
           in
           Christ
           ,
           their
           infant
           children
           should
           be
           Churchmembers
           visible
           in
           his
           Church
           Jewish
           or
           Catholick
           .
           But
           there
           was
           never
           such
           a
           Covenant
           made
           by
           God
           ,
           and
           therefore
           though
           he
           alters
           the
           frame
           of
           the
           Church
           ,
           so
           as
           to
           leave
           out
           infants
           of
           beleivers
           from
           being
           visible
           members
           ,
           he
           breaks
           no
           Covenant
           .
        
         
           3.
           
           Saith
           he
           ,
           
             From
             the
             immutability
             and
             constancy
             of
             God
             :
             His
             gifts
             and
             calling
             are
             without
             repentance
             .
          
        
         
           Answ.
           God
           is
           indeed
           immutable
           and
           constant
           in
           his
           being
           and
           promises
           ,
           and
           his
           gifts
           of
           election
           ,
           foreknowledge
           ,
           effectual
           calling
           ,
           meant
           Rom.
           11.29
           .
           as
           v.
           28
           ,
           27
           ,
           26
           ,
           7
           ,
           5
           ,
           2
           ,
           shew
           ,
           are
           without
           repentance
           ,
           Rom.
           8.30
           .
           Rom.
           9.6
           .
           But
           the
           gift
           of
           visible
           Churchmembership
           is
           not
           such
           ,
           even
           according
           to
           Mr.
           
             B.
             Cain
          
           was
           a
           visible
           Churchmember
           ,
           yet
           cast
           off
           ,
           with
           many
           more
           .
           Many
           a
           believers
           child
           is
           in
           infancy
           taken
           from
           him
           and
           made
           a
           Mahometan
           ,
           so
           as
           that
           he
           never
           is
           a
           visible
           Christian
           ,
           and
           yet
           God
           is
           unchangeable
           ,
           and
           his
           gifts
           meant
           Rom.
           11.29
           .
           without
           repentance
           .
        
         
           4.
           
           Saith
           he
           ,
           
             Scripture
             frequently
             layeth
             all
             the
             cause
             of
             all
             evil
             of
             suffering
             upon
             mans
             sinning
             ,
          
           Mic.
           1.5
           .
           Hos.
           13.9
           .
        
         
           Answ.
           1.
           
           He
           supposeth
           ,
           but
           proveth
           not
           ,
           that
           the
           non-visible
           Churchmembership
           Christian
           of
           infants
           is
           an
           evil
           of
           suffering
           ,
           which
           I
           deny
           .
           2.
           
           It
           is
           false
           that
           the
           Scripture
           ever
           layeth
           all
           the
           cause
           of
           all
           the
           evil
           of
           suffering
           upon
           the
           mans
           sinning
           ,
           who
           suffereth
           ;
           the
           contrary
           is
           manifest
           in
           the
           death
           of
           infants
           by
           Adams
           sin
           ,
           Rom.
           5.12
           .
           3.
           
           Some
           sufferings
           our
           Lord
           Christ
           denies
           to
           be
           from
           the
           special
           sin
           of
           children
           or
           parents
           ,
           John
           9.3
           ,
           4.
           
           The
           Texts
           alledged
           prove
           not
           Mr.
           Bs.
           proposition
           ;
           the
           former
           proves
           onely
           the
           destruction
           of
           Samaria
           and
           Jerusalem
           to
           be
           for
           their
           idolatry
           ,
           the
           other
           proves
           the
           same
           to
           have
           been
           the
           fate
           of
           Israel
           for
           the
           same
           sin
           ,
           but
           neither
           Mr.
           Bs.
           universal
           proposition
           .
           So
           that
           hitherto
           Mr.
           B.
           hath
           proved
           nothing
           .
        
         
           He
           applies
           his
           unproved
           dictates
           thus
           .
           
             Now
             you
             know
             there
             were
             many
             Jews
             that
             did
             believe
             ▪
             and
             did
             not
             forsake
             the
             Covenant
             of
             God
             ,
             even
             most
             of
             the
             Apostles
             themselves
             ,
             and
             many
             thousands
             more
             :
             Now
             how
             then
             can
             th●se
             or
             their
             infants
             be
             put
             out
             of
             the
             Church
             in
             justice
             to
             their
             hurt
             ,
             who
             did
             not
             first
             break
             Covenant
             with
             God
             ?
          
        
         
           Answ.
           1.
           
           God
           may
           in
           justice
           do
           it
           ,
           because
           he
           is
           a
           Soveraign
           Lord
           who
           is
           no
           debtor
           to
           any
           ,
           Rom.
           11.34
           ,
           35
           ,
           36.
           2.
           
           God
           may
           in
           justice
           do
           it
           for
           the
           parents
           sins
           some
           ages
           before
           ,
           or
           the
           national
           sin
           of
           the
           Jews
           in
           rejecting
           Christ
           might
           be
           a
           just
           cause
           for
           God
           to
           break
           off
           all
           infants
           Churchmembership
           ,
           being
           onely
           a
           consequent
           of
           the
           taking
           the
           Hebrew
           nation
           for
           his
           people
           ,
           though
           some
           parents
           believed
           ,
           in
           common
           punishments
           and
           changes
           the
           obedience
           of
           some
           few
           not
           exempting
           them
           and
           theirs
           from
           them
           ;
           as
           in
           the
           Babylonish
           captivity
           ,
           it
           happened
           for
           Manasseh
           his
           sin
           ,
           notwithstanding
           Josiahs
           reformation
           ,
           2
           Kings
           23.26
           .
        
         
           Mr.
           B.
           goes
           ●n
           .
           
             I
             am
             brief
             in
             this
             ,
             because
             Mr.
             T.
             doth
             not
             deny
             it
             .
             But
             that
             which
             he
             answereth
             is
             ,
             that
             
               [
               It
               is
               in
               mercy
               for
               their
               
               good
               .
               ]
               I
            
             prove
             the
             contrary
             plainly
             thus
             .
             It
             can
             be
             no
             mercy
             to
             take
             away
             a
             mercy
             ,
             except
             it
             be
             to
             give
             a
             greater
             in
             the
             stead
             of
             it
             :
             But
             here
             is
             no
             greater
             mercy
             given
             to
             infants
             in
             the
             stead
             of
             Churchmembership
             ;
             therefore
             it
             can
             be
             no
             mercy
             to
             them
             that
             it
             be
             revoked
             .
             The
             major
             Mr.
             T.
             doth
             not
             deny
             ,
             and
             I
             will
             fully
             tell
             you
             all
             that
             he
             saith
             to
             the
             minor
             .
             1.
             
             In
             his
             Dispute
             he
             answered
             ,
             that
             Churchmembership
             of
             infants
             was
             revoked
             in
             mercy
             for
             their
             good
             ;
             and
             that
             they
             had
             a
             greater
             mercy
             in
             stead
             of
             it
             :
             And
             what
             do
             you
             think
             is
             that
             greater
             mercy
             ?
             Why
             ,
             it
             is
             Christ
             come
             in
             the
             flesh
             .
             I
             confess
             it
             amazeth
             me
             to
             see
             the
             power
             of
             errour
             ,
             how
             it
             can
             both
             at
             once
             bereave
             the
             understanding
             of
             ordinary
             light
             ,
             and
             the
             conscience
             of
             tenderness
             ;
             or
             one
             of
             these
             at
             least
             .
             Is
             it
             possible
             that
             the
             judgement
             of
             such
             a
             man
             as
             Mr.
             T.
             can
             take
             this
             for
             a
             satisfactory
             answer
             ,
             or
             his
             conscience
             give
             him
             leave
             to
             deny
             Churchmembership
             to
             all
             infants
             in
             the
             world
             ,
             and
             to
             raise
             a
             Schisme
             in
             a
             poor
             distressed
             Church
             ;
             and
             to
             charge
             their
             own
             bloud
             on
             the
             heads
             of
             his
             people
             that
             yeeld
             not
             to
             him
             ,
             and
             all
             upon
             such
             lamentable
             grounds
             as
             these
             ?
          
        
         
           Answ.
           1.
           
           I
           deny
           that
           now
           which
           I
           did
           not
           deny
           in
           the
           Dispute
           ,
           neither
           understanding
           whereto
           Mr.
           Bs.
           argument
           tended
           ,
           nor
           what
           his
           opinion
           was
           in
           the
           matter
           of
           his
           argument
           ,
           nor
           having
           competent
           time
           to
           consider
           his
           words
           .
           2.
           
           I
           was
           somewhat
           amazed
           at
           first
           reading
           at
           Mr.
           Bs.
           dealing
           with
           me
           who
           had
           so
           good
           an
           opinion
           of
           his
           godliness
           and
           tenderness
           of
           consciences
           ,
           and
           his
           pretences
           of
           friendliness
           ,
           that
           if
           a
           man
           had
           sworn
           to
           me
           ,
           before
           he
           printed
           ,
           that
           he
           would
           have
           thus
           abused
           and
           accused
           me
           so
           falsly
           ,
           I
           should
           not
           have
           believed
           it
           .
           But
           I
           see
           no
           hopes
           of
           any
           justice
           from
           such
           an
           intemperate
           Zelot
           for
           his
           opinion
           ,
           nor
           any
           right
           understanding
           of
           me
           ,
           or
           any
           thing
           I
           say
           or
           do
           ,
           from
           one
           so
           prejudiced
           ,
           superficial
           ,
           in
           his
           consideration
           of
           things
           ,
           yet
           peremptory
           ,
           and
           rash
           in
           his
           determinations
           ,
           as
           Mr.
           B.
           is
           .
           Suppose
           I
           had
           answered
           them
           as
           weakly
           as
           Mr.
           B.
           imagines
           I
           did
           ,
           yet
           a
           litt●e
           experience
           might
           have
           told
           him
           ,
           that
           it
           might
           have
           commen
           from
           other
           causes
           then
           the
           power
           of
           errour
           ,
           bereaving
           at
           once
           my
           understanding
           of
           ordinary
           light
           ,
           and
           my
           conscience
           of
           tenderness
           .
           Such
           censures
           ,
           if
           there
           were
           no
           more
           ,
           shew
           Mr.
           B.
           was
           carried
           with
           intemperate
           heat
           in
           his
           writing
           ,
           a
           thing
           which
           certainly
           corrupts
           a
           mans
           judgement
           ,
           and
           
             ma●è
             verum
             examinat
             omnis
             corruptus
             Judex
             .
          
           To
           his
           accusations
           I
           answer
           ,
           It
           is
           false
           that
           I
           deny
           Churchmembership
           to
           all
           the
           infants
           in
           the
           world
           ,
           that
           I
           raise
           a
           Schism
           in
           a
           poor
           distressed
           Church
           ,
           that
           I
           thretaen
           those
           that
           yeeld
           not
           to
           me
           and
           all
           upon
           the
           grounds
           he
           mentions
           ,
           which
           yet
           are
           not
           lamentable
           any
           otherwise
           then
           because
           they
           are
           no
           better
           heeded
           .
           But
           to
           the
           argument
           .
           The
           major
           I
           shall
           consider
           anon
           ;
           the
           minor
           is
           that
           which
           is
           under
           present
           consideration
           ,
           which
           I
           deny
           ,
           and
           avow
           what
           I
           then
           answered
           ,
           with
           this
           explication
           and
           amplification
           .
           Infants
           visible
           Churchmembership
           was
           onely
           in
           the
           Hebrew
           nation
           .
           The
           end
           of
           God
           was
           in
           taking
           that
           nation
           to
           be
           his
           visible
           people
           ,
           that
           there
           might
           be
           a
           fixed
           nation
           among
           whom
           and
           from
           whom
           Christ
           should
           be
           born
           .
           To
           that
           end
           he
           would
           have
           them
           distinguished
           from
           other
           people
           
           by
           Circumcision
           ,
           by
           laws
           ▪
           &c.
           
           He
           would
           have
           their
           Tribes
           distinguished
           ,
           their
           inheritances
           fixed
           ,
           their
           genealogie
           certain
           ;
           this
           was
           the
           benefit
           of
           that
           nation
           ,
           the
           honour
           and
           mercy
           to
           the
           infants
           and
           others
           ,
           and
           God
           took
           it
           away
           after
           Christs
           comming
           as
           being
           useless
           ,
           it
           being
           to
           usher
           it
           in
           ,
           I
           mean
           the
           whole
           ordering
           of
           the
           Hebrew
           Church-membership
           ;
           and
           it
           was
           a
           greater
           mercy
           to
           the
           Church
           of
           God
           ,
           and
           thereby
           to
           the
           infants
           ,
           who
           had
           their
           Churchmembership
           onely
           a
           mercy
           before
           by
           consequence
           as
           a
           part
           of
           that
           people
           ,
           without
           any
           feeling
           or
           enjoyment
           of
           it
           till
           they
           came
           to
           riper
           age
           :
           And
           this
           was
           a
           greater
           mercy
           then
           their
           former
           membership
           ,
           1.
           in
           that
           they
           were
           freed
           from
           the
           yoke
           of
           the
           Law
           ;
           2.
           
           Christ
           who
           was
           promised
           was
           a
           known
           person
           ,
           and
           revealed
           and
           accomplished
           the
           will
           of
           God
           concerning
           the
           salvation
           of
           h●s
           people
           .
           Let
           's
           view
           Mr.
           Bs.
           refutation
           .
        
         
           1.
           
           Saith
           he
           .
           
             Was
             it
             ever
             heard
             before
             from
             the
             mouth
             of
             man
             ,
             that
             Christ
             succeeded
             churchmembership
             ,
             as
             a
             thing
             that
             was
             to
             give
             place
             for
             him
             ?
             Doth
             Christ
             cast
             any
             out
             of
             the
             Church
             ,
             onely
             that
             he
             may
             succeed
             them
             ?
             Can
             he
             prove
             that
             their
             churchmembership
             was
             a
             type
             of
             Christ
             ,
             that
             must
             cease
             when
             he
             was
             come
             ?
             Why
             doth
             he
             not
             prove
             it
             then
             from
             some
             Scripture
             or
             reason
             ?
             cannot
             we
             have
             a
             room
             in
             the
             body
             without
             being
             cast
             out
             at
             the
             comming
             of
             the
             head
             ?
             Are
             the
             head
             and
             members
             at
             such
             odds
             ,
             that
             one
             must
             give
             place
             ,
             and
             be
             gone
             when
             the
             other
             comes
             ?
             Why
             then
             is
             not
             the
             churchmembership
             of
             men
             and
             women
             to
             give
             place
             to
             Christs
             comming
             in
             the
             flesh
             ?
             Sure
             the
             nature
             of
             churchmembership
             is
             the
             same
             in
             both
             .
             Why
             did
             the
             Apostles
             never
             speak
             of
             this
             among
             the
             types
             of
             Christ
             that
             did
             cease
             ,
             that
             all
             infants
             are
             put
             out
             of
             the
             Church
             or
             family
             of
             God
             ,
             that
             Christ
             may
             succeed
             as
             a
             greater
             mercy
             to
             them
             then
             their
             room
             in
             his
             Church
             and
             family
             ?
             Is
             not
             here
             comfort
             (
             but
             by
             a
             silly
             comforter
             )
             to
             all
             the
             Jewes
             themselves
             ?
             though
             they
             are
             broken
             off
             from
             the
             Church
             ,
             yet
             Christ
             is
             a
             greater
             mercy
             to
             them
             in
             stead
             of
             it
             .
          
        
         
           Answ.
           Mr.
           B.
           keeps
           his
           wont
           of
           refuting
           me
           by
           frivolous
           questions
           and
           foolish
           scoffs
           ,
           in
           stead
           of
           solid
           arguments
           .
           To
           them
           as
           they
           are
           ,
           I
           return
           these
           answers
           .
           He
           himself
           ch
           .
           30.
           saith
           ,
           
             The
             dedication
             of
             the
             first●born
             was
             evidently
             a
             type
             of
             Christ
             and
             the
             Church
             under
             him
             ,
          
           and
           yet
           he
           can
           give
           no
           more
           Scripture
           or
           reason
           for
           it
           ,
           then
           I
           can
           for
           this
           ,
           that
           the
           Churchmembership
           of
           infants
           was
           but
           to
           endure
           till
           Christs
           comming
           in
           the
           flesh
           .
           To
           omit
           what
           I
           have
           already
           argued
           in
           the
           50
           ,
           51
           ,
           52.
           sections
           before
           ,
           in
           my
           apprehension
           the
           Apostle
           doth
           plainly
           teach
           ,
           Gal.
           3.16
           .
           to
           the
           end
           ,
           that
           the
           Churchmembership
           that
           was
           by
           the
           descent
           by
           natural
           birth
           from
           Abraham
           ,
           continued
           onely
           till
           
             faith
             came
          
           ,
           that
           is
           ,
           till
           Christ
           was
           exhibited
           ,
           and
           believed
           on
           as
           already
           come
           in
           the
           flesh
           ,
           that
           now
           all
           are
           children
           of
           God
           ,
           Abrahams
           seed
           by
           faith
           ,
           that
           there
           is
           now
           no
           difference
           between
           Jew
           and
           Gentile
           ,
           the
           Jews
           natural
           birth
           brings
           not
           him
           in
           the
           Church
           ,
           nor
           the
           Gentiles
           uncircumcision
           excludes
           him
           ;
           that
           so
           many
           as
           are
           admitted
           into
           the
           Church
           by
           Baptism
           do
           put
           on
           Christ
           ,
           and
           consequently
           the
           Churchmembership
           by
           birth
           into
           the
           Jewish
           Church
           national
           now
           ceaseth
           ,
           and
           there
           is
           no
           Churchmembership
           ,
           but
           by
           faith
           in
           Christ.
           And
           this
           I
           might
           further
           confirm
           from
           Gal.
           5.6
           .
           Col.
           2.11
           ,
           12.
           
           &
           3.11
           .
           And
           to
           these
           Scriptures
           I
           add
           this
           reason
           ,
           
           The
           course
           that
           God
           took
           in
           severing
           the
           Jewish
           nation
           from
           other
           people
           ,
           circumcising
           the
           males
           ,
           keeping
           the
           distinction
           of
           tribes
           ,
           and
           the
           inheritances
           in
           the
           families
           ,
           and
           the
           genealogies
           so
           exactly
           till
           Christ
           came
           ,
           ordering
           the
           tax
           of
           Augustus
           at
           the
           time
           of
           Christs
           birth
           ,
           and
           after
           his
           ascension
           scattering
           the
           Jews
           out
           of
           their
           land
           ,
           overturning
           their
           Commonwealth
           ,
           confounding
           their
           pedigrees
           ,
           taking
           to
           himself
           another
           Church
           in
           another
           way
           ,
           by
           preaching
           the
           Gospel
           ,
           and
           baptizing
           believers
           ,
           and
           none
           else
           ;
           doth
           plainly
           evidence
           to
           me
           ,
           that
           infants
           Churchmembership
           was
           but
           an
           introduction
           ,
           type
           ,
           shadow
           ,
           fore-runner
           to
           Christs
           manifestation
           in
           the
           flesh
           ,
           and
           to
           cease
           as
           
             John
             Baptists
          
           office
           did
           when
           Christ
           was
           exhibited
           and
           fully
           manifested
           to
           the
           world
           .
           And
           accordingly
           Mr.
           Bs.
           questions
           are
           answered
           ;
           the
           first
           ,
           that
           it
           was
           heard
           of
           before
           ,
           that
           upon
           the
           comming
           of
           Christ
           believers
           Church-membership
           was
           to
           succeed
           to
           birth-Churchmembership
           :
           To
           the
           second
           ,
           that
           though
           Christ
           cast
           not
           any
           out
           of
           the
           Church
           that
           he
           may
           succeed
           them
           ,
           yet
           by
           his
           comming
           he
           alters
           Churchmembership
           by
           birth
           into
           Churchmembership
           by
           faith
           :
           The
           third
           and
           fourth
           are
           answered
           by
           setting
           down
           my
           apprehension
           ,
           and
           the
           Scriptures
           and
           reason
           of
           it
           .
           The
           fifth
           I
           answer
           affirmatively
           ,
           the
           sixth
           negatively
           :
           The
           seventh
           ,
           that
           men
           and
           women
           are
           not
           Churchmembers
           now
           by
           birth
           any
           more
           then
           infants
           ,
           and
           in
           that
           respect
           the
           nature
           of
           Churchmembership
           is
           the
           same
           in
           both
           :
           To
           the
           eighth
           ,
           the
           Apostle
           did
           speak
           of
           it
           ,
           in
           the
           places
           before
           cited
           :
           To
           the
           ninth
           ,
           
             the
             silly
             comforter
          
           knows
           no
           reason
           why
           the
           Jews
           broken
           off
           should
           be
           comforted
           ;
           but
           thinks
           it
           was
           matter
           of
           comfort
           to
           the
           believing
           Jews
           ,
           that
           in
           stead
           of
           infants
           visible
           Churchmembership
           and
           their
           own
           standing
           in
           the
           national
           Church
           Jewish
           ,
           they
           had
           Christ
           manifested
           in
           the
           flesh
           as
           a
           greater
           mercy
           ,
           the
           body
           in
           stead
           of
           the
           shadow
           ,
           the
           Sun
           risen
           in
           stead
           of
           the
           Day-star
           .
        
         
           Mr.
           B.
           goes
           on
           thus
           .
           
             But
             let
             us
             consider
             a
             little
             what
             is
             the
             Church
             ?
             Is
             it
             not
             the
             body
             of
             Christ
             ?
             Even
             all
             the
             Church
             since
          
           Adams
           
             fall
             ,
             and
             the
             making
             of
             a
             new
             Covenant
             is
             one
             body
             of
             Christ
             :
             Even
             the
             visible
             Church
             is
             his
             visible
             body
             ,
             as
          
           1
           Cor.
           12.
           
             and
             many
             Scriptures
             fully
             shew
             ;
             therefore
             even
             the
             branches
             not
             bearing
             fruit
             are
             said
             to
             be
             in
             him
             ,
             that
             is
             ,
             in
             his
             visible
             body
             ,
          
           Joh.
           14.1
           ,
           2
           ,
           3.
           
           
             Now
             doth
             Christ
             break
             off
             all
             infants
             from
             his
             body
             ,
             that
             he
             may
             come
             in
             the
             flesh
             to
             be
             a
             greater
             mercy
             to
             them
             ?
             What
             's
             that
             ,
             but
             to
             be
             a
             greater
             mercy
             then
             himself
             ,
             who
             is
             the
             life
             ,
             and
             welfare
             of
             the
             body
             ?
          
        
         
           Answ.
           The
           invisible
           Church
           is
           all
           one
           body
           of
           Christ
           ;
           the
           visible
           hath
           had
           such
           differences
           ,
           that
           one
           part
           ,
           to
           wit
           ,
           those
           
             who
             feared
             God
             ,
             and
             prayed
             continually
             ,
             Acts
          
           10
           2.
           yet
           had
           no
           communion
           with
           the
           other
           ,
           but
           were
           counted
           unclean
           ,
           and
           shunned
           because
           uncircumcised
           ,
           Acts
           11
           ▪
           2
           ,
           3.
           
           The
           Church
           of
           the
           circumcised
           ,
           which
           was
           by
           natural
           birth
           ,
           is
           now
           broken
           off
           upon
           Christs
           comming
           ;
           and
           another
           Church
           by
           faith
           of
           all
           nations
           is
           raised
           ;
           Acts
           10.34
           ,
           35.
           in
           which
           infants
           are
           not
           till
           they
           believe
           ;
           who
           though
           they
           are
           of
           the
           invisible
           Church
           or
           body
           of
           Christ
           by
           election
           ,
           and
           invisible
           operation
           of
           the
           spirit
           ,
           yet
           are
           not
           of
           the
           visible
           till
           they
           profess
           faith
           in
           Christ
           as
           already
           come
           in
           the
           flesh
           ,
           who
           was
           the
           great
           mercy
           promised
           to
           
             Abraham
             ,
             Joh.
          
           8.56
           .
           in
           which
           he
           
           rejoyced
           although
           a
           great
           part
           of
           his
           natural
           seed
           were
           broken
           off
           ▪
           and
           this
           was
           a
           greater
           mercy
           then
           was
           before
           exhibited
           ,
           although
           then
           Christ
           was
           the
           life
           and
           welfare
           of
           the
           body
           .
        
         
           Again
           ,
           saith
           Mr.
           
             B
             ▪
             it
             seems
             by
             this
             ,
             Mr.
          
           T.
           
             thinks
             that
             excommunication
             is
             a
             great
             mercy
             :
             If
             all
             the
             Jews
             infants
             had
             been
             excommunicate
             or
             cast
             out
             of
             the
             Church
             by
             God
             himself
             ,
             it
             were
             no
             more
             then
             Christ
             did
             in
             mercy
             ,
             never
             bringing
             them
             into
             any
             other
             Church
             in
             stead
             .
          
        
         
           Answ.
           Nothing
           said
           by
           me
           gives
           any
           occasion
           to
           this
           imputation
           :
           Excommunication
           ,
           if
           just
           ,
           I
           count
           a
           curse
           ;
           but
           the
           non
           taking
           of
           infants
           into
           the
           visible
           Church
           Christian
           hath
           nothing
           of
           a
           curse
           in
           it
           ,
           it
           being
           onely
           an
           act
           of
           God
           according
           to
           his
           Soveraignty
           ,
           who
           had
           liberty
           to
           appoint
           who
           should
           be
           of
           his
           Church
           ,
           who
           not
           .
        
         
           
             Against
             this
             strange
             fiction
          
           ,
           saith
           Mr.
           
             B.
             I
             argued
             thus
             :
             If
             ordinarily
             God
             shew
             not
             so
             great
             mercy
             to
             those
             out
             of
             the
             Church
             as
             to
             those
             in
             it
             ,
             then
             it
             is
             not
             a
             greater
             mercy
             ,
             or
             for
             the
             parties
             greater
             good
             to
             be
             put
             out
             ,
             then
             to
             be
             in
             :
             But
             ordinarily
             God
             sheweth
             not
             so
             great
             mercy
             to
             those
             out
             of
             the
             Church
             as
             to
             those
             in
             it
             :
             Therefore
             it
             is
             not
             for
             their
             greater
             good
             ,
             nor
             in
             greater
             mercy
             ▪
             to
             be
             put
             out
             .
             To
             this
             Mr.
          
           T.
           
             answered
             nothing
          
           .
        
         
           Answ.
           What
           need
           I
           ,
           when
           I
           grant
           the
           conclusion
           ?
           Mr.
           B.
           makes
           a
           strange
           fiction
           of
           his
           own
           ,
           as
           if
           I
           thought
           excommunication
           ,
           to
           be
           cast
           out
           or
           put
           out
           of
           the
           Church
           ,
           a
           great
           mercy
           ;
           and
           held
           infants
           were
           excommunicated
           ,
           cast
           or
           put
           out
           of
           the
           Church
           :
           Which
           is
           far
           from
           me
           ,
           or
           any
           thing
           I
           say
           ,
           who
           do
           not
           ▪
           assert
           them
           put
           out
           by
           any
           judicial
           sentence
           ,
           but
           by
           a
           free
           act
           of
           Gods
           soveraignty
           left
           out
           ,
           for
           reasons
           best
           known
           to
           himself
           ,
           but
           in
           part
           revealed
           to
           us
           .
        
         
           Mr.
           B.
           adds
           .
           
             I
             argued
             also
             thus
             :
             ●f
             those
             that
             are
             out
             of
             the
             Church
             since
          
           Christ
           ,
           
             have
             no
             such
             promise
             or
             assurance
             of
             mercy
             from
             him
             ,
             as
             those
             in
             the
             Church
             had
             before
          
           Christ
           ,
           
             then
             it
             is
             not
             to
             them
             a
             great
             mercy
             to
             be
             out
             of
             the
             Church
             :
             But
             those
             out
             of
             the
             Church
             since
          
           Christ
           ,
           
             have
             no
             such
             promise
             or
             assurance
             of
             mercy
             from
             him
             ,
             as
             those
             in
             the
             Church
             had
             before
          
           Christ
           :
           
             therefore
             it
             cannot
             be
             to
             them
             a
             greater
             mercy
             .
             To
             this
             Mr.
          
           T.
           
             answered
             ,
             that
             it
             is
             a
             greater
             mercy
             to
             infants
             since
          
           Christ
           
             to
             be
             out
             of
             the
             Church
             ,
             then
             before
             to
             be
             in
             it
             ;
             and
             that
             they
             have
             as
             much
             assurance
             of
             mercy
             from
             Christ
             now
             ,
             as
             then
             ,
             (
             he
             should
             say
             more
             .
          
           )
        
         
           Answ.
           This
           answer
           was
           right
           ;
           infants
           now
           are
           in
           a
           better
           case
           ,
           though
           not
           visible
           Christian
           churchmembers
           ,
           then
           they
           were
           when
           in
           the
           Jewish
           Church
           ,
           in
           which
           they
           were
           circumcised
           and
           obliged
           to
           Moses
           law
           ;
           and
           they
           have
           as
           much
           assurance
           of
           mercy
           from
           Christ
           ,
           to
           wit
           ,
           righteousness
           and
           life
           as
           then
           ;
           yea
           ,
           more
           (
           though
           I
           need
           not
           say
           so
           in
           contradiction
           to
           Mr.
           
             Bs.
             minor
          
           )
           then
           before
           ,
           sith
           Christs
           exhibition
           in
           the
           flesh
           is
           a
           greater
           assurance
           of
           saving
           mercy
           then
           was
           before
           .
        
         
           
             To
             which
          
           ,
           saith
           Mr.
           
             B.
             I
             replied
             thus
             ,
             If
             those
             infants
             which
             were
             in
             the
             Church
             before
             Christ
             ,
             had
             God
             engaged
             in
             an
             oath
             and
             Covenant
             to
             be
             their
             God
             ,
             and
             to
             take
             them
             for
             his
             peculiar
             people
             ,
             and
             those
             infants
             out
             of
             the
             Church
             since
             Christ
             have
             no
             such
             thing
             ;
             then
             they
             before
             Christ
             in
             the
             Church
             had
             more
             assurance
             of
             mercy
             then
             those
             out
             of
             the
             Church
             since
             Christ
             :
             
             But
             the
             former
             is
             true
             ,
             as
             I
             proved
             out
             of
             Deut.
          
           29.10
           ,
           11
           ,
           12.
           
             upon
             which
             text
             ,
             what
             vain
             altercations
             there
             were
             ,
             and
             what
             words
             were
             used
             against
             the
             express
             Letter
             of
             the
             text
             ,
             you
             shall
             see
             in
             the
             relation
             of
             the
             Dispute
             ,
             if
             ●
             be
             called
             to
             publish
             it
             .
          
        
         
           Answ.
           For
           my
           part
           I
           shall
           not
           consent
           that
           Mr.
           B.
           publish
           the
           relation
           of
           the
           Dispute
           ▪
           having
           found
           his
           dealing
           so
           injurious
           to
           me
           in
           that
           which
           he
           hath
           already
           done
           ,
           and
           his
           partiality
           towards
           his
           opinion
           and
           party
           .
           I
           have
           looked
           over
           two
           such
           relations
           of
           the
           Dispute
           as
           I
           could
           get
           ,
           and
           I
           finde
           in
           them
           that
           I
           did
           deny
           the
           minor
           ,
           and
           when
           Mr.
           B.
           alledged
           Deut.
           29.10
           ,
           11
           ,
           12.
           to
           prove
           it
           ,
           I
           did
           distinguish
           of
           being
           God
           in
           respect
           of
           saving
           benefits
           ,
           and
           thus
           God
           is
           engaged
           in
           Covenant
           to
           be
           God
           to
           infants
           now
           no
           visible
           Churchmembers
           as
           he
           was
           then
           ,
           to
           wit
           to
           the
           elect
           onely
           ,
           or
           in
           respect
           of
           outward
           advantages
           ,
           such
           as
           were
           peculiar
           to
           the
           nation
           of
           the
           Jews
           ,
           as
           that
           they
           should
           possess
           Canaan
           ,
           have
           Gods
           worship
           and
           presence
           with
           them
           in
           a
           more
           special
           manner
           then
           other
           people
           ,
           Christ
           to
           come
           out
           of
           that
           people
           ,
           &c.
           as
           Rom.
           9.4
           ,
           5.
           the
           Apostle
           reckons
           them
           ,
           and
           in
           this
           respect
           it
           was
           granted
           that
           infants
           in
           the
           Church
           before
           Christ
           had
           God
           so
           engaged
           ,
           and
           that
           neither
           infants
           out
           of
           the
           Church
           Christian
           ,
           no
           nor
           believers
           in
           it
           ,
           no
           nor
           all
           believers
           afore
           Christ
           ,
           such
           as
           Cornelius
           had
           God
           so
           engaged
           ,
           and
           that
           in
           this
           respect
           the
           oath
           of
           God
           was
           meant
           ,
           appeared
           from
           v.
           13.
           which
           saith
           thus
           ,
           
             that
             he
             may
             establish
             thee
             to
             day
             for
             a
             people
             unto
             himself
             ,
             and
             that
             he
             may
             be
             unto
             thee
             a
             God
             as
             he
             hath
             said
             unto
             thee
             ,
             and
             as
             he
             hath
             sworn
             unto
             thy
             Fathers
             ,
             to
          
           Abraham
           ,
           to
           Isaac
           ,
           
             and
             to
          
           Jacob
           ,
           which
           appears
           to
           be
           meant
           of
           their
           setling
           in
           Canaan
           and
           their
           prosperous
           state
           there
           ,
           as
           many
           places
           evince
           ,
           where
           it
           is
           mentioned
           particularly
           Gen.
           12.7
           .
           &
           13.15
           .
           &
           15.8
           .
           &
           17.8
           .
           &
           22.17
           .
           &
           26.3
           .
           &
           28.13
           ,
           14.
           
           Deut.
           34.5
           ,
           &c.
           besides
           many
           other
           passages
           in
           the
           same
           speech
           of
           
             Moses
             ,
             Deut.
          
           29.16
           ,
           21
           ,
           23
           ,
           24
           ,
           27.
           
           Deut.
           30.2
           ,
           5.9
           ,
           10
           ,
           16
           ,
           18.
           and
           most
           evidently
           the
           conclusion
           of
           it
           Deut.
           30.20
           .
           From
           which
           passages
           it
           is
           as
           evident
           as
           the
           light
           ,
           that
           the
           meaning
           Deut.
           29.10
           ,
           11
           ,
           12.
           was
           this
           ,
           that
           God
           did
           bring
           into
           Covenant
           by
           Moses
           (
           the
           chief
           standing
           for
           the
           rest
           )
           the
           whole
           nation
           of
           Israel
           ,
           that
           they
           might
           for
           themselves
           and
           their
           posterity
           unborn
           binde
           them
           to
           observe
           the
           lawes
           of
           Moses
           given
           in
           Horeb
           ,
           and
           thereby
           be
           established
           a
           people
           to
           God
           ,
           and
           he
           might
           be
           a
           God
           to
           them
           in
           setling
           ,
           keeping
           and
           prospering
           them
           in
           Canaan
           ,
           if
           they
           did
           obey
           .
           Now
           Mr.
           B.
           asserted
           that
           God
           did
           covenant
           with
           all
           the
           little
           ones
           and
           others
           there
           present
           ,
           to
           be
           their
           God
           ,
           and
           that
           in
           respect
           of
           spiritual
           benefits
           ,
           and
           to
           that
           end
           ,
           urged
           Deut.
           30.6
           .
           which
           he
           made
           conditional
           ,
           and
           to
           other
           then
           the
           elect
           .
           Against
           which
           I
           urged
           ,
           that
           [
           
             to
             circumcise
             the
             heart
          
           ]
           is
           the
           same
           with
           
             writing
             Gods
             lawes
             in
             the
             heart
             Heb.
          
           8.10
           .
           which
           Dr.
           Twiss
           ▪
           rightly
           concludes
           to
           be
           absolute
           and
           to
           the
           ●lect
           onely
           ,
           and
           that
           to
           assert
           it
           to
           be
           conditional
           is
           Pelagianism
           ,
           and
           I
           desired
           the
           Auditors
           to
           take
           notice
           of
           Mr.
           Bs.
           assertion
           in
           that
           thing
           :
           I
           confess
           I
           had
           not
           time
           to
           collect
           and
           to
           produce
           the
           texts
           here
           mentioned
           (
           which
           was
           one
           reason
           why
           I
           was
           still
           averse
           from
           extemporary
           verbal
           disputes
           )
           but
           this
           was
           the
           substance
           of
           
             that
             ●●●rcation
          
           which
           Mr.
           B.
           cals
           vain
           ,
           and
           saith
           ,
           
             words
             were
             used
             against
             the
             express
             letter
             
             of
             the
             text
             .
          
           Concerning
           which
           ,
           although
           I
           will
           not
           undertake
           to
           justifie
           all
           I
           then
           said
           ,
           yet
           the
           answer
           I
           then
           gave
           I
           stil
           avouch
           as
           right
           ,
           and
           conceive
           Mr.
           Bs.
           assertion
           of
           circumcising
           the
           heart
           ,
           to
           love
           the
           Lord
           ,
           to
           belong
           to
           other
           then
           the
           elect
           ,
           and
           to
           be
           conditional
           to
           be
           very
           erroneous
           ,
           and
           refer
           the
           reader
           to
           Mr.
           Bs.
           own
           words
           in
           answer
           to
           Mr.
           Bedford
           in
           the
           
             Friendly
             accommodation
             pag.
          
           361
           ,
           362.
           to
           discern
           the
           errour
           of
           it
           .
        
         
           Mr.
           B.
           saith
           ,
           
             I
             further
             add
             out
             of
             Ephes.
          
           2.12
           .
           
             Those
             that
             were
             aliens
             to
             the
             Commonwealth
             of
             Israel
             ,
             were
             strangers
             to
             the
             Covenant
             of
             promises
             ,
             and
             without
             hope
             ,
             and
             without
             God
             :
             and
             there
             is
             no
             Scripture
             speaketh
             of
             delivering
             any
             from
             this
             sad
             state
             but
             Churchmembers
             ;
             therefore
             sure
             it
             can
             be
             no
             mercy
             to
             be
             put
             out
             of
             the
             Church
             .
          
        
         
           Answ.
           Though
           the
           conclusion
           were
           granted
           it
           hurts
           not
           me
           ,
           who
           do
           not
           asserr
           the
           putting
           infants
           out
           of
           the
           Church
           ,
           who
           were
           in
           ,
           but
           the
           not
           taking
           of
           them
           into
           the
           visible
           Church
           Christian.
           However
           the
           text
           speaks
           of
           the
           Ephesians
           who
           were
           
             uncircumcised
             in
             the
             flesh
             v.
          
           11.
           but
           doth
           not
           say
           that
           all
           that
           were
           uncircumcised
           ,
           or
           aliens
           from
           the
           Commonwealth
           of
           Israel
           ,
           were
           without
           God
           in
           the
           world
           .
           For
           it
           is
           certain
           that
           Cornelius
           and
           many
           other
           Proselytes
           uncircumcised
           ,
           were
           not
           without
           God
           in
           the
           world
           ,
           and
           therefore
           persons
           might
           then
           have
           Christ
           ,
           though
           not
           be
           visible
           Churchmembers
           ;
           and
           if
           Mr.
           B.
           say
           ,
           that
           none
           but
           visible
           members
           in
           the
           Christian
           Church
           have
           Christ
           ,
           God
           ,
           hope
           ,
           he
           must
           damn
           all
           abortives
           and
           still
           born
           children
           of
           believers
           ,
           and
           all
           those
           that
           are
           converted
           ,
           (
           and
           shew
           it
           not
           as
           dumb
           persons
           )
           on
           their
           death-bed
           ,
           or
           any
           other
           way
           ,
           
             in
             articulo
             mortis
          
           .
        
         
           Again
           ,
           saith
           he
           ,
           
             God
             added
             to
             the
             Church
             such
             as
             should
             bee
             saved
             :
             therefore
             to
             be
             cast
             or
             put
             out
             of
             the
             Church
             is
             no
             known
             way
             of
             mercy
             .
          
        
         
           Answ.
           The
           conclusion
           is
           granted
           ,
           and
           yet
           the
           text
           proves
           not
           that
           all
           who
           are
           added
           to
           the
           Church
           shall
           be
           saved
           ,
           or
           that
           all
           that
           shall
           be
           saved
           ,
           are
           or
           shall
           be
           added
           to
           the
           Church
           visible
           .
        
         
           Again
           ,
           saith
           hee
           ,
           
             the
             Church
             is
             the
             family
             of
             Christ
             (
             even
             the
             visible
             Church
             is
             called
             the
             house
             of
             God
          
           1
           Tim.
           3.15
           .
           )
           
             But
             it
             is
             no
             known
             way
             of
             mercy
             to
             be
             out
             of
             Gods
             house
             and
             family
             .
          
        
         
           Answ.
           I
           grant
           it
           ,
           and
           yet
           a
           person
           may
           be
           in
           Christs
           house
           ,
           and
           a
           temple
           to
           him
           ▪
           and
           not
           a
           visible
           Churchmember
           .
        
         
           Again
           ,
           saith
           he
           ,
           
             the
             Church
             is
             the
             pillar
             and
             ground
             of
             Truth
             ;
             therefore
             no
             mercy
             to
             be
             taken
             off
             it
             .
          
        
         
           Answ.
           I
           grant
           it
           ,
           yet
           doubt
           whether
           the
           Church
           be
           termed
           so
           ,
           1
           Tim.
           3.15
           .
           and
           not
           rather
           either
           
             the
             mystery
             of
             Godliness
             v.
          
           16.
           as
           
             Cameron
             de
             Eccles.
             c.
             de
             Eccles.
             durati
             ,
             &
             de
             Eccl.
             Const.
          
           or
           Timothy
           as
           
             Gataker
             Cinni
             lib.
          
           2.
           c.
           20.
           
        
         
           Again
           ,
           saith
           Mr.
           
             B.
             the
             Church
             visible
             ,
             is
             the
             visible
             body
             of
             Christ
             ;
             but
             it
             is
             no
             mercy
             to
             be
             separated
             from
             Christs
             body
             .
          
        
         
           Answ.
           True
           ,
           yet
           it
           may
           be
           a
           mercy
           in
           respect
           of
           the
           yoke
           of
           the
           law
           not
           to
           be
           in
           the
           visible
           Church
           Jewish
           ,
           yea
           by
           accident
           it
           may
           be
           a
           mercy
           to
           be
           separated
           from
           a
           visible
           Church
           Christian
           as
           when
           the
           Church
           is
           tyrannous
           in
           its
           rule
           ,
           or
           unsound
           in
           the
           doctrine
           taught
           to
           it
           .
        
         
           Again
           ,
           saith
           he
           ,
           
             the
             Church
             visible
             is
             Christs
             visible
             Kingdome
             :
             But
             
             it
             is
             no
             mercy
             to
             be
             out
             of
             Christs
             Kingdome
             ;
             therefore
             it
             is
             no
             mercy
             to
             be
             out
             of
             the
             Church
             .
          
        
         
           Answ.
           The
           same
           which
           was
           made
           to
           the
           former
           objection
           is
           to
           this
           .
        
         
           Lastly
           ,
           saith
           Mr.
           
             B.
             Do
             but
             read
             all
             those
             hundred
             glorious
             things
             that
             are
             spoken
             of
             the
             City
             of
             God
             ,
             all
             those
             high
             praises
             that
             are
             given
             to
             the
             Jewish
             Church
             ,
             in
          
           Deut.
           
             and
             the
          
           Psalms
           ,
           
             and
             all
             the
             Scriptures
             (
             who
             is
             like
             unto
             thee
             O
             Israel
             ,
          
           &c.
           )
           
             And
             then
             read
             all
             the
             far
             more
             glorious
             things
             ,
             that
             are
             spoken
             of
             the
             Gospel
             Church
             since
             Christ
             :
             And
             if
             after
             this
             you
             can
             still
             believe
             ,
             that
             God
             did
             in
             mercy
             cast
             infants
             out
             of
             one
             Church
             and
             never
             take
             them
             into
             the
             other
             ,
             and
             that
             Christ
             came
             in
             the
             flesh
             to
             put
             them
             out
             of
             the
             Church
             in
             mercy
             ,
             as
             if
             he
             could
             fi●lier
             save
             them
             out
             of
             his
             Church
             then
             in
             it
             ;
             I
             say
             ,
             if
             after
             reading
             the
             foresaid
             passages
             ▪
             you
             can
             believe
             this
             ,
             for
             my
             part
             I
             give
             you
             up
             as
             forlorn
             ,
             and
             look
             upon
             your
             understandings
             in
             this
             as
             forsaken
             by
             God
             ,
             and
             not
             onely
             void
             of
             spiritual
             illumination
             ,
             but
             common
             reason
             :
             and
             pray
             the
             Lord
             to
             save
             the
             understandings
             of
             all
             his
             people
             from
             such
             a
             plague
             ,
             and
             to
             rescue
             yours
             before
             you
             go
             further
             .
          
        
         
           Answ.
           I
           say
           not
           that
           God
           did
           in
           mercy
           cast
           infants
           out
           of
           one
           Church
           ,
           nor
           that
           Christ
           came
           in
           the
           flesh
           to
           put
           them
           out
           of
           the
           Church
           in
           mercy
           ,
           as
           if
           he
           could
           fitlier
           save
           them
           out
           of
           his
           Church
           then
           in
           it
           ;
           but
           that
           God
           never
           took
           them
           into
           his
           visible
           Church
           Christian
           ,
           and
           that
           Christs
           comming
           in
           the
           flesh
           is
           a
           mercy
           recompensing
           the
           visible
           Churchmembership
           Jewish
           by
           birth
           ,
           when
           God
           bra●e
           off
           that
           people
           from
           the
           olive
           for
           their
           unbelief
           ,
           and
           that
           Christ
           can
           and
           doth
           as
           fitly
           save
           infants
           ,
           though
           not
           in
           the
           visible
           Church
           Christian
           ,
           as
           he
           did
           when
           they
           were
           in
           the
           visible
           Church
           Jewish
           ,
           and
           yet
           fear
           not
           Mr.
           Bs.
           direful
           omen
           and
           sad
           despair
           of
           my
           understanding
           ,
           but
           have
           as
           good
           hopes
           of
           mine
           and
           my
           followers
           understandings
           in
           this
           thing
           ,
           as
           of
           Mr.
           Bs.
           and
           his
           followers
           ,
           and
           leave
           it
           to
           the
           intelligent
           to
           judge
           ,
           whether
           we
           are
           void
           not
           onely
           of
           spiritual
           illumination
           ,
           but
           common
           reason
           .
           I
           have
           read
           what
           is
           said
           of
           Israel
           ,
           and
           yet
           think
           it
           a
           mercy
           now
           not
           to
           bee
           a
           vi●●ble
           Churchmember
           in
           it
           ,
           no
           not
           though
           it
           were
           now
           as
           it
           was
           in
           the
           best
           state
           under
           
             David
             ,
             Solomon
          
           ,
           &c.
           
           And
           I
           conceive
           Mr.
           B.
           hath
           read
           many
           hundreds
           of
           as
           glorious
           things
           spoken
           of
           Moses
           Law
           as
           of
           the
           Church
           ,
           and
           yet
           I
           think
           Mr.
           B.
           counts
           it
           a
           mercy
           now
           not
           to
           be
           under
           it
           .
           I
           finde
           the
           glorious
           things
           spoken
           of
           the
           Gospel
           Church
           since
           Christ
           ,
           meant
           all
           or
           most
           of
           it
           ,
           as
           it
           contains
           that
           part
           which
           is
           the
           invisible
           Church
           of
           true
           believers
           or
           elect
           persons
           .
           And
           I
           judge
           God
           hath
           dealt
           mercifully
           with
           infants
           ,
           if
           he
           put
           them
           into
           the
           invisible
           Church
           ,
           though
           hee
           put
           them
           not
           into
           the
           visible
           ,
           if
           not
           ,
           either
           their
           being
           in
           the
           visible
           benefits
           them
           not
           or
           aggravates
           their
           condemnation
           .
        
         
           Mr.
           B.
           
             proceeds
             thus
          
           .
           
             But
             let
             us
             see
             what
             Mr.
             T.
             answers
             to
             this
             in
             his
             Sermon
             ,
             which
             upon
             deliberation
             hee
             afterward
             preached
             to
             confute
             my
             arguments
             ,
             and
             therefore
             ●anno●
             lay
             the
             blame
             upon
             his
             unpreparedness
             .
             And
             truly
             in
             my
             judgement
             he
             doth
             here
             plainly
             throw
             down
             his
             weapons
             ,
             and
             give
             up
             the
             whole
             cause
             (
             though
             not
             directly
             confessing
             his
             errour
             :
             he
             is
             not
             yet
             so
             happy
             :
             )
             I
             were
             best
             give
             you
             
             his
             own
             words
             ,
             lest
             I
             be
             thought
             to
             wrong
             him
             :
             they
             are
             these
             ;
          
           [
           
             As
             for
             those
             petty
             reasons
             ,
             if
             it
             be
             done
             ,
             it
             must
             bee
             in
             mercy
             or
             judgement
             ,
             I
             say
             in
             mercy
             in
             respect
             of
             the
             whole
             Catholike
             Church
             now
          
           Christ
           
             being
             come
             ,
             and
             wee
             ha●ing
             a
             more
             spiritual
             churchstate
             then
             they
             had
             ;
             their
             churchstate
             was
             more
             carnal
             and
             fleshly
             ,
             and
             agreeable
             to
             their
             time
             of
             minority
             :
             It
             is
             in
             mercy
             that
             it
             is
             taken
             away
             .
             And
             as
             for
             that
             exception
             ,
             It
             cannot
             be
             taken
             away
             in
             mercy
             ,
             unless
             some
             priviledge
             be
             to
             them
             in
             stead
             of
             it
             ▪
             We
             answer
             ,
             It
             is
             in
             mercy
             to
             the
             whole
             Church
             ,
             though
             no
             priviledge
             be
             to
             them
          
           ]
           
             So
             far
             Mr.
             Ts.
             words
             .
             I
             confess
             I
             never
             heard
             a
             cause
             more
             plainly
             forsaken
             ,
             except
             a
             man
             should
             say
             flatly
             ,
             I
             have
             erred
             ,
             or
             I
             recant
             ▪
             1.
             
             He
             much
             altereth
             the
             terms
             of
             my
             argument
             ,
             as
             you
             may
             see
             by
             it
             before
             .
             The
             argument
             is
             thus
             ;
             It
             can
             be
             no
             mercy
             to
             any
             to
             have
             a
             mercy
             taken
             away
             from
             them
             ,
             except
             it
             be
             to
             give
             a
             greater
             in
             its
             stead
             .
             But
             here
             is
             no
             greater
             mercy
             given
             to
             infants
             in
             stead
             of
             Churchmembership
             ;
             therefore
             it
             can
             be
             no
             mercy
             to
             them
             ,
             that
             it
             be
             revoked
             ,
             or
             taken
             away
             .
             To
             call
             these
             [
             petty
             reasons
             ]
             is
             the
             onely
             strength
             of
             Mr.
             T.
             his
             answer
             .
             For
             I
             pray
             you
             mark
             .
             1.
             
             Hee
             never
             den●ed
             the
             major
             proposition
             [
             that
             it
             can
             be
             no
             mercy
             to
             any
             to
             have
             a
             mercy
             taken
             from
             them
             ,
             except
             they
             may
             have
             a
             greater
             in
             stead
             :
             ]
             He
             could
             not
             deny
             this
             with
             any
             shew
             of
             reason
             :
             For
             otherwise
             ,
             if
             it
             be
             a
             mercy
             meerly
             to
             deprive
             the
             creature
             of
             mercy
             ,
             then
             wee
             shall
             turn
             hell
             into
             heaven
             ,
             and
             make
             it
             the
             greatest
             place
             of
             mercies
             ,
             because
             none
             are
             deprived
             of
             mercy
             so
             much
             as
             they
             ,
             no
             nor
             of
             this
             particular
             mercy
             :
             for
             none
             are
             further
             removed
             from
             being
             members
             of
             the
             Church
             then
             the
             damned
             .
          
        
         
           Answ.
           It
           is
           true
           finding
           the
           boastings
           concerning
           Mr.
           Bs.
           dispute
           Janu.
           1.
           1649.
           to
           be
           many
           ,
           after
           my
           return
           from
           Leimster
           (
           to
           which
           place
           I
           was
           then
           designed
           and
           where
           I
           was
           Janu.
           6.
           )
           I
           did
           though
           without
           any
           copy
           of
           the
           disputation
           or
           arguments
           in
           writing
           (
           which
           I
           could
           not
           obtain
           from
           Mr.
           B.
           )
           as
           well
           as
           my
           memory
           could
           bear
           them
           away
           ,
           in
           the
           close
           of
           my
           Afternoons
           Sermon
           ,
           Jan.
           13.
           at
           Bewdley
           ,
           recite
           and
           refute
           his
           arguments
           in
           the
           disputation
           .
           Wherein
           it
           is
           true
           I
           was
           somewhat
           more
           deliberate
           then
           in
           the
           dispute
           ,
           yet
           for
           want
           of
           the
           arguments
           in
           writing
           ,
           I
           could
           not
           then
           give
           so
           full
           and
           exact
           an
           answer
           to
           his
           arguments
           as
           had
           been
           requisite
           ,
           nor
           perhaps
           shall
           now
           to
           this
           ,
           because
           Mr.
           B.
           doth
           not
           plainly
           set
           down
           though
           requested
           by
           me
           ,
           what
           that
           benefit
           ,
           priviledge
           ,
           or
           mercy
           is
           ,
           which
           he
           conceives
           annexed
           to
           infants
           visible
           Churchmembership
           unrepealed
           .
           But
           that
           either
           I
           throw
           down
           my
           weapons
           or
           forsake
           my
           cause
           by
           my
           answer
           then
           to
           this
           argument
           ,
           is
           but
           Mr.
           Bs.
           dream
           .
           Of
           what
           alteration
           there
           was
           of
           the
           terms
           of
           his
           argument
           he
           must
           bear
           the
           blame
           ,
           who
           would
           not
           give
           me
           his
           arguments
           in
           writing
           under
           his
           own
           hand
           ;
           nor
           am
           I
           to
           be
           blamed
           for
           drawing
           it
           so
           short
           ,
           being
           fearful
           to
           wrong
           him
           by
           a
           fuller
           reciting
           ,
           And
           I
           perceive
           I
           had
           great
           cause
           so
           to
           do
           ,
           when
           I
           finde
           Mr.
           B.
           himself
           altering
           the
           terms
           of
           his
           own
           major
           in
           a
           few
           lines
           ,
           in
           the
           former
           it
           is
           [
           
             except
             it
             be
             to
             give
             a
             greater
             in
             its
             stead
          
           ]
           in
           the
           later
           [
           
             except
             that
             they
             may
             have
             a
             greater
             in
             stead
          
           ]
           which
           are
           not
           the
           same
           .
           And
           for
           my
           answer
           ▪
           if
           my
           terming
           his
           arguments
           [
           petty
           reasonings
           ]
           had
           been
           mine
           onely
           answer
           ,
           yet
           it
           
           had
           been
           a
           good
           and
           sufficient
           answer
           ,
           if
           this
           be
           granted
           (
           which
           I
           conceive
           an
           evident
           truth
           )
           that
           of
           Divine
           institution
           ,
           (
           and
           such
           is
           this
           of
           visible
           Churchmembership
           )
           there
           is
           no
           reason
           can
           be
           right
           but
           what
           is
           from
           Gods
           own
           appointment
           ,
           though
           it
           may
           seem
           right
           to
           us
           it
           should
           be
           so
           .
           Papists
           argue
           that
           if
           God
           did
           not
           make
           one
           oecumenical
           Bishop
           (
           as
           there
           was
           one
           High
           Priest
           among
           the
           Jews
           )
           to
           preserve
           unity
           ,
           
             non
             satis
             discretu●
             esset
             ,
             he
             should
             not
             be
             discreet
             enough
             .
          
           Now
           this
           seems
           to
           our
           reason
           plausible
           ,
           and
           yet
           we
           justly
           say
           ,
           that
           in
           things
           positive
           our
           reason
           is
           deceivable
           ,
           and
           Gods
           appointment
           onely
           is
           to
           be
           attended
           .
           And
           so
           it
           is
           in
           this
           ;
           though
           this
           reason
           of
           Mr.
           B.
           seem
           plausible
           ,
           yet
           it
           were
           no
           forsaking
           the
           cause
           though
           I
           could
           not
           answer
           it
           any
           otherwise
           then
           thus
           ,
           It
           is
           Mr.
           Bs.
           petty
           reasoning
           from
           his
           own
           conceits
           of
           what
           he
           imagines
           fi●
           in
           a
           matter
           of
           meer
           institution
           ,
           concerning
           which
           it
           is
           nevertheless
           manifest
           from
           the
           History
           of
           the
           New
           Testament
           ,
           that
           God
           hath
           appointed
           otherwise
           then
           is
           Gods
           way
           according
           to
           his
           reason
           ;
           which
           indeed
           is
           but
           arrogant
           presumption
           ,
           when
           it
           prescribes
           to
           God.
           But
           I
           shall
           answer
           his
           argument
           more
           amply
           :
           And
           though
           I
           did
           not
           deny
           his
           major
           i●
           the
           Dispute
           or
           Sermon
           ,
           I
           say
           ,
           if
           it
           be
           understood
           o●
           a
           greater
           mercy
           in
           the
           same
           kind
           ,
           and
           to
           the
           same
           persons
           ,
           it
           is
           not
           true
           ;
           the
           believing
           Jews
           were
           deprived
           of
           their
           possessions
           in
           Judea
           in
           mercy
           ,
           yet
           had
           not
           a
           greater
           me●cy
           in
           the
           same
           kind
           but
           another
           in
           the
           gifts
           of
           the
           spirit
           ;
           it
           was
           in
           mercy
           that
           the
           Priests
           converted
           to
           the
           faith
           were
           deprived
           of
           their
           office
           in
           the
           Temple
           ,
           and
           their
           children
           of
           the
           portion
           of
           the
           offerings
           there
           ,
           which
           were
           mercies
           to
           them
           ,
           and
           yet
           no
           such
           office
           or
           portion
           provided
           for
           them
           and
           their
           children
           ,
           but
           the
           benefit
           redound●d
           to
           the
           Gentiles
           converted
           ,
           whose
           conversion
           was
           prayed
           for
           by
           
             David
             ,
             Isaiah
          
           &c.
           and
           was
           a
           mercy
           to
           them
           ,
           though
           their
           posterity
           might
           be
           broken
           off
           ,
           and
           the
           national
           Church
           dissolved
           .
           I
           conceive
           that
           Gods
           ways
           are
           so
           free
           and
           various
           in
           this
           kind
           ,
           that
           Mr
           
             Bs.
             ma●or
          
           cannot
           be
           universally
           true
           ,
           not
           is
           Mr.
           Bs.
           reason
           cogent
           .
           For
           suppose
           God
           annihilate
           in
           mercy
           ,
           there
           is
           no
           greater
           mercy
           given
           ,
           yet
           Hell
           is
           not
           turned
           into
           Heaven
           ,
           and
           made
           the
           greatest
           place
           of
           mercies
           ,
           in
           this
           case
           there
           is
           a
           meer
           deprivation
           of
           mercy
           in
           mercy
           :
           But
           the
           thing
           is
           more
           apparent
           in
           deprivations
           of
           some
           temporal
           benefits
           .
           God
           may
           deprive
           in
           mercy
           ,
           that
           is
           ,
           not
           in
           judgement
           of
           some
           temporal
           benefit
           meerly
           because
           he
           will
           ,
           out
           of
           his
           freedome
           to
           dispose
           of
           his
           own
           ,
           yet
           give
           no
           greater
           mercy
           in
           stead
           of
           it
           then
           he
           should
           have
           had
           if
           that
           had
           not
           been
           taken
           away
           ;
           and
           that
           God
           doth
           not
           do
           so
           ,
           who
           can
           say
           ?
           me
           thinks
           the
           Apostles
           determination
           ,
           Rom.
           11.34
           .
           should
           satisfie
           that
           he
           doth
           .
           And
           yet
           Hell
           should
           not
           be
           the
           greatest
           place
           of
           mercies
           ,
           for
           there
           is
           not
           onely
           a
           privation
           of
           temporal
           ,
           but
           also
           of
           spiritual
           and
           eternal
           mercies
           ,
           and
           that
           too
           with
           accumulation
           of
           torments
           ,
           which
           is
           otherwise
           in
           the
           case
           proposed
           .
           And
           for
           the
           particular
           mercy
           of
           Church-membership
           ,
           the
           infant
           visible
           Jewish
           Churchmembership
           was
           but
           a
           temporal
           mercy
           ,
           and
           a
           comparative
           mercy
           in
           respect
           of
           the
           nations
           ,
           it
           neither
           certainly
           assured
           their
           eternal
           ,
           nor
           present
           welfare
           ;
           yea
           ,
           when
           Christ
           came
           ,
           considering
           how
           the
           nation
           of
           the
           Jews
           was
           against
           Christ
           ,
           it
           was
           then
           rather
           their
           danger
           then
           their
           mercy
           ,
           and
           was
           a
           recompenced
           
           sufficiently
           in
           being
           out
           of
           that
           Church
           ,
           which
           consisted
           of
           a
           rebellious
           and
           gainsaying
           people
           ▪
           and
           being
           ,
           though
           not
           visible
           Churchmembers
           in
           the
           Christian
           society
           ,
           yet
           in
           the
           families
           where
           the
           spirit
           of
           God
           was
           given
           ,
           and
           Christ
           known
           .
        
         
           Mr.
           B.
           adds
           .
           2.
           
           
             And
             observe
             next
             ,
             that
             as
             Mr
          
           T.
           
             denieth
             not
             the
          
           major
           ,
           
             so
             here
             be
             plainly
             grants
             the
          
           minor
           ,
           
             and
             so
             yeelds
             the
             whole
             cause
             .
             For
             the
          
           minor
           
             was
             ,
             [
             that
             here
             is
             no
             greater
             mercy
             given
             to
             infants
             in
             stead
             of
             Churchmembership
             :
             ]
             Doth
             not
             Mr.
          
           T.
           
             acknowledge
             this
             ?
             when
             be
             saith
             twice
             over
          
           :
           1.
           
           
             That
             it
             is
             a
             mercy
             to
             the
             whole
             catholick
             Church
             (
             to
             have
             their
             infants
             put
             out
             of
             the
             Church
             :
             )
             And
             so
             if
             the
             mercy
             be
             onely
             to
             the
             catholick
             Church
             ,
             that
             they
             be
             none
             of
             the
             Church
             (
             visible
             ,
             )
             then
             it
             is
             not
             to
             them
             a
             mercy
             :
             So
             that
             he
             taketh
             it
             to
             be
             a
             mercy
             onely
             to
             others
             ,
             but
             none
             to
             them
             ,
             according
             to
             this
             answer
             .
          
           2.
           
           
             Yea
             ,
             he
             saith
             it
             more
             plainly
             the
             second
             time
             ,
             that
             it
             is
             in
             mercy
             to
             the
             whole
             Church
             ,
             though
             no
             priviledge
             (
             much
             less
             a
             greater
             mercy
             )
             be
             to
             them
             (
             to
             the
             infants
             themselves
             :
             )
             So
             that
             for
             my
             part
             ,
             I
             think
             I
             may
             well
             break
             off
             here
             ,
             and
             take
             the
             whole
             cause
             as
             yeelded
             .
             For
             if
             it
             be
             no
             mercy
             to
             any
             to
             be
             deprived
             of
             mercy
             ,
             except
             that
             they
             may
             have
             a
             greater
             :
             And
             if
             infants
             have
             no
             greater
             in
             stead
             of
             this
             ,
             but
             onely
             their
             parents
             have
             a
             greater
             :
             and
             both
             these
             be
             confessed
             :
             then
             it
             must
             follow
             ,
             that
             it
             is
             no
             mercy
             to
             infants
             to
             be
             deprived
             of
             this
             mercy
             of
             their
             Churchmembership
             ;
             and
             consequently
             ,
             God
             hath
             not
             taken
             it
             from
             them
             in
             mercy
             for
             their
             good
             (
             which
             is
             the
             thing
             I
             am
             proving
             :
             )
             And
             Mr.
          
           T.
           
             yeeldeth
             that
             it
             is
             not
             taken
             from
             them
             in
             justice
             to
             their
             hurt
             :
             and
             therefore
             it
             is
             not
             taken
             from
             them
             at
             all
             .
             And
             thus
             you
             see
             what
             is
             become
             of
             the
             cause
             that
             hath
             been
             driven
             on
             with
             such
             confidence
             .
          
        
         
           Answ.
           However
           I
           onely
           denied
           the
           minor
           in
           the
           Dispute
           and
           Sermon
           ,
           yet
           Mr.
           B.
           may
           see
           by
           the
           answer
           before
           ,
           that
           here
           I
           deny
           his
           major
           in
           the
           first
           argument
           in
           this
           chapter
           ,
           yea
           ,
           and
           that
           he
           can
           prove
           that
           it
           is
           not
           in
           justice
           that
           the
           Churchmembership
           visible
           Jewish
           ceased
           ,
           though
           I
           stil
           adhere
           to
           it
           ,
           that
           it
           was
           in
           mercy
           ;
           and
           of
           this
           argument
           I
           have
           here
           denied
           the
           major
           ,
           though
           I
           did
           not
           so
           before
           ,
           and
           am
           ready
           to
           shew
           that
           I
           have
           not
           yeelded
           the
           minor
           ,
           nor
           any
           whit
           of
           the
           cause
           ,
           and
           therefore
           suppose
           Mr.
           B.
           hath
           need
           to
           manage
           his
           weapons
           better
           ere
           he
           gain
           this
           cause
           ;
           yea
           ▪
           though
           he
           should
           have
           this
           argument
           yeelded
           ,
           yet
           the
           cause
           is
           not
           gained
           ,
           for
           the
           reason
           before
           given
           .
           But
           let
           us
           view
           his
           minor
           ,
           and
           my
           answer
           .
           His
           minor
           is
           [
           
             that
             here
             is
             no
             greater
             mercy
             given
             to
             infants
             in
             stead
             of
             Churchmembership
             ,
          
           ]
           my
           answer
           was
           ,
           That
           in
           mercy
           to
           the
           whole
           catholick
           Church
           the
           Jewish
           infant
           Church-membership
           ceased
           ,
           and
           therefore
           the
           infant
           visible
           Churchmembership
           Jewish
           in
           mercy
           ceased
           .
           To
           understand
           his
           minor
           ,
           it
           is
           to
           be
           observed
           that
           Mr.
           B.
           asserts
           1.
           a
           law
           or
           ordinance
           of
           infants
           visible
           Church-membership
           antecedent
           to
           that
           of
           Circumcision
           .
           2.
           
           That
           this
           is
           by
           promise
           and
           precept
           .
           3.
           
           That
           this
           infant
           visible
           Churchmembership
           essentially
           contains
           a
           right
           to
           Gods
           soveraignty
           ,
           Christs
           headship
           ,
           favour
           ,
           protection
           ,
           provision
           ,
           and
           other
           blessings
           due
           from
           such
           a
           Soveraign
           and
           head
           to
           his
           members
           .
           4.
           
           That
           this
           belonged
           not
           onely
           to
           the
           infants
           of
           the
           Jewish
           nation
           ,
           but
           also
           of
           believers
           in
           all
           ages
           .
           5.
           
           
           That
           this
           mercy
           belonged
           to
           the
           infants
           of
           the
           believers
           of
           the
           Jewish
           nation
           when
           they
           were
           made
           Christians
           ,
           and
           so
           could
           not
           be
           in
           justice
           taken
           from
           them
           ,
           though
           the
           nation
           of
           the
           Jews
           were
           broken
           off
           for
           unbelief
           .
           6.
           
           That
           in
           mercy
           it
           cannot
           be
           said
           to
           be
           taken
           away
           ,
           without
           a
           greater
           mercy
           to
           the
           infants
           of
           believrs
           in
           stead
           of
           it
           .
           7.
           
           That
           the
           comming
           of
           Christ
           in
           the
           flesh
           ,
           the
           extent
           of
           the
           Church
           over
           the
           world
           through
           faith
           ,
           the
           changing
           of
           Churchmembership
           by
           birth
           into
           that
           by
           faith
           ,
           and
           so
           making
           the
           Church
           more
           spiritual
           ,
           is
           not
           a
           greater
           mercy
           to
           the
           infants
           of
           Jew
           believers
           in
           stead
           of
           that
           visible
           Church-membership
           .
           8.
           
           That
           without
           visible
           Churchmembership
           in
           the
           Christian
           Church
           catholick
           ,
           the
           infants
           of
           Jew
           believers
           are
           in
           worse
           case
           then
           they
           were
           in
           the
           Jewish
           Church
           national
           .
           On
           the
           contrary
           ,
           I
           deny
           1.
           such
           a
           law
           or
           ordinance
           .
           2.
           
           That
           the
           Hebrew
           infant
           visible
           Churchmembership
           was
           by
           promise
           and
           precept
           .
           3.
           
           That
           this
           visible
           Churchmembership
           contained
           essentially
           such
           a
           right
           as
           Mr.
           B.
           asserts
           ;
           though
           it
           was
           a
           mercy
           in
           comparison
           of
           the
           state
           of
           other
           nations
           ,
           yet
           thereto
           was
           annexed
           a
           heavy
           yoke
           of
           legal
           impositions
           ,
           the
           deliverance
           from
           which
           was
           a
           mercy
           ,
           and
           in
           this
           respect
           it
           was
           in
           mercy
           not
           continued
           to
           believers
           infants
           of
           the
           Jewish
           nation
           .
           4.
           
           That
           it
           belonged
           to
           any
           other
           infants
           then
           of
           the
           Hebrew
           people
           .
           5.
           
           I
           assert
           that
           when
           the
           Jewish
           nation
           or
           Hebrew
           people
           were
           broken
           off
           for
           unbelief
           in
           Christ
           ;
           visible
           Churchmembership
           of
           infants
           was
           in
           justice
           taken
           away
           from
           the
           whole
           people
           ,
           and
           consequently
           from
           the
           infants
           of
           Jew
           believers
           ,
           who
           were
           onely
           visible
           Churchmembers
           as
           a
           part
           of
           that
           nation
           ,
           yet
           in
           mercy
           to
           them
           sith
           their
           visible
           Churchmembership
           in
           that
           nation
           was
           dangerous
           to
           them
           ,
           yea
           inconsistent
           with
           Christianity
           ,
           the
           Jewish
           nation
           being
           a
           rebellious
           and
           gainsaying
           people
           :
           as
           it
           was
           a
           mercy
           for
           Lot
           to
           be
           in
           Sodom
           ,
           and
           he
           was
           in
           justice
           to
           the
           place
           outed
           ;
           and
           yet
           in
           mercy
           to
           himself
           ,
           when
           it
           was
           to
           be
           destroyed
           .
           6.
           
           I
           assert
           ,
           that
           it
           might
           be
           truly
           said
           that
           the
           infant
           Jewish
           visible
           Churchmembership
           may
           be
           said
           to
           be
           taken
           away
           in
           mercy
           ●rom
           the
           infants
           of
           believers
           of
           that
           nation
           ,
           though
           no
           greater
           mercy
           were
           given
           to
           those
           particular
           infants
           of
           the
           same
           kind
           barely
           in
           stead
           of
           it
           .
           7.
           
           I
           assert
           ,
           that
           it
           cannot
           be
           said
           to
           be
           taken
           away
           in
           justice
           from
           infants
           of
           believing
           Gentiles
           ,
           sith
           it
           was
           never
           granted
           to
           any
           Gentile
           nation
           to
           be
           Gods
           visible
           Church
           ,
           nor
           were
           their
           infants
           visible
           Churchmembers
           ,
           except
           by
           proselytism
           they
           were
           incorporated
           into
           the
           Jewish
           people
           .
           8.
           
           I
           assert
           ,
           that
           the
           not
           taking
           in
           of
           believing
           Gentiles
           infants
           into
           the
           visible
           Church
           Christian
           was
           not
           an
           act
           judiciary
           of
           God
           as
           a
           Judge
           ,
           but
           Gods
           free
           act
           of
           soveraignty
           changing
           Churchmembership
           by
           birth
           into
           Churchmembership
           by
           faith
           .
           9.
           
           I
           assert
           ,
           that
           the
           comming
           of
           Christ
           in
           the
           flesh
           ,
           and
           the
           consequents
           thereof
           ,
           the
           breaking
           down
           the
           partition
           wall
           ,
           taking
           in
           the
           Gentiles
           by
           faith
           ,
           &c.
           without
           taking
           in
           infants
           into
           the
           visible
           Church
           Christian
           ,
           were
           greater
           me●cies
           then
           the
           Jewish
           infant
           Churchmembership
           (
           which
           was
           clogged
           with
           legal
           burdens
           ,
           and
           was
           an
           imperfect
           state
           )
           and
           did
           abundantly
           countervail
           the
           Jewish
           infant
           visible
           Churchmembership
           in
           the
           best
           state
           of
           that
           ,
           and
           did
           bring
           as
           much
           benefit
           to
           infants
           as
           that
           relation
           did
           .
           10.
           
           That
           the
           infants
           of
           
           believing
           Gentiles
           no
           members
           of
           the
           visible
           Church
           Christian
           are
           not
           in
           worse
           but
           be●ter
           condition
           ,
           in
           respect
           of
           any
           real
           Evangelical
           blessing
           ,
           then
           the
           Hebrew
           infants
           were
           with
           their
           Churchmembership
           .
           1.
           
           Because
           the
           spiritual
           blessings
           of
           regeneration
           ,
           in
           dwelling
           of
           the
           spirit
           ▪
           justification
           ,
           remission
           of
           sins
           ,
           adoption
           ,
           Gods
           favour
           ,
           protection
           ,
           provision
           ,
           eternal
           life
           ,
           are
           as
           much
           assured
           to
           them
           in
           infancy
           without
           visible
           Churchmembership
           ,
           as
           they
           were
           with
           it
           .
           2.
           
           They
           do
           actually
           enjoy
           sooner
           these
           mercies
           ,
           if
           in
           the
           invisible
           Church
           (
           without
           which
           none
           ever
           enjoyed
           them
           )
           and
           in
           more
           ample
           m●nner
           without
           Jewish
           visible
           Churchmembership
           ,
           then
           they
           did
           with
           it
           ,
           the
           spirit
           being
           now
           more
           powred
           out
           ,
           the
           G●spel
           cleared
           ,
           the
           Ch●rch
           enl●rged
           ,
           onely
           legal
           ceremonies
           ,
           and
           rest
           in
           Canaan
           wit●
           prosperity
           therein
           being
           taken
           away
           .
           Mr.
           B.
           and
           the
           reader
           hereby
           may
           fully
           understand
           what
           I
           deny
           ,
           and
           what
           I
           grant
           ,
           and
           how
           I
           answer
           this
           his
           petty
           reasoning
           without
           yeelding
           the
           cause
           ,
           and
           when
           he
           hath
           refuted
           these
           ass●rtions
           ,
           le●
           him
           sing
           his
           triumph
           ,
           and
           not
           as
           he
           vainly
           and
           insolently
           doth
           afore
           the
           victory
           .
        
         
           He
           adds
           .
           
             But
             yet
             let
             us
             follow
             it
             further
             .
             And
          
           1.
           
             what
             means
             Mr.
          
           T.
           
             to
             talk
             of
             mercy
             to
             others
             ,
             when
             our
             question
             is
             ,
             Whether
             it
             be
             a
             mercy
             to
             themselves
             to
             be
             unchurched
          
           ?
           2.
           
             ●y
             this
             arguing
             be
             may
             prove
             any
             thing
             almost
             in
             the
             world
             a
             mercy
             :
             For
             all
             shall
             work
             together
             for
             good
             to
             them
             that
             love
             God
             ,
          
           Rom.
           8.28
           .
           
             And
             therefore
             if
             I
             should
             ask
             him
             ,
             whether
             it
             be
             in
             mercy
             to
             wicked
             men
             ,
             that
             God
             giveth
             them
             over
             to
             themselves
             ,
             and
             at
             last
             damneth
             them
             ▪
             Mr.
          
           T.
           
             may
             thus
             answer
             that
             it
             is
             ▪
             for
             it
             is
             a
             mercy
             to
             the
             whole
             catholick
             Church
             ,
             that
             is
             ,
             to
             other
             men
             :
             but
             what
             is
             this
             to
             the
             damned
             ?
             So
             Mr.
          
           T.
           
             saith
             ,
             It
             is
             a
             mercy
             to
             the
             whole
             catholicke
             Church
             :
             But
             what
             is
             that
             to
             infants
             who
             are
             unchurched
             ?
          
        
         
           Answ.
           1.
           
           What
           I
           mean
           ,
           he
           may
           if
           he
           please
           discern
           by
           what
           is
           here
           said
           ,
           and
           in
           what
           sense
           infants
           may
           be
           said
           to
           be
           unchurched
           ,
           and
           how
           it
           may
           be
           a
           mercy
           to
           them
           and
           others
           .
           2.
           
           The
           damnation
           of
           themselves
           cannot
           be
           a
           mercy
           to
           wicked
           men
           when
           it
           is
           a
           benefit
           to
           the
           elect
           ,
           because
           it
           never
           produceth
           them
           good
           :
           But
           the
           mercy
           to
           the
           catholick
           Church
           is
           a
           mercy
           to
           believers
           infants
           ,
           1.
           in
           that
           it
           frees
           them
           from
           legal
           burthens
           ;
           2.
           in
           that
           there
           is
           a
           near
           capacity
           and
           probability
           of
           the
           best
           good
           for
           them
           remaining
           in
           their
           parents
           or
           others
           godly
           families
           .
        
         
           He
           adds
           .
           
             And
             what
             a
             strange
             reason
             is
             that
             of
             Mr.
          
           T.
           
             to
             say
             ,
             It
             is
             a
             mercy
             ,
             because
             their
             Churchstate
             was
             carnal
             ▪
             fleshly
             and
             agreeable
             to
             their
             minority
             ;
             but
             ours
             is
             spiritual
             .
             ]
             What
             is
             this
             to
             them
             that
             are
             put
             out
             of
             that
             carnal
             Churchstate
             ,
             and
             kept
             out
             of
             this
             spiritual
             Churchstate
             too
             ?
             If
             they
             had
             been
             admitted
             into
             this
             better
             state
             (
             as
             no
             doubt
             they
             are
             )
             then
             he
             had
             said
             somewhat
             .
             Else
             is
             not
             this
             as
             great
             a
             mercy
             to
             the
             poor
             off
             cast
             Jews
             ?
             They
             are
             put
             out
             of
             the
             carnal
             Churchstate
             too
             .
             But
             did
             God
             give
             so
             many
             admirable
             Elogies
             of
             the
             Jews
             Church
             ;
             and
             can
             Mr.
          
           T.
           
             yet
             think
             that
             it
             is
             better
             to
             be
             of
             no
             visible
             Church
             ,
             then
             to
             be
             of
             theirs
          
           ?
        
         
           Answ.
           I
           alledge
           the
           more
           spiritual
           Churchstate
           as
           one
           reason
           of
           Gods
           changing
           of
           churchmembership
           by
           birth
           into
           churchmembership
           
           by
           faith
           ,
           and
           as
           a
           mercy
           to
           the
           catholick
           Church
           ;
           For
           thereby
           they
           are
           free
           from
           the
           bondage
           they
           were
           in
           under
           carnal
           ordinances
           ,
           which
           infants
           are
           partakers
           of
           in
           actual
           possession
           ,
           and
           capable
           of
           the
           spirit
           ,
           though
           they
           be
           not
           actually
           visible
           churchmembers
           ;
           and
           therefore
           it
           is
           not
           true
           that
           by
           my
           doctrine
           they
           are
           kept
           out
           of
           the
           spiritual
           church-state
           .
           And
           Mr.
           B.
           doth
           much
           mistake
           ,
           as
           if
           the
           carnal
           churchstate
           the
           Jew
           had
           when
           Christ
           was
           come
           was
           a
           priviledge
           or
           benefit
           :
           For
           though
           many
           admirable
           Elogies
           were
           given
           by
           God
           of
           the
           Jews
           Church
           ,
           yet
           none
           of
           them
           were
           given
           of
           it
           in
           Christs
           time
           ,
           
             they
             were
             a
             rebebellious
             and
             gainsaying
             peo●le
             ,
             a
             generation
             of
             vipers
             ,
             denied
             the
             holy
             one
             ,
             and
             the
             just
             ,
             and
             desired
             a
             murtherer
             ,
             made
             the
             temple
             a
             den
             of
             theeves
             ,
          
           &c.
           
           And
           therefore
           I
           verily
           think
           it
           was
           better
           then
           to
           be
           of
           no
           visible
           Church
           ,
           then
           to
           be
           of
           theirs
           .
           As
           for
           the
           Jews
           who
           believed
           not
           ,
           they
           were
           justly
           put
           out
           of
           Gods
           favour
           ,
           their
           temple
           was
           destroyed
           ,
           and
           they
           cast
           out
           of
           their
           land
           for
           denying
           Christ
           :
           Yet
           they
           were
           not
           put
           out
           of
           their
           carnal
           churchstate
           actually
           ;
           for
           they
           adhere
           to
           it
           unto
           this
           day
           ,
           and
           it
           is
           their
           curse
           .
        
         
           4.
           
           Saith
           Mr.
           
             B.
             And
             where
             did
             Mr.
          
           T.
           
             learn
             in
             Scripture
             to
             call
             the
             Jews
             churchstate
             carnal
             ?
          
        
         
           Answ.
           From
           1
           Cor.
           10.18
           .
           where
           the
           nation
           of
           the
           Jews
           are
           called
           
             Israel
             after
             the
             flesh
          
           ,
           in
           contradistinct●on
           to
           
             the
             Israel
             of
             God
          
           or
           
             in
             the
             Spirit
             ,
             Rom.
          
           9.6
           .
           Gal.
           6.16
           .
           From
           Rom.
           2.28
           ,
           29.
           where
           there
           is
           distinction
           of
           
             the
             Jew
             outwardly
          
           from
           
             the
             Jew
             inwardly
          
           ,
           of
           
             Circumcision
             ,
             which
             is
             outward
             in
             the
             flesh
             ,
          
           from
           
             Circumcision
             that
             is
             of
             the
             heart
             in
             the
             spirit
             ,
             not
             in
             the
             letter
             .
          
           From
           Gal.
           4.25
           ,
           26
           ,
           23
           ,
           29.
           where
           
             Hierusalem
             that
             then
             was
          
           is
           contradistingued
           to
           
             Hierusalem
             above
          
           ,
           and
           the
           former
           
             is
             in
             bondage
             with
             her
             children
             ,
          
           the
           later
           free
           ,
           the
           children
           of
           the
           former
           
             born
             after
             the
             flesh
          
           ,
           the
           later
           
             after
             the
             spirit
          
           .
           From
           Gal.
           3.3
           .
           where
           
             to
             be
             of
             faith
          
           is
           to
           
             begin
             in
             the
             spirit
             ,
             to
             be
             of
             the
             works
             of
             the
             law
          
           is
           to
           be
           
             perfect
             by
             the
             flesh
          
           .
           From
           Ephes.
           2.11
           .
           where
           their
           circumcision
           is
           termed
           
             circumcision
             in
             the
             flesh
             made
             by
             hands
             .
          
           From
           Philip.
           3.3
           ,
           4
           ,
           5.
           where
           Hebrew
           discent
           ,
           and
           churchmembership
           thereby
           are
           termed
           
             the
             flesh
          
           .
           From
           Heb.
           9.10
           .
           where
           their
           ordinances
           are
           termed
           
             carnal
             ordinances
          
           .
           I
           had
           thought
           this
           had
           been
           so
           well
           known
           to
           Mr.
           B.
           that
           it
           needed
           not
           proof
           .
        
         
           But
           he
           further
           demands
           ,
           
             Or
             what
             doth
             he
             mean
             by
             churchstate
             ?
             whether
             the
             essential
             nature
             of
             the
             Church
             it self
             ?
             or
             any
             carnal
             ordinances
             of
             worship
             which
             were
             accidental
             to
             it
             ?
             Is
             not
             this
             word
             [
             churchstate
             ]
             like
             his
             former
             of
             [
             
               church
               call
            
             ]
             devised
             terms
             to
             darken
             the
             matter
             with
             ambiguities
             ,
             and
             signifying
             what
             pleaseth
             the
             speaker
             .
          
        
         
           Answ.
           Neither
           the
           term
           [
           Church
           state
           ]
           nor
           [
           Church
           call
           ]
           were
           devised
           by
           me
           ,
           but
           are
           terms
           ordinary
           in
           the
           writings
           of
           Divines
           .
           I
           have
           shewed
           the
           use
           of
           the
           later
           before
           ,
           and
           proved
           that
           the
           Church
           hath
           its
           denomination
           and
           definition
           from
           it
           ,
           and
           that
           according
           to
           Mr.
           B.
           himself
           :
           And
           for
           the
           former
           ,
           me
           thinks
           Mr.
           B.
           should
           not
           be
           ignorant
           of
           it
           ,
           who
           its
           likely
           knows
           a
           Book
           of
           learned
           Dr.
           Usher
           ,
           intituled
           ,
           
             De
             visibilis
             Ecclesiae
             successient
             &
             statu
             .
          
           And
           to
           imagine
           it
           to
           be
           devised
           
           to
           darken
           the
           matter
           with
           ambiguities
           is
           one
           of
           Mr.
           Bs.
           evil
           surmises
           ,
           when
           the
           word
           is
           as
           apposite
           for
           its
           use
           as
           any
           term
           I
           think
           Mr.
           B.
           can
           give
           in
           stead
           of
           it
           ;
           and
           if
           it
           signifie
           what
           pleases
           the
           speaker
           ,
           it
           is
           so
           much
           the
           better
           ,
           for
           that
           is
           the
           use
           of
           words
           ;
           and
           this
           later
           accusation
           acquits
           it
           from
           darkening
           the
           matter
           with
           ambiguities
           ,
           if
           it
           signifie
           ;
           for
           that
           which
           signifies
           the
           speakers
           mind
           doth
           give
           light
           ,
           and
           not
           darken
           with
           ambiguities
           :
           So
           ridiculous
           is
           Mr.
           Bs.
           accusation
           ,
           that
           his
           later
           words
           cross
           his
           former
           .
           And
           to
           help
           Mr.
           Bs.
           understanding
           if
           I
           can
           ,
           I
           tell
           him
           I
           mean
           by
           it
           neither
           the
           essential
           nature
           of
           the
           Church
           it self
           ,
           nor
           any
           carnal
           ordinances
           of
           worship
           which
           were
           accidental
           to
           it
           ;
           but
           the
           manner
           of
           being
           or
           qualification
           incident
           to
           it
           from
           providence
           ,
           whereby
           it
           is
           denominated
           flourishing
           or
           decaying
           ,
           numerous
           or
           small
           ,
           rich
           in
           knowledge
           or
           poor
           ,
           carnal
           or
           spiritual
           by
           reason
           of
           the
           way
           of
           entry
           into
           it
           as
           natural
           descent
           or
           faith
           ,
           more
           or
           less
           of
           the
           spirit
           ,
           the
           promises
           ,
           ministery
           ,
           rites
           ,
           &c.
           it
           hath
           .
           Which
           term
           [
           state
           ]
           comprehends
           innumerable
           terms
           ,
           such
           as
           are
           rich
           and
           poor
           ,
           noble
           or
           ignoble
           ,
           fat
           or
           lean
           ,
           and
           many
           more
           ;
           which
           whether
           they
           are
           to
           be
           reduced
           to
           the
           predicaments
           of
           quality
           ,
           relation
           ,
           or
           passion
           ,
           or
           to
           be
           called
           
             modi
             entis
          
           I
           leave
           it
           to
           Logicians
           to
           determine
           ,
           I
           hope
           this
           will
           serve
           to
           indoctrinate
           Mr.
           B.
           in
           the
           meaning
           of
           my
           speech
           .
           But
           Mr.
           B.
           is
           resolved
           to
           follow
           me
           with
           more
           questions
           ,
           which
           he
           must
           not
           expect
           I
           will
           answer
           ,
           as
           I
           have
           done
           ,
           after
           this
           bout
           .
        
         
           5.
           
           Saith
           he
           ,
           
             And
             how
             long
             might
             I
             wait
             before
             Mr.
             T.
             would
             prove
             from
             Scripture
             ,
             that
             it
             is
             a
             mercy
             to
             the
             whole
             catholick
             Church
             to
             have
             all
             infants
             put
             out
             or
             unchurched
             ?
             These
             are
             the
             men
             that
             make
             their
             followers
             believe
             that
             we
             have
             no
             Scripture
             for
             our
             cause
             ,
             when
             themselves
             give
             us
             but
             their
             magiste●ial
             dictates
             .
             But
             I
             wonder
             whence
             he
             should
             fetch
             such
             a
             Dream
             .
             What
             ?
             are
             infants
             such
             ●●ads
             or
             Vipers
             in
             comparison
             of
             men
             of
             years
             ,
             that
             it
             is
             a
             mercy
             to
             the
             whole
             catholicke
             Church
             to
             have
             them
             cast
             out
             ?
             Are
             not
             the
             aged
             worse
             then
             they
             ?
             And
             were
             we
             not
             once
             all
             infants
             ?
          
        
         
           Answ.
           I
           say
           not
           that
           all
           infants
           are
           put
           out
           of
           the
           catholick
           Church
           ,
           and
           so
           need
           not
           prove
           it
           ;
           nor
           had
           I
           asserted
           it
           was
           it
           either
           in
           the
           Dispute
           or
           Sermon
           my
           work
           to
           prove
           what
           I
           said
           by
           way
           of
           answer
           ,
           but
           for
           Mr.
           B.
           to
           disprove
           it
           .
           Yet
           what
           I
           assert
           is
           distinctly
           before
           set
           down
           ,
           not
           without
           some
           proof
           from
           Scripture
           ;
           and
           I
           may
           wait
           long
           afore
           either
           I
           shall
           finde
           his
           pretended
           ordinance
           of
           infant
           visible
           Churchmembership
           unrepealed
           proved
           from
           Scripture
           ,
           or
           my
           assertions
           disproved
           by
           any
           solid
           arguments
           without
           idle
           questions
           ,
           and
           vain
           exclamations
           ,
           which
           I
           resolve
           to
           neglect
           .
           And
           of
           the
           former
           sort
           are
           the
           questions
           here
           ,
           which
           insinuate
           as
           if
           I
           conceived
           it
           were
           a
           mercy
           to
           the
           catholick
           Church
           that
           infants
           are
           not
           in
           the
           visible
           Church
           Christian
           as
           members
           ,
           because
           they
           are
           Toads
           ,
           Vipers
           ,
           worse
           then
           the
           aged
           ;
           whereas
           I
           onely
           say
           ,
           that
           the
           dissolving
           of
           the
           Jewish
           Church
           national
           (
           in
           which
           and
           by
           reason
           of
           which
           infants
           were
           visible
           Churchmembers
           ,
           and
           no
           otherwise
           )
           was
           in
           mercy
           to
           the
           catholick
           Church
           :
           Which
           is
           the
           very
           doctrine
           of
           the
           Apostle
           ,
           Rom.
           11.11
           ,
           12.
           that
           
             through
             their
             fall
             salvation
             
             is
             come
             to
             the
             Gentiles
             ,
             the
             fall
             of
             them
             is
             the
             riches
             of
             the
             world
             ,
             the
             diminishing
             ,
             decay
             or
             loss
             of
             them
             the
             riches
             of
             the
             Gentiles
             .
          
           Which
           happened
           not
           through
           the
           wickedness
           of
           infants
           above
           other
           men
           ;
           but
           partly
           through
           the
           wickedness
           of
           the
           Jewish
           people
           (
           of
           which
           the
           infants
           were
           a
           part
           ,
           and
           onely
           Churchmembers
           there
           ,
           and
           while
           that
           nation
           were
           Gods
           Church
           ;
           )
           partly
           through
           Gods
           contrivance
           ,
           which
           was
           ,
           that
           the
           Gentiles
           should
           have
           their
           course
           of
           mercy
           while
           the
           Jews
           were
           broken
           off
           ,
           and
           at
           last
           both
           have
           mercy
           in
           their
           season
           .
        
         
           Mr.
           B.
           goes
           on
           in
           his
           cavilling
           vein
           .
           
             If
             this
             doctrine
             be
             true
             ,
             why
             may
             we
             not
             expect
             to
             be
             taught
             ,
             that
             infants
             must
             also
             be
             cast
             out
             of
             heaven
             ,
             in
             mercy
             to
             the
             whole
             catholick
             Church
             ?
          
        
         
           Answ.
           Beca●se
           we
           find
           no
           such
           taught
           by
           the
           Apostle
           as
           the
           other
           doctrine
           of
           mine
           concerning
           the
           mercy
           to
           the
           catholick
           Church
           is
           by
           breaking
           off
           ●he
           Jewish
           Church
           .
        
         
           
             If
             i●
             be
          
           (
           saith
           he
           )
           
             no
             carnal
             Churchstate
             to
             have
             infants
             in
             heaven
             ,
             why
             is
             it
             a
             carnal
             Churchstate
             which
             containeth
             infants
             in
             it
             on
             earth
             ?
          
        
         
           Answ.
           That
           any
           are
           infants
           in
           heaven
           it
           s
           not
           likely
           .
           2.
           
           If
           there
           should
           be
           ,
           yet
           being
           fully
           sanctified
           ,
           they
           should
           not
           be
           carnal
           ,
           but
           spiritual
           ,
           and
           the
           Church
           there
           onely
           consist
           of
           spiritual
           persons
           by
           spiritual
           regeneration
           ;
           whereas
           if
           the
           Church
           Christian
           should
           consist
           of
           infant
           visible
           Churchmembers
           by
           carnal
           generation
           ,
           the
           state
           of
           it
           would
           be
           carnal
           as
           the
           Jewish
           was
           ,
           and
           not
           spiritual
           by
           faith
           ,
           as
           the
           Scripture
           makes
           it
           ,
           Joh.
           1.12
           ,
           13.
           
           &
           3.5
           ,
           6.
           
           Gal.
           3.26
           ,
           27.
           
        
         
           Again
           ,
           saith
           Mr.
           
             B.
             And
             if
             it
             be
             no
             benefit
             to
             the
             Catholike
             Church
             to
             have
             infants
             kept
             out
             of
             heaven
             ,
             nor
             no
             hurt
             to
             the
             Church
             to
             see
             them
             there
             ;
             why
             should
             it
             be
             a
             benefit
             to
             the
             whole
             Church
             to
             have
             them
             kept
             on
             earth
             ?
             or
             any
             hurt
             to
             the
             Church
             to
             see
             them
             here
             members
             ?
          
        
         
           Answ.
           It
           were
           no
           hurt
           if
           God
           had
           so
           ordered
           it
           ;
           their
           non-visible
           Christian
           Churchmembership
           is
           a
           benefit
           to
           the
           Catholike
           Church
           in
           the
           manner
           before
           said
           ,
           because
           God
           hath
           so
           ordered
           it
           .
        
         
           
             But
             yet
          
           (
           saith
           Mr.
           
             B.
             )
             let
             us
             come
             a
             little
             nearer
             ;
             what
             ever
             it
             may
             be
             to
             enemies
             or
             to
             man-haters
             (
             of
             which
             sort
             the
             Church
             hath
             none
             )
             yet
             me
             thinks
             to
             those
             that
             are
             love
             as
             God
             is
             love
             ,
             and
             that
             are
             merciful
             as
             their
             heavenly
             fa●her
             is
             merciful
             ,
             and
             who
             are
             bound
             to
             receive
             little
             children
             in
             Christs
             name
             ,
             and
             who
             are
             become
             as
             children
             themselves
             ;
             to
             such
             it
             should
             seem
             no
             such
             mercy
             to
             have
             all
             infants
             unchurched
             .
             But
             such
             are
             all
             true
             members
             of
             the
             Church
             ;
             and
             therefore
             to
             the
             Church
             it
             can
             be
             no
             such
             mercy
             .
          
        
         
           Answ.
           I
           wish
           it
           were
           true
           that
           the
           visible
           Church
           (
           of
           which
           we
           are
           speaking
           )
           hath
           no
           enemies
           or
           man-haters
           .
           It
           is
           not
           true
           that
           wee
           are
           bound
           to
           receive
           little
           children
           in
           Christs
           name
           ;
           nor
           do
           I
           say
           that
           it
           is
           a
           mercy
           to
           have
           all
           infants
           unchurched
           ▪
           or
           that
           they
           are
           all
           unchurched
           ;
           nor
           do
           I
           think
           it
           true
           th●t
           all
           true
           members
           of
           the
           Church
           visible
           ,
           are
           such
           as
           Mr.
           B.
           describes
           .
           But
           this
           I
           say
           ,
           the
           non-visible
           Church-membership
           Christian
           of
           infants
           is
           such
           a
           mercy
           as
           I
           describe
           ,
           however
           it
           seem
           to
           the
           Church
           .
        
         
           
             But
             yet
             nearer
             ;
             
               saith
               Mr.
            
             B.
             Whatsoever
             it
             may
             be
             to
             strangers
             ,
             yet
             me
             thinks
             to
             the
             parents
             it
             should
             seem
             no
             such
             mercy
             to
             have
             their
             
             children
             put
             out
             of
             the
             Church
             :
             Hath
             God
             naturally
             planted
             such
             tender
             affections
             in
             parents
             to
             their
             children
             ?
             and
             doth
             grace
             increase
             it
             ?
             and
             the
             Scripture
             encourage
             it
             ?
             and
             yet
             must
             they
             take
             it
             for
             a
             mercy
             ,
             that
             their
             children
             are
             put
             out
             ?
             when
             Mr.
             T.
             will
             not
             say
             it
             is
             a
             mercy
             to
             the
             children
             .
          
        
         
           Answ.
           To
           the
           parents
           notwithstanding
           their
           natural
           affection
           ,
           it
           is
           a
           mercy
           ,
           and
           ought
           to
           seem
           a
           mercy
           ,
           that
           God
           hath
           dissolved
           the
           Jewish
           National
           visible
           Churchmembership
           ,
           and
           by
           consequent
           their
           infant
           visible
           Churchmembership
           ,
           and
           hath
           freed
           them
           and
           their
           infants
           from
           the
           legal
           bondage
           ,
           and
           hath
           out
           of
           all
           nations
           gathered
           his
           Church
           by
           preaching
           the
           Gospel
           ,
           without
           admission
           of
           infants
           into
           the
           visible
           Church
           Christian.
           And
           surely
           if
           this
           reason
           were
           good
           ,
           parents
           might
           complain
           that
           their
           children
           are
           not
           admitted
           to
           the
           Lords
           supper
           as
           the
           Jews
           children
           were
           to
           the
           Passeover
           .
        
         
           
             Yet
             further
             ,
             
               saith
               he
            
             ,
             why
             then
             hath
             God
             made
             such
             promises
             to
             the
             parents
             for
             their
             seed
             ?
             as
             if
             much
             of
             the
             parents
             comfort
             lay
             in
             the
             welfare
             of
             the
             children
             ;
             if
             it
             be
             a
             mercy
             to
             them
             that
             they
             are
             kept
             out
             of
             the
             Church
             ▪
             may
             not
             this
             doctrine
             teach
             parents
             to
             give
             their
             children
             such
             a
             blessing
             as
             the
             Jews
             did
             ?
             His
             bloud
             be
             on
             us
             and
             our
             children
             .
             For
             their
             curse
             is
             to
             be
             broken
             off
             from
             the
             Church
             ;
             and
             if
             that
             be
             a
             mercy
             ,
             the
             Jews
             are
             then
             happier
             then
             I
             take
             them
             to
             be
             :
             And
             how
             can
             we
             then
             pray
             ,
             that
             they
             may
             be
             graffed
             in
             again
             ?
          
        
         
           Answ.
           I
           find
           no
           promises
           in
           all
           the
           New
           Testament
           ,
           much
           less
           Evangelical
           promises
           ,
           made
           to
           believing
           parents
           for
           their
           seed
           ,
           nor
           any
           whit
           of
           the
           comforts
           of
           parents
           in
           the
           New
           Testament
           in
           the
           welfare
           of
           their
           children
           ,
           but
           in
           Christ
           and
           in
           the
           fellowship
           of
           the
           spirit
           ,
           Phil.
           2.1
           .
           Yea
           ,
           whereas
           in
           the
           Old
           Testament
           most
           of
           the
           promises
           were
           of
           increase
           of
           children
           ,
           their
           prosper●●y
           ,
           rest
           and
           peace
           in
           their
           dwellings
           ,
           &c.
           in
           the
           New
           Testament
           an
           unmarried
           estate
           ,
           if
           without
           sin
           ,
           is
           rather
           preferred
           as
           
             more
             happy
          
           ,
           1
           Cor
           7.14
           .
           and
           the
           poor
           and
           persecuted
           rather
           adj●dged
           blessed
           then
           the
           rich
           and
           those
           that
           live
           in
           p●ace
           ,
           Matth
           5.4
           ,
           10.
           
           However
           parents
           have
           as
           much
           comfort
           by
           my
           doctrine
           rightly
           understood
           ,
           as
           they
           can
           have
           by
           Mr.
           Bs.
           Nor
           doth
           it
           teach
           parents
           to
           curse
           their
           children
           as
           the
           Jews
           did
           .
           The
           curse
           of
           the
           Jews
           was
           not
           in
           being
           broken
           off
           from
           the
           Jewish
           Church
           national
           ,
           but
           in
           being
           not
           in
           the
           Olive
           ,
           that
           is
           the
           Church
           of
           true
           believers
           ,
           but
           in
           the
           national
           Church
           Jewish
           ;
           and
           that
           they
           were
           not
           broken
           off
           from
           it
           ,
           was
           their
           unhappiness
           :
           and
           we
           are
           to
           pray
           ,
           not
           that
           they
           may
           be
           graffed
           in
           again
           into
           the
           national
           Church
           Jewish
           ,
           but
           into
           the
           invisible
           Church
           of
           true
           believers
           and
           elect
           persons
           .
        
         
           6.
           
           Saith
           Mr.
           B.
           
           
             But
             what
             if
             all
             this
             were
             true
             ?
             Suppose
             it
             were
             a
             mercy
             to
             the
             whole
             Church
             to
             have
             infants
             put
             out
             ;
             yet
             it
             doth
             not
             follow
             that
             God
             would
             do
             it
             .
             He
             is
             the
             God
             of
             infants
             ,
             as
             well
             as
             of
             the
             aged
             ;
             and
             is
             mercifull
             to
             them
             as
             well
             as
             others
             ;
             all
             souls
             are
             his
             :
             He
             can
             shew
             mercy
             to
             the
             whole
             Church
             in
             an
             easier
             way
             then
             by
             casting
             out
             all
             their
             infants
             :
             And
             his
             mercy
             is
             over
             all
             his
             works
             .
          
        
         
           Answ.
           God
           is
           the
           God
           of
           the
           spirits
           of
           all
           flesh
           ,
           yet
           he
           hath
           not
           
           mercy
           on
           all
           flesh
           ;
           all
           souls
           are
           his
           ,
           yet
           he
           did
           not
           take
           any
           one
           nation
           for
           his
           people
           besides
           the
           Jewish
           ;
           his
           mercy
           is
           over
           all
           his
           works
           ,
           yet
           he
           hath
           broken
           off
           the
           Jews
           from
           being
           his
           people
           ;
           he
           is
           naturally
           mercifull
           ,
           yet
           sheweth
           mercy
           freely
           as
           he
           will.
           I
           say
           not
           ,
           he
           casteth
           out
           all
           infants
           of
           the
           Church
           out
           of
           the
           Church
           ;
           yet
           sure
           if
           it
           were
           supposed
           a
           mercy
           to
           the
           whole
           Church
           to
           have
           infants
           put
           out
           ,
           it
           seems
           to
           follow
           that
           God
           would
           do
           it
           ,
           sith
           all
           things
           work
           for
           their
           good
           ,
           and
           with
           his
           son
           he
           gives
           them
           all
           things
           ,
           Rom.
           8.28
           ,
           32.
           1
           
           Cor.
           3.22
           ,
           23.
           
        
         
           
             I
             will
             tell
             you
          
           ,
           saith
           Mr.
           
             B.
             how
             Mr.
          
           T.
           
             followeth
             this
             with
             examples
             .
             He
             saith
             ,
             [
             that
             the
             release
             of
             the
             Jews
             servants
             ,
             and
             the
             consecration
             of
             the
             Nazarites
             and
             first
             born
             ,
             and
             the
             land
             of
             Canaan
             ,
             were
             all
             priviledges
             ,
             and
             yet
             these
             are
             taken
             away
             .
             ]
             To
             which
             I
             answer
             :
             There
             are
             abundance
             far
             greater
             given
             in
             their
             stead
             :
             And
             what
             is
             that
             then
             to
             those
             that
             have
             nothing
             in
             their
             stead
             ?
             Besides
             ,
             if
             Mr.
          
           T.
           
             think
             that
             the
             mercy
             of
             Churchmembership
             is
             of
             as
             low
             a
             nature
             as
             to
             be
             Nazarites
             ,
             or
             to
             have
             Canaan
             ,
             he
             is
             much
             mistaken
             .
          
        
         
           Answ.
           Not
           onely
           these
           ,
           but
           other
           examples
           ,
           as
           namely
           of
           the
           Priests
           and
           Levites
           children
           ,
           who
           were
           by
           inheritance
           to
           attend
           at
           the
           Tabernacle
           ,
           and
           to
           be
           nourished
           by
           the
           offerings
           ,
           and
           to
           be
           Priests
           ;
           instead
           of
           which
           ,
           Ministers
           infants
           have
           now
           no
           particular
           mercy
           ,
           they
           are
           not
           visibly
           in
           the
           order
           of
           Priests
           ,
           as
           the
           infants
           of
           Aarons
           house
           were
           :
           Of
           the
           poor
           ,
           who
           had
           tythes
           and
           corners
           of
           fields
           ,
           and
           sheaves
           fallen
           ,
           and
           other
           provision
           ,
           and
           so
           had
           the
           stranger
           ;
           do
           shew
           ,
           that
           a
           mercy
           was
           taken
           aw●y
           from
           infants
           of
           Israel
           ,
           and
           no
           particular
           mercy
           in
           the
           same
           or
           the
           like
           kind
           given
           to
           infants
           of
           Christian
           people
           or
           Ministers
           in
           their
           stead
           .
           When
           Mr.
           B.
           sh●ws
           what
           those
           abundance
           for
           greater
           mercies
           are
           ,
           which
           are
           given
           in
           the
           stead
           of
           the
           release
           of
           the
           Hebrew
           servants
           even
           infants
           ,
           the
           restoring
           their
           inheritances
           at
           the
           year
           of
           Jubilee
           ,
           the
           consecration
           of
           Nazarites
           and
           first
           born
           even
           infants
           ,
           the
           reckoning
           the
           children
           of
           the
           Priests
           as
           heirs
           to
           the
           priesthood
           ,
           provision
           for
           them
           ▪
           the
           poor
           ,
           the
           strangers
           ;
           it
           is
           likely
           the
           same
           he
           alledgeth
           will
           serve
           to
           sh●w
           how
           infants
           visible
           Churchmembership
           is
           recompensed
           by
           the
           mercies
           now
           given
           to
           the
           whole
           Church
           and
           them
           .
           Nor
           do
           I
           think
           I
           am
           mistaken
           in
           counting
           the
           mercy
           of
           infants
           visible
           Churchmembership
           to
           be
           of
           as
           low
           a
           nature
           as
           to
           be
           consecrated
           as
           Nazarites
           ,
           or
           ●he
           first
           born
           male
           which
           was
           to
           be
           presented
           to
           God
           ,
           or
           to
           be
           reck●ned
           by
           discent
           Priests
           ;
           but
           am
           sure
           Mr.
           B.
           doth
           over-value
           the
           Jew●sh
           infant
           visible
           Churchmembership
           ,
           and
           thereby
           misleads
           himself
           and
           others
           :
           And
           therefore
           I
           desired
           him
           in
           my
           Letter
           to
           set
           down
           distinctly
           what
           was
           the
           benefit
           and
           priviledge
           of
           infant
           visible
           Church-membership
           which
           he
           asserted
           ;
           the
           refusal
           whereof
           (
           when
           he
           desired
           to
           have
           a
           copy
           of
           my
           Sermon
           ,
           that
           he
           might
           (
           as
           his
           fashion
           is
           )
           cavil
           ,
           rather
           then
           answer
           it
           )
           shews
           his
           unwillingness
           to
           have
           his
           tenet
           examined
           ,
           that
           truth
           might
           appear
           .
        
         
           He
           adds
           .
           
             But
             he
             saith
          
           [
           that
           it
           was
           a
           priviledge
           to
           the
           Jews
           to
           be
           owned
           as
           Gods
           people
           distinct
           from
           the
           rest
           of
           the
           world
           ,
           while
           others
           were
           passed
           by
           ,
           yet
           this
           is
           repealed
           in
           mercy
           to
           us
           Gentiles
           .
           ]
           
             Answ.
             In
             my
             distinctions
             before
             you
             may
             find
             this
             answered
             .
          
           1.
           
           
             Then
             it
             
             was
             no
             mercy
             to
             the
             Jews
             you
             think
             ,
             but
             to
             us
             Gentiles
             :
             But
             our
             question
             is
             ,
             whether
             it
             be
             a
             mercy
             to
             the
             unchurched
             infants
             ?
          
           2.
           
           
             The
             Jews
             being
             a
             Church
             and
             people
             of
             God
             ,
             was
             a
             mercy
             ;
             and
             this
             God
             took
             not
             from
             any
             of
             them
             ,
             but
             those
             that
             cast
             it
             away
             :
             But
             the
             restraction
             of
             this
             to
             them
             ,
             and
             the
             exclu●●on
             of
             the
             Gentiles
             ,
             was
             no
             mercy
             to
             them
             ,
             and
             this
             onely
             (
             with
             the
             ceremonial
             accidents
             )
             did
             God
             take
             away
             by
             the
             charge
             of
             his
             Laws
             .
             It
             would
             have
             been
             rather
             an
             ad●i●ion
             to
             the
             happiness
             of
             the
             believing
             Jews
             ,
             to
             have
             the
             Gentiles
             taken
             in
             ,
             by
             taking
             down
             the
             partition
             wall
             :
             And
             so
             it
             will
             be
             when
             the
             Jews
             are
             graffed
             in
             again
             ,
             and
             both
             made
             one
             body
             .
             Why
             else
             doth
             the
             Jewish
             Church
             pray
             for
             her
             little
             sister
             that
             had
             no
             breasts
             ?
             And
          
           Noah
           
             pray
             ,
             that
             God
             would
             perswade
          
           Japhet
           
             to
             dwell
             in
             the
             tents
             of
          
           Sem
           ?
           
             Though
             the
             restriction
             therefo●e
             and
             the
             exclusion
             (
             which
             are
             no
             mercies
             to
             the
             Jews
             )
             be
             taken
             away
             ,
             yet
             no
             mercy
             i●
             taken
             from
             them
             ,
             but
             what
             is
             supplied
             with
             a
             far
             grea●er
             in
             Christ
             :
             And
             though
             they
             partake
             not
             of
             these
             ,
             yet
             that
             is
             because
             of
             their
             o●n
             unbelief
             ,
             who
             reject
             it
             ,
             and
             not
             because
             the
             new
             law
             doth
             exclude
             them
             :
             For
             God
             hath
             in
             his
             new
             law
             or
             Covenant
             made
             a
             deed
             of
             gift
             of
             Chri●●
             and
             all
             his
             benefits
             ,
             to
             all
             that
             will
             receive
             him
             ,
             whether
             Jew
             or
             Gentile
             ,
             without
             excluding
             or
             excepting
             any
             .
             And
             for
             his
             denying
             to
             particular
             persons
             the
             grace
             of
             conversion
             ,
             that
             is
             nothing
             to
             our
             present
             business
             ,
             as
             belonging
             to
             decree
             ,
             and
             not
             to
             any
             change
             in
             the
             laws
             :
             And
             it
             was
             denied
             to
             many
             before
             Christ
             ,
             and
             granted
             to
             many
             thousands
             Jews
             since
             Christ
             ;
             and
             shall
             be
             at
             last
             to
             far
             more
             .
          
        
         
           Answ.
           The
           vanity
           of
           his
           distinctions
           is
           shewed
           before
           ;
           the
           repeal
           of
           the
           priviledge
           of
           the
           Jews
           mentioned
           was
           in
           mercy
           to
           the
           Jew
           believer
           ,
           though
           chiefly
           to
           the
           Gentiles
           ,
           and
           the
           infants
           of
           both
           ,
           but
           in
           justice
           to
           the
           Jewish
           nation
           .
           The
           Jews
           being
           a
           Church
           and
           people
           of
           God
           ,
           was
           a
           mercy
           ,
           an●
           to
           be
           the
           onely
           nation
           that
           were
           Gods
           people
           ,
           was
           an
           agravation
           of
           it
           :
           and
           this
           God
           took
           away
           from
           believers
           ,
           they
           were
           put
           out
           of
           the
           Jewish
           Church
           national
           ,
           Joh.
           9.22
           .
           It
           was
           a
           mercy
           that
           the
           Jews
           were
           the
           onely
           nation
           God
           took
           for
           his
           people
           ,
           and
           this
           God
           did
           take
           away
           ,
           not
           by
           change
           of
           his
           laws
           ,
           though
           that
           followed
           ,
           but
           by
           his
           severity
           ,
           R●m
           .
           11.22
           .
           breaking
           off
           that
           nation
           from
           the
           Olive
           .
           It
           would
           have
           been
           a
           happiness
           to
           the
           believing
           Jews
           ,
           to
           have
           had
           the
           Gentiles
           taken
           in
           without
           dissolving
           the
           national
           Church
           Jewish
           ,
           if
           God
           had
           thought
           it
           good
           ;
           but
           he
           otherwise
           determining
           ,
           it
           was
           a
           mercy
           to
           the
           catholick
           Church
           ,
           that
           they
           were
           dissolved
           .
           If
           no
           mercy
           be
           taken
           from
           them
           ,
           but
           what
           is
           supplied
           with
           a
           far
           greater
           in
           Christ
           ;
           then
           Christ
           in
           the
           flesh
           is
           ,
           instead
           of
           the
           Jewish
           Church
           national
           ,
           and
           consequently
           of
           the
           infants
           visible
           Churchmembership
           therein
           ,
           a
           far
           greater
           mercy
           ,
           which
           I
           said
           before
           ,
           and
           Mr.
           B.
           gainsaid
           .
           That
           in
           Gods
           new
           Covenant
           there
           's
           no
           deed
           of
           gift
           of
           Christ
           but
           to
           the
           elect
           ,
           is
           proved
           before
           .
        
         
           Mr.
           B.
           ends
           thus
           .
           
             And
             thus
             you
             have
             heard
             all
             that
             Mr.
          
           T.
           
             upon
             deliberation
             hath
             said
             to
             this
             argument
             .
             And
             yet
             (
             would
             any
             man
             think
             it
             ?
             )
             he
             concludeth
             that
          
           [
           that
           this
           abundant
           clear
           answer
           to
           all
           alledged
           from
           the
           visible
           Churchmembership
           of
           the
           children
           of
           the
           Jews
           .
           ]
           
             O
             never
             let
             my
             soul
             be
             tainted
             with
             this
             errour
             ,
             which
             so
             strangely
             bereaves
             men
             of
             common
             ingenuity
          
           !
        
         
         
           Answ.
           Let
           my
           answer
           and
           Mr.
           Bs.
           argument
           be
           compared
           ,
           and
           the
           Reader
           judge
           of
           our
           ingenuity
           .
           I
           for
           my
           part
           hope
           and
           pray
           that
           God
           will
           never
           leave
           me
           to
           be
           carried
           away
           with
           such
           frivolous
           reasonings
           as
           these
           of
           Mr.
           B.
           are
           .
        
      
       
         
           SECT
           .
           LXV
           .
           Mr.
           Bs.
           Argum.
           from
           
             Matth.
             23.37
             .
             Revel
             .
             11.15
             .
          
           for
           infants
           visible
           Churchmembership
           
             Ch.
             12
             ,
             13.
          
           are
           answered
           .
        
         
           I
           Have
           answered
           Mr.
           Bs.
           7th
           ,
           8th
           ,
           9th
           ,
           10th
           ,
           11th
           .
           Chapters
           of
           the
           first
           part
           of
           his
           Book
           
             of
             Baptism
          
           in
           this
           
             Review
             ,
             Part.
          
           1.
           
           Sect.
           6
           ,
           7
           ,
           8
           ,
           9.
           
           I
           think
           it
           not
           needful
           as
           yet
           to
           make
           reply
           to
           the
           exceptions
           against
           my
           answers
           ,
           and
           therefore
           go
           on
           to
           answer
           Mr.
           Bs.
           12th
           .
           Chapt.
           which
           begins
           thus
           .
        
         
           
             My
             7th
             .
             Arg.
             shall
             be
             drawn
             from
             Matth.
             23.37
             ,
             38
             ,
             39.
             
             From
             whence
             I
             argue
             thus
             ;
             If
             Christ
             were
             so
             tender
             over
             Jerusalem
             that
             he
             would
             have
             gathered
             them
             as
             a
             Hen
             gathereth
             her
             Chickens
             ,
             then
             surely
             he
             would
             not
             have
             put
             them
             or
             their
             infants
             out
             of
             the
             Church
             (
             or
             repealed
             the
             merciful
             gift
             and
             ordinance
             of
             their
             Churchmembership
             .
             But
             Christ
             was
             so
             tender
             of
             them
             ,
             that
             he
             would
             have
             so
             gathered
             Jerusalem
             ,
             &c.
             
             Therefore
             sure
             hee
             would
             not
             have
             unchurched
             their
             infants
             .
             The
             antecedent
             is
             the
             words
             of
             the
             Lord
             Jesus
             :
             The
             reason
             and
             strength
             of
             the
             consequence
             lieth
             here
             .
             1.
             
             It
             is
             not
             some
             particular
             Jews
             that
             Christ
             would
             have
             gathered
             to
             himself
             (
             and
             so
             into
             his
             Church
             as
             accomplished
             with
             higher
             priviledges
             then
             before
             :
             )
             but
             it
             was
             Jerusalem
             ,
             whole
             Jerusalem
             (
             which
             is
             usually
             put
             for
             all
             Judea
             and
             the
             Jewish
             Nation
             )
             now
             if
             Jerusalem
             were
             gathered
             ,
             then
             infants
             must
             needs
             be
             gathered
             .
             I
             know
             nothing
             of
             any
             moment
             that
             can
             be
             said
             against
             this
             ;
             but
             leave
             it
             to
             any
             tender
             conscience
             to
             judge
             ,
             whether
             it
             be
             likely
             that
             Christ
             should
             have
             unchurched
             all
             their
             infants
             ,
             when
             he
             would
             have
             gathered
             to
             himself
             the
             whole
             nation
             ,
             or
             whole
             Jerusalem
             .
             If
             that
             contemptible
             answer
             should
             here
             bee
             again
             returned
             [
             that
             Christ
             would
             have
             gathered
             them
             onely
             into
             the
             invisible
             Church
             ]
             I
             have
             answered
             it
             before
             ;
             they
             that
             are
             visibly
             or
             apparently
             gathered
             into
             the
             invisible
             Church
             ,
             are
             gathered
             also
             thereby
             into
             the
             visible
             :
             And
             if
             all
             Jerusalem
             had
             been
             gathered
             ,
             it
             had
             been
             doubtless
             a
             visible
             gathering
             :
             O
             that
             I
             could
             see
             as
             clear
             evidence
             for
             many
             other
             controverted
             truths
             ,
             as
             I
             see
             in
             these
             words
             of
             the
             Lord
             Jesus
             ,
             to
             convince
             me
             ,
             that
             hee
             would
             have
             gathered
             all
             Jerusalem
             into
             his
             visible
             Church
             ,
             and
             cons●quently
             not
             have
             unchurched
             all
             their
             infants
             :
             I
             should
             tremble
             to
             think
             of
             resisting
             so
             plain
             testimonies
             of
             God.
             If
             Christs
             own
             words
             will
             not
             serve
             ,
             I
             know
             not
             what
             will.
             If
             any
             say
             ,
             that
             by
             Jerusalem
             is
             meant
             onely
             the
             aged
             of
             Jerusalem
             ;
             I
             answer
             :
             It
             is
             vain
             to
             call
             for
             Scripture
             if
             they
             dare
             contradict
             it
             at
             pleasure
             ;
             
             or
             so
             make
             it
             speak
             onely
             what
             they
             list
             .
             It
             is
             not
             fully
             a
             nation
             or
             City
             without
             the
             infants
             .
             Besides
             ,
             Jerusalem
             had
             inchurched
             infants
             when
             Christ
             so
             spake
             ;
             therefore
             how
             could
             his
             words
             be
             otherwise
             understood
             by
             them
             ,
             unless
             hee
             had
             excepted
             infants
             .
             2.
             
             Yet
             further
             ,
             Christ
             doth
             not
             in
             vain
             use
             the
             similitude
             of
             a
             Hen
             gathering
             her
             Chickens
             ;
             The
             Hen
             gathereth
             the
             youngest
             most
             tenderly
             :
             Yea
             how
             long
             will
             she
             sit
             the
             very
             Egs
             ?
             Now
             who
             dare
             expound
             thi●
             thus
             ?
             As
             a
             Hen
             gathereth
             her
             young
             ones
             under
             her
             wings
             ,
             so
             I
             would
             have
             gathered
             the
             aged
             of
             you
             ,
             but
             none
             of
             your
             young
             ones
             visibly
             .
             3.
             
             And
             doth
             not
             their
             leaving
             of
             their
             house
             desolate
             ,
             mean
             the
             Temple
             ,
             and
             so
             the
             unchurching
             them
             ,
             till
             they
             say
             ,
             Blessed
             i●
             hee
             that
             commeth
             in
             the
             Name
             of
             the
             Lord
             :
             and
             ●he●
             Jerusalem
             (
             and
             therefore
             infants
             )
             shall
             bee
             inchurched
             again
             ?
             So
             CHRIST
             JESUS
             himself
             hath
             made
             me
             believe
             that
             he
             would
             have
             gathered
             all
             Jerusalem
             ,
             but
             unchurched
             none
             of
             them
             .
          
        
         
           Answ.
           It
           is
           not
           
             CHRIST
             JESUS
          
           ,
           but
           Mr.
           Bs.
           own
           shall●wness
           or
           prejudice
           that
           makes
           him
           believe
           that
           here
           is
           a●y
           thing
           for
           infants
           visible
           Churchmembership
           .
           That
           
             Jerusalem
             is
             usually
             put
             for
             all
             Judea
             and
             the
             Jewish
             nation
             ,
          
           is
           more
           then
           I
           finde
           .
           But
           that
           by
           Jerusalem
           and
           her
           children
           are
           not
           meant
           infants
           ,
           is
           apparent
           from
           the
           text
           .
           1.
           
           They
           are
           meant
           by
           
             Jerusalem
             who
             killed
             and
             stoned
             them
             that
             were
             sent
             ,
          
           but
           they
           were
           not
           infants
           ,
           Ergo.
           2.
           
           Becau●e
           the
           way
           whereby
           Christ
           would
           have
           gathered
           Jerusalem
           was
           by
           preaching
           the
           Gospel
           to
           them
           ,
           as
           is
           manifest
           1.
           in
           that
           hee
           used
           no
           other
           way
           .
           2.
           
           This
           was
           the
           way
           which
           he
           often
           attempted
           ,
           which
           is
           implied
           in
           the
           phrase
           ,
           
             how
             often
             would
             I
          
           ?
           3.
           
           This
           is
           the
           way
           they
           refused
           ,
           implied
           in
           the
           phrase
           [
           
             and
             ye
             would
             not
          
           ]
           that
           is
           ,
           yee
           would
           not
           obey
           my
           admonitions
           of
           repentance
           nor
           believe
           the
           Gospel
           ;
           and
           so
           
             Piscator
             annal
             ▪
             loci
             saepissimè
             &
             benignissimè
             à
             me
             admoniti
             ,
             non
             tamen
             obtemporare
             voluistis
             .
          
           4.
           
           From
           vers
           .
           34.35
           .
           where
           the
           way
           by
           which
           hee
           would
           have
           gathered
           them
           ,
           seems
           to
           bee
           by
           
             sending
             Prophets
             ,
             and
             Wise
             men
             ,
             and
             Scribes
             or
             Apostles
          
           Luk.
           11.49
           .
           
             to
             them
          
           ,
           which
           were
           not
           sent
           to
           infants
           .
           
             How
             oft
             would
             I
             have
             g●thered
             ?
             That
             is
          
           (
           say
           some
           )
           
             by
             the
             external
             ministery
             of
             the
             Prophets
             sent
             unto
             thee
             ,
             vers
             .
          
           34
           ,
           35.
           
           
             Trap●
             on
             Matth.
          
           23.37
           .
           5.
           
           The
           often
           attempt
           of
           gathering
           here
           ,
           is
           the
           same
           with
           
             the
             visitation
          
           ,
           or
           
             over
             sight
             Luke
          
           19.44
           .
           as
           the
           agreement
           of
           the
           expressions
           and
           matter
           in
           both
           places
           compared
           e●idently
           shews
           ,
           now
           that
           was
           by
           teaching
           ,
           Luke
           1.78
           ,
           79.
           
           And
           thus
           the
           
             New
             Annot.
             Of
             thy
             visitation
             ]
             as
             if
             he
             had
             said
             in
             thy
             visitation
             ,
             in
             which
             God
             manifested
             himself
             in
             my
             person
             offering
             thee
             mercy
             .
          
           6.
           
           Thus
           Protestant
           Divines
           often
           expound
           it
           ,
           answering
           Arminians
           and
           others
           ,
           inferring
           hence
           resistability
           of
           converting
           grace
           by
           mans
           free●will
           ;
           as
           Diodati
           in
           his
           annot
           .
           on
           Matth.
           23.37
           .
           expresseth
           their
           minde
           ,
           
             Wee
             must
             of
             necessity
             understand
             this
             to
             bee
             meant
             of
             the
             dispensation
             of
             outward
             means
             by
             the
             word
             ▪
             exhortations
             ,
             commandments
             ,
          
           &c.
           
           Now
           it
           cannot
           be
           said
           that
           Christ
           would
           have
           this
           way
           gathered
           the
           infants
           of
           Jerusalem
           ,
           for
           hee
           had
           said
           he
           often
           by
           his
           own
           ,
           and
           Prophets
           and
           Apostles
           preaching
           would
           or
           attempted
           to
           do
           it
           .
           But
           this
           he
           would
           nor
           nor
           attempted
           
           to
           do
           to
           infants
           ,
           Ergo
           ,
           they
           are
           not
           meant
           under
           the
           term
           [
           Jerusalem
           .
           ]
           3.
           
           This
           is
           proved
           also
           from
           the
           end
           of
           his
           gathering
           ,
           which
           was
           ,
           that
           they
           might
           bee
           his
           Disciples
           ,
           but
           hee
           never
           would
           or
           did
           gather
           any
           infants
           to
           him
           as
           his
           Disciples
           ,
           Ergo.
           4.
           
           It
           is
           proved
           also
           thus
           .
           Those
           onely
           are
           meant
           by
           Jerusalem
           ,
           whom
           Christ
           
             would
             have
             gathered
             but
             they
             would
             not
          
           :
           But
           this
           cannot
           be
           said
           of
           infants
           ,
           that
           they
           would
           not
           ,
           there
           was
           no
           nilling
           of
           Conversion
           in
           them
           ,
           Ergo.
           5.
           
           They
           are
           mea●t
           by
           Jerusalem
           who
           are
           meant
           
             by
             the
             City
          
           Luk.
           19.41
           .
           and
           there
           they
           are
           meant
           ,
           who
           v.
           42.
           
             might
             have
             known
             in
             that
             their
             day
             the
             things
             belonging
             to
             their
             peace
             ,
             but
             then
             they
             were
             hid
             from
             their
             eyes
             .
             Who
             knew
             not
             the
             time
             of
             their
             visitation
             ,
             v.
          
           44.
           
           But
           this
           is
           not
           meant
           of
           infants
           ,
           Ergo.
           
        
         
           In
           answer
           therefore
           to
           Mr.
           Bs.
           argument
           altering
           the
           termes
           [
           
             put
             out
             ,
             unchurch
          
           ,
           which
           my
           doctrine
           doth
           not
           assert
           ]
           into
           [
           
             repeal
             the
             ordinance
             of
             infants
             visible
             Churchmembership
          
           ▪
           or
           leave
           out
           of
           his
           visible
           Church
           ]
           I
           deny
           the
           consequence
           of
           his
           major
           ,
           and
           deny
           that
           which
           he
           alledgeth
           for
           proof
           of
           it
           ,
           that
           by
           Jerusalem
           is
           mean●
           all
           the
           people
           of
           Jerusalem
           ,
           even
           the
           infants
           .
           And
           to
           his
           wish
           ,
           I
           return
           a
           wish
           ▪
           O
           that
           I
           could
           see
           as
           clear
           evidence
           for
           many
           other
           controverted
           tru●hs
           ,
           as
           I
           see
           in
           these
           words
           to
           convince
           me
           that
           Christ
           means
           no●
           infants
           by
           those
           he
           would
           have
           gathered
           unto
           him
           ,
           and
           though
           I
           would
           not
           have
           Mr.
           B.
           of
           any
           man
           to
           turn
           Quaker
           ,
           yet
           I
           think
           he
           should
           rather
           tremble
           at
           the
           allegation
           of
           this
           text
           so
           impertinent
           to
           his
           purpose
           ,
           and
           not
           understand
           by
           [
           Jerusalem
           ]
           Synecdochically
           the
           persons
           of
           years
           .
           Nor
           would
           this
           be
           any
           more
           to
           
             contradict
             the
             Scripture
             at
             pleasure
          
           ,
           or
           to
           
             make
             it
             speak
             onely
             what
             we
             list
             ,
          
           then
           for
           him
           to
           understand
           by
           [
           Jerusalem
           ]
           Synecdochically
           (
           as
           he
           doth
           )
           the
           Jewish
           nation
           ,
           or
           by
           [
           Jerusalem
           ]
           to
           understand
           metonymically
           the
           people
           ,
           even
           the
           infants
           of
           the
           City
           .
           To
           make
           the
           interpreting
           of
           speeches
           by
           tropes
           a
           contradicting
           them
           ,
           or
           making
           them
           speak
           what
           they
           list
           is
           such
           a
           ●oolery
           ,
           as
           I
           should
           rather
           have
           imagined
           to
           have
           come
           from
           some
           woman
           or
           Lay-preacher
           ,
           then
           from
           a
           man
           of
           such
           magnified
           learning
           as
           Mr.
           B.
           is
           ,
           had
           I
           not
           found
           it
           printed
           in
           his
           Book
           .
           As
           for
           what
           he
           saith
           ,
           it
           is
           not
           fully
           a
           nation
           or
           city
           without
           infants
           ,
           though
           it
           were
           true
           (
           as
           it
           is
           not
           )
           yet
           that
           proves
           not
           that
           infants
           are
           meant
           in
           every
           speech
           of
           a
           nation
           or
           city
           ,
           any
           more
           then
           Math.
           24.7
           .
           infants
           shall
           rise
           against
           infants
           ,
           because
           
             nation
             shall
             rise
             against
             nation
          
           ,
           or
           Matt.
           21.10
           .
           infants
           were
           moved
           saying
           ,
           who
           is
           this
           ?
           because
           
             the
             whole
             city
             was
             moved
             ,
             saying
             ,
             who
             is
             this
             ?
          
           And
           hereby
           it
           may
           he
           seen
           how
           easily
           Christ
           might
           be
           understood
           without
           including
           infants
           ,
           and
           so
           much
           the
           more
           easily
           ,
           because
           though
           infants
           were
           in
           the
           Jewish
           Church
           ,
           yet
           Christ
           who
           spa●e
           not
           of
           gathering
           into
           the
           Jews
           Church
           ,
           but
           
             to
             himself
          
           (
           in
           whose
           visible
           Church
           were
           no
           infants
           )
           might
           be
           the
           more
           readily
           conceived
           to
           except
           infant●
           ,
           yea
           if
           he
           had
           meant
           infants
           could
           not
           be
           well
           understood
           by
           them
           .
           And
           for
           his
           challenge
           ,
           I
           answer
           ,
           I
           dare
           thus
           expound
           his
           gathering
           ,
           of
           gathering
           onely
           the
           aged
           into
           his
           visible
           Church
           ,
           if
           Mr.
           B.
           imagine
           (
           as
           he
           doth
           )
           the
           similitude
           of
           a
           Hen
           to
           be
           used
           in
           vain
           if
           infants
           be
           not
           meant
           ,
           because
           the
           Hen
           gathereth
           the
           youngest
           ,
           by
           this
           reason
           Christ
           should
           use
           the
           similitude
           in
           vain
           if
           he
           would
           gather
           any
           
           other
           then
           infants
           ,
           sith
           the
           hen
           gathereth
           not
           hens
           and
           old
           cocks
           under
           her
           wings
           ,
           but
           onely
           little
           chickens
           .
           Me
           thinks
           by
           leaving
           their
           house
           desolate
           ,
           Mr.
           B.
           should
           not
           mean
           the
           unchurching
           them
           .
           For
           then
           it
           will
           follow
           ,
           that
           all
           the
           Jewish
           nation
           were
           unchurched
           (
           for
           so
           he
           will
           have
           meant
           by
           Jerusalem
           )
           which
           will
           overthrow
           many
           of
           his
           conceits
           about
           making
           Jewish
           and
           Gentile
           Churches
           one
           body
           ,
           the
           same
           ▪
           the
           Church
           not
           broken
           off
           ,
           &c.
           and
           prove
           afore
           he
           is
           aware
           the
           repeal
           of
           his
           pretended
           ordinance
           of
           infants
           visible
           Churchmembership
           .
           But
           enough
           of
           the
           silly
           insipid
           arguings
           (
           if
           I
           may
           use
           his
           language
           )
           of
           this
           Chapter
           ,
           let
           's
           see
           whether
           the
           next
           have
           any
           better
           .
        
         
           
             Ch.
             13.
             
             My
             8th
             .
             arg
             .
             saith
             Mr.
             B.
             is
             from
             Rev.
             11.15
             .
             If
             the
             Kingdoms
             of
             this
             world
             ,
             either
             are
             or
             shal
             be
             the
             Kingdoms
             of
             the
             Lord
             and
             his
             Christ
             ;
             then
             infants
             also
             must
             be
             members
             of
             his
             Kingdom
             :
             (
             and
             consequently
             the
             gift
             and
             ordinance
             for
             their
             churchmembership
             is
             not
             repealed
             .
             )
             But
             the
             antecedent
             is
             the
             words
             of
             the
             text
             .
             What
             can
             be
             said
             against
             this
             that
             is
             sense
             or
             reason
             ?
             If
             they
             say
             ,
             that
             by
             [
             Kingdoms
             ]
             is
             meant
             [
             some
             part
             of
             the
             Kingdoms
             ]
             excluding
             all
             infants
             :
             I
             say
             such
             men
             need
             not
             look
             into
             the
             Scripture
             for
             their
             faith
             :
             They
             may
             make
             their
             own
             Creed
             on
             these
             terms
             ,
             let
             Scripture
             say
             what
             it
             will
             :
             I
             know
             some
             places
             of
             Scripture
             may
             be
             produced
             ,
             where
             the
             word
             Kingdom
             and
             Jerusalem
             ,
             &c.
             is
             taken
             for
             a
             part
             :
             but
             if
             wee
             must
             take
             words
             always
             improperly
             ,
             because
             they
             are
             so
             taken
             sometime
             ,
             then
             wee
             shall
             not
             know
             how
             to
             unde●stand
             any
             Scripture
             ,
             and
             humane
             language
             will
             become
             useless
             ;
             and
             by
             this
             any
             man
             may
             put
             by
             any
             Testimony
             of
             Scripture
             ,
             though
             it
             were
             to
             prove
             the
             most
             fundamental
             truth
             :
             As
             the
             Arrians
             put
             off
             all
             testimonies
             for
             the
             Godhead
             of
             Christ
             ,
             because
             Magistrates
             are
             called
             Gods.
             But
             the
             circumstances
             of
             this
             text
             do
             evince
             to
             us
             ,
             that
             Christ
             speaketh
             properly
             of
             whole
             Jerusalem
             and
             whole
             Kingdoms
             ,
             and
             not
             improperly
             of
             any
             part
             onely
             .
          
        
         
           
             2.
             
             If
             they
             say
             ,
             that
             [
             by
             Kingdom
             of
             Christ
             ]
             is
             not
             meant
             the
             Church
             of
             Christ
             ,
             they
             then
             speak
             against
             the
             constant
             phrase
             of
             the
             Scripture
             ;
             which
             cals
             Christs
             Kingdom
             his
             Church
             and
             Conversim
             :
             Christ
             is
             King
             and
             Saviour
             of
             the
             same
             society
             .
             What
             is
             Christs
             Kingdom
             but
             his
             Church
             ?
             I
             know
             the
             Kingdome
             of
             Christ
             is
             more
             large
             and
             more
             special
             :
             but
             here
             it
             cannot
             be
             meant
             of
             his
             Kingdom
             in
             the
             larger
             sense
             ,
             as
             he
             is
             
               de
               jure
            
             ,
             onely
             King
             (
             in
             regard
             of
             voluntary
             obedient
             subjects
             )
             nor
             as
             hee
             over
             ruleth
             common
             societies
             and
             things
             :
             For
             so
             the
             Kingdoms
             of
             the
             world
             were
             ever
             the
             Kingdoms
             of
             the
             Lord
             and
             his
             Christ
             ,
             and
             it
             could
             not
             be
             said
             that
             now
             they
             are
             become
             so
             .
             So
             that
             for
             any
             thing
             I
             can
             see
             ,
             this
             text
             alone
             were
             sufficient
             to
             decide
             the
             controversie
             ,
             whether
             infants
             must
             b●e
             Church-members
             .
          
        
         
           Answ.
           1.
           
           I
           think
           this
           may
           bee
           said
           with
           sense
           and
           reason
           ,
           yea
           and
           clear
           evidence
           out
           of
           the
           text
           ,
           that
           by
           [
           Kingdoms
           of
           the
           world
           ,
           Kingdoms
           of
           our
           Lord
           and
           his
           Ch●ist
           ,
           or
           as
           some
           copies
           have
           it
           ,
           the
           Kingdom
           of
           the
           world
           is
           become
           ]
           is
           not
           meant
           the
           men
           or
           members
           of
           either
           Kingdoms
           ,
           and
           so
           neither
           infant
           ,
           nor
           adult
           persons
           ,
           but
           the
           dominion
           ,
           power
           ,
           
           rule
           it self
           which
           the
           men
           of
           the
           world
           had
           usurped
           ,
           chiefly
           Antichrist
           ,
           which
           was
           Christs
           before
           of
           right
           ,
           but
           not
           till
           then
           become
           his
           by
           actual
           ▪
           full
           ,
           and
           peaceable
           possession
           ,
           his
           enemies
           or
           the
           chief
           of
           them
           being
           no●
           till
           then
           subdued
           ,
           but
           tyranizing
           over
           his
           subjects
           .
           And
           though
           I
           confess
           the
           term
           connotes
           men
           over
           whom
           Christ
           should
           have
           rule
           ,
           yet
           the
           persons
           ov●r
           whom
           Christ
           should
           rule
           then
           ,
           were
           not
           onely
           the
           Church
           ,
           but
           also
           his
           enemies
           ,
           whom
           he
           should
           subdue
           ,
           and
           keep
           under
           ,
           and
           judge
           ,
           Revel
           ▪
           2
           26
           ,
           27.
           
           That
           by
           [
           Kingdome
           ]
           is
           meant
           Rule
           ,
           is
           manifest
           from
           many
           places
           ,
           M●tth
           .
           6.10
           ,
           13.
           
           John
           18.36
           .
           Heb.
           1.8
           .
           so
           Revel
           .
           17.17
           ,
           18.
           
           And
           that
           this
           is
           the
           meaning
           here
           ,
           seems
           to
           me
           to
           be
           manifest
           ,
           1.
           from
           that
           which
           is
           added
           ,
           and
           
             he
             shall
             reign
             for
             ever
             and
             ever
          
           ;
           which
           being
           the
           consequent
           of
           the
           Kingdome
           or
           Kingdomes
           of
           the
           world
           becomming
           our
           Lords
           and
           his
           Christ
           ,
           it
           shews
           ,
           that
           the
           Kingdomes
           note
           the
           rule
           or
           dominion
           whereby
           he
           reigns
           ,
           not
           the
           persons
           over
           whom
           he
           reigns
           .
           2.
           
           The
           same
           is
           confirmed
           from
           v.
           17.
           where
           the
           same
           thing
           is
           expressed
           in
           those
           words
           ,
           
             We
             give
             thee
             thanks
             ,
             O
             Lord
             God
             almighty
             ,
             which
             art
             ,
             and
             wast
             ,
             and
             art
             to
             come
             ,
             because
             thou
             hast
             taken
             to
             thee
             thy
             great
             power
             ,
             and
             hast
             reigned
          
           :
           And
           wh●rein
           that
           is
           ,
           is
           expressed
           v.
           18
           ,
           in
           judging
           all
           ,
           rewarding
           his
           servants
           ,
           destroying
           the
           corrupters
           of
           the
           earth
           .
           3.
           
           From
           ch
           .
           12.10
           .
           where
           again
           the
           same
           or
           like
           thing
           is
           expressed
           thus
           ,
           
             Now
             is
             come
             salvation
             and
             strength
             or
             power
             and
             the
             Kingdome
             of
             our
             God
             ,
             and
             the
             power
             or
             authority
             of
             his
             Christ
             ;
             for
             the
             accuser
             of
             our
             brethren
             is
             cast
             down
          
           :
           Where
           Kingdome
           and
           power
           are
           put
           together
           ,
           to
           shew
           ,
           that
           by
           
             the
             Kingdome
          
           is
           not
           meant
           the
           persons
           over
           whom
           the
           rule
           is
           ,
           but
           the
           rule
           it self
           .
           4.
           
           It
           is
           so
           to
           be
           understood
           where
           it
           is
           mentioned
           as
           I
           conceive
           in
           the
           sense
           meant
           Revel
           .
           ●1
           .
           15
           .
           as
           namely
           1
           Cor.
           15.24
           .
           2
           Tim.
           4.1
           .
           and
           other
           places
           .
           5.
           
           Thus
           Diodati
           in
           his
           
             Annot.
             on
             Revel
          
           .
           11.15
           .
           
             The
             Kingdomes
             ]
             that
             is
             to
             say
             ,
             Now
             God
             reigneth
             with
             his
             son
             ,
             and
             that
             absolutely
             having
             subdued
             all
             his
             enemies
             .
          
           1
           Cor.
           15.24
           .
           that
           I
           omit
           others
           .
           6.
           
           This
           sense
           is
           the
           more
           confirmed
           ,
           if
           it
           be
           read
           as
           some
           copies
           have
           it
           ,
           
             the
             Kingdome
             of
             this
             world
             is
             become
             .
          
           On
           the
           other
           side
           Mr.
           Bs.
           interpretation
           seems
           to
           me
           either
           not
           sense
           ,
           or
           not
           true
           .
           For
           then
           it
           should
           be
           thus
           ,
           All
           the
           Kingdomes
           of
           the
           world
           ,
           that
           is
           every
           person
           in
           the
           world
           ,
           should
           be
           Christs
           Church
           ,
           that
           is
           ,
           
             a
             society
             of
             persons
             separated
             from
             the
             world
             to
             God
             ,
             or
             called
             out
             of
             the
             world
             ,
          
           &c.
           as
           he
           defines
           the
           Church
           ,
           
             of
             Baptism
          
           ,
           pag.
           82.
           
           Now
           can
           this
           be
           good
           sense
           to
           be
           all
           the
           world
           ,
           the
           Kingdomes
           of
           the
           world
           ,
           and
           to
           be
           called
           or
           separated
           from
           or
           out
           of
           the
           world
           ?
           Can
           all
           the
           world
           be
           separated
           from
           the
           world
           !
           And
           there
           is
           no
           truth
           in
           this
           interpretation
           ,
           sith
           it
           never
           was
           nor
           shall
           be
           ,
           that
           the
           kingdomes
           of
           the
           world
           ,
           that
           is
           ,
           every
           person
           old
           and
           young
           in
           all
           the
           kingdomes
           of
           the
           world
           ,
           shall
           become
           Christs
           Church
           .
           For
           then
           Christ
           should
           have
           no
           enemies
           to
           remove
           out
           of
           his
           Kingdome
           ,
           contrary
           to
           the
           Parable
           ,
           Matth.
           13.30
           .
           expounded
           v.
           38.39
           ,
           40
           ,
           41
           ,
           42.
           
           Now
           if
           this
           be
           the
           sense
           ,
           then
           it
           makes
           nothing
           for
           infants
           visible
           Churchmembership
           ,
           nor
           by
           [
           kingdomes
           ]
           is
           all
           the
           members
           of
           a
           kingdome
           meant
           ,
           and
           so
           infants
           ,
           but
           both
           the
           consequence
           of
           Mr.
           
             Bs.
             major
          
           is
           justly
           denied
           ,
           and
           the
           inference
           from
           the
           consequent
           of
           it
           .
           For
           if
           it
           be
           meant
           of
           
           Christs
           rule
           (
           as
           the
           texts
           shew
           )
           though
           it
           connote
           the
           persons
           over
           whom
           the
           rule
           is
           ,
           yet
           they
           are
           not
           thereby
           proved
           Churchmembers
           ;
           for
           in
           the
           sense
           there
           meant
           ,
           the
           rule
           or
           reign
           is
           over
           enemies
           as
           well
           as
           subjects
           :
           Yea
           ,
           if
           the
           reign
           were
           over
           subjects
           ,
           and
           infants
           comprehended
           ,
           yet
           sith
           the
           reign
           over
           them
           is
           onely
           invisible
           ,
           this
           cannot
           prove
           infants
           visible
           Churchmembers
           .
        
         
           Nor
           are
           Mr.
           Bs.
           reasons
           of
           any
           force
           to
           prove
           that
           Revel
           .
           11.15
           .
           by
           the
           kingdome
           of
           Christ
           must
           be
           meant
           the
           Church
           .
           For
           it
           is
           not
           true
           ,
           that
           
             the
             constant
             phrase
             of
             Scripture
             calls
             Christs
             Kingdome
             his
             Church
             and
             Conversim
             .
          
           For
           though
           I
           deny
           not
           that
           ●he
           Church
           is
           termed
           the
           kingdome
           of
           Christ
           ,
           yet
           I
           deny
           this
           is
           the
           constant
           phrase
           of
           Scripture
           to
           call
           the
           kingdome
           of
           Christ
           the
           Church
           ,
           much
           less
           Conversim
           .
           ●he
           places
           alledged
           before
           ,
           with
           many
           more
           ,
           do
           evince
           the
           contrary
           ;
           yea
           ,
           there
           appear
           to
           me
           but
           few
           places
           wherein
           the
           Church
           is
           termed
           the
           kingdome
           of
           Christ.
           I
           am
           not
           yet
           fully
           resolved
           ,
           that
           it
           is
           any
           where
           so
           meant
           ,
           except
           in
           that
           Matth.
           13.41
           .
           though
           I
           deny
           not
           the
           fitness
           of
           the
           expression
           .
        
         
           Nor
           doth
           his
           reason
           hold
           ,
           that
           
             here
             it
             cannot
             be
             meant
             of
             Christs
             Kingdome
             in
             the
             largest
             sense
             ,
             as
             he
             over-ruleth
             common
             soci●ties
             and
             things
          
           ;
           For
           though
           it
           be
           true
           ,
           that
           in
           some
           sort
           
             so
             the
             Kingdomes
             of
             the
             world
             were
             ever
             his
             ,
          
           that
           is
           ,
           he
           did
           always
           so
           order
           them
           ,
           that
           they
           passively
           did
           his
           will
           ;
           yet
           it
           is
           certain
           ,
           that
           in
           the
           reign
           of
           Antichrist
           the
           kingdomes
           of
           the
           world
           ,
           that
           is
           ,
           the
           rule
           which
           was
           exercised
           was
           not
           actively
           for
           God
           or
           Christ
           ,
           but
           as
           it
           is
           expresly
           said
           ,
           Revel
           13.4
           .
           
             ●hey
             worshipped
             the
             Dragon
             who
             gave
             power
             to
             the
             beast
             ,
             blasphemed
             God
             ,
             made
             war
             with
             the
             saints
             ,
             overcame
             them
             ;
             the
             beast
             had
             power
             over
             all
             kindreds
             and
             tongues
             and
             nations
             ,
             so
             that
             all
             that
             dwelt
             on
             the
             earth
             should
             worship
             him
             ,
             whose
             names
             were
             not
             written
             in
             the
             Lambs
             book
             of
             life
             :
          
           and
           so
           they
           
             gave
             their
             Kingdome
             to
             the
             beast
             ,
             Revel
             .
          
           17.12
           ,
           13
           ,
           14
           ,
           17.
           though
           they
           did
           Gods
           will
           But
           after
           
             the
             Lamb
             overcame
             them
          
           ,
           v.
           14.
           and
           
             the
             Kingdomes
             of
             the
             world
             were
             his
             ,
          
           when
           
             the
             Kings
             did
             bate
             the
             whore
             ,
             and
             make
             her
             des●lite
             ,
          
           &c.
           
           So
           that
           this
           may
           well
           be
           expounded
           thus
           ,
           
             the
             Kingdomes
             of
             the
             world
          
           ,
           that
           is
           ,
           the
           rule
           which
           the
           Kings
           of
           the
           world
           have
           exercised
           for
           the
           Whore
           shall
           be
           so
           changed
           ,
           that
           whether
           out
           of
           revenge
           of
           the
           mischiefs
           the
           Whore
           hath
           done
           them
           ,
           or
           out
           of
           love
           to
           Christ
           ,
           they
           shall
           hate
           her
           ,
           and
           execute
           Christs
           doom
           upon
           her
           ,
           which
           was
           not
           always
           done
           .
           And
           it
           seems
           a
           piece
           of
           inconstancy
           in
           Mr.
           B.
           who
           would
           not
           have
           the
           kingdomes
           of
           the
           world
           taken
           for
           a
           part
           in
           the
           forepart
           of
           this
           chapter
           ,
           and
           yet
           denies
           it
           to
           be
           taken
           in
           the
           largest
           sense
           in
           the
           later
           part
           .
           And
           how
           the
           infant
           Churchmembership
           of
           Christians
           can
           be
           gathered
           from
           the
           terme
           ,
           Kingdomes
           of
           the
           world
           becomming
           Christs
           ,
           more
           then
           any
           others
           ,
           I
           see
           not
           .
           But
           I
           proceed
           .
        
         
           2.
           
           Suppose
           it
           were
           granted
           ,
           that
           by
           
             the
             Kingdomes
             of
             Christ
          
           were
           meant
           men
           ,
           and
           the
           Church
           of
           Christ
           ,
           Revel
           .
           11.15
           .
           yet
           sure
           it
           is
           far
           more
           likely
           that
           by
           
             the
             Kingdome
             of
             Christ
          
           should
           be
           meant
           the
           invisible
           ,
           then
           the
           visible
           Church
           .
           For
           the
           invisible
           Church
           either
           solely
           or
           chiefly
           is
           called
           the
           kingdome
           of
           Christ
           ,
           and
           he
           is
           stiled
           the
           King
           of
           Saints
           ,
           
           Rev.
           15.3
           .
           and
           Mr.
           B.
           saith
           here
           ,
           
             Christ
             is
             King
             and
             Saviour
             of
             the
             same
             society
             .
          
           But
           in
           this
           sense
           I
           should
           grant
           the
           conclusion
           ,
           that
           
             infants
             must
             be
             members
             of
             Christs
             Kingdome
             .
          
           And
           sure●y
           the
           visible
           Church-members
           who
           are
           not
           true
           believers
           ,
           have
           not
           Christ
           to
           rule
           over
           them
           ,
           but
           are
           enemies
           to
           Christ
           ,
           and
           Satans
           subjects
           ,
           and
           therefore
           not
           truly
           but
           putatively
           onely
           in
           Christs
           kingdome
           ,
           nor
           they
           any
           part
           of
           it
           .
           They
           are
           not
           
             children
             of
             the
             kingdome
             ,
             Matth.
          
           13.38
           .
        
         
           3.
           
           But
           were
           it
           granted
           that
           Revel
           .
           11.15
           .
           is
           meant
           the
           visible
           Church
           ,
           yet
           that
           therefore
           infants
           must
           bee
           a
           part
           of
           it
           ,
           because
           they
           are
           a
           part
           of
           a
           Kingdome
           follows
           not
           ,
           for
           Mr.
           B.
           saith
           ,
           
             I
             know
             some
             places
             of
             Scripture
             may
             be
             produced
             where
             the
             word
             Kingdome
             and
             Jerusalem
             ,
          
           &c.
           
             is
             taken
             for
             a
             part
          
           .
           Which
           is
           enough
           to
           shew
           that
           the
           argument
           is
           not
           good
           which
           he
           useth
           ,
           For
           it
           must
           rest
           on
           this
           proposition
           ,
           where
           Jerusalem
           is
           mentioned
           there
           all
           Jerusalem
           is
           meant
           ,
           where
           Kingdomes
           are
           mea●t
           whole
           Kingdomes
           are
           meant
           ,
           and
           therefore
           infants
           :
           which
           propositions
           are
           co●tradicted
           by
           Mr.
           B.
           himself
           ,
           and
           therefore
           it
           the
           whole
           controversie
           were
           referred
           to
           these
           two
           texts
           Matth.
           23.37
           .
           Rev.
           11.15
           .
           to
           decide
           ,
           Mr.
           Bs.
           cause
           would
           be
           lost
           for
           want
           of
           proof
           ,
           even
           from
           his
           own
           confession
           .
           Nor
           doth
           Mr.
           B.
           produce
           any
           thing
           to
           prove
           that
           by
           [
           Kingdoms
           Revel
           .
           11.15
           .
           )
           is
           meant
           the
           whole
           o●
           a
           Kingdome
           even
           the
           infants
           ,
           but
           onely
           prattles
           that
           which
           me
           thinks
           a
           learned
           man
           should
           be
           a●●amed
           of
           .
           For
           there
           is
           no
           colour
           of
           reason
           to
           charge
           them
           who
           expound
           [
           Kingdom
           ]
           by
           a
           Synecdoche
           of
           the
           whole
           for
           a
           part
           ,
           with
           
             making
             their
             own
             Creed
             without
             Scripture
             ,
             taking
             words
             alwayes
             in
             an
             improper
             sense
             ,
             making
             humane
             language
             useless
             ,
             putting
             by
             any
             Scripture
             such
             as
             are
             produced
             for
             Christs
             Godhead
             ,
          
           when
           he
           himself
           saith
           it
           is
           sometimes
           in
           Scripture
           so
           taken
           ,
           and
           gives
           no
           proof
           of
           its
           being
           taken
           otherwise
           here
           .
           Yea
           ,
           by
           rejecting
           such
           exposition
           without
           rea●on
           Mr.
           B.
           may
           be
           m●re
           truely
           said
           to
           make
           his
           own
           Creed
           without
           Scripture
           ,
           to
           make
           the
           Scripture
           unintelligible
           ,
           humane
           language
           useless
           ,
           to
           fortifie
           Biddle
           a●d
           other
           deceivers
           ,
           in
           their
           gross
           opinions
           of
           the
           Anthropomorphites
           ,
           and
           others
           ,
           insomuch
           that
           I
           think
           if
           the
           Arians
           were
           refuted
           no
           better
           then
           Mr.
           B.
           doth
           here
           the
           expounding
           of
           Kingdoms
           and
           Jerusalem
           synecdochically
           ,
           Arianism
           would
           quickly
           prevail
           ,
           and
           errours
           easily
           take
           ,
           especially
           with
           Schollers
           .
        
         
           4.
           
           Lastly
           ,
           were
           it
           granted
           that
           by
           [
           Kingdoms
           ]
           were
           meant
           the
           visible
           Church
           ;
           and
           that
           infants
           were
           a
           part
           of
           the
           Kingdom
           thus
           meant
           ,
           yet
           this
           very
           text
           ,
           and
           that
           according
           to
           Mr
           Bs.
           own
           reasoning
           ▪
           would
           prove
           the
           repeal
           o●
           their
           Churchmembership
           till
           the
           accomplishment
           of
           the
           thing
           meant
           Rev.
           11.15
           .
           which
           whether
           it
           be
           yet
           ,
           or
           shall
           be
           till
           the
           day
           of
           judg●ment
           is
           very
           uncertain
           ,
           For
           Mr.
           B.
           here
           reasons
           thus
           ,
           
             it
             cannot
             be
             meant
             of
             Christs
             kingdom
             in
             the
             larger
             sense
             ▪
             for
             so
             the
             kingdoms
             of
             the
             world
             were
             ever
             the
             kin●doms
             of
             the
             Lord
             and
             his
             Christ
             ,
             and
             it
             could
             not
             be
             said
             that
             now
             they
             are
             become
             so
          
           In
           like
           ●anner
           I
           may
           say
           ,
           if
           the
           visible
           Churchmembership
           of
           infants
           were
           meant
           Rev.
           11.15
           .
           then
           it
           was
           not
           so
           before
           the
           7th
           .
           trumpet
           sounded
           ;
           for
           it
           is
           said
           ,
           
             then
             the
             kingdoms
             of
             the
             world
             were
             become
             the
             kingdoms
             of
             Christ
             ,
          
           if
           they
           were
           then
           become
           they
           were
           not
           before
           ,
           and
           consequently
           infants
           visible
           churchmembership
           not
           before
           .
           
           Now
           when
           the
           7th
           .
           trumpet
           sounded
           is
           uncertain
           ;
           Mr.
           Brightman
           makes
           it
           to
           begin
           at
           Qu.
           Elizabeths
           reign
           ,
           the
           
             New
             Annotations
             when
             Antichrist
             is
             weakened
             ,
          
           Mr.
           
             Mede
             at
             the
             imperial
             reign
             of
             Christ
             in
             the
             great
             day
             of
             judgement
             ,
          
           which
           v.
           17
           ,
           18.
           do
           favour
           .
           And
           if
           infants
           be
           not
           visible
           Churchmembers
           till
           then
           ,
           when
           perhaps
           there
           shall
           be
           no
           infants
           at
           all
           ,
           Mr.
           B.
           will
           have
           but
           a
           very
           cold
           suit
           of
           it
           ,
           if
           the
           deciding
           of
           the
           whole
           controversie
           ,
           whethe●
           infants
           must
           be
           Churchmembers
           ,
           be
           referred
           to
           this
           text
           alone
           .
           But
           enough
           ,
           if
           not
           too
           much
           of
           these
           ridiculous
           though
           confident
           allegations
           of
           Mr.
           B.
           
        
      
       
         
           SECT
           .
           LXVI
           .
           Mr.
           
             Bs.
             9th
             ,
             10th
             ,
             11.
             
          
           Arg.
           concerning
           infants
           better
           condition
           in
           the
           
             N.
             T.
          
           in
           his
           
             14th
             ,
             15th
             ,
             16th
          
           ,
           Chapters
           part
           .
           1.
           of
           Bapt.
           to
           prove
           their
           visible
           Churchmembership
           ,
           are
           answered
           .
        
         
           
             CHap.
             14.
             
               saith
               Mr.
               B.
            
             my
             9th
             .
             arg
             .
             is
             this
             :
             If
             the
             beli●ving
             Jews
             children
             (
             and
             cons●quently
             the
             parents
             in
             point
             of
             comfort
             )
             be
             not
             in
             a
             worse
             condition
             since
             Christ
             ,
             then
             they
             were
             before
             ,
             then
             their
             children
             ought
             still
             to
             be
             Churchmembers
             .
             (
             And
             consequently
             the
             gift
             and
             ordinance
             is
             not
             repealed
             .
             )
             But
             certainly
             the
             believing
             Jewes
             children
             (
             and
             consequently
             the
             parents
             in
             point
             of
             comfort
             )
             are
             not
             in
             a
             worse
             condition
             since
             Christ
             then
             they
             were
             before
             :
             Therefore
             their
             children
             ought
             still
             to
             bee
             Churchmembers
             .
             The
             antecedent
             I
             scarce
             take
             him
             for
             a
             Christian
             that
             will
             deny
             .
             Christ
             did
             not
             come
             to
             make
             believers
             or
             their
             children
             miserable
             ,
             or
             to
             undo
             them
             ,
             or
             to
             bring
             them
             into
             a
             worse
             condition
             .
             This
             were
             to
             make
             Christ
             a
             destroyer
             ,
             and
             not
             a
             Saviour
             .
             Hee
             that
             came
             not
             to
             destroy
             mens
             lives
             but
             to
             save
             them
             ,
             came
             not
             destroy
             mens
             happiness
             but
             to
             recover
             them
             .
             He
             that
             would
             not
             accuse
             the
             adulterous
             woman
             ,
             will
             not
             cast
             out
             all
             infants
             without
             accusation
             .
             2.
             
             The
             consequence
             a
             man
             would
             think
             should
             be
             out
             of
             doubt
             :
             If
             it
             be
             not
             ,
             I
             prove
             it
             thus
             :
             it
             is
             a
             far
             worse
             condition
             to
             be
             out
             of
             the
             visible
             Church
             then
             to
             be
             in
             it
             :
             therefore
             if
             the
             believing
             Jews
             children
             be
             cast
             out
             of
             the
             Church
             then
             they
             are
             in
             a
             far
             worse
             condition
             then
             they
             were
             before
             :
             (
             and
             so
             Christ
             and
             faith
             should
             do
             them
             a
             mischief
             ,
             which
             were
             blasphemy
             to
             imagine
             .
             )
          
        
         
           Answ.
           If
           Mr.
           B.
           had
           set
           down
           ,
           as
           I
           desired
           him
           in
           my
           Letter
           ,
           what
           the
           benefit
           ,
           or
           priviledge
           is
           of
           infant
           visible
           Churchmembership
           which
           he
           asserts
           unrepealed
           ,
           and
           what
           infants
           lose
           by
           not
           being
           in
           the
           Christian
           Church
           visible
           ,
           the
           Reader
           with
           my self
           might
           have
           considered
           this
           argument
           more
           exactly
           :
           But
           till
           that
           be
           done
           ,
           no
           man
           can
           exactly
           tell
           how
           to
           compare
           their
           former
           and
           later
           conditions
           wherein
           they
           are
           better
           or
           worse
           ,
           nor
           how
           from
           the
           equall
           goodness
           of
           their
           condition
           their
           Churchmembership
           is
           inferred
           .
           And
           for
           my
           part
           ,
           I
           think
           such
           kind
           of
           arguings
           as
           these
           ,
           to
           infer
           things
           that
           onely
           are
           by
           Divine
           institution
           ,
           
           are
           meer
           devices
           of
           mens
           wit
           ,
           and
           Mr.
           B.
           in
           using
           them
           (
           as
           indeed
           they
           are
           his
           onely
           strength
           he
           hath
           in
           this
           point
           ,
           for
           all
           the
           texts
           hee
           brings
           are
           quite
           from
           the
           matter
           ,
           and
           some
           so
           manifestly
           impertinent
           ,
           that
           a
           good
           text
           man
           would
           bee
           ashamed
           ever
           to
           produce
           them
           as
           hee
           doth
           )
           doth
           but
           shew
           that
           he
           rests
           more
           on
           popular
           arguments
           which
           moves
           mens
           affections
           then
           Scripture
           proofs
           ,
           though
           most
           deceitfully
           like
           an
           Impostor
           he
           entitle
           his
           Book
           ,
           
             Plain
             Scripture
             proof
             of
             infants
             Churchmembership
             and
             Baptism
             ,
          
           when
           there
           is
           not
           a
           text
           that
           is
           plain
           for
           it
           ,
           scarce
           any
           that
           hath
           any
           shew
           of
           it
           .
           But
           lest
           this
           argument
           be
           thought
           unanswerable
           ,
           I
           shall
           examine
           it
           .
           A
           worse
           or
           a
           better
           condition
           are
           comparative
           terms
           ,
           and
           as
           Aristotle
           saith
           in
           his
           
             Categ
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             nothing
             is
             said
             to
             bee
             great
             or
             small
             by
             it self
             ,
             but
             as
             compared
             with
             another
             ,
          
           so
           nothing
           is
           better
           or
           worse
           by
           it self
           ,
           but
           as
           compared
           with
           another
           .
           It
           is
           necessary
           then
           that
           we
           examine
           the
           estate
           of
           b●lieving
           Jewes
           children
           before
           and
           since
           Christs
           comming
           :
           The
           estate
           of
           the
           believing
           Jewes
           children
           before
           Christ
           ,
           may
           be
           conceived
           to
           bee
           either
           in
           actual
           possessions
           or
           in
           promises
           .
           In
           actual
           possessions
           they
           had
           this
           priviledge
           ,
           that
           they
           were
           a
           part
           of
           that
           nation
           which
           was
           then
           Gods
           people
           ,
           separated
           from
           other
           people
           by
           circumcision
           ,
           lawes
           ,
           temple
           ,
           inheritance
           in
           Canaan
           ,
           priesthood
           ,
           and
           the
           children
           of
           the
           priests
           had
           this
           priviledge
           ,
           that
           the
           males
           were
           to
           succeed
           in
           the
           priesthood
           ,
           and
           their
           children
           to
           be
           nourished
           of
           the
           tithes
           ,
           offerings
           ,
           first
           fruits
           ,
           the
           poor
           by
           a
           tithe
           and
           other
           wayes
           .
           The
           promises
           were
           either
           of
           special
           priviledge
           ,
           as
           that
           Christ
           should
           come
           out
           of
           that
           nation
           ,
           or
           of
           temporal
           blessings
           ,
           as
           that
           while
           they
           kept
           Gods
           laws
           they
           should
           dwell
           in
           Canaan
           and
           prosper
           there
           ,
           or
           of
           saving
           blessings
           .
           These
           did
           belong
           onely
           to
           some
           believing
           Hebrews
           children
           ,
           not
           to
           all
           ,
           to
           Isaac
           not
           to
           Ishmael
           ,
           to
           Jacob
           not
           to
           Esau
           ,
           the
           rest
           were
           onely
           temporal
           benefits
           ,
           and
           were
           accompanied
           with
           a
           yoke
           of
           lawes
           and
           rites
           intollerable
           .
           The
           children
           of
           believing
           Jewes
           condition
           since
           Christ
           ,
           is
           either
           in
           respect
           of
           saving
           blessings
           ,
           and
           so
           it
           is
           either
           the
           same
           which
           was
           before
           ,
           or
           better
           in
           respect
           of
           the
           easier
           way
           of
           comming
           to
           the
           knowledge
           of
           Christ
           ,
           in
           respect
           of
           the
           temporals
           .
           So
           it
           is
           in
           some
           respect
           worse
           ,
           they
           are
           liable
           more
           to
           persecution
           with
           their
           parents
           ,
           in
           some
           respects
           better
           ,
           in
           that
           they
           with
           th●ir
           parents
           a●e
           exempt
           from
           the
           legal
           bon●age
           ,
           which
           they
           and
           their
           parents
           as
           pa●●
           of
           that
           nation
           o●
           visible
           Church
           were
           obnoxious
           to
           .
           So
           that
           in
           some
           sense
           the
           antecedent
           or
           minor
           is
           granted
           ,
           in
           some
           sense
           denied
           ,
           without
           fear
           of
           forfeiting
           my
           Christianity
           .
        
         
           And
           to
           Mr.
           Bs.
           proofs
           I
           answer
           ,
           Christ
           did
           come
           to
           make
           Jew
           believers
           children
           in
           some
           respect
           ,
           that
           is
           ,
           of
           their
           temporal
           enjoyments
           in
           Canaan
           miserable
           ,
           or
           under
           persecution
           ,
           and
           so
           in
           a
           worse
           condition
           ,
           and
           yet
           he
           is
           thereby
           no
           destroyer
           of
           mans
           happiness
           ,
           but
           a
           Saviour
           of
           them
           ,
           this
           worse
           condition
           working
           for
           their
           eternal
           good
           .
           Nor
           is
           it
           any
           absurdity
           to
           say
           ,
           he
           that
           would
           not
           accuse
           the
           adulterous
           woman
           ,
           would
           leave
           out
           of
           his
           visible
           Church
           Christian
           all
           infants
           without
           accusation
           ,
           sith
           this
           leaving
           out
           was
           onely
           an
           act
           of
           Soveraignty
           as
           a
           Rector
           ,
           not
           of
           punitive
           justice
           as
           a
           Judge
           .
        
         
         
           But
           the
           consequence
           is
           that
           which
           I
           denied
           before
           and
           now
           also
           ,
           and
           to
           his
           proof
           I
           give
           the
           same
           answer
           ,
           which
           he
           thus
           exagitates
           .
        
         
           
             Can
             you
             imagine
             what
             shift
             is
             left
             against
             this
             plain
             truth
             ?
             I
             will
             tell
             you
             all
             that
             Mr.
          
           T.
           
             could
             say
             (
             before
             many
             thousand
             witnesses
             I
             think
             )
             and
             that
             is
             this
             ,
             He
             saith
             plainly
             ,
             That
             it
             is
             a
             better
             condition
             to
             infants
             to
             be
             out
             of
             the
             Church
             now
             ,
             then
             in
             it
             then
             .
             Which
             ●
             thought
             a
             Christian
             could
             scarse
             have
             believed
             .
          
           1.
           
           
             Are
             all
             those
             glorious
             things
             spoken
             of
             the
             City
             of
             God
             ,
             and
             is
             it
             now
             better
             to
             be
             out
             of
             any
             Church
             then
             in
             it
             ?
          
        
         
           Answ.
           It
           is
           no
           shift
           but
           a
           plain
           truth
           ,
           which
           if
           there
           had
           been
           many
           more
           witnesses
           ,
           I
           should
           sti●l
           avouch
           as
           part
           of
           my
           faith
           ,
           and
           mee
           thinks
           if
           Mr.
           B.
           be
           a
           Chri●●ian
           ,
           and
           not
           a
           Jew
           ,
           hee
           should
           believe
           it
           too
           .
           For
           were
           not
           the
           Jews
           infan●s
           by
           their
           visible
           Churchmembership
           bound
           to
           be
           circumcised
           ,
           and
           to
           keep
           Moses
           Law
           ?
           was
           not
           thi●
           an
           heavie
           and
           intollerable
           yoke
           ?
           I●
           it
           not
           a
           mercy
           to
           be
           freed
           from
           it
           ?
           What
           real
           Evangelical
           promise
           or
           blessing
           do
           infan●s
           of
           believing
           Jews
           now
           lose
           ,
           by
           not
           being
           Christian
           visible
           Churchmembers
           ?
           I
           challenge
           Mr.
           B.
           to
           shew
           me
           any
           one
           particular
           real
           Evangelical
           blessing
           ,
           which
           doth
           not
           a●
           well
           come
           to
           an
           infant
           of
           a
           believer
           unbaptiz●d
           ,
           or
           non-admitted
           to
           visible
           Churchmembership
           as
           to
           the
           baptized
           ,
           or
           admitted
           ,
           or
           any
           true
           cause
           of
           discomfort
           to
           parents
           by
           my
           doctrine
           ,
           which
           is
           not
           by
           his
           own
           .
           Dare
           he
           say
           ,
           that
           the
           promises
           of
           savi●g
           grace
           ,
           or
           protection
           ,
           or
           other
           blessings
           ,
           are
           not
           belonging
           to
           them
           because
           unbaptized
           ,
           not
           admitted
           visible
           Churchmembers
           ?
           If
           he
           dare
           not
           ,
           let
           him
           forbear
           to
           calumniate
           my
           doctrine
           as
           unchristian
           ,
           and
           tragically
           to
           represent
           it
           as
           cruel
           ,
           and
           uncomfortable
           to
           parents
           ,
           and
           so
           not
           like
           a
           solid
           disputant
           or
           judicious
           Divine
           cleer
           truth
           ,
           but
           like
           an
           Oratour
           raise
           passion
           without
           judgement
           ,
           and
           end●avour
           to
           make
           me
           and
           that
           which
           is
           a
           plain
           truth
           odious
           ,
           which
           course
           will
           at
           last
           redound
           to
           his
           shame
           ,
           if
           it
           do
           not
           pierce
           his
           conscie●ce
           .
           I
           said
           not
           as
           Mr.
           Bs.
           question
           intimates
           ,
           that
           it
           is
           now
           better
           to
           be
           out
           of
           any
           Church
           then
           it
           ,
           but
           that
           it
           is
           a
           better
           condition
           to
           infants
           to
           bee
           out
           of
           the
           Church
           now
           ,
           then
           to
           be
           in
           it
           then
           ,
           meaning
           that
           nonvisible
           Churchmembership
           to
           infants
           now
           is
           a
           better
           condition
           then
           visible
           Churchmembership
           was
           to
           them
           then
           .
           And
           for
           that
           passage
           ,
           that
           
             glorious
             things
             are
             spoken
             of
             the
             City
             of
             God
             ,
          
           to
           prove
           the
           contrary
           it
           is
           ridiculously
           alledged
           ;
           For
           that
           speech
           is
           meant
           of
           Jerusalem
           ,
           or
           
             Sion
             preferred
             before
             all
             the
             dwellings
             of
             Jacob
             ,
          
           Psal.
           87.1
           ,
           2
           ,
           3.
           not
           of
           all
           the
           Jewish
           Church
           ,
           and
           to
           it
           may
           be
           well
           opposed
           that
           of
           the
           Apostle
           Gal.
           4.25
           .
           
             Hierusalem
             which
             is
             now
             in
             bondage
             with
             her
             children
             ,
          
           which
           proves
           my
           position
           .
        
         
           Mr.
           B.
           adds
           .
           2.
           
           
             Then
             the
             Gentiles
             ,
             Pagans
             infants
             now
             ,
             are
             happier
             then
             the
             Jews
             were
             then
             ;
             for
             the
             Pagans
             and
             their
             infants
             are
             out
             of
             the
             Church
             ?
          
        
         
           Answ.
           It
           follows
           not
           from
           my
           position
           ,
           which
           was
           of
           Christian
           believers
           infants
           with
           those
           promises
           and
           probabilities
           they
           have
           ,
           and
           from
           thence
           followes
           not
           that
           Pagans
           infants
           out
           of
           the
           Church
           without
           those
           promises
           and
           probabilities
           Christian
           believers
           infants
           have
           ,
           are
           happier
           then
           the
           Jews
           were
           then
           .
        
         
         
           But
           ,
           saith
           he
           ,
           
             I
             were
             best
             to
             argue
             it
             a
             little
             further
             .
          
           3.
           
           
             If
             it
             be
             a
             better
             condition
             to
             be
             in
             that
             Covenant
             with
             God
             wherein
             he
             bindeth
             himself
             to
             be
             their
             God
             ,
             and
             taketh
             them
             to
             be
             his
             peculiar
             people
             ,
             then
             to
             be
             out
             of
             that
             Covenant
             ,
             then
             it
             is
             a
             better
             condition
             to
             be
             in
             the
             Church
             as
             it
             was
             then
             ,
             then
             to
             be
             out
             of
             that
             and
             this
             too
             :
             But
             it
             is
             a
             better
             condition
             to
             be
             in
             the
             aforesaid
             Covenant
             with
             God
             ,
             then
             out
             of
             it
             :
             Therefore
             it
             is
             better
             to
             be
             in
             the
             Church
             as
             then
             to
             be
             in
             neither
             .
             The
             antecedent
             is
             undeniable
             ▪
             The
             consequence
             is
             clear
             in
             these
             two
             conclusions
          
           ;
           1.
           
           
             That
             the
             inchurched
             Jews
             were
             then
             all
             in
             such
             a
             Covenant
             with
             God
             :
             This
             I
             proved
             ,
          
           Deut.
           29.11
           ,
           12.
           
           
             What
             Mr.
          
           T.
           
             vainly
             saith
             against
             the
             plain
             words
             of
             this
             Text
             ,
             you
             may
             see
             in
             the
             end
             .
          
           2.
           
           
             There
             is
             to
             those
             that
             are
             now
             out
             of
             the
             Church
             no
             such
             covenant
             assurance
             ,
             or
             mercy
             answerable
             .
             If
             there
             be
             ,
             let
             some
             body
             shew
             it
             :
             which
             I
             could
             never
             get
             Mr.
          
           T.
           
             to
             do
             Nay
             he
             seemeth
             to
             confess
             in
             his
             Sermon
             ,
             that
             infants
             now
             have
             no
             priviledge
             at
             all
             in
             stead
             of
             their
             churchmembership
             .
          
        
         
           Answ.
           If
           the
           Covenant
           be
           meant
           (
           as
           I
           have
           proved
           before
           ,
           sect
           .
           64.
           it
           is
           )
           of
           the
           Covenant
           of
           the
           Law
           concerning
           setling
           them
           in
           Canaan
           if
           they
           kept
           the
           law
           of
           Moses
           ,
           then
           the
           antecedent
           is
           not
           undeniable
           ;
           but
           it
           is
           most
           true
           ,
           that
           the
           condition
           of
           believers
           and
           their
           children
           now
           with
           the
           exhibition
           of
           Christ
           ,
           the
           promises
           and
           probabilities
           they
           have
           of
           saving
           knowledge
           of
           Christ
           and
           salvation
           by
           him
           ,
           is
           bet●er
           out
           of
           the
           aforesaid
           Covenant
           with
           God
           then
           in
           it
           .
           But
           the
           consequence
           was
           also
           denied
           ,
           because
           Mr.
           B.
           means
           the
           Covenant
           of
           grace
           :
           And
           if
           it
           be
           meant
           of
           the
           Covenant
           of
           Evangelical
           grace
           ,
           neither
           of
           his
           conclusions
           are
           true
           ;
           nor
           is
           the
           former
           proved
           from
           Deut.
           29.11
           ,
           12.
           
           For
           if
           it
           were
           true
           ,
           that
           all
           that
           did
           stand
           there
           before
           the
           Lord
           did
           enter
           into
           covenant
           ,
           yet
           they
           were
           not
           therefore
           in
           the
           covenant
           wherein
           God
           bindeth
           himself
           to
           be
           their
           God.
           Their
           entring
           into
           covenant
           was
           by
           their
           promise
           to
           obey
           God
           ,
           which
           they
           might
           do
           ,
           and
           yet
           not
           be
           in
           the
           covenant
           wherein
           God
           bindeth
           himself
           to
           be
           their
           God
           ,
           si●h
           Gods
           promise
           is
           not
           to
           them
           that
           enter
           into
           covenant
           ,
           but
           to
           them
           that
           keep
           it
           ;
           yea
           ,
           if
           it
           were
           that
           they
           were
           in
           that
           covenant
           ,
           yet
           that
           covenant
           did
           not
           put
           any
           into
           a
           happy
           condition
           but
           those
           that
           kept
           Gods
           laws
           ,
           it
           being
           made
           conditionally
           ,
           and
           so
           not
           all
           the
           inchurched
           Jews
           were
           in
           that
           covenant
           wherein
           God
           bindeth
           himself
           to
           be
           their
           God.
           Yea
           ,
           if
           it
           were
           as
           Mr.
           B.
           would
           have
           it
           ,
           that
           the
           promise
           of
           being
           their
           God
           were
           meant
           of
           Evangelical
           grace
           ;
           yet
           according
           to
           his
           Doctrine
           it
           is
           upon
           condition
           of
           faith
           ,
           and
           so
           it
           is
           either
           universal
           to
           all
           in
           or
           out
           of
           the
           Church
           ,
           or
           to
           none
           but
           those
           who
           are
           believers
           ,
           who
           were
           not
           all
           the
           inchurched
           Jews
           .
           Nor
           is
           the
           second
           conclusion
           true
           ;
           there
           is
           the
           same
           covenant
           of
           Evangelical
           grace
           made
           to
           infants
           who
           are
           now
           no
           visible
           churchmembers
           as
           was
           then
           ,
           to
           the
           elect
           now
           as
           was
           then
           ,
           to
           whom
           alone
           it
           was
           made
           then
           and
           now
           .
           And
           as
           for
           mercy
           answerable
           to
           visible
           churchmembership
           of
           infants
           ,
           enough
           is
           said
           here
           ,
           Sect.
           64.
           
        
         
           Mr.
           B.
           adds
           .
           4.
           
           
             I
             argue
             from
          
           Rom.
           3.1
           .
           
             What
             advantage
             hath
             the
             Jew
             ,
             and
             what
             profit
             the
             circumcision
             ?
             much
             every
             way
             ,
          
           &c.
           
           
             If
             the
             Jew
             circumcised
             inchurched
             infants
             had
             much
             advantage
             every
             way
             ,
             and
             thos●
             
             without
             the
             Church
             have
             none
             ;
             then
             it
             is
             better
             be
             in
             their
             Church
             then
             without
             the
             Church
             :
             But
             the
             former
             is
             plain
             in
             the
             Text
             ;
             therefore
             the
             later
             is
             certain
             .
          
        
         
           Answ.
           The
           advantage
           the
           Jew
           had
           ,
           was
           when
           they
           were
           the
           people
           of
           God
           above
           them
           who
           were
           heathen
           infidels
           ,
           not
           above
           Christian
           believers
           :
           Now
           it
           is
           true
           ,
           that
           it
           was
           better
           to
           be
           in
           their
           Church
           ,
           then
           to
           be
           without
           the
           Church
           ,
           as
           heathen
           infidels
           and
           their
           children
           were
           ,
           But
           this
           doth
           not
           prove
           what
           is
           to
           be
           proved
           ,
           that
           the
           condition
           of
           Jews
           infants
           in
           their
           Church
           visible
           ,
           is
           better
           then
           of
           Christian
           believers
           infants
           now
           no
           visible
           Churchmembers
           .
           Nevertheless
           the
           speech
           of
           the
           Apostle
           is
           not
           meant
           of
           Jew
           infants
           ;
           for
           the
           instance
           he
           gives
           of
           
             committing
             to
             them
             the
             Oracles
             of
             God
             ,
          
           is
           not
           true
           of
           the
           infants
           ;
           and
           therefore
           it
           is
           denied
           ,
           that
           Mr.
           Bs.
           antecedent
           is
           plain
           in
           the
           text
           in
           respect
           of
           the
           forepart
           of
           it
           :
           And
           it
           is
           false
           also
           ,
           that
           the
           infants
           of
           Christians
           ,
           though
           not
           Christian
           visible
           churchmembership
           ,
           have
           no
           such
           advantage
           as
           the
           Jews
           had
           ;
           For
           in
           this
           thing
           the
           advantage
           of
           the
           Christians
           infant
           is
           more
           then
           of
           the
           Jews
           ,
           sith
           the
           Scriptures
           being
           now
           more
           common
           and
           better
           cleared
           ,
           they
           may
           sooner
           know
           them
           then
           the
           Jews
           infants
           could
        
         
           5.
           
           Saith
           he
           ,
           
             Again
             from
          
           Rom.
           9.4
           .
           
             I
             argue
             thus
             :
             If
             then
             to
             the
             Iews
             pertained
             the
             adoption
             ,
             the
             covenants
             ,
             the
             promises
             ,
          
           &c.
           
             but
             no
             such
             thing
             to
             them
             without
             the
             Church
             ;
             then
             it
             is
             worse
             to
             be
             out
             of
             the
             Church
             ,
             then
             to
             be
             in
             it
             as
             they
             were
             :
             But
             the
             former
             is
             the
             words
             of
             the
             Holy
             Ghost
             ;
             therefore
             the
             consequent
             is
             certain
             .
          
        
         
           Answ.
           The
           consequence
           is
           denied
           .
           For
           if
           this
           were
           true
           ,
           it
           would
           as
           well
           prove
           it
           to
           have
           been
           a
           better
           condition
           to
           be
           in
           the
           visible
           Church
           Jewish
           then
           ,
           then
           to
           be
           in
           the
           Christian
           Church
           visible
           now
           .
           For
           now
           those
           things
           expressed
           Rom.
           9.4
           ,
           5.
           belong
           not
           to
           them
           who
           are
           in
           the
           visible
           Church
           Christian
           ;
           yea
           ,
           it
           is
           now
           Christ
           is
           come
           the
           benefit
           of
           the
           Church
           to
           be
           freed
           from
           them
           ,
           I
           mean
           some
           of
           them
           ,
           as
           the
           services
           which
           were
           in
           sacrifices
           ,
           &c.
           the
           glory
           which
           was
           the
           Ark
           ,
           the
           Covenant
           ,
           to
           wit
           ,
           the
           Tables
           of
           stone
           ,
           the
           adoption
           which
           excluded
           the
           Gentiles
           from
           being
           Gods
           people
           ;
           and
           concerning
           the
           other
           three
           ,
           the
           giving
           of
           the
           Law
           ,
           discent
           from
           the
           Fathers
           ,
           Christs
           consanguinity
           ,
           they
           are
           such
           as
           cannot
           be
           to
           any
           other
           ,
           and
           are
           all
           recompensed
           abundantly
           by
           the
           comming
           of
           Christ
           ,
           the
           gift
           of
           the
           Spirit
           ,
           preaching
           of
           the
           Gospel
           ,
           without
           infants
           visible
           churchmembership
           .
           And
           therefore
           though
           there
           be
           no
           such
           thing
           as
           those
           things
           mentioned
           ,
           Rom.
           9.4
           ,
           5.
           to
           them
           that
           are
           out
           or
           in
           the
           visible
           Church
           Christian
           ,
           yet
           there
           are
           better
           things
           to
           Christians
           ,
           which
           make
           their
           condition
           ,
           and
           the●r
           infants
           not
           actually
           visible
           churchmembers
           ,
           better
           then
           the
           Jewish
           churchstate
           at
           the
           best
           .
        
         
           6.
           
           Saith
           he
           ,
           
             If
             it
             be
             better
             to
             be
             in
             Gods
             house
             and
             family
             then
             out
             ,
             and
             in
             his
             visible
             Kingdome
             then
             out
             ;
             then
             it
             is
             better
             to
             be
             in
             the
             Church
             (
             though
             but
             as
             the
             Jews
             were
             )
             then
             out
             :
             But
             the
             former
             is
             evident
             ;
             therefore
             the
             later
             .
          
        
         
           Answ.
           It
           is
           true
           ,
           it
           is
           better
           to
           be
           in
           Gods
           house
           and
           family
           then
           out
           ,
           and
           so
           infants
           may
           be
           though
           they
           be
           not
           in
           the
           Christian
           Church
           visible
           ;
           
           and
           though
           they
           be
           not
           in
           Christs
           visible
           Kingdome
           ,
           yet
           they
           may
           be
           in
           his
           invisible
           ,
           which
           is
           most
           truly
           his
           Kingdome
           and
           house
           ,
           and
           this
           estate
           is
           better
           then
           to
           be
           in
           the
           Jewish
           Church
           visible
           .
           But
           it
           was
           not
           better
           with
           infants
           by
           vertue
           of
           their
           visible
           churchmembership
           ,
           then
           it
           is
           with
           believers
           infants
           without
           it
           ,
           sith
           they
           are
           freed
           from
           the
           yoke
           of
           bondage
           the
           Jews
           were
           under
           ,
           and
           have
           equal
           portion
           ,
           if
           not
           more
           of
           Evangelical
           grace
           then
           they
           had
           ,
           and
           therefore
           the
           consequence
           is
           denied
           .
        
         
           7.
           
           Saith
           Mr.
           
             B.
             If
             it
             be
             better
             to
             be
             a
             sanctified
             peculiar
             people
             of
             God
             ,
             then
             to
             be
             none
             such
             (
             but
             an
             excluded
             common
             unclean
             people
             ;
             )
             then
             it
             is
             better
             to
             be
             in
             the
             Church
             (
             though
             but
             as
             the
             Jews
             were
             )
             then
             out
             of
             the
             Church
             :
             But
             the
             former
             is
             most
             certain
             ;
             therefore
             the
             l●ter
             .
             The
             consequence
             is
             plain
             ,
             in
             that
             all
             the
             Church
             ,
             both
             Jews
             and
             Gentiles
             are
             properly
             a
             peculiar
             people
             separated
             or
             sanctified
             to
             God
             ;
             and
             so
             are
             they
             still
             called
             in
             the
             Old
             Testament
             and
             New
             :
             And
             therefore
             those
             without
             the
             Church
             must
             needs
             be
             an
             excluded
             people
             (
             even
             as
             election
             of
             some
             implieth
             passing
             by
             or
             rejecting
             of
             others
             ;
             )
             and
             therefore
             are
             called
             common
             and
             unclean
             frequently
             .
          
        
         
           Answ.
           This
           being
           understood
           of
           the
           visible
           Church
           ,
           it
           is
           false
           that
           those
           without
           the
           Church
           visible
           must
           needs
           be
           an
           excluded
           people
           from
           God
           ;
           for
           then
           all
           abortives
           ,
           and
           still-born
           children
           ,
           persons
           dying
           without
           signs
           sensible
           of
           faith
           and
           repentance
           though
           before
           God
           believers
           ,
           excommunicate
           persons
           should
           b●
           excluded
           from
           God.
           And
           as
           for
           Mr.
           Bs.
           proof
           ,
           that
           
             the
             Church
             are
             properly
             a
             peculiar
             people
             separated
             or
             sanctified
             to
             God
             ,
          
           this
           cannot
           be
           true
           in
           reality
           (
           which
           must
           make
           their
           condition
           better
           )
           but
           onely
           of
           those
           who
           are
           of
           the
           invisible
           also
           ,
           of
           which
           infants
           may
           be
           ,
           though
           not
           of
           the
           visible
           ;
           of
           the
           rest
           it
           is
           true
           onely
           in
           appearance
           ,
           which
           makes
           their
           condition
           not
           better
           in
           the
           Church
           ,
           but
           worse
           then
           of
           those
           without
           ,
           sith
           the
           odiousness
           of
           their
           hypocrisie
           provokes
           God
           against
           them
           the
           more
           ,
           though
           cloaked
           from
           men
           by
           their
           fair
           profession
           .
        
         
           8.
           
           Sai●h
           he
           ▪
           
             If
             God
             do
             not
             usually
             bestow
             so
             many
             or
             greater
             mercies
             out
             of
             his
             Church
             ,
             as
             he
             doth
             in
             it
             ;
             then
             it
             is
             worse
             to
             be
             out
             of
             the
             Church
             ,
             then
             to
             be
             in
             it
             (
             though
             but
             as
             the
             Jews
             were
             :
             )
             But
             certainly
             God
             useth
             not
             to
             bestow
             so
             many
             or
             greater
             mercies
             out
             of
             the
             Church
             ,
             as
             in
             it
             ;
             therefore
             it
             is
             worse
             to
             be
             out
             then
             in
             (
             though
             but
             as
             the
             Jews
             .
             )
          
        
         
           Answ.
           Mr.
           B.
           should
           prove
           the
           minor
           (
           which
           I
           deny
           )
           that
           God
           doth
           not
           bestow
           usually
           so
           many
           or
           greater
           mercies
           to
           infants
           now
           not
           visible
           Christian
           churchmembers
           ,
           as
           he
           did
           to
           infants
           in
           the
           Jewish
           Church
           visible
           ;
           (
           For
           so
           must
           his
           minor
           be
           ,
           if
           his
           conclusion
           oppose
           my
           position
           :
           )
           which
           sith
           he
           proves
           not
           ,
           my
           denial
           is
           sufficient
           answer
           .
        
         
           9.
           
           Saith
           he
           ,
           
             If
             Christ
             have
             made
             larger
             promises
             to
             his
             Church
             visible
             ,
             then
             to
             any
             in
             the
             world
             that
             are
             not
             of
             the
             Church
             ,
             (
             nay
             ,
             if
             there
             be
             no
             special
             promise
             at
             all
             ,
             nor
             scarce
             common
             ,
             to
             any
             without
             the
             Church
             ,
             but
             the
             conditional
             ,
             upon
             their
             comming
             in
             ,
             )
             then
             is
             it
             worse
             to
             be
             out
             of
             the
             Church
             then
             to
             be
             so
             in
             it
             :
             But
             the
             former
             is
             true
             ,
             therefore
             the
             later
             .
          
        
         
         
           Answ.
           Mr.
           B.
           brings
           no
           proof
           for
           his
           minor
           ,
           and
           therefore
           it
           is
           enough
           for
           me
           to
           deny
           it
           ,
           as
           being
           false
           concerning
           abortives
           ,
           still-born
           ,
           infant
           children
           elect
           ,
           and
           others
           .
        
         
           10.
           
           Saith
           he
           ,
           
             If
             Christ
             have
             promised
             his
             presence
             to
             his
             Church
             to
             the
             end
             of
             the
             world
             ,
             and
             to
             walk
             among
             his
             golden
             can●lesticks
             ,
             and
             take
             pleasure
             in
             her
             ;
             but
             not
             so
             to
             those
             without
             the
             Church
             :
             then
             it
             is
             better
             being
             with●n
             (
             though
             but
             as
             the
             Jews
             )
             then
             without
             .
             But
             the
             former
             is
             true
             ;
             therefore
             the
             latter
             .
             Did
             I
             not
             resolve
             on
             brevi●y
             ,
             it
             were
             easier
             to
             cite
             multitudes
             of
             texts
             for
             all
             these
             .
          
        
         
           Answ.
           Mr.
           B.
           should
           prove
           his
           minor
           ,
           that
           Christ
           hath
           promised
           these
           things
           to
           infants
           in
           the
           visible
           Church
           Jewish
           ,
           and
           not
           to
           infants
           of
           believers
           ,
           who
           are
           not
           visible
           churchmembers
           Christian
           ;
           for
           which
           ,
           though
           he
           talk
           of
           multitudes
           of
           texts
           ,
           yet
           I
           shall
           not
           believe
           he
           hath
           any
           till
           he
           produce
           them
           .
        
         
           He
           adds
           .
           
             But
             upon
             this
             much
             I
             say
             to
             the
             contrary
             minded
             as
             Joshua
             in
             another
             case
             ,
             choose
             you
             of
             what
             society
             you
             will
             be
             of
             ;
             but
             as
             for
             me
             and
             my
             houshold
             ,
             we
             will
             be
             of
             the
             Church
             of
             God.
             
          
        
         
           Answ.
           And
           so
           say
           I
           ,
           if
           I
           can
           prevail
           with
           them
           ,
           or
           for
           them
           .
        
         
           Mr.
           B.
           adds
           ,
           
             And
             had
             I
             children
             ,
             I
             should
             be
             loth
             God
             should
             shut
             th●m
             out
             .
          
           Answ.
           So
           s●y
           I.
           
        
         
           Again
           Mr.
           B.
           
           
             For
             without
             are
             dogs
             ,
             extortioners
             ,
             liars
             ,
             &c.
             
             Even
             Christ
             calls
             the
             woman
             of
             Canaan
             that
             was
             without
             ,
             a
             dog
             ;
             though
             when
             he
             had
             admitted
             her
             into
             his
             Church
             ,
             she
             became
             a
             daughter
             .
          
        
         
           Answ.
           The
           words
           ,
           Revel
           .
           22.15
           .
           
             without
             are
             dogs
          
           ,
           the
           verse
           foregoing
           shews
           to
           be
           meant
           of
           being
           without
           the
           city
           where
           the
           blessed
           enter
           ;
           and
           it
           being
           compared
           with
           Rev.
           21.8
           .
           thence
           appears
           ,
           that
           
             they
             that
             are
             without
             are
             cast
             into
             the
             lake
             burning
             with
             fire
             and
             brimstone
             ,
             which
             is
             the
             second
             death
          
           :
           which
           if
           he
           say
           (
           as
           his
           words
           intimate
           )
           of
           all
           that
           are
           not
           visible
           churchmembers
           ,
           he
           pronounceth
           a
           bloudy
           sentence
           against
           millions
           that
           are
           in
           heaven
           ,
           and
           must
           be
           a
           hundred
           times
           more
           uncomfortable
           to
           parents
           concerning
           their
           abortive
           still-born
           children
           ,
           then
           any
           thing
           I
           ever
           held
           .
           And
           his
           abuse
           of
           Christs
           words
           ,
           Matth.
           15.26
           .
           Mark
           7
           27.
           is
           yet
           more
           gross
           ,
           in
           alledging
           them
           after
           that
           ,
           Rev
           22.15
           .
           as
           if
           
             dogs
             ,
             Matth.
          
           15.26
           .
           were
           of
           the
           same
           sense
           with
           dogs
           in
           the
           other
           ,
           whereas
           Rev.
           12.15
           .
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           doth
           note
           such
           
             as
             rend
             them
             that
             give
             holy
             things
             to
             them
             ,
             Matth.
          
           7.6
           .
           but
           Matth.
           15.26
           .
           Mark
           7.27
           .
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             little
             dogs
          
           and
           doth
           not
           note
           persons
           so
           called
           from
           their
           profane
           ,
           ●ischievous
           ,
           impious
           behaviour
           ,
           but
           in
           opposition
           to
           children
           ,
           that
           is
           Jews
           ,
           such
           as
           were
           of
           G●●tile
           discent
           ,
           and
           therefore
           accounted
           unclean
           And
           the
           application
           of
           them
           is
           as
           bad
           ,
           as
           if
           the
           not
           ma●ing
           infants
           Christian
           visible
           churchmembers
           ,
           made
           them
           dogs
           in
           either
           sense
           :
           Whereas
           to
           make
           the●
           dogs
           ,
           as
           Rev.
           22.15
           .
           is
           meant
           ,
           is
           not
           onely
           to
           make
           them
           non-visible
           churchmembers
           ,
           but
           also
           of
           most
           wicked
           manners
           and
           damned
           wretches
           ;
           and
           the
           term
           dogs
           ,
           as
           used
           Matth.
           15
           26.
           might
           be
           applied
           as
           well
           to
           visible
           church-members
           not
           Jewish
           ,
           such
           as
           
             Cornelius
             ,
             Acts
          
           10.2
           .
           as
           to
           those
           out
           of
           it
           .
           Nor
           doth
           it
           appear
           that
           our
           Lord
           Christ
           either
           admitted
           the
           woman
           of
           
           Canaan
           into
           his
           Church
           or
           termed
           her
           daughter
           (
           as
           Mr.
           Bs.
           words
           intimate
           )
           but
           woman
           after
           her
           manifestation
           of
           faith
           .
           So
           that
           Mr.
           B.
           as
           his
           wont
           is
           ,
           doth
           prophanely
           abuse
           the
           Scripture
           ,
           to
           make
           his
           adversaries
           tene●
           appear
           odious
           without
           cause
           .
           What
           he
           adds
           ,
           
             I
             say
             therefore
             as
             Peter
             whither
             shall
             we
             go
             ,
             if
             we
             forsake
             the
             Church
             ?
             It
             is
             good
             for
             us
             to
             be
             here
             :
             those
             that
             will
             needs
             think
             it
             better
             to
             be
             out
             of
             the
             Church
             then
             in
             it
             ,
             let
             them
             go
             ;
             they
             need
             no
             Anathema
             ,
             nor
             excommunication
             ,
             seeing
             they
             think
             it
             such
             a
             mercy
             to
             bee
             without
             the
             Church
             ,
             I
             will
             not
             say
             of
             it
             as
          
           Paul
           
             of
             his
             ship
             ,
             except
             ye
             abide
             in
             it
             ,
             ye
             cannot
             ●ee
             saved
             ,
             and
             so
             I
             conclude
             ,
             Christ
             did
             not
             come
             to
             believers
             hurt
             ,
             by
             unchurching
             their
             children
             ,
          
           doth
           but
           shew
           his
           malignant
           disposition
           to
           spit
           as
           much
           venome
           as
           hee
           can
           against
           his
           antagonists
           and
           their
           doctrine
           ,
           calumniating
           it
           as
           tending
           to
           forsaking
           the
           Church
           ,
           thinking
           it
           better
           to
           be
           out
           of
           the
           Church
           then
           in
           it
           ,
           thinking
           it
           a
           mercy
           to
           bee
           without
           the
           Church
           ,
           Christ
           did
           come
           to
           believers
           hurt
           by
           unchurching
           their
           children
           ,
           none
           of
           which
           followes
           from
           my
           tenet
           ,
           but
           the
           charging
           of
           them
           on
           it
           shewing
           Mr.
           Bs.
           spightfulness
           towards
           mee
           ,
           and
           the
           truth
           ,
           which
           the
           Lord
           forgive
           him
           .
        
         
           In
           the
           same
           vein
           of
           scribling
           ,
           Mr.
           B.
           proceeds
           thus
           ch
           .
           15.
           
           My
           10th
           .
           
             arg
             is
             this
             from
          
           Heb.
           8.6
           .
           [
           
             Jesus
             is
             the
             mediator
             of
             a
             better
             Covenant
             established
             on
             better
             promises
             .
          
           Heb.
           7.22
           .
           
             And
             the
             Author
             of
             a
             better
             testament
             .
          
           Rom.
           5.14
           ,
           15
           ,
           20.
           
           
             Where
             sin
             abounded
             grace
             much
             more
             abounded
          
           Ephes.
           3.19
           ,
           20.
           
           
             That
             ye
             may
             comprehend
             the
             height
             ,
             and
             breadth
             ,
             and
             length
             ,
             and
             depth
             ,
             and
             know
             the
             love
             of
             Christ
             which
             passeth
             knowledg
             ]
             with
             a
             hundred
             the
             like
             places
             ;
             from
             whence
             I
             argue
             thus
             ,
             If
             the
             Church
             of
             Christ
             be
             not
             in
             a
             worse
             state
             now
             (
             in
             regard
             of
             their
             childrens
             happiness
             and
             their
             parents
             comfort
             therein
             )
             then
             it
             was
             before
             Christs
             comming
             ,
             then
             our
             children
             ought
             to
             bee
             Churchmembers
             :
             (
             and
             consequently
             that
             ordinance
             and
             merciful
             gift
             is
             not
             repealed
             .
             )
             But
             all
             the
             said
             texts
             and
             many
             more
             shew
             that
             the
             Church
             of
             Christ
             is
             not
             in
             a
             worse
             condition
             now
             then
             it
             was
             then
             (
             but
             unconceivably
             better
             :
             )
             therefore
             our
             children
             ought
             to
             bee
             Churchmembers
             ,
             as
             well
             as
             theirs
             was
             then
             .
             I
             have
             before
             proved
             that
             it
             is
             worse
             to
             bee
             out
             of
             ehe
             Church
             then
             in
             it
             ;
             and
             then
             nothing
             else
             can
             bee
             said
             against
             this
             argument
             that
          
           I
           
             know
             of
          
           .
        
         
           Answ.
           That
           Mr.
           B.
           hath
           not
           proved
           any
           thing
           he
           should
           have
           proved
           in
           contradiction
           to
           my
           tenet
           is
           before
           shewed
           .
           To
           the
           argument
           here
           made
           I
           answer
           ,
           1.
           by
           denying
           the
           syllog●sm
           to
           be
           right
           in
           form
           for
           want
           of
           putting
           in
           the
           minor
           ,
           those
           words
           (
           
             in
             regard
             of
             their
             childrens
             happiness
             and
             their
             parents
             com●ort
             therein
          
           )
           and
           adding
           in
           the
           minor
           those
           words
           (
           
             but
             unconceivably
             better
          
           )
           which
           were
           not
           in
           the
           major
           ,
           whereby
           the
           syllogis●
           is
           monstrous
           consisting
           of
           ●our
           or
           five
           terms
           .
           2.
           
           Letting
           that
           pass
           I
           deny
           the
           consequence
           of
           the
           major
           ,
           and
           aver
           that
           though
           our
           infants
           be
           not
           visible
           Churchmembers
           now
           ,
           yet
           the
           Church
           of
           Christ
           is
           not
           in
           a
           worse
           state
           now
           (
           in
           regard
           of
           their
           childrens
           happiness
           and
           their
           parents
           comforts
           therein
           )
           then
           it
           was
           before
           Christs
           com●ing
           ,
           but
           unconceivably
           better
           ,
           in
           regard
           of
           the
           comming
           of
           Christ
           in
           the
           flesh
           ,
           the
           gift
           of
           the
           spirit
           ,
           the
           preaching
           of
           the
           gospel
           ,
           &c.
           
           3.
           
           That
           none
           of
           the
           texts
           speak
           any
           thing
           for
           Mr.
           Bs.
           purpose
           ,
           but
           rather
           against
           it
           .
           In
           the
           first
           it
           is
           said
           the
           Covenant
           of
           which
           Christ
           is
           mediator
           is
           better
           then
           that
           of
           which
           Moses
           or
           Aaron
           were
           mediators
           ,
           and
           that
           it
           is
           established
           on
           better
           promises
           ,
           the
           former
           containing
           for
           the
           most
           part
           promises
           of
           ear●hly
           blessings
           in
           Canaan
           ,
           and
           that
           promise
           which
           was
           of
           righteousness
           ,
           was
           upon
           the
           condition
           of
           keeping
           the
           Law
           ,
           without
           promise
           of
           the
           spirit
           ;
           now
           the
           new
           Covenant
           promises
           righteousness
           ,
           forgiveness
           of
           all
           sins
           through
           faith
           in
           Christ
           ,
           with
           a
           promise
           of
           the
           spirit
           .
           But
           these
           promises
           belong
           not
           to
           the
           Church
           as
           it
           is
           visible
           ,
           but
           as
           it
           contains
           the
           elect
           ,
           of
           which
           sort
           infants
           may
           be
           though
           they
           be
           not
           visible
           Churchmembers
           ,
           there
           's
           not
           a
           word
           of
           promise
           that
           the
           visible
           Church
           shall
           consist
           of
           a
           whole
           nation
           ,
           of
           all
           sorts
           of
           people
           in
           a
           nation
           infants
           and
           elder
           ,
           much
           less
           shall
           consist
           of
           more
           sorts
           of
           people
           then
           were
           in
           the
           Jewish
           Church
           ,
           but
           of
           more
           ample
           mercies
           spiritual
           to
           the
           elect
           ,
           who
           were
           all
           of
           the
           invisible
           Church
           though
           not
           of
           the
           visible
           ,
           and
           among
           them
           infants
           ,
           abortives
           ,
           stil
           born
           chi●dren
           ,
           which
           could
           not
           be
           of
           the
           visible
           ;
           and
           therefore
           to
           speak
           truth
           ,
           parents
           have
           more
           comfort
           by
           this
           Covenant
           both
           for
           themselves
           and
           children
           ,
           in
           that
           it
           assures
           more
           ample
           grace
           ,
           and
           that
           to
           more
           then
           visible
           members
           under
           the
           New
           Testament
           .
           The
           same
           answer
           is
           to
           be
           given
           to
           Heb.
           7.22
           .
           though
           ●he
           word
           be
           not
           as
           Mr.
           B.
           here
           reads
           it
           [
           author
           ]
           but
           [
           surety
           .
           ]
           The
           next
           text
           speaks
           of
           the
           abounding
           of
           grace
           by
           Christ
           beyond
           the
           evil
           of
           sin
           by
           Adams
           transgression
           ,
           nothing
           at
           all
           of
           the
           enlargement
           of
           the
           visible
           Church
           since
           Christs
           comming
           in
           respect
           of
           the
           sorts
           of
           members
           ,
           over
           that
           which
           the
           visible
           Church
           Jewish
           had
           .
           Yea
           such
           a
           position
           as
           it
           hath
           not
           the
           least
           footing
           in
           the
           text
           ,
           so
           would
           it
           not
           stand
           with
           Mr.
           Bs.
           and
           other
           Paedobap●ists
           doctrine
           ,
           that
           the
           visible
           churchmembership
           is
           a
           priviledge
           of
           believers
           children
           :
           but
           in
           respect
           of
           extent
           of
           persons
           ,
           it
           was
           better
           with
           the
           visible
           Church
           then
           ,
           sith
           it
           comprehended
           serva●ts
           ,
           and
           the
           bought
           children
           of
           strangers
           .
           And
           for
           the
           last
           text
           ,
           to
           imagine
           that
           the
           love
           of
           Christ
           is
           every
           whit
           the
           less
           if
           infants
           be
           not
           visible
           churchmembers
           ,
           is
           such
           a
           conceit
           as
           I
           judge
           a
           meer
           dotage
           .
           But
           there
           is
           more
           of
           it
           in
           that
           which
           follows
           .
        
         
           Further
           ,
           saith
           Mr.
           
             B.
             I
             might
             prove
             it
             out
             of
          
           Ephes.
           2.12
           .
           
             They
             that
             are
             out
             of
             the
             Church
             are
             said
             to
             be
             strangers
             to
             the
             Covenant
             ,
             and
             without
             hope
             ,
             and
             without
             God
             in
             the
             world
             ,
             in
             comparison
             with
             those
             within
             the
             Church
             .
             O
             how
             little
             then
             do
             they
             apprehend
             that
             height
             and
             depth
             !
          
           &c.
           
             or
             know
             that
             love
             of
             Christ
             that
             passeth
             knowledge
             ,
             who
             think
             that
             Christ
             will
             unchurch
             all
             the
             infants
             of
             believers
             now
             ,
             that
             took
             them
             in
             so
             tenderly
             in
             the
             time
             of
          
           Moses
           ?
           
             How
             insensible
             do
             they
             appear
             to
             be
             of
             the
             glorious
             riches
             of
             the
             Gospel
             ,
             and
             the
             free
             abundant
             grace
             of
             Christ
             ,
             who
             have
             such
             unworthy
             thoughts
             of
             him
             ,
             as
             if
             he
             would
             put
             all
             our
             children
             out
             of
             his
             Church
             ?
             How
             little
             know
             they
             the
             difference
             between
          
           Christ
           and
           Moses
           ,
           
             that
             think
             they
             might
             then
             be
             churchmembers
             and
             not
             now
             ?
             And
             yet
             (
             oh
             the
             blindness
             ▪
             )
             these
             men
             do
             this
             under
             pretence
             of
             magnifying
             the
             sperituality
             of
             the
             Gospel
             priviledges
             ▪
             As
             if
             to
             he
             a
             member
             of
             Christs
             Church
             were
             a
             carnal
             thing●
             ;
             or
             as
             if
             the
             visible
             Church
             were
             not
             the
             object
             and
             recipient
             of
             spiritual
             as
             well
             as
             common
             mercies
          
           !
        
         
         
           Answ.
           The
           Apostle
           doth
           not
           say
           they
           that
           are
           out
           of
           the
           Church
           any
           more
           then
           they
           that
           are
           uncircumcised
           are
           without
           hope
           ,
           without
           God
           ,
           nor
           doth
           he
           speak
           comparatively
           but
           absolutely
           .
           Nor
           doth
           he
           speak
           universally
           of
           all
           without
           the
           Church
           ,
           but
           particularly
           of
           the
           Ephesians
           ,
           nor
           of
           them
           as
           out
           of
           the
           Church
           universal
           but
           Jewish
           ,
           nor
           this
           as
           they
           were
           merely
           negatively
           or
           privatively
           out
           for
           want
           of
           not
           taking
           on
           them
           the
           yoke
           of
           Moses
           Law
           ,
           but
           as
           they
           walked
           after
           the
           course
           of
           the
           world
           v.
           2
           ,
           3.
           
           So
           that
           these
           things
           are
           not
           said
           of
           them
           barely
           as
           non-visible
           churchmembers
           then
           in
           the
           Jewish
           Church
           as
           infants
           are
           now
           in
           the
           Christian
           (
           for
           then
           these
           things
           might
           have
           bin
           said
           of
           Cornelius
           and
           his
           house
           as
           well
           as
           of
           them
           ,
           who
           were
           uncircumcised
           ,
           not
           in
           the
           Commonwealth
           of
           Israel
           )
           but
           as
           they
           were
           idolaters
           ,
           alienated
           from
           the
           life
           of
           God
           ,
           and
           so
           were
           neither
           members
           of
           the
           Church
           visible
           ,
           nor
           invisible
           of
           true
           believers
           at
           that
           time
           .
           Therefore
           to
           charge
           us
           with
           making
           the
           estate
           of
           infants
           of
           believers
           by
           our
           doctrine
           as
           the
           estate
           of
           those
           mentioned
           Ephes.
           2.12
           .
           is
           a
           meer
           calumny
           tending
           to
           nothing
           else
           but
           indirectly
           to
           create
           prejudice
           in
           men
           against
           the
           truth
           .
           And
           of
           the
           same
           kinde
           is
           that
           which
           followes
           ,
           which
           insinuates
           as
           if
           by
           denying
           infants
           visible
           churchmembership
           ,
           we
           
             lessened
             Christs
             love
             ,
             were
             insensible
             of
             it
             ,
             and
             the
             glorious
             riches
             of
             the
             Gospel
             ,
             made
             Christ
             less
             tender
             now
             of
             infants
             of
             believers
             then
             in
             Moses
             time
             ,
             and
             had
             such
             unworthy
             thoughts
             of
             Christ
             ,
             as
             if
             he
             would
             put
             all
             our
             children
             out
             of
             his
             Church
             ,
             and
             knew
             not
             the
             difference
             between
             Christ
             and
             Moses
             ,
          
           all
           which
           are
           meer
           flams
           and
           frivolous
           false
           accusations
           ,
           fit
           to
           take
           with
           shallow
           Paedobaptists
           ,
           who
           are
           caught
           with
           flourishes
           of
           Rhetorick
           rather
           then
           solid
           reason
           .
           And
           for
           that
           which
           hee
           censures
           as
           my
           blindness
           ,
           I
           may
           rather
           admire
           his
           in
           not
           discerning
           it
           .
           For
           however
           to
           be
           a
           member
           of
           Christs
           Church
           may
           be
           more
           then
           a
           carnal
           thing
           ,
           yet
           to
           bee
           a
           visible
           Churchmember
           by
           natural
           discent
           without
           faith
           is
           but
           a
           carnal
           thing
           ,
           and
           in
           this
           respect
           the
           Church
           Jewish
           was
           more
           carnal
           then
           the
           Christian
           Church
           ,
           as
           the
           Scriptures
           intimate
           ,
           though
           they
           were
           the
           object
           and
           recipient
           of
           spiritual
           as
           well
           as
           common
           mercies
           .
           The
           rest
           that
           follows
           is
           in
           the
           same
           calumniating
           vein
           ,
           for
           wee
           say
           as
           the
           Apostle
           Gal.
           4.27
           .
           that
           is
           ,
           that
           the
           new
           Covenant
           or
           Gentile
           Church
           hath
           more
           children
           then
           the
           Jewish
           ,
           in
           that
           there
           were
           more
           believers
           in
           the
           world
           on
           the
           preaching
           of
           the
           Gospel
           as
           is
           said
           Revel
           .
           5.9
           .
           th●n
           in
           the
           national
           Church
           Jewish
           ,
           nor
           do
           wee
           ,
           as
           Mr.
           B.
           belies
           us
           ,
           
             make
             all
          
           or
           any
           
             of
             the
             children
             of
          
           the
           new
           Covenant
           or
           Gentile
           
             Church
             cast
             out
          
           ,
           for
           t●ey
           onely
           are
           those
           who
           are
           
             by
             promise
             ,
             born
             after
             the
             spirit
             ,
          
           that
           is
           ,
           true
           believers
           v.
           28
           ,
           29.
           and
           not
           as
           ignorantly
           and
           fondly
           Mr.
           B.
           imagines
           all
           the
           infant
           children
           of
           Gentile
           believers
           .
           Nor
           do
           wee
           by
           our
           doctrine
           contradict
           the
           Apostles
           words
           Heb.
           12.40
           .
           which
           are
           ridiculously
           applied
           to
           infants
           visible
           Churchmembership
           .
           For
           
             the
             better
             thing
             provided
             for
             us
          
           in
           that
           which
           the
           believers
           afore
           Christ
           received
           not
           ,
           which
           is
           by
           some
           conceived
           to
           bee
           heaven
           ,
           but
           generally
           Protestant
           Divines
           understand
           it
           of
           the
           exhibition
           of
           Christ
           in
           the
           flesh
           ,
           and
           the
           clear
           knowledge
           of
           him
           ,
           which
           if
           true
           ,
           proves
           what
           I
           av●r
           ▪
           that
           ▪
           Christs
           exhibition
           in
           the
           flesh
           ,
           the
           gift
           of
           the
           spirit
           ,
           
           and
           the
           revelation
           of
           the
           Gospel
           ,
           and
           the
           taking
           in
           of
           the
           Gentiles
           ,
           are
           in
           stead
           of
           that
           visible
           Churchmembership
           the
           Jewes
           had
           ,
           and
           all
           the
           priviledges
           annexed
           .
           However
           it
           cannot
           bee
           infants
           visible
           Church-membership
           as
           Mr.
           B.
           makes
           it
           ,
           for
           that
           they
           had
           as
           Mr.
           B.
           asserts
           ,
           and
           therefore
           the
           denying
           of
           it
           by
           me
           ,
           makes
           not
           us
           in
           so
           much
           worse
           a
           condition
           then
           they
           .
           Nor
           do
           wee
           by
           denying
           infants
           visible
           Churchmembership
           aver
           the
           partition
           wall
           taken
           down
           Ephes.
           2.14
           .
           by
           Christ
           to
           be
           in
           part
           standing
           ,
           For
           the
           partition
           wa●l
           ●s
           clearly
           meant
           of
           the
           body
           of
           Ceremonies
           ,
           and
           necessitie
           of
           repairing
           to
           the
           Temple
           and
           taking
           the
           yoke
           of
           Moses
           Law
           on
           them
           ,
           which
           kept
           the
           Gentiles
           from
           joyning
           with
           the
           Jewes
           in
           the
           worship
           of
           the
           same
           God
           ,
           which
           I
           keep
           not
           up
           in
           any
           sort
           ,
           much
           less
           
             pluck
             up
             the
             wall
             of
             the
             Church
             or
             vineyard
             it self
             ,
             and
             as
             for
             our
             children
             to
             lay
             all
             waste
             to
             the
             wilderness
             ,
          
           but
           Mr.
           B.
           by
           maintaining
           a
           national
           Church
           or
           visible
           Church-membership
           by
           natural
           discent
           ,
           doth
           keep
           up
           the
           partition
           wall
           in
           true
           construction
           ,
           sith
           the
           way
           of
           pulling
           down
           the
           parti●ion
           wall
           by
           God
           ,
           ha●h
           been
           by
           making
           all
           one
           body
           through
           faith
           ,
           the
           succession
           of
           which
           in
           the
           place
           of
           Circumcision
           and
           the
           Jewish
           Churchmembership
           ,
           is
           the
           doctrine
           of
           the
           Apostle
           Gal.
           3.
           and
           elsewhere
           ,
           as
           is
           shewed
           before
           .
        
         
           Mr.
           B.
           continues
           the
           same
           prattle
           Ch.
           15.
           thus
           .
           
             My
             11.
             arg
             .
             is
             this
             ,
             If
             the
             children
             of
             believers
             be
             now
             put
             out
             of
             the
             Church
             ,
             then
             they
             are
             in
             a
             worse
             condicion
             then
             the
             very
             children
             of
             the
             Gentiles
             were
             before
             the
             comming
             of
             Christ
             :
             But
             that
             were
             most
             absurd
             and
             false
             ;
             therefore
             so
             is
             the
             antecedent
             .
             The
             consequent
             would
             plainly
             follow
             ,
             if
             the
             antecedent
             were
             true
             ,
             as
             is
             evident
             thus
             :
             Before
             Christs
             comming
             any
             Gentile
             in
             the
             world
             without
             exception
             ,
             if
             hee
             would
             might
             have
             his
             children
             to
             be
             members
             of
             the
             visible
             Church
             :
             But
             now
             (
             according
             to
             Mr.
             T.
             )
             no
             Gentile
             may
             have
             his
             child
             a
             member
             of
             the
             Church
             ;
             therefore
             according
             to
             this
             doctrine
             ,
             the
             very
             Gentiles
             as
             well
             as
             the
             Jews
             ,
             are
             in
             a
             worse
             condition
             now
             :
             and
             Christ
             should
             come
             to
             be
             a
             destroyer
             ,
             and
             do
             hurt
             to
             all
             the
             world
             ,
             (
             which
             is
             most
             vile
             doctrine
             .
             )
             That
             the
             Gentiles
             might
             have
             their
             children
             Church-members
             before
             ,
             if
             they
             would
             come
             in
             themselves
             ,
             is
             not
             denied
             nor
             indeed
             can
             bee
             :
             For
             it
             is
             the
             express
             letter
             of
             Gods
             law
             ,
             that
             any
             stranger
             that
             would
             come
             in
             might
             bring
             his
             children
             ,
             and
             all
             bee
             circumcised
             and
             admitted
             members
             of
             the
             Jews
             Church
             :
             This
             was
             the
             case
             of
             any
             that
             would
             be
             full
             proselytes
             ;
             God
             in
             providence
             did
             deny
             to
             give
             the
             knowledge
             of
             his
             laws
             to
             the
             Gentiles
             ,
             as
             he
             did
             to
             the
             Jews
             ,
             but
             he
             excepted
             no
             man
             out
             of
             the
             mercy
             of
             his
             Covenant
             ,
             that
             would
             come
             in
             and
             take
             it
             (
             except
             some
             few
             that
             were
             destinated
             to
             wrath
             for
             the
             height
             of
             their
             wickedness
             ,
             whom
             he
             commanded
             them
             presently
             utterly
             to
             destroy
             .
             )
             If
             any
             say
             that
             the
             Gentiles
             were
             admitted
             with
             their
             infants
             into
             no
             Church
             ,
             but
             the
             particular
             Church
             of
             the
             Jews
             ,
             I
             shall
             answer
             him
             1.
             
             That
             it
             is
             false
             ;
             for
             they
             were
             admitted
             into
             the
             visible
             universal
             Church
             ,
             as
             I
             shall
             shew
             more
             fully
             afterward
             .
             2.
             
             If
             it
             were
             so
             ,
             yet
             the
             Church
             of
             the
             Jewes
             was
             a
             happy
             Church
             of
             God
             ,
             in
             a
             thousand
             fold
             better
             state
             ,
             then
             those
             without
             .
             
             So
             that
             he
             that
             will
             be
             of
             the
             faith
             of
             our
             opposers
             ,
             you
             see
             ,
             must
             believe
             that
             Christ
             hath
             come
             to
             deny
             the
             very
             Gentiles
             that
             priviledge
             which
             for
             their
             children
             they
             had
             before
             .
             Yea
             ,
             that
             you
             may
             see
             it
             was
             not
             tied
             to
             the
             Jews
             onely
             ,
             or
             the
             seed
             of
             Abraham
             ,
             even
             when
             Abrahams
             own
             family
             was
             circumcised
             ,
             (
             and
             as
             Mr.
             T.
             thinks
             ,
             then
             first
             admitted
             all
             into
             the
             Church
             :
             )
             there
             was
             but
             one
             of
             the
             seed
             of
             Abraham
             circumcised
             at
             that
             time
             (
             for
             he
             had
             no
             one
             but
             Ishmael
             )
             but
             of
             servants
             that
             were
             not
             of
             his
             seed
             ,
             there
             were
             admitted
             or
             circumcised
             318.
             trained
             men-servants
             that
             fought
             for
             him
             ▪
             Gen.
             14.14
             .
             and
             how
             many
             hundred
             women
             and
             children
             and
             all
             he
             had
             ,
             you
             may
             conjecture
             .
             And
             all
             these
             were
             then
             of
             the
             Church
             ,
             and
             but
             one
             of
             Abrahams
             seed
             ,
             and
             that
             one
             Ishmael
             Therefore
             certainly
             though
             the
             greatest
             priviledges
             were
             reserved
             for
             Isaac
             and
             his
             seed
             ,
             of
             whom
             Christ
             was
             to
             come
             ,
             yet
             not
             the
             priviledge
             of
             sole
             churchmembership
             ;
             for
             the
             very
             children
             of
             Abrahams
             servants
             were
             churchmembers
             ▪
             And
             so
             I
             think
             this
             is
             plain
             enough
             .
          
        
         
           Answ.
           It
           is
           most
           vile
           doctrine
           ,
           to
           say
           ,
           Christ
           came
           to
           be
           a
           destroyer
           ,
           and
           to
           do
           hurt
           to
           all
           the
           world
           ;
           and
           it
           is
           most
           vile
           doctrine
           which
           Mr.
           B.
           insinuates
           ,
           as
           if
           the
           denying
           of
           infants
           visible
           churchmembership
           did
           infer
           their
           destruction
           :
           which
           is
           most
           palpably
           false
           ,
           sith
           neither
           were
           all
           churchmembers
           visible
           saved
           ,
           as
           
             v.
             g.
             Ishmael
             ,
             Esau
          
           ;
           nor
           all
           non-visible
           churchmembers
           damned
           ,
           as
           
             v.
             g.
          
           abortives
           ,
           still-borns
           .
           And
           therefore
           Mr.
           B.
           by
           these
           insinuations
           discovers
           nothing
           but
           his
           own
           vitulency
           ,
           and
           I
           can
           justly
           deny
           the
           consequence
           of
           his
           argument
           till
           he
           shew
           me
           what
           benefit
           the
           infants
           of
           believers
           now
           do
           lose
           by
           not
           being
           Christian
           visible
           churchmembers
           which
           tends
           to
           their
           destruction
           ,
           and
           what
           is
           the
           benefit
           of
           infant
           visible
           Christian
           churchmembership
           which
           is
           for
           their
           salvation
           ,
           which
           they
           have
           not
           though
           they
           be
           not
           visible
           churchmembers
           ,
           I
           mean
           real
           and
           not
           meer
           putative
           benefit
           .
           For
           my
           part
           ,
           1.
           
           I
           think
           still
           that
           infants
           were
           not
           admitted
           into
           any
           visible
           Church
           but
           the
           Jews
           ,
           and
           their
           being
           of
           the
           universal
           was
           onely
           in
           that
           they
           were
           of
           the
           Jewish
           .
           2.
           
           I
           think
           it
           is
           a
           benefit
           not
           to
           be
           of
           the
           Church
           Jewish
           ,
           in
           which
           men
           were
           entred
           by
           circumcision
           ,
           and
           bound
           to
           keep
           the
           law
           ;
           and
           that
           Cornelius
           ,
           and
           such
           other
           as
           were
           not
           full
           proselytes
           ,
           were
           in
           as
           good
           a
           case
           as
           the
           full
           proselytes
           ;
           and
           that
           it
           is
           but
           vain
           talk
           of
           Mr.
           B.
           that
           the
           Church
           of
           the
           Jews
           was
           a
           happy
           Church
           of
           God
           ,
           in
           a
           thousand
           fold
           better
           estate
           then
           those
           without
           onely
           as
           proselytes
           of
           the
           gate
           .
           3.
           
           That
           though
           there
           were
           in
           the
           Jewish
           Church
           other
           then
           Abrahams
           seed
           ,
           yet
           they
           were
           all
           of
           the
           Hebrew
           Common-wealth
           .
           4.
           
           That
           many
           of
           those
           churchmembers
           had
           no
           part
           in
           any
           of
           the
           promises
           made
           to
           Abraham
           .
           And
           I
           think
           this
           argument
           of
           Mr.
           B.
           takes
           onely
           with
           them
           who
           superficially
           look
           into
           the
           thing
           ,
           as
           Mr.
           B.
           hath
           done
           .
        
      
       
         
         
           SECT
           .
           LXVII
           .
           Mr.
           12th
           .
           arg
           .
           ch
           .
           17.
           part
           
             1.
             of
             Baptism
          
           ,
           from
           
             Deut.
             29.10
             ,
             11
             ,
             12.
          
           is
           answered
           ,
           and
           my
           answers
           vindicated
           .
        
         
           CH.
           17.
           he
           proceeds
           thus
           .
           
             My
             12th
             .
             Arg.
             is
             from
             the
             forementioned
             Text
             ,
             Deut.
             29.10
             ,
             11
             ,
             12.
             where
             all
             the
             Jews
             ,
             with
             all
             their
             little
             ones
             were
             entred
             into
             Covenant
             with
             God.
             From
             whence
             I
             argue
             thus
             .
             If
             the
             Covenant
             which
             those
             infants
             who
             were
             then
             church-members
             were
             entred
             into
             with
             God
             was
             a
             Covenant
             of
             grace
             (
             or
             a
             Gospel
             Covenant
             )
             then
             it
             is
             not
             repealed
             ,
             (
             and
             consequently
             their
             churchmembership
             is
             not
             repealed
             ,
             as
             being
             built
             on
             the
             Covenant
             ,
             or
             inseparably
             conjunct
             :
             )
             But
             the
             said
             Covenant
             which
             the
             infants
             who
             were
             then
             churchmembers
             did
             pass
             into
             ,
             was
             a
             Covenant
             of
             grace
             ,
             (
             as
             distinct
             from
             the
             law
             ,
             which
             was
             repealed
             ;
             )
             therefore
             neither
             it
             nor
             their
             churchmembership
             is
             repealed
             .
             Here
             I
             shall
             prove
             ,
             1.
             
             That
             all
             the
             infants
             did
             pass
             into
             this
             Covenant
             .
             2.
             
             That
             they
             were
             churchmembers
             that
             did
             so
             .
             3.
             
             That
             it
             was
             such
             a
             Covenant
             of
             grace
             .
             4.
             
             And
             then
             it
             will
             follow
             that
             it
             is
             not
             repealed
             .
          
        
         
           Answ.
           The
           argument
           from
           this
           Text
           was
           urged
           very
           hotly
           by
           Mr.
           B.
           in
           the
           Dispute
           at
           
             Bewdley
             ,
             Jan.
          
           1.
           1649.
           but
           in
           another
           manner
           ,
           as
           I
           gather
           from
           two
           copies
           of
           the
           Dispute
           ,
           which
           though
           imperfect
           ,
           yet
           both
           agree
           ,
           that
           the
           argument
           then
           was
           ●his
           ,
           
             They
             who
          
           solemnly
           entred
           into
           Covenant
           with
           God
           were
           visible
           churchmembers
           :
           But
           the
           infants
           of
           the
           Jews
           in
           the
           wilderness
           uncircumcis●d
           did
           so
           ,
           Ergo.
           Mr.
           B.
           himself
           in
           his
           
             Corrective
             ,
             sect
          
           .
           5.
           
           
             The
             Text
             in
          
           Deut.
           29.
           
             was
             brought
             to
             prove
             that
             God
             entred
             into
             Covenant
             with
             infants
             to
             take
             them
             for
             his
             people
             ,
             and
             to
             be
             their
             God
             ,
             and
             consequently
             made
             them
             churchmembers
             .
          
           The
           form
           here
           used
           doth
           vary
           the
           conclusion
           ,
           and
           the
           medium
           and
           particularly
           the
           term
           [
           
             who
             solemnly
             entred
             into
             Covenant
             with
             God
          
           ]
           into
           this
           [
           
             were
             entred
             into
             Covenant
             with
             God
          
           ]
           and
           in
           his
           
             Correct
             .
             sect
          
           .
           5.
           into
           this
           [
           
             God
             entred
             into
             Covenant
             with
             infants
             to
             take
             them
             for
             his
             people
             ,
             and
             to
             be
             their
             God
          
           ]
           between
           which
           there
           is
           so
           great
           a
           difference
           ,
           that
           as
           the
           argument
           was
           framed
           in
           the
           Dispute
           ,
           I
           should
           not
           deny
           the
           major
           ;
           but
           as
           there
           it
           is
           framed
           ,
           I
           should
           deny
           the
           consequence
           ,
           it
           being
           certain
           God
           may
           enter
           into
           Covenant
           with
           some
           to
           take
           them
           for
           his
           people
           ,
           and
           to
           be
           their
           God
           ,
           who
           neither
           are
           nor
           ever
           shall
           be
           visible
           churchmembers
           ;
           as
           elect
           pe●sons
           dying
           with
           death-bed
           repentance
           not
           manifested
           ▪
           &c.
           
           But
           I
           shall
           keep
           to
           the
           form
           as
           it
           is
           here
           used
           .
           And
           1.
           
           I
           grant
           that
           the
           churchmembership
           of
           the
           infants
           which
           did
           pass
           into
           Covenant
           ,
           Deut.
           29.10
           ,
           11
           ,
           12.
           is
           not
           repealed
           :
           For
           it
           being
           an
           individual
           accident
           can
           neither
           in
           congruous
           sense
           be
           said
           to
           be
           repealed
           ,
           nor
           it
           being
           non●ens
           now
           is
           it
           capable
           of
           repeal
           if
           the
           speech
           were
           right
           .
           2.
           
           I
           grant
           also
           that
           Gods
           Covenant
           of
           grace
           ,
           or
           his
           Gospel
           covenant
           is
           not
           repealed
           ,
           that
           is
           ,
           changed
           into
           another
           Covenant
           .
           3.
           
           I
           grant
           also
           that
           invisible
           
           churchmembership
           is
           built
           on
           the
           Covenant
           of
           grace
           ,
           or
           the
           Gospel
           covenant
           ,
           or
           is
           inseparably
           conjunct
           with
           it
           .
           But
           this
           I
           deny
           1.
           that
           any
           law
           of
           infants
           visible
           churchmembership
           unrepealed
           is
           contained
           in
           Deut.
           29.10
           ,
           11
           ,
           12.
           2.
           
           That
           the
           mutual
           Covenant
           entred
           into
           there
           was
           the
           Gospel
           covenant
           of
           grace
           .
           3.
           
           I
           say
           ,
           that
           if
           it
           were
           ,
           yet
           it
           follows
           not
           that
           infant
           visible
           churchmembership
           is
           not
           ceased
           ,
           or
           in
           Mr.
           Bs.
           dialect
           repealed
           .
           But
           let
           us
           view
           Mr.
           Bs.
           proof
           .
        
         
           1.
           
           Saith
           he
           ,
           Mr.
           T.
           
             denied
             long
             together
             in
             the
             face
             of
             many
             thousand
             people
             ,
             that
             the
             infants
             were
             entred
             into
             any
             such
             Covenant
             ,
             against
             the
             plain
             letter
             of
             the
             Text
             :
             Yet
             he
             persisted
             to
             deny
             it
             without
             any
             reason
             (
             as
             you
             may
             see
             in
             the
             Dispute
             ,
             if
             out
             .
             )
             If
             plain
             Scripture
             will
             not
             satisfie
             these
             men
             ,
             why
             then
             do
             they
             call
             for
             Scripture
             ?
             The
             words
             are
             ,
             Ye
             stand
             this
             day
             all
             of
             you
             before
             the
             Lord
             your
             God
             ,
             your
             Captains
             of
             your
             Tribes
             ,
             your
             Officers
             ,
             Elders
             ,
             and
             all
             the
             men
             of
             Israel
             ,
             your
             little
             ones
             ,
             your
             wives
             ,
             and
             the
             stranger
             that
             is
             in
             thy
             camp
             ,
             from
             the
             hewer
             of
             thy
             wood
             unto
             the
             drawer
             of
             thy
             water
             ,
             that
             thou
             shouldest
             enter
             into
             Covenant
             with
             the
             Lord
             thy
             God
             ,
             and
             into
             his
             Oath
             which
             the
             Lord
             thy
             God
             maketh
             with
             thee
             this
             day
             ,
             that
             he
             may
             establish
             thee
             to
             day
             for
             a
             people
             unto
             himself
             ,
             and
             that
             he
             may
             be
             to
             thee
             a
             God
             ,
          
           &c.
           
           
             He
             that
             saith
             infants
             did
             not
             pass
             into
             this
             Covenant
             ,
             I
             question
             whether
             he
             believe
             this
             to
             be
             the
             word
             of
             God
             :
             For
             how
             should
             it
             be
             spoken
             plainer
             ?
          
        
         
           Answ.
           The
           thing
           which
           I
           denied
           was
           ,
           that
           infants
           did
           visibly
           and
           solemnly
           enter
           into
           Covenant
           ,
           which
           Mr.
           B.
           affirmed
           ,
           and
           I
           gave
           the
           reason
           ,
           because
           they
           did
           by
           no
           visible
           sign
           declare
           their
           assent
           to
           the
           Covenant
           :
           And
           when
           Mr.
           B.
           replied
           ,
           that
           
             the
             parents
             did
             it
             for
             them
             ,
          
           I
           answered
           ,
           the
           parents
           act
           for
           them
           might
           bind
           them
           ,
           but
           yet
           it
           is
           not
           their
           act
           ,
           nor
           that
           which
           makes
           a
           visible
           churchmember
           ;
           and
           sure
           had
           I
           conceived
           his
           minor
           so
           meant
           [
           
             that
             the
             infants
             did
             by
             their
             parents
             visibly
             and
             solemnly
             enter
             into
             Covenant
          
           ]
           I
           should
           have
           granted
           it
           ,
           and
           denied
           his
           
             major
             [
             They
             who
             visibly
             and
             solemnly
             entred
             into
             Covenant
             with
             God
             by
             their
             parents
             act
             for
             them
             ,
             were
             visible
             churchmembers
          
           ]
           Now
           this
           answering
           of
           mine
           he
           endeavoured
           then
           and
           since
           to
           represent
           with
           as
           much
           disparagement
           as
           might
           b●
           to
           me
           ,
           though
           what
           ever
           imperfection
           there
           were
           in
           my
           answer
           (
           which
           I
           do
           not
           deprehend
           to
           have
           been
           such
           as
           Mr.
           B.
           hath
           made
           it
           )
           it
           was
           in
           a
           great
           part
           from
           Mr.
           Bs.
           ambiguous
           use
           of
           words
           ,
           and
           his
           captious
           taking
           advantage
           from
           my
           words
           ,
           and
           not
           explaining
           his
           own
           ,
           which
           made
           me
           answer
           somewhat
           perplexedly
           .
           But
           the
           matter
           being
           now
           in
           print
           ,
           let
           's
           view
           the
           Dispute
           as
           i●
           stands
           in
           the
           Books
           .
           I
           had
           said
           in
           my
           Sermon
           ,
           and
           after
           in
           my
           
             Antidote
             ,
             sect
          
           .
           5.
           that
           [
           
             thou
             ]
             v.
          
           12.
           doth
           not
           necessa●ily
           comprehend
           the
           little
           ones
           ▪
           To
           this
           Mr.
           B.
           in
           his
           Correct
           .
           pag.
           249.
           replies
           ,
           1.
           that
           
             he
             either
             sets
             a
             low
             value
             on
             my
             conscience
             ,
             or
             judgement
          
           ;
           which
           is
           not
           worth
           answering
           ,
           2.
           
           
             Do
             you
             not
             know
          
           ,
           saith
           he
           ,
           
             that
             [
             thou
             ]
             is
             a
             collective
             term
             ,
             usually
             through
             the
             Books
             of
          
           Moses
           
             spoken
             of
             all
             the
             people
             ,
             except
             any
             be
             particularly
             excepted
          
           ?
           Answ.
           I
           do
           know
           it
           is
           a
           collective
           term
           ,
           ye●
           often
           used
           with
           exception
           of
           infants
           by
           the
           matter
           of
           the
           speech
           ,
           though
           not
           p●rticularly
           .
           And
           for
           this
           I
           need
           go
           no
           further
           then
           Deut.
           29.2
           ,
           3
           ,
           4
           ,
           5.
           
           Deut.
           30.1
           ,
           2
           ,
           6
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14
           ,
           15
           ,
           16
           ,
           17
           ,
           18
           ,
           19
           ,
           20.
           
           And
           in
           some
           of
           
           these
           ,
           v.
           2.
           
             thou
             and
             thy
             children
             ,
             v.
          
           6.
           
             thine
             heart
             and
             the
             heart
             of
             thy
             seed
             ,
             v.
          
           19.
           
             thou
             and
             thy
             seed
             ,
             Deut.
          
           29.29
           .
           
             us
             and
             our
             children
          
           ,
           are
           so
           expresly
           distinguished
           ,
           that
           I
           am
           much
           confirmed
           that
           
             [
             thou
             ]
             Deut.
          
           29.12
           .
           doth
           not
           comprehe●d
           the
           little
           ones
           ,
           v.
           11.
           
        
         
           3.
           
           Saith
           he
           ,
           
             Are
             not
             little
             ones
             here
             named
             ?
             and
             yet
             are
             they
             excluded
             ?
          
        
         
           Answ.
           T●ey
           are
           named
           ,
           v.
           11.
           yet
           not
           meant
           by
           [
           
             thou
             ]
             v.
          
           12.
           
        
         
           4.
           
           Saith
           he
           ,
           
             Why
             should
          
           Moses
           
             say
             ,
             here
             stand
             your
             children
             and
             wives
             ,
             that
             not
             they
             but
             you
             might
             enter
             into
             Covenant
             ?
          
        
         
           Answ.
           1.
           
           Why
           should
           the
           strangers
           stand
           there
           ,
           v.
           11.
           and
           yet
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           not
           
             their
             fathers
             ?
             v.
          
           13.
           2.
           
           I
           conceive
           God
           would
           have
           a
           general
           appearance
           for
           the
           more
           sol●mnity
           of
           the
           thing
           ,
           but
           that
           some
           should
           act
           in
           the
           name
           of
           the
           whole
           people
           ,
           and
           therefore
           men●ion
           of
           all
           ,
           v.
           11.
           yet
           the
           act
           of
           covenanting
           which
           was
           personal
           ,
           v.
           12.
           restrained
           onely
           to
           the
           representatives
           .
        
         
           5.
           
           
             Doth
             not
             Mr.
          
           T.
           
             confess
             that
             the
             Jews
             infants
             were
             in
             Covenant
             ?
             why
             else
             were
             they
             circumcised
             ,
             which
             is
             the
             seal
             of
             the
             Covenant
             ?
          
        
         
           Answ.
           1.
           
           Circumcision
           is
           no
           where
           called
           in
           Scripture
           the
           Seal
           of
           the
           Covenant
           ,
           and
           how
           far
           I
           allow
           it
           ,
           may
           be
           seen
           sect
           .
           31.
           2.
           
           Infants
           were
           circumcised
           ,
           not
           because
           they
           were
           in
           Covenant
           ,
           those
           who
           were
           not
           in
           Covenant
           were
           to
           be
           circumcised
           .
           3.
           
           The
           Jews
           infants
           were
           in
           the
           political
           or
           domestical
           Covenant
           made
           to
           Abraham
           ,
           all
           of
           them
           upon
           condition
           of
           their
           obedience
           to
           the
           law
           ,
           some
           of
           them
           in
           the
           Covenant
           or
           promise
           of
           saving
           grace
           made
           to
           the
           elect
           ,
           none
           of
           them
           in
           the
           Covenant
           by
           their
           own
           personal
           act
           of
           covenanting
           or
           promising
           ,
           which
           is
           that
           alone
           which
           I
           deny
           ,
           and
           which
           makes
           visible
           churchmembers
           in
           the
           Christian
           Church
           .
        
         
           6.
           
           Saith
           Mr.
           
             B.
             I
             desire
             no
             means
             to
             convince
             any
             man
             of
             your
             strange
             abuse
             of
             the
             Text
             ,
             but
             onely
             that
             he
             will
             read
             it
             .
             [
             Ye
             stand
             this
             day
             all
             of
             you
             ,
          
           &c.
           
             and
             that
             he
             may
             be
             to
             thee
             a
             God
             ]
             He
             that
             can
             considerately
             believe
             Mr.
          
           T.
           
             that
             the
             word
             [
             thou
          
           ]
           v.
           12.
           
             doth
             not
             necessari●y
             comprehend
             the
             little
             ones
             ,
             if
             I
             knew
             him
             ,
             I
             would
             tell
             him
             ,
             that
             I
             will
             not
             undertake
             by
             Scripture
             to
             convince
             him
             of
             any
             thing
             at
             all
             .
             And
             I
             say
             again
             in
             sobriety
             ,
             that
             if
             the
             Papists
             had
             as
             plain
             Scripture
             for
             their
             Religion
             as
             it
             differs
             from
             ours
             ,
             I
             would
             not
             delay
             a
             week
             ,
             but
             would
             turn
             Papist
             ,
          
           &c.
           
        
         
           Answ.
           Mr.
           Bs.
           words
           onely
           express
           his
           confidence
           in
           his
           conceit
           ,
           which
           in
           this
           and
           many
           more
           things
           I
           conceive
           to
           come
           from
           his
           hasty
           determinations
           ,
           without
           weighing
           all
           objections
           to
           the
           contrary
           .
           But
           I
           desire
           both
           him
           and
           the
           Reader
           to
           let
           me
           know
           what
           that
           entring
           into
           Covenant
           is
           which
           may
           be
           termed
           the
           infants
           act
           ,
           afore
           he
           censure
           my
           interpretation
           of
           [
           thou
           ]
           as
           not
           comprehending
           little
           ones
           necessarily
           ,
           but
           as
           noting
           some
           instead
           of
           the
           rest
           ,
           as
           a
           strange
           abuse
           of
           the
           Text
           ;
           sure
           it
           was
           no
           act
           of
           words
           or
           sign
           shewing
           any
           consent
           or
           assent
           to
           the
           Covenant
           or
           Oath
           of
           God
           :
           And
           if
           ,
           as
           Piscator
           conceives
           in
           his
           scholie
           ,
           it
           were
           
             by
             passing
             through
          
           (
           as
           the
           word
           in
           the
           Hebrew
           is
           )
           
             the
             ●arts
             of
             the
             divided
             living
             creatures
             in
             testimony
             of
             the
             covenant
             ,
          
           I
           say
           again
           ,
           surely
           neither
           little
           ones
           ,
           nor
           all
           the
           rest
           did
           pass
           between
           the
           parts
           of
           the
           the
           beasts
           divided
           ,
           but
           some
           in
           stead
           of
           the
           rest
           .
           I
           think
           they
           will
           not
           say
           ,
           it
           was
           their
           bare
           presence
           which
           was
           the
           entring
           into
           Covenant
           ;
           
           for
           their
           standing
           there
           was
           before
           it
           ,
           and
           the
           entring
           into
           Covenant
           a
           consequent
           of
           it
           .
           I
           do
           not
           accuse
           him
           ,
           as
           he
           knows
           who
           hath
           done
           ,
           of
           being
           a
           Papist
           ;
           nor
           dare
           I
           absolve
           Mr.
           B.
           from
           yeelding
           too
           much
           in
           some
           of
           his
           writings
           for
           Papists
           ,
           Arminians
           ,
           and
           Socinians
           advantage
           ,
           in
           s●eking
           to
           avoid
           Antinomianism
           and
           Anabaptism
           .
           But
           I
           hope
           both
           Mr.
           B.
           and
           his
           Reader
           will
           be
           more
           sober
           and
           wise
           then
           to
           go
           over
           to
           the
           Papists
           upon
           this
           declaration
           of
           Mr.
           B.
           who
           if
           he
           did
           not
           suggest
           to
           the
           people
           as
           if
           it
           were
           my
           impudence
           to
           deny
           it
           at
           the
           Dispu●e
           ,
           I
           was
           mistaken
           ,
           and
           so
           were
           others
           ,
           and
           I
           intreat
           him
           to
           pardon
           my
           mistake
           .
           But
           Mr.
           B.
           adds
           .
        
         
           
             Where
             he
             saith
             ,
             that
             [
             you
             ]
          
           v.
           14.
           
             is
             distinguished
             from
             [
             them
             that
             stand
             ,
          
           &c.
           ]
           
             I
             answer
          
           :
           1.
           
           
             I
             think
             not
             ;
             but
             from
             them
             that
             were
             absent
             :
             q.
             d.
             not
             with
             you
             onely
             ,
             but
             (
             both
             )
             with
             him
             that
             is
             here
             (
             that
             is
             you
             )
             and
             him
             that
             is
             not
             here
             .
          
        
         
           Answ.
           I
           find
           no
           interpreter
           who
           doth
           not
           render
           ●●
           v.
           15.
           by
           the
           adve●sative
           ,
           and
           the
           Tigurine
           Divines
           render
           it
           
             sed
             et
          
           but
           also
           ,
           which
           sh●ws
           a
           plain
           distinction
           of
           [
           
             you
             ,
             v.
          
           14.
           ]
           from
           him
           that
           
             standeth
             here
             with
             us
             this
             day
             before
             the
             Lord
             our
             God
          
           ;
           and
           if
           I
           understand
           any
           thing
           in
           this
           kind
           ,
           Mr.
           Bs.
           exposition
           is
           not
           good
           sense
           ,
           to
           expound
           
             not
             with
             you
             onely
             ,
             but
             with
             him
             that
             is
             here
             with
             us
             that
             is
             you
             .
          
           For
           v.
           ●5
           .
           
             him
             that
             standeth
             here
          
           is
           opposed
           to
           
             you
             ,
             v.
          
           14.
           and
           
             you
             onely
          
           being
           an
           exclusive
           terme
           ,
           must
           exclude
           the
           rest
           ,
           and
           when
           it
           is
           said
           [
           
             with
             us
          
           ]
           meaning
           himselfe
           ,
           and
           [
           
             you
             ]
             v.
          
           14.
           it
           is
           meere
           non-sense
           to
           expound
           it
           thus
           ,
           him
           that
           standeth
           with
           us
           ,
           if
           us
           comprehend
           him
           that
           standet●
           there
           ,
           as
           it
           doth
           according
           to
           Mr.
           Bs.
           exposition
           .
           Besides
           ,
           the
           different
           numbers
           of
           [
           
             him
             that
             standeth
             here
             with
             us
          
           ]
           and
           [
           you
           ]
           do
           shew
           that
           they
           are
           not
           the
           same
           .
           And
           I
           thinke
           I
           may
           say
           as
           Mr.
           B.
           I
           desi●e
           no
           meanes
           to
           convince
           any
           man
           of
           Mr.
           Bs.
           strange
           exposition
           ,
           but
           onely
           that
           hee
           will
           read
           the
           Text.
           
        
         
           But
           he
           saith
           .
           2.
           
           
             Were
             it
             otherwise
             ,
             yet
             it
             were
             onely
             from
             the
             people
             of
             other
             nations
             that
             stood
             among
             them
             .
          
        
         
           Answ.
           1.
           
           If
           Mr.
           B.
           mean
           thy
           stranger
           which
           is
           in
           thy
           Camp
           ,
           v.
           11.
           
           I
           expect
           some
           reason
           why
           [
           you
           onely
           ]
           v.
           14.
           should
           exclude
           them
           more
           then
           the
           little
           ones
           and
           wives
           ;
           rather
           me
           think●
           [
           you
           onely
           ]
           should
           include
           those
           men●ioned
           v.
           10.
           and
           him
           that
           standeth
           with
           us
           here
           this
           day
           should
           mean
           those
           v.
           11.
           
           And
           the
           plain
           sense
           seems
           to
           be
           this
           ,
           that
           though
           the
           Captains
           ,
           Elders
           ,
           Officers
           ,
           men
           of
           Israel
           who
           were
           to
           enter
           into
           Co●enant
           ,
           did
           by
           themselves
           onely
           covenant
           ,
           yet
           Moses
           in
           Gods
           stead
           did
           make
           that
           Covenant
           and
           Oath
           not
           onely
           with
           them
           ,
           to
           whom
           his
           speech
           was
           directed
           ,
           but
           also
           with
           the
           rest
           ,
           v.
           1●
           .
           2
           .
           If
           he
           mean
           the
           strangers
           not
           of
           that
           congregation
           or
           Church
           of
           Israel
           ,
           surely
           the
           Covenant
           was
           not
           made
           with
           them
           ,
           as
           here
           Moses
           saith
           it
           was
           with
           him
           that
           standeth
           here
           with
           us
           this
           day
           .
        
         
           Mr.
           B.
           adds
           of
           me
           .
           
             Where
             he
             saith
             [
             some
             entred
             into
             Covenant
             in
             behalf
             of
             the
             rest
             ]
             I
             answer
             :
          
           1.
           
           
             God
             entred
             into
             Covenant
             on
             his
             part
             immediately
             ,
             or
             by
          
           Moses
           
             the
             Mediatour
             with
             them
             all
             ,
             and
             not
             with
             some
             onely
             .
          
        
         
         
           Answ.
           Be
           it
           so
           ,
           yet
           on
           the
           other
           part
           some
           entred
           into
           Covenant
           in
           behalf
           of
           the
           rest
           ,
           and
           so
           [
           
             thou
             ]
             v.
          
           12.
           comprehends
           not
           little
           ones
           ,
           v.
           11.
           for
           sure
           if
           in
           behalf
           of
           any
           some
           entred
           into
           Covenant
           ,
           and
           [
           thou
           ]
           comprehend
           not
           them
           ,
           them
           they
           were
           the
           little
           ones
           .
        
         
           2.
           
           Saith
           he
           ,
           
             I
             doubt
             not
             but
             the
             parents
             entred
             their
             children
             into
             Covenant
             ,
             and
             not
             the
             infants
             themselves
             ,
             which
             shews
             ,
             that
             God
             hath
             given
             parents
             this
             interest
             and
             authority
             .
          
        
         
           Answ.
           1.
           
           This
           is
           a
           confession
           of
           what
           I
           aver
           ,
           and
           of
           which
           Mr.
           B.
           and
           his
           followers
           have
           made
           such
           exclamations
           against
           me
           .
           For
           if
           [
           
             thou
             v.
          
           12.
           ]
           entred
           themselves
           into
           Covenant
           ,
           and
           infants
           entred
           not
           themselves
           into
           Covenant
           ,
           then
           infants
           are
           not
           comprehended
           under
           [
           
             thou
             ,
             v.
          
           12.
           ]
           But
           so
           it
           is
           .
           Ergo.
           The
           consequence
           is
           plain
           of
           it self
           ,
           the
           minor
           is
           for
           the
           first
           part
           the
           words
           of
           the
           Text
           ,
           unless
           Mr.
           B.
           will
           say
           ,
           
             that
             thou
             shouldest
             enter
             into
             Covenant
          
           is
           not
           ,
           that
           ●hou
           shouldest
           enter
           into
           Covenant
           thy self
           ,
           which
           is
           a
           gross
           absurdity
           ;
           and
           the
           other
           pa●t
           is
           Mr.
           Bs.
           own
           :
           and
           thus
           Mr.
           B.
           hath
           justified
           me
           in
           that
           which
           he
           counted
           so
           strange
           an
           abuse
           of
           the
           Text.
           2.
           
           For
           my
           part
           ,
           I
           doubt
           whether
           the
           parents
           entred
           the
           children
           into
           Covenant
           ,
           and
           do
           rather
           conceive
           that
           the
           Captains
           ,
           Elders
           ,
           Officers
           ,
           v.
           10.
           did
           enter
           into
           Covenant
           by
           some
           solemn
           act
           of
           passing
           between
           the
           parts
           of
           a
           beast
           divided
           ,
           or
           otherwise
           in
           stead
           of
           the
           children
           ,
           wives
           ,
           and
           servants
           ,
           v.
           11.
           and
           not
           the
           parents
           for
           the
           infants
           ,
           1.
           because
           the
           distinct
           mention
           of
           those
           ,
           v.
           10.
           under
           the
           titles
           there
           used
           ,
           do
           intimate
           that
           they
           were
           representatives
           of
           those
           v.
           11.
           now
           v.
           10
           persons
           are
           not
           expressed
           under
           the
           ti●le
           of
           parents
           ,
           but
           under
           other
           relations
           :
           2.
           
           Because
           it
           being
           a
           national
           covenanting
           ,
           it
           seems
           most
           suitable
           to
           the
           end
           of
           it
           ,
           that
           it
           was
           done
           by
           national
           Officers
           :
           3.
           
           If
           there
           were
           any
           other
           then
           those
           persons
           ,
           the
           solemnity
           could
           not
           be
           likely
           done
           with
           decency
           ,
           the
           number
           being
           so
           great
           as
           could
           not
           hear
           Moses
           ,
           nor
           do
           such
           acts
           as
           might
           signifie
           the
           covenanting
           :
           4.
           
           Because
           it
           was
           so
           at
           other
           times
           ,
           Exod.
           19.7
           .
           Josh.
           9.15
           ,
           19.
           which
           if
           true
           ,
           this
           place
           proves
           not
           that
           God
           had
           given
           parents
           the
           interest
           and
           authority
           to
           covenant
           for
           their
           children
           :
           5.
           
           The
           wives
           were
           parents
           as
           well
           as
           the
           husbands
           ,
           but
           it
           is
           not
           probable
           that
           the
           wives
           did
           covenant
           for
           the
           children
           ,
           therefore
           not
           the
           parents
           as
           parents
           ,
           but
           under
           some
           other
           consideration
           .
        
         
           3.
           
           Saith
           Mr.
           
             B.
             But
             that
             any
             other
             that
             had
             the
             use
             of
             reason
             should
             not
             enter
             their
             own
             consent
             is
             a
             fiction
             not
             to
             be
             admitted
             :
             And
             yet
             Mr.
          
           T.
           
             in
             his
             confutation
             Sermon
             ,
             excludeth
             the
             wives
             from
             a
             personal
             covenanting
             ,
             as
             well
             as
             the
             infants
             ;
             but
             barely
             on
             his
             own
             authority
             :
             Nay
             ,
             he
             saith
             ,
             it
             was
             onely
             the
             captains
             and
             Officers
             ,
             though
             the
             Covenant
             is
             made
             with
             the
             rest
             .
          
        
         
           Answ.
           I
           have
           given
           my
           reasons
           for
           what
           I
           conceive
           ,
           I
           impose
           them
           not
           on
           others
           ,
           it
           is
           sufficient
           for
           present
           that
           I
           have
           vindicated
           my
           assertion
           so
           much
           inveighed
           against
           by
           Mr.
           B.
           that
           [
           thou
           ]
           v.
           12.
           doth
           not
           necessarily
           comprehend
           infants
           .
        
         
           2.
           
           Saith
           Mr.
           B.
           
           
             Mr.
             T.
             denied
             in
             our
             Dispute
             ,
             that
             these
             infants
             were
             visible
             churchmembers
             ;
             for
             when
             hee
             had
             maintained
             that
             
             [
             none
             were
             churchmembers
             but
             those
             that
             were
             circumcised
             ]
             and
             that
             [
             churchmembership
             was
             not
             then
             without
             circumcision
             ]
             I
             told
             him
             ,
             that
             the
             infants
             for
             40.
             years
             in
             the
             wilderness
             were
             not
             circumcised
             ,
             and
             yet
             were
             churchmembers
             ,
             and
             proved
             it
             from
             this
             Covenant
             ;
             yet
             did
             he
             resolutely
             deny
             it
             ,
             that
             the
             infants
             were
             church
             -
             members
             :
             Whereupon
             seeing
             he
             wasted
             time
             in
             wrangling
             ,
             I
             was
             bold
             to
             say
             ,
             I
             did
             verily
             believe
             that
             (
             contrary
             to
             our
             first
             agreement
             )
             he
             disputed
             against
             his
             own
             conscience
             ,
             seeing
             he
             could
             not
             believe
             himself
             ,
             that
             the
             infants
             then
             were
             no
             churchmembers
             ,
             and
             that
             none
             but
             the
             circumcised
             were
             churchmembers
             :
             But
             he
             took
             it
             ill
             ,
             that
             I
             should
             so
             charge
             him
             to
             go
             against
             conscience
             ;
             and
             yet
             when
             I
             told
             him
             ,
             that
             women
             were
             churchmembers
             ,
             though
             not
             ●ircumcised
             ,
             he
             confessed
             all
             ,
             and
             yeelded
             that
             the
             infants
             were
             so
             too
             .
             And
             indeed
             else
             God
             had
             no
             Church
             ,
             or
             almost
             none
             in
             the
             wilderness
             ,
             when
             all
             but
             Cal●b
             and
             Joshua
             were
             dead
             of
             the
             old
             stock
             ;
             and
             all
             of
             forty
             years
             old
             were
             uncircumcised
             ;
             yet
             Steven
             calls
             it
             the
             Church
             in
             the
             wilderness
             ,
             Acts
             7.38
             .
             But
             I
             think
             it
             vain
             to
             prove
             that
             those
             were
             church-members
             that
             entred
             such
             a
             Covenant
             .
             He
             that
             will
             deny
             this
             ,
             is
             scarce
             to
             be
             disputed
             with
             .
          
        
         
           Answ.
           I
           do
           confess
           there
           was
           much
           time
           wasted
           in
           the
           Dispute
           ,
           and
           that
           my
           answers
           were
           varied
           according
           to
           my
           several
           apprehensions
           of
           Mr.
           Bs.
           meaning
           ,
           which
           by
           reason
           of
           his
           ambiguities
           and
           uncertain
           expressions
           I
           could
           not
           be
           assured
           of
           ,
           nor
           would
           he
           be
           brought
           to
           explain
           any
           thing
           to
           me
           ,
           but
           what
           I
           could
           force
           him
           to
           by
           distinction
           ,
           which
           yet
           hee
           shifted
           off
           ,
           that
           I
           might
           be
           still
           at
           a
           loss
           what
           to
           determine
           .
           First
           hee
           asserted
           a
           law
           of
           admitting
           infants
           visible
           churchmembers
           unrepealed
           ,
           which
           I
           conceived
           was
           that
           of
           circumcision
           ,
           and
           thereupon
           denied
           infants
           in
           the
           wilderness
           to
           have
           beene
           visible
           church-members
           ,
           meaning
           solemnly
           admitted
           ,
           in
           which
           sense
           I
           meant
           that
           churchmembership
           was
           not
           then
           without
           Circumcision
           .
           But
           when
           hee
           denied
           ,
           hee
           meant
           Circ●mcision
           ,
           I
           pressed
           him
           to
           tell
           what
           other
           law
           there
           was
           ,
           which
           hee
           then
           did
           not
           ,
           but
           went
           to
           prove
           them
           church-members
           ,
           which
           I
           confessed
           ,
           if
           not
           understood
           as
           so
           admitted
           ,
           but
           as
           part
           of
           that
           people
           as
           the
           women
           were
           .
           Secondly
           ,
           when
           I
           found
           hee
           used
           not
           the
           term
           visible
           churchmembers
           as
           it
           is
           taken
           by
           Protestant
           writers
           for
           those
           that
           professed
           the
           Christian
           faith
           ,
           I
           denied
           infants
           were
           churchmembers
           visible
           by
           the
           way
           which
           made
           them
           such
           in
           the
           Christian
           Church
           ,
           though
           they
           were
           visible
           churchmembers
           according
           to
           the
           way
           of
           constitution
           of
           the
           Jewish
           Church
           ,
           which
           was
           a
           Commonwealth
           ,
           of
           which
           all
           that
           were
           members
           were
           church-members
           .
           This
           is
           the
           true
           summe
           of
           what
           past
           between
           us
           in
           that
           time
           Mr.
           B.
           speakes
           of
           ,
           in
           which
           nothing
           was
           spoken
           against
           my
           conscience
           (
           as
           hee
           unbrother
           like
           charged
           mee
           ,
           )
           and
           such
           altercation
           as
           was
           ,
           was
           necessitated
           on
           my
           part
           by
           his
           averseness
           from
           explaining
           his
           meaning
           ,
           which
           I
           instantly
           pressed
           him
           to
           ,
           but
           still
           hee
           put
           by
           with
           one
           flirt
           or
           another
           at
           mee
           ,
           that
           hee
           might
           drive
           mee
           to
           speake
           something
           ,
           which
           hee
           might
           represent
           (
           as
           hee
           still
           did
           )
           in
           the
           most
           odious
           manner
           hee
           could
           to
           the
           auditors
           ,
           
           which
           injurious
           way
           hath
           been
           that
           which
           hath
           confirmed
           his
           party
           ,
           though
           thereby
           they
           are
           abused
           by
           him
           .
           For
           present
           I
           grant
           the
           infants
           Deut.
           29.11
           .
           were
           then
           visible
           churchmembers
           ,
           but
           not
           by
           that
           Covenant
           .
        
         
           Against
           this
           Mr.
           B.
           in
           his
           
             Correct
             .
             sect
          
           .
           5.
           saith
           thus
           .
           
             2.
             
             He
             saith
             ,
             Moses
             made
             that
             Covenant
             with
             him
             that
             wa●
             not
             there
             that
             day
             ,
             that
             is
             ,
             their
             posterity
             not
             yet
             born
             ;
             shall
             it
             therefore
             be
             sai●
             ,
             that
             they
             were
             visible
             members
             ?
             &c.
             ]
             I
             answer
             ,
             1.
             it
             is
             evident
             the
             Covena●t
             spoke
             
               de
               praesenti
            
             to
             those
             that
             were
             :
             bu●
             
               de
               futuro
            
             onely
             of
             those
             that
             were
             not
             in
             being
             ,
             but
             future
             :
             They
             that
             were
             not
             ,
             could
             not
             bee
             members
             visible
             or
             invisible
             .
             As
             they
             had
             a
             being
             ,
             so
             they
             had
             a
             membership
             ;
             that
             is
             
               in
               posse
               ,
               &
               in
               futuritione
               ,
               non
               i●
               esse
               .
            
             By
             vertue
             of
             this
             deed
             of
             gift
             they
             should
             be
             born
             churchmembers
             .
             If
             a
             Landlord
             do
             by
             lease
             make
             over
             any
             land
             to
             you
             ,
             and
             your
             childrens
             children
             ,
             paying
             so
             much
             rent
             ;
             doth
             it
             follow
             that
             your
             children
             (
             who
             are
             born
             )
             are
             none
             of
             this
             mans
             tenants
             ,
             because
             your
             childrens
             children
             (
             who
             are
             unborn
             )
             are
             not
             his
             tenants
             actually
             ,
             but
             potentially
             ?
             Or
             ,
             if
             a
             King
             be
             set
             over
             us
             ,
             and
             out
             children
             ,
             and
             childrens
             children
             (
             by
             compact
             ,
             )
             doth
             it
             follow
             ,
             that
             our
             children
             in
             being
             are
             not
             his
             subjects
             in
             being
             because
             our
             childrens
             children
             in
             posse
             are
             not
             subjects
             in
             esse
             but
             in
             posse
             onely
             ?
             Ah
             here
             is
             good
             arguing
             !
          
        
         
           Answ.
           I
           find
           Moses
           speaking
           of
           Gods
           Covenant
           ,
           but
           not
           the
           Covenant
           speaking
           ,
           nor
           is
           that
           expression
           good
           sense
           ;
           nor
           was
           the
           speech
           to
           any
           other
           then
           were
           there
           ,
           though
           it
           was
           of
           what
           should
           be
           after
           ,
           and
           that
           as
           well
           what
           should
           be
           after
           to
           them
           that
           were
           present
           ,
           as
           to
           them
           that
           were
           to
           be
           after
           ,
           v.
           13.
           and
           I
           think
           it
           true
           ,
           that
           they
           which
           were
           not
           could
           not
           be
           members
           visible
           ,
           though
           if
           the
           invisible
           Church
           be
           so
           from
           election
           ,
           a●
           most
           Protestant
           Divines
           say
           ,
           they
           might
           be
           members
           invisible
           .
           And
           it
           is
           true
           ,
           that
           as
           they
           had
           a
           being
           so
           they
           had
           membership
           (
           visible
           )
           not
           in
           being
           but
           possibility
           and
           futuri●ion
           .
           But
           this
           is
           no
           answer
           to
           my
           reason
           but
           a
           strengthening
           of
           it
           .
           For
           whereas
           the
           the
           reason
           was
           this
           ,
           That
           Covenant
           doth
           not
           make
           actually
           visible
           churchmembers
           ,
           which
           is
           made
           with
           them
           who
           are
           not
           actually
           visible
           churchmembers
           :
           But
           that
           Covenant
           was
           made
           with
           them
           that
           were
           not
           actually
           visible
           churchmembers
           ,
           for
           it
           was
           made
           with
           the
           unborn
           ,
           who
           are
           confessed
           not
           to
           be
           actually
           visible
           churchmembers
           by
           Mr.
           B.
           himself
           ;
           Ergo.
           The
           major
           is
           plain
           from
           the
           rule
           in
           Logick
           ,
           
             The
             same
             as
             the
             same
             doth
             always
             the
             same
             .
          
           And
           for
           Mr.
           Bs.
           instances
           ,
           it
           is
           true
           ,
           that
           it
           follows
           not
           ,
           the
           children
           born
           are
           not
           tenants
           or
           subjects
           actually
           because
           the
           unborn
           are
           not
           ;
           but
           it
           follows
           ,
           the
           lease
           and
           compact
           of
           themselves
           do
           not
           make
           actually
           tenants
           or
           subjects
           ,
           because
           if
           they
           did
           they
           would
           do
           so
           the
           unborn
           as
           well
           as
           the
           born
           ;
           so
           in
           this
           point
           ,
           though
           the
           arguing
           be
           not
           good
           ,
           the
           unborn
           are
           not
           actually
           visible
           churchmembers
           ,
           therefore
           the
           born
           are
           not
           ;
           yet
           this
           (
           which
           was
           my
           arguing
           )
           was
           good
           ,
           By
           the
           Covenant
           which
           was
           made
           with
           the
           unborn
           they
           were
           not
           actually
           visible
           churchmembers
           ,
           therefore
           by
           the
           same
           Covenant
           of
           it self
           ,
           without
           any
           other
           cause
           ,
           neither
           were
           the
           born
           infants
           
           actually
           visible
           churchmembers
           ;
           and
           consequently
           Mr.
           B.
           cannot
           from
           the
           making
           of
           this
           Covenant
           prove
           the
           Jewish
           infants
           actually
           visible
           churchmembers
           .
        
         
           To
           my
           saying
           ,
           that
           an
           entring
           into
           Covenant
           by
           parents
           doth
           not
           make
           a
           visible
           member
           in
           the
           Christian
           Church
           however
           (
           not
           as
           Mr.
           B
           prints
           it
           though
           )
           it
           did
           in
           the
           Jewish
           ,
           he
           saith
           much
           in
           the
           compass
           of
           a
           few
           lines
           ,
           all
           which
           is
           answered
           before
           in
           several
           sections
           ,
           chiefly
           50
           ,
           51
           ,
           52
           ,
           57.
           
           But
           he
           saith
           ,
           3.
           
           
             That
             this
             was
             a
             Covenant
             of
             grace
             is
             all
             the
             question
             .
          
           To
           which
           I
           say
           ,
           though
           it
           be
           a
           question
           between
           us
           ,
           yet
           it
           is
           not
           all
           the
           question
           .
           For
           both
           in
           the
           Dispute
           ,
           and
           in
           all
           my
           writings
           ,
           I
           denied
           that
           the
           Covenant
           of
           grace
           doth
           make
           visible
           churchmembers
           ;
           and
           therefore
           Mr.
           B.
           if
           he
           would
           have
           made
           good
           his
           argument
           ,
           he
           should
           have
           proved
           that
           visible
           churchmembership
           and
           the
           Covenant
           of
           grace
           are
           inseparably
           conjunct
           ,
           which
           Mr.
           B.
           failing
           to
           do
           ,
           fails
           in
           proving
           the
           chief
           point
           of
           his
           argument
           .
           But
           let
           's
           view
           what
           he
           saith
           ,
           Correct
           .
           pag.
           251.
           
        
         
           
             You
             add
             ,
             
               saith
               he
            
             ,
             [
             this
             proves
             not
             the
             Covenant
             a
             pure
             Gospel-covenant
             ,
             not
             including
             peculiar
             benefits
             to
             the
             Jewish
             nation
             .
             ]
             I
             answer
             ,
             if
             by
             [
             pure
             ]
             you
             mean
             that
             it
             is
             not
             onely
             a
             Gospel
             covenant
             ,
             but
             that
             and
             more
             ,
             it
             yeeldeth
             as
             much
             as
             I
             need
             ;
             for
             if
             it
             be
             a
             Gospel
             covenant
             ,
             no
             matter
             though
             there
             be
             more
             .
             But
             if
             you
             mean
             ,
             that
             it
             is
             not
             essentially
             a
             Covenant
             of
             grace
             ,
             I
             could
             heap
             up
             abund●nce
             of
             arguments
             against
             you
             ;
             you
             may
             find
             many
             in
             Mr.
             Ba●●
             of
             the
             Covenant
             .
             I
             add
             :
             That
             Covenant
             wherein
             God
             taketh
             them
             to
             be
             his
             people
             ,
             and
             engageth
             himself
             to
             be
             their
             God
             ,
             is
             a
             Covenant
             of
             grace
             :
             (
             for
             since
             the
             fall
             God
             entreth
             himself
             into
             no
             such
             Covenant
             with
             any
             but
             in
             Christ
             ,
             and
             upon
             terms
             of
             grace
             .
             )
             But
             such
             is
             this
             Covenant
             made
             with
             the
             Israelites
             and
             their
             little
             ones
             ;
             therefore
             this
             was
             a
             Covenant
             of
             grace
             .
          
        
         
           Answ.
           I
           mean
           by
           pure
           Gospel
           Covenant
           ,
           that
           Gospel
           Covenant
           which
           was
           without
           mixture
           of
           domestick
           or
           political
           benefits
           proper
           to
           Abrahams
           seed
           inheriting
           ,
           which
           is
           set
           down
           Heb.
           8.10
           ,
           11
           ,
           12.
           out
           of
           J●r
           .
           31.33
           .
           and
           I
           say
           ,
           that
           though
           there
           is
           perhaps
           an
           Evangelical
           promise
           or
           two
           intermixed
           in
           the
           enlargement
           of
           Moses
           his
           discourse
           ,
           yet
           Deut.
           29.13
           ,
           14
           ,
           15.
           the
           Oath
           or
           Covenant
           there
           made
           was
           no●
           purely
           Evangelical
           ▪
           or
           essentially
           a
           Gospel
           Covenant
           ,
           but
           a
           political
           ,
           legal
           ,
           national
           Covenant
           ,
           such
           as
           God
           doth
           not
           enter
           into
           now
           with
           all
           those
           to
           whom
           he
           vouchsafes
           Gospel
           grace
           .
           And
           I
           prove
           it
           thus
           .
           1.
           
           That
           Covenant
           which
           contains
           promises
           of
           the
           land
           of
           Canaan
           ,
           the
           inheritance
           of
           it
           ,
           and
           prosperity
           therein
           ,
           is
           not
           essentially
           a
           Gospel
           Covenant
           ,
           or
           a
           pure
           Gospel
           Covenant
           .
           But
           so
           doth
           that
           ,
           Deut.
           29.13
           ,
           14
           ,
           15.
           
           Ergo.
           The
           major
           is
           manifest
           :
           For
           the
           Gospel
           Covenant
           doth
           no●
           promise
           those
           things
           .
           The
           minor
           is
           plain
           from
           the
           words
           [
           
             as
             he
             hath
             sworn
             unto
             thy
             fathers
             Abraham
             ,
             Isaac
             ,
             and
             Jacob.
          
           ]
           But
           that
           was
           a
           promise
           of
           Canaan
           ,
           as
           appears
           from
           Gen.
           12.7
           .
           &
           13.15
           .
           &
           15.8
           .
           &
           17.8
           .
           &
           22.17
           .
           &
           26.3
           .
           &
           28.13
           ,
           14.
           
           Deut.
           34.5
           .
           and
           many
           passages
           in
           Moses
           his
           speech
           ,
           Deut.
           29.16
           ,
           21
           ,
           23
           ,
           24
           ,
           27.
           
           Deut.
           30.2
           ,
           5
           ,
           9
           ,
           10
           ,
           16.18
           .
           and
           most
           evidently
           the
           conclusion
           of
           it
           ,
           Deut.
           30
           ▪
           20.
           
           &
           28.11
           .
           2.
           
           The
           Covenant
           
           and
           Oath
           made
           then
           ,
           was
           the
           same
           which
           was
           said
           to
           them
           before
           ;
           Deut.
           29.13
           .
           But
           that
           was
           the
           Covenant
           of
           the
           law
           in
           
             Horeb
             ,
             Deut.
          
           29.1
           .
           Now
           that
           was
           not
           essentially
           the
           Covenant
           of
           grace
           ,
           as
           is
           proved
           before
           ,
           sect
           .
           43.
           3.
           
           That
           Oath
           and
           Covenant
           which
           was
           of
           being
           God
           to
           them
           upon
           condition
           of
           their
           obedience
           to
           his
           laws
           given
           by
           Moses
           ,
           that
           is
           not
           a
           pure
           Gospel
           covenant
           ,
           but
           a
           legal
           ,
           Rom.
           10.5
           .
           Gal.
           3.12
           .
           But
           such
           is
           this
           ,
           Deut.
           29.8
           ,
           29.
           
           &
           30.2
           ,
           8
           ,
           10
           ,
           11
           ,
           14
           ,
           16.
           where
           the
           judicial
           and
           ●eremonial
           are
           meant
           as
           well
           as
           the
           moral
           .
           4.
           
           That
           Oath
           and
           Cov●nant
           which
           had
           the
           legal
           threatnings
           annexed
           to
           it
           ,
           was
           not
           a
           pure
           Gospel
           covenant
           ,
           or
           essenti●lly
           the
           Covenant
           of
           grace
           ,
           Gal.
           3.10
           .
           Bu●
           such
           was
           this
           ,
           as
           appears
           from
           Deut.
           29.20
           ,
           21
           ,
           25.
           
           &
           30.18
           ,
           19.
           
           Ergo.
           What
           Mr.
           Ball
           hath
           written
           to
           prove
           Mr.
           Bs.
           position
           ,
           I
           omit
           ,
           1.
           
           Because
           Mr.
           B.
           hath
           not
           set
           down
           the
           place
           .
           2.
           
           Because
           I
           conceive
           Mr.
           B.
           hath
           produ●ed
           the
           chief
           .
           To
           the
           first
           ,
           I
           answer
           by
           denying
           the
           major
           ,
           and
           the
           proof
           of
           it
           ;
           and
           aver
           ,
           that
           since
           the
           fall
           God
           did
           enter
           into
           a
           Covenant
           with
           the
           Jews
           which
           was
           not
           in
           Christ
           upon
           terms
           of
           Gospel
           grace
           .
           The
           minor
           is
           true
           ,
           but
           God
           covenanted
           to
           be
           their
           God
           upon
           condition
           of
           their
           obedience
           to
           the
           law
           of
           Moses
           ,
           as
           the
           words
           Deut.
           ●9
           .
           13
           .
           imply
           ,
           that
           he
           may
           establish
           thee
           to
           day
           for
           a
           people
           to
           himself
           by
           keeping
           the
           laws
           according
           to
           the
           Covenant
           they
           entred
           into
           .
        
         
           He
           adds
           .
           2.
           
           
             That
             Covenant
             wherein
             the
             Lord
             promiseth
             to
             circumcise
             their
             hearts
             ,
             and
             the
             hearts
             of
             their
             seed
             to
             love
             the
             Lord
             their
             God
             with
             all
             their
             heart
             ,
             and
             with
             all
             their
             soul
             ,
             that
             they
             may
             live
             ,
             was
             a
             Covenant
             of
             grace
             ;
             (
             for
             the
             Apostle
             to
             the
          
           Hebrews
           ,
           ch
           .
           ●0
           .
           16
           ,
           17.
           
             so
             describes
             it
             :
             )
             But
             this
             was
             such
             a
             Covenant
             ,
             as
             is
             written
          
           Deut.
           30.6
           .
           
             Therefore
             this
             was
             a
             Covenant
             of
             grace
             .
          
        
         
           Answ.
           Besides
           the
           exceptions
           following
           ,
           it
           should
           be
           proved
           ,
           that
           the
           promise
           ,
           Deut.
           30.6
           .
           was
           the
           Oath
           or
           Covenant
           mentioned
           Deut.
           29.13
           ,
           14.
           and
           not
           rather
           an
           interlocutory
           promise
           on
           a
           special
           occasion
           ,
           to
           erect
           their
           hearts
           in
           expectation
           of
           mercy
           upon
           their
           return
           from
           captivity
           .
        
         
           3.
           
           Saith
           Mr.
           
             B.
             That
             which
             St.
          
           Paul
           
             makes
             the
             words
             of
             the
             righteousness
             of
             faith
             ,
             was
             the
             Covenant
             of
             grace
             :
             But
             this
             is
             such
             ,
             as
             is
             evident
             by
             comparing
          
           Rom.
           10.6
           ,
           7
           ,
           8.
           with
           Deut.
           30.12
           ,
           13
           ,
           14.
           
           
             But
             to
             this
             you
             give
             two
             sorry
             answers
             ,
             being
             resolved
             to
             say
             somewhat
             .
          
           1.
           
           [
           
             It
             is
             s●oken
             of
             the
             command
             .
             ]
             Answ.
          
           1.
           
           
             And
             is
             it
             not
             also
             of
             the
             promise
             foregoing
             ?
          
           2.
           
           
             And
             is
             not
             this
             from
             as
             great
             a
             mistake
             as
             the
             other
             ,
             to
             think
             that
             Gods
             command
             is
             no
             part
             of
             his
             Covenant
             ?
             That
             [
             he
             will
             be
             their
             God
             ]
             is
             his
             promise
             :
             but
             is
             that
             all
             the
             Covenant
             ?
             That
             [
             they
             shall
             be
             his
             people
             ,
             and
             so
             take
             him
             for
             their
             God
             ,
             and
             resign
             themselves
             to
             him
             ]
             this
             is
             both
             commanded
             by
             him
             ,
             and
             covenanted
             by
             them
             .
          
        
         
           Answ.
           The
           answer
           was
           right
           that
           the
           speech
           of
           
             Moses
             ,
             Deut.
          
           30.12
           ,
           13
           ,
           14.
           however
           accommodated
           by
           Paul
           to
           another
           purpose
           ,
           is
           meant
           of
           the
           word
           of
           the
           law
           ,
           the
           commandments
           ,
           and
           statu●es
           which
           were
           written
           in
           that
           very
           book
           of
           the
           law
           ,
           v.
           10.
           which
           Moses
           delivered
           ,
           and
           it
           was
           nigh
           to
           them
           that
           they
           might
           hear
           it
           and
           do
           it
           :
           Which
           cannot
           be
           meant
           thus
           ,
           Who
           shall
           ascend
           into
           heaven
           to
           bring
           Christ
           
           from
           above
           ,
           or
           who
           shall
           descend
           into
           the
           deep
           ,
           that
           is
           to
           bring
           Christ
           again
           from
           the
           dead
           ,
           that
           we
           may
           hear
           Christ
           thus
           brought
           down
           and
           up
           ,
           and
           do
           it
           ,
           it
           were
           not
           good
           sense
           ,
           nor
           any
           way
           congruous
           to
           the
           speech
           of
           Moses
           .
           And
           to
           Mr.
           Bs.
           reply
           ,
           1.
           
           I
           say
           it
           is
           not
           spoken
           of
           the
           promise
           ,
           for
           that
           is
           not
           a
           thing
           for
           us
           to
           hear
           and
           do
           ,
           but
           for
           God.
           2.
           
           Though
           the
           command
           may
           be
           a
           part
           of
           the
           Covenant
           in
           a
           large
           sense
           ,
           as
           it
           includes
           all
           that
           pertains
           to
           a
           Covenant
           ,
           yet
           in
           strict
           and
           exact
           sense
           ,
           a
           Covenan●
           being
           an
           aggregate
           of
           promises
           ,
           the
           command
           is
           not
           part
           of
           the
           Covenant
           .
           3.
           
           However
           it
           is
           no
           part
           of
           the
           Covenant
           and
           Oath
           which
           God
           sw●re
           Deut.
           29.13
           .
           For
           what
           God
           sware
           was
           that
           which
           he
           would
           do
           ,
           not
           what
           he
           appointed
           them
           to
           do
           ,
           and
           consequently
           no
           part
           of
           the
           Covenant
           of
           grace
           ,
           for
           that
           is
           of
           what
           God
           will
           do
           for
           us
           ;
           our
           faith
           ,
           though
           it
           be
           the
           condition
           of
           the
           thing
           promised
           ,
           yet
           i●
           it
           not
           the
           Covenant
           o●
           grace
           .
           4.
           
           
             The
             word
             ,
             Deut.
          
           30.14
           .
           cannot
           be
           meant
           of
           the
           Covenant
           of
           grace
           ,
           sith
           the
           condition
           is
           the
           hearing
           and
           doing
           of
           all
           the
           law
           of
           Moses
           ,
           that
           they
           
             might
             keep
             Gods
             commandments
             ,
             and
             his
             statutes
             ,
             and
             his
             judgements
             ,
          
           (
           which
           reach
           to
           judicial
           ,
           and
           c●remonial
           precepts
           ,
           as
           well
           as
           moral
           )
           
             that
             thou
             mayest
             live
             and
             multiply
             ,
             and
             the
             Lord
             thy
             God
             shall
             bless
             thee
             in
             the
             land
             ,
             whither
             thou
             goest
             to
             possess
             it
             .
             Locus
             ille
             indubitante●
             de
             obedien●ia
             totius
             legis
             loquitur
             .
             David
             Pareus
             castig
             .
             Bellarm.
             tom
             .
          
           4.
           
             degrat
             .
             &
             lib.
             arb
             .
             l.
          
           5.
           c.
           6.
           
        
         
           2.
           
           Saith
           Mr.
           B.
           
           
             You
             answer
             [
             it
             is
             frequent
             with
             the
             Apostle
             to
             accommodate
             words
             to
             his
             purpose
             that
             have
             a
             different
             sense
             in
             the
             places
             whence
             they
             were
             taken
             ,
             from
             that
             to
             which
             the
             Apostle
             applieth
             them
             ,
             as
             Rom.
             10.18
             .
             ]
             Answ.
             A
             man
             would
             think
             here
             you
             plainly
             mean
             ,
             that
             it
             is
             frequent
             with
             the
             Apostle
             to
             wrest
             and
             pervert
             the
             Scripture
             to
             his
             own
             ends
             from
             its
             true
             sense
             ;
             and
             you
             can
             mean
             no
             better
             ,
             except
             you
             mean
             that
             he
             alludeth
             to
             the
             words
             ,
             making
             use
             of
             the
             meer
             phrase
             without
             the
             sense
             ;
             and
             indeed
             that
             is
             usual
             in
             common
             speech
             :
             and
             such
             is
             that
             ,
             Rom.
             10.18
             .
             But
             that
             he
             doth
             not
             barely
             allude
             to
             this
             in
             Deut.
             30.
             is
             left
             undeniable
             .
             ●
             .
             He
             bringeth
             it
             in
             ,
             v
             6.
             as
             Gods
             description
             of
             the
             righteousness
             of
             faith
             ,
             &c.
             having
             before
             said
             ,
             Moses
             describeth
             the
             righteousness
             which
             is
             of
             the
             law
             ,
             &c.
             2.
             
             He
             addeth
             the
             very
             exposition
             to
             every
             sentence
             :
             [
             who
             shall
             ascend
             into
             heaven
             ]
             that
             is
             ,
             saith
             he
             ,
             to
             bring
             Christ
             down
             from
             above
             ?
             And
             who
             shall
             descend
             into
             the
             deep
             ]
             that
             is
             to
             bring
             Christ
             again
             from
             the
             dead
             ?
             3.
             
             He
             fully
             expresseth
             it
             v.
             8.
             
             But
             what
             saith
             it
             ?
             The
             word
             is
             nigh
             thee
             ,
             &c.
             that
             is
             ,
             the
             word
             of
             faith
             which
             we
             preach
             ,
             that
             if
             thou
             confess
             with
             thy
             mouth
             ,
             &c.
             
             Is
             not
             here
             a
             full
             discovery
             ,
             that
             the
             Apostle
             expoundeth
             ,
             and
             not
             onely
             alludeth
             to
             these
             words
             ?
             Name
             mee
             one
             place
             in
             the
             New
             Testament
             ,
             that
             more
             evidently
             speaks
             in
             an
             expository
             way
             of
             any
             Text
             in
             the
             Old
             ?
          
        
         
           Answ.
           As
           much
           is
           said
           by
           the
           most
           godly
           and
           learned
           Protestant
           interpreters
           of
           this
           place
           as
           by
           me
           ,
           and
           therefore
           if
           I
           be
           chargeable
           with
           accusing
           the
           Apostle
           of
           wresting
           and
           perverting
           the
           Scripture
           to
           his
           own
           ends
           from
           its
           true
           sense
           ,
           they
           are
           likewise
           so
           chargeable
           .
           
             Beza
             annot
             .
             ad
             Rom.
          
           10.8
           .
           
             By
             this
             term
             [
             the
             word
             ]
          
           Moses
           
             understandeth
             the
             law
             
             which
             God
             by
             his
             voyce
             published
             ,
             all
             his
             people
             bearing
             ,
             so
             that
             they
             might
             pretend
             no
             ignorance
             ,
             when
             they
             had
             the
             tables
             of
             it
             described
             ,
             and
             so
             might
             every
             one
             recite
             it
             out
             of
             their
             mouth
             ,
             and
             might
             have
             it
             within
             as
             it
             were
             engraven
             in
             their
             knowledge
             and
             mind
             .
             But
             what
          
           Moses
           
             spake
             of
             the
             law
             ,
             all
             that
          
           Paul
           
             accommodates
             to
             the
             Goppel
             by
             allusion
             :
             that
             at
             length
             by
             the
             Gospel
             he
             may
             teach
             us
             to
             enjoy
             that
             indeed
             which
             the
             law
             promiseth
             ,
             and
             be
             f●eed
             from
             that
             which
             it
             threatneth
             .
             Diodati
             anno●
             .
             on
             Rom.
          
           10.6
           .
           St.
           Paul
           
             maketh
             use
             of
             this
             passage
             though
             spoken
             in
             another
             sense
             .
             The
             new
             Annot.
             on
             Rom.
          
           10.8
           .
           
             ●y
             the
             word
             ,
             Deut.
          
           30.14
           ,
           Moses
           
             understood
             the
             law
             which
             the
             Lord
             published
             with
             his
             own
             voice
             ,
             and
          
           Paul
           
             applies
             it
             to
             the
             preaching
             of
             the
             Gospel
             ,
             which
             was
             the
             perfection
             of
             the
             Law.
             On
          
           v.
           18.
           
           
             This
             place
             is
             taken
             out
             of
             Psal.
          
           19.4
           .
           
             and
             is
             properly
             meant
             of
             that
             knowledge
             of
             God
             ,
             which
             all
             men
             may
             have
             by
             contemplation
             of
             the
             heavens
             ,
             and
             the
             c●eatures
             therein
             ;
             yet
             it
             is
             by
             the
             Apostle
             very
             fitly
             applied
             to
             the
             sound
             of
             the
             word
             preached
             by
             the
             Apostles
             .
             ●rapp
             on
             Rom.
          
           10.8
           .
           Moses
           
             meant
             it
             of
             the
             Law
             ,
             but
             it
             more
             fitly
             agreeth
             to
             the
             Gospel
             Piscater
             analys
             .
             Paulus
             alludi●
             ad
             verba
             Mosis
             ,
             Deut.
          
           30.14
           .
           
             Willet
             on
             Rom.
          
           10.
           qu.
           10.
           
           
             Some
             think
             that
          
           Moses
           
             in
             that
             place
             ,
             Deut.
          
           30.12
           .
           
             directly
             speaketh
             of
             the
             law
             according
             to
             the
             literal
             sense
             ;
             and
             St
          
           Paul
           
             by
             a
             certain
             allusion
             applieth
             that
             unto
             faith
             ,
             which
          
           Moses
           
             uttereth
             of
             the
             law
             .
             So
             Theodoret
             ,
             Chrysostome
             ,
             Occumenius
             .
             Likewise
             Tostatus
             upon
             the
             place
             ,
          
           Paul
           
             by
             a
             certain
             agree●ent
             hath
             translated
             this
             place
             ,
             and
             applied
             it
             unto
             faith
             .
             Vatablus
             also
             saith
             ,
             that
          
           Paul
           
             followeth
             not
          
           Moses
           
             sense
             ,
             but
             some
             words
             .
             Yet
             Pareus
             inclineth
             to
             think
             St.
          
           Paul
           
             here
             useth
             but
             an
             allusion
             to
             that
             place
             of
          
           Moses
           ,
           dub
           .
           6.
           
           
             Daniel
             Heinsius
             ,
             Exercit.
             sacr
             .
             in
             Rom
          
           10.6
           ,
           7.
           
           
             E
             Rom.
          
           10.18
           
             patet
             rerum
             esse
             quod
             non
             semel
             alibi
             ●●nuimus
             ,
             sed
             &
             a
             magnis
             observatum
             Theologis
             ,
             in
             epistolam
             praesertim
             ad
             Hebraos
             ,
             meninimus
             ;
             novi
             faderis
             scriptores
             verba
             veteris
             &
             eleganter
             &
             venust
             non
             semel
             aliò
             tran●ferre
             .
             Quod
             tam
             usitatum
             est
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ut
             vi●
             ullus
             fi●
             Homeri
             versus
             cu●us
             verba
             non
             mutato
             sensu
             usurpentur
             .
             In
             his
             autem
             quod
             Matthaeus
             ,
             c.
          
           2.
           v.
           18.
           
           
             ●
             Jerem.
          
           31.15
           .
           (
           
             quod
             &
             B.
             Hieronymus
             vult
             )
             usurpavit
             ,
             neque
             pauca
             sunt
             in
             psalmis
             quae
             pro
             instituto
             suo
             Paulus
             maxima
             cum
             venustate
             usurpat
             .
             Qu●d
             nec
             mirum
             est
             ,
             cum
             utrobique
             idem
             spiritus
             ,
             qui
             tanquam
             propria
             ac
             sua
             ,
             ante
             dicta
             usurpavit
             .
          
           And
           yet
           none
           of
           these
           Authors
           did
           conceive
           
             Paul
             to
             have
             wrested
             and
             perverted
             the
             Scripture
             to
             his
             own
             ends
             from
             its
             true
             sense
          
           ;
           nor
           doth
           my
           speech
           infer
           any
           such
           accusation
           .
           Nor
           do
           I
           mean
           that
           
             Paul
             alludeth
             to
             the
             words
             ,
             making
             use
             of
             the
             meer
             phrase
             without
             the
             sense
          
           ;
           but
           that
           he
           accommodates
           words
           to
           his
           purpose
           ,
           that
           have
           a
           different
           sense
           in
           the
           places
           whence
           they
           are
           taken
           ,
           from
           that
           to
           which
           the
           Apostle
           applieth
           them
           ,
           which
           is
           no
           wresting
           of
           them
           .
           To
           the
           reason
           of
           Mr.
           B.
           I
           answer
           .
           To
           the
           first
           ,
           that
           I
           do
           not
           find
           that
           the
           Apostle
           v.
           6.
           brings
           it
           in
           as
           Gods
           description
           of
           the
           righteousness
           of
           faith
           ,
           but
           by
           a
           prosopopeia
           the
           righteousness
           of
           faith
           is
           brought
           in
           as
           directing
           the
           believer
           .
           To
           the
           second
           ,
           it
           is
           true
           Paul
           addeth
           the
           very
           exposition
           to
           every
           sentence
           ,
           bu●
           not
           an
           exposition
           of
           the
           Text
           in
           Deut.
           30.12
           ,
           13
           ,
           14.
           but
           an
           exposition
           of
           the
           words
           of
           the
           righteousness
           of
           faith
           as
           they
           are
           applied
           thence
           by
           the
           Apostle
           to
           his
           purpose
           .
           And
           yet
           plain
           Texts
           which
           are
           not
           so
           accomodated
           I
           cannot
           ●o
           put
           off
           as
           I
           will.
           
        
         
         
           
             Your
             last
             answer
          
           ,
           saith
           Mr.
           
             B.
             is
             the
             worst
             of
             all
             .
             You
             say
             ,
             if
             the
             Covenant
             did
             contain
             promises
             purely
             Evangelical
             ,
             yet
             the
             Covenant
             in
             respect
             of
             them
             cannot
             bee
             meant
             of
             all
             and
             every
             of
             the
             Israelites
             ,
             that
             God
             would
             bee
             a
             God
             to
             them
             ,
             that
             is
             ,
             sanctifie
             ,
             justifie
             ,
             adopt
             them
             to
             bee
             heirs
             of
             eternal
             life
             .
          
           ]
           Answ.
           1.
           
           
             God
             saith
             you
             stand
             all
             here
             ,
          
           &c.
           
             to
             enter
             into
             the
             Covenant
             ,
             and
             oath
             ,
          
           &c.
           
           
             And
             you
             say
             ,
             it
             cannot
             be
             all
             ,
             whom
             shall
             we
             believe
             God
             or
             you
             ?
          
        
         
           Answ.
           Both
           ,
           for
           we
           say
           in
           this
           point
           the
           same
           ,
           that
           some
           in
           the
           name
           of
           all
           did
           enter
           into
           Covenant
           ,
           and
           his
           oath
           to
           be
           a
           God
           in
           them
           ,
           and
           yet
           he
           not
           be
           a
           God
           to
           them
           all
           that
           entred
           into
           the
           Covenant
           ,
           but
           to
           to
           them
           onely
           that
           kept
           the
           Covenant
           ▪
        
         
           2.
           
           Saith
           hee
           ,
           
             You
             foully
             mis-interpret
             the
             promise
             ,
             to
             bee
             to
             them
             a
             God
             ,
             as
             if
             it
             were
             such
             as
             could
             bee
             verified
             to
             none
             but
             the
             elect
             .
             God
             hath
             p●omised
             to
             others
             to
             bee
             their
             God
             ,
             who
             are
             not
             elect
             ,
             as
             is
             undeniable
             in
             the
             text
             .
             Therefore
             in
             a
             larger
             sense
             ,
             as
             I
             have
             before
             in
             due
             place
             fully
             explained
             it
             .
          
        
         
           Answ.
           It
           is
           sure
           foul
           language
           to
           tell
           me
           I
           foully
           mis
           interpret
           the
           promis●
           to
           be
           to
           them
           a
           God
           ,
           when
           I
           interpret
           not
           at
           all
           t●e
           promise
           Deut.
           29.13
           .
           but
           onely
           infer
           from
           Mr.
           ●s
           .
           interpretation
           of
           it
           as
           purely
           Evangelical
           (
           which
           I
           count
           false
           )
           that
           then
           it
           in
           respect
           of
           promises
           purely
           Evangelical
           should
           be
           meant
           onely
           of
           the
           elect
           ,
           which
           I
           agree
           with
           him
           to
           be
           absurd
           .
           Nor
           is
           the
           matter
           salved
           by
           telling
           me
           
             that
             God
             hath
             promsed
             to
             others
             to
             be
             their
             God
             who
             are
             not
             elect
             ,
          
           For
           however
           hee
           hath
           not
           promised
           to
           be
           a
           God
           in
           respect
           of
           promises
           purely
           Evangelical
           to
           be
           a
           God
           by
           sanctifying
           ,
           justifying
           ,
           adopting
           to
           eternal
           life
           ,
           to
           any
           but
           the
           elect
           .
           Yet
           Mr.
           B.
           asks
           me
           .
        
         
           
             And
             why
             may
             not
             God
             promise
             justification
             ,
             adoption
             (
             and
             sanctification
             in
             the
             sense
             as
             Divines
             ,
             and
             Scripture
             most
             use
             it
             ,
             for
             the
             work
             following
             faith
             )
             and
             eternal
             life
             ,
             and
             all
             on
             the
             condition
             of
             faith
             ,
             and
             this
             to
             more
             then
             the
             elect
             ?
             and
             hath
             he
             not
             done
             so
             ?
             But
             of
             this
             and
             of
             infants
             condition
             before
          
        
         
           Answ.
           1.
           
           By
           sanctifying
           I
           meant
           the
           sanctifying
           by
           which
           faith
           is
           produced
           ,
           which
           is
           the
           same
           with
           regeneration
           ,
           writing
           the
           lawes
           in
           the
           heart
           ,
           Heb.
           10.16
           .
           and
           is
           used
           so
           1
           Cor.
           1.30
           .
           &
           6.11
           ,
           &c.
           and
           thus
           he
           sanctifieth
           onely
           the
           elect
           ,
           Ephes.
           1
           4.
           2
           
           Thes.
           2.13
           .
           and
           I
           supposed
           Mr.
           B.
           had
           meant
           the
           same
           by
           circumcision
           of
           the
           heart
           ,
           to
           love
           the
           Lord
           ,
           Deut.
           30.6
           .
           and
           that
           hee
           included
           it
           in
           the
           promise
           of
           being
           a
           God
           to
           them
           ,
           Deut.
           29.13
           .
           and
           this
           sure
           is
           proper
           to
           the
           elect
           ,
           if
           Mr.
           B.
           say
           true
           ,
           
             Friendly
             accommod
          
           .
           p.
           362
           ▪
           
             Cor
             novum
             is
             given
             to
             the
             elect
             onely
             .
          
           And
           sure
           if
           Mr.
           B.
           did
           not
           mean
           this
           ,
           he
           did
           not
           mean
           the
           Covenant
           of
           grace
           ,
           or
           the
           Gospel
           covenant
           ,
           in
           which
           this
           is
           the
           first
           promise
           ,
           Heb.
           10.16
           .
           2.
           
           But
           let
           after-sanctification
           be
           onely
           meant
           ,
           and
           justification
           condition
           of
           faith
           ,
           yet
           I
           think
           the
           promise
           is
           made
           of
           these
           to
           none
           but
           the
           elect
           ,
           ●ith
           none
           are
           believers
           but
           they
           .
           An
           offer
           may
           bee
           made
           to
           others
           by
           men
           ,
           but
           no
           promise
           by
           which
           God
           is
           bound
           ,
           and
           will
           performe
           it
           to
           any
           other
           .
           3
           If
           the
           Covenant
           bee
           on
           condition
           of
           faith
           ,
           then
           it
           is
           not
           made
           to
           infants
           ,
           for
           they
           believe
           not
           .
           Nor
           is
           the
           promise
           made
           to
           infants
           
           on
           condition
           of
           parents
           faith
           ,
           for
           though
           Mr.
           B.
           dream
           so
           ,
           yet
           the
           Scripture
           saith
           not
           so
           ,
           nor
           is
           it
           true
           .
           For
           1.
           the
           promise
           should
           then
           be
           made
           to
           Esau
           as
           well
           as
           to
           Jacob
           in
           infancy
           ,
           which
           the
           Apostle
           refutes
           Rom.
           9
           ,
           11
           ,
           12
           ,
           13
           ▪
           2.
           
           If
           the
           promise
           were
           made
           to
           infants
           upon
           their
           parents
           faith
           ,
           then
           God
           is
           engaged
           to
           sanctifie
           them
           in
           infancy
           ,
           and
           if
           so
           he
           doth
           it
           ,
           and
           if
           he
           do
           ,
           either
           holiness
           by
           sanctification
           of
           the
           spirit
           may
           bee
           lost
           ,
           or
           else
           they
           must
           all
           go
           to
           heaven
           ,
           for
           all
           holy
           ones
           go
           thither
           ,
           3.
           
           The
           promise
           to
           the
           father
           is
           upon
           condition
           of
           his
           own
           faith
           ,
           therefore
           so
           is
           the
           promise
           to
           the
           child
           ,
           for
           there
           is
           not
           a
           different
           promise
           to
           the
           father
           and
           the
           child
           upon
           different
           conditions
           .
           But
           I
           hasten
           .
        
         
           He
           adds
           .
           
             You
             would
             sain
             say
             somewhat
             too
             to
             that
          
           Deut.
           30.6
           .
           
             but
             like
             the
             rest
          
           ,
           1.
           
           
             You
             confess
             it
             is
             a
             promise
             of
             spiritual
             grace
             ,
             but
             to
             the
             Jewes
             after
             their
             captivitie
             ,
          
           2.
           
             ●nd
             upon
             condition
             of
             obedience
          
           ,
           3.
           
           
             And
             not
             performed
             to
             all
             their
             seed
             ,
             but
             onely
             to
             the
             elect
             .
          
           ]
           Answ.
           1.
           
           
             But
             did
             God
             promise
             spiritual
             grace
             to
             the
             Jews
             after
             the
             captivity
             and
             not
             before
             ?
          
        
         
           Repl.
           The
           promise
           Deut.
           30.6
           .
           is
           to
           the
           Israelites
           to
           do
           it
           for
           them
           onely
           after
           their
           captivity
           ,
           I
           said
           not
           after
           
             the
             captivity
          
           as
           Mr.
           B.
           speaks
           .
        
         
           
             Was
             not
             the
             promise
          
           ,
           saith
           he
           ,
           
             made
             to
             them
             that
             then
             were
             ?
          
        
         
           Repl.
           It
           was
           .
        
         
           
             Were
             not
             they
          
           ,
           saith
           he
           ;
           
             captivated
             oft
             in
             the
             time
             of
             the
             Judges
             ,
             and
             so
             it
             might
             at
             least
             be
             made
             good
             then
             ?
          
        
         
           Repl.
           I
           grant
           it
           .
        
         
           
             If
             God
          
           ,
           saith
           he
           
             would
             do
             as
             much
             for
             them
             before
             they
             forsook
             him
             ,
             and
             brake
             the
             Covenant
             by
             rebellion
             ,
             as
             he
             would
             do
             afterward
             when
             they
             repented
             ,
             then
             he
             would
             circumcise
             their
             hearts
             before
             as
             well
             as
             after
             :
             But
             the
             former
             is
             true
             ,
             therefore
             the
             later
             .
          
        
         
           Repl.
           I
           grant
           it
           ,
           yet
           this
           proves
           not
           the
           promise
           as
           it
           is
           there
           Deut.
           30.6
           .
           to
           be
           made
           to
           them
           of
           what
           God
           would
           do
           for
           them
           afore
           their
           captivity
           .
        
         
           2.
           
           Saith
           hee
           ,
           
             And
             if
             it
             bee
             on
             condition
             of
             obedience
             ,
             then
             you
             confess
             there
             are
             conditional
             promises
             ,
             and
             then
             it
             was
             made
             to
             more
             then
             the
             elect
             .
          
        
         
           Answ.
           I
           deny
           the
           consequence
           .
        
         
           3.
           
           Saith
           hee
           ,
           
             If
             it
             were
             not
             performed
             to
             any
             but
             the
             elect
             ,
             no
             wonder
             ,
             when
             it
             was
             a
             conditional
             promise
             ,
             and
             the
             rest
             performed
             not
             the
             condition
             :
             which
             God
             will
             cause
             the
             elect
             to
             perform
             .
          
        
         
           Answ.
           Sure
           it
           was
           not
           promised
           to
           any
           but
           to
           whom
           God
           performs
           it
           .
           For
           though
           it
           were
           on
           a
           condition
           of
           theirs
           ,
           yet
           it
           was
           such
           a
           condition
           as
           was
           to
           be
           wrought
           and
           was
           promised
           by
           him
           ,
           which
           hee
           did
           onely
           to
           the
           elect
           .
           And
           thus
           Mr.
           B.
           may
           see
           my
           vindication
           or
           my
           descant
           on
           this
           text
           ,
           and
           the
           Reader
           perhaps
           will
           wonder
           at
           the
           vanity
           and
           wilfulness
           of
           Mr.
           Bs.
           exceptions
           against
           it
           .
        
      
       
         
         
           SECT
           .
           LXVIII
           .
           Neither
           from
           
             Rom.
             4.11
          
           .
           nor
           by
           other
           reason
           hath
           Mr.
           B.
           proved
           ,
           
             ch
             .
             18
             ,
             19.
             part
             .
             1.
          
           of
           Baptism
           ,
           That
           Infant
           Churchmembership
           was
           partly
           natural
           ,
           partly
           grounded
           on
           the
           Law
           of
           Grace
           and
           Faith.
           
        
         
           CH.
           18.
           
           Mr.
           B.
           writes
           thus
           .
           
             My
             13th
             .
             arg
             .
             is
             from
             Rom.
             4.
             almost
             all
             the
             Chapter
             ,
             wherein
             the
             Apostle
             fully
             sheweth
             ,
             that
             the
             promise
             (
             upon
             which
             his
             priviledges
             were
             grounded
             )
             was
             not
             made
             to
             Abraham
             upon
             legal
             grounds
             ,
             but
             upon
             the
             ground
             of
             faith
             :
             From
             whence
             I
             might
             draw
             many
             ar●●ments
             ,
             but
             for
             brevity
             ,
             I
             desire
             you
             to
             peruse
             the
             Chapter
             ;
             onely
             from
             the
             eleventh
             verse
             :
             And
             hee
             received
             ,
             &c.
             
             From
             whence
             I
             thus
             argue
             .
             If
             infants
             then
             usually
             were
             entred
             and
             engaged
             Churchmembers
             by
             that
             Circumcision
             which
             was
             a
             seal
             of
             the
             righteousness
             of
             faith
             ,
             and
             was
             not
             given
             on
             legal
             grounds
             ;
             then
             that
             Churchmembership
             of
             infants
             is
             not
             repealed
             :
             (
             as
             beeing
             built
             on
             grounds
             of
             Gospel
             ,
             and
             not
             Law
             ,
             and
             sealed
             with
             a
             durab●e
             seal
             ,
             that
             is
             ,
             the
             seal
             of
             the
             righteousness
             of
             faith
             .
             )
             But
             the
             antecedent
             is
             plain
             in
             the
             text
             .
          
        
         
           Answ
           It
           is
           true
           Rom.
           4.13
           ,
           14
           ,
           16
           ,
           20
           ,
           21.
           there
           is
           mention
           of
           Gods
           promise
           to
           Abraham
           ,
           and
           in
           particular
           two
           speeches
           are
           cited
           v.
           17.
           
           Gen.
           17.5
           .
           
             I
             have
             made
             thee
             a
             father
             of
             many
             nations
          
           (
           which
           implies
           a
           promise
           )
           &
           v.
           18.
           
           Gen.
           5.5
           .
           
             So
             shal
             thy
             seed
             be
          
           ,
           &
           it
           is
           true
           the
           privile●ges
           of
           justification
           by
           faith
           ,
           of
           the
           father
           of
           believers
           ,
           of
           heir
           of
           the
           world
           ,
           〈◊〉
           by
           faith
           ,
           and
           the
           promise
           but
           that
           his
           visible
           Churchmemhership
           〈◊〉
           infants
           was
           by
           promise
           is
           not
           said
           ,
           nor
           is
           there
           a
           word
           in
           that
           Chapter
           or
           elsewhere
           ,
           ●o
           prove
           that
           Churcmembership
           of
           infants
           was
           built
           on
           grounds
           of
           Gospel
           and
           not
           Law
           ,
           or
           that
           it
           was
           sealed
           ,
           or
           that
           the
           seal
           was
           durable
           which
           was
           termed
           
             the
             seal
             of
             the
             righteousness
             of
             faith
             ,
          
           or
           that
           the
           Circumcising
           of
           any
           person
           besides
           Abraham
           was
           a
           seal
           of
           the
           righteousness
           of
           faith
           ,
           and
           therefore
           I
           deny
           the
           minor
           ,
           which
           hee
           termes
           
             the
             antecedent
          
           ,
           and
           the
           consequence
           of
           the
           major
           also
           .
           For
           if
           his
           reason
           were
           good
           ,
           I
           might
           by
           the
           same
           medium
           thus
           argue
           ,
           If
           that
           Circumcision
           by
           which
           infants
           were
           usually
           then
           entred
           and
           engaged
           Churchmembers
           was
           a
           seal
           of
           the
           righteousness
           of
           faith
           ,
           and
           was
           not
           given
           on
           legal
           grounds
           then
           that
           Circumcision
           of
           infants
           is
           not
           repealed
           ,
           But
           the
           antecedent
           is
           plain
           in
           the
           Text
           ,
           Ergo.
           What
           answer
           Mr.
           B.
           gives
           to
           this
           argument
           will
           also
           answer
           his
           own
           ,
           and
           I
           presume
           he
           will
           not
           hold
           Circumcision
           unrepealed
           ,
           which
           hee
           must
           if
           his
           argument
           be
           good
           .
        
         
           Mr.
           B.
           addes
           ,
           
             I
             urged
             this
             on
             Mr.
             T.
             many
             years
             ago
             ,
             and
             all
             his
             answer
             was
             ,
             that
             Abrahams
             Circumcision
             was
             a
             seal
             to
             others
             that
             should
             come
             after
             ,
             of
             the
             unrighteousness
             of
             Abrahams
             faith
             but
             no
             otherwise
             .
             A
             strange
             answer
             ,
             and
             very
             bold
             !
             I
             hear
             that
             
             since
             he
             answereth
             ,
             that
             it
             was
             onely
             such
             a
             seal
             of
             Abrahams
             righteousness
             by
             faith
             ,
             but
             not
             of
             others
             afterward
             .
          
        
         
           Answ.
           I
           am
           sure
           Mr.
           B.
           in
           this
           (
           as
           he
           doth
           almost
           in
           every
           thing
           I
           have
           spoken
           ,
           written
           or
           done
           ,
           which
           he
           hath
           had
           occasion
           to
           mention
           )
           doth
           mis-report
           me
           ,
           my
           an●wer
           to
           him
           and
           others
           was
           not
           as
           he
           and
           they
           represent
           it
           .
           This
           is
           my
           answer
           ,
           1.
           
           That
           Rom.
           4.11
           .
           no
           other
           persons
           Circumcision
           but
           Abrahams
           is
           termed
           
             the
             seal
             of
             the
             righteousness
             of
             faith
          
           ▪
           2.
           
           That
           to
           Abraham
           his
           Circumcision
           
             was
             a
             seal
             of
             that
             righteousness
             by
             faith
             ,
             which
             hee
             had
             afore
             bee
             was
             circumcised
             .
          
           3.
           
           That
           Abrahams
           personal
           Circumcision
           is
           a
           seal
           of
           the
           righteousness
           of
           faith
           to
           all
           that
           believe
           as
           he
           did
           ,
           and
           to
           no
           other
           .
           4.
           
           That
           the
           usu●l
           Ci●cu●cision
           of
           infants
           ,
           was
           not
           a
           seal
           of
           the
           righteousness
           of
           faith
           ,
           or
           of
           the
           Covenant
           of
           grace
           to
           every
           circumcised
           person
           .
        
         
           
             But
             ,
             
               saith
               Mr.
               B.
            
             1.
             
             The
             Text
             seems
             to
             speak
             of
             the
             nature
             and
             use
             of
             Circumcision
             ,
             and
             the
             end
             of
             its
             institution
             :
             as
             being
             ordained
             at
             first
             of
             God
             to
             seal
             onely
             a
             Gospel
             righteousness
             of
             faith
             ,
             and
             not
             a
             legal
             righ●eousness
             of
             works
             or
             ceremonies
             .
          
        
         
           Answ.
           1.
           
           If
           Circumcision
           were
           at
           first
           ordained
           of
           God
           to
           seal
           a
           Gospel
           righteousness
           of
           faith
           ,
           then
           it
           did
           not
           seal
           visible
           Churchmembership
           of
           infants
           (
           for
           that
           is
           not
           a
           Gospel
           righteousness
           of
           faith
           ,
           sith
           it
           may
           bee
           without
           Gospel
           righ●eousness
           or
           faith
           ,
           and
           these
           may
           bee
           without
           it
           )
           as
           Mr.
           B.
           saith
           in
           this
           Chapter
           .
           2.
           
           The
           nature
           ,
           use
           and
           end
           of
           Circumcision
           in
           others
           ,
           is
           not
           at
           all
           expressed
           Rom.
           4.
           
           ●●
           .
           but
           onely
           of
           Abrahams
           .
           3.
           
           The
           use
           and
           end
           of
           Circumcision
           was
           at
           first
           to
           signifie
           that
           Covenant
           God
           entered
           into
           with
           
             Abraham
             ,
             Gen.
          
           17.
           after
           to
           binde
           the
           circumcised
           to
           observe
           the
           law
           of
           Moses
           ,
           as
           the
           Apostle
           conceived
           it
           Gal.
           5.3
           .
        
         
           2.
           
           
             Saith
             he
          
           ,
           
             Doth
             God
             institute
             a
             standing
             ordinance
             to
             endure
             till
             Christ
             ,
             to
             have
             one
             end
             for
             him
             to
             whom
             it
             was
             first
             given
             〈◊〉
             another
             to
             all
             others
             ?
             Is
             not
             the
             nature
             ,
             end
             ,
             and
             use
             of
             Sacram●●ts
             or
             holy
             engaging
             signs
             and
             seals
             ,
             the
             same
             to
             all
             ?
             though
             the
             fruit
             be
             not
             alway
             the
             same
             .
             These
             are
             poor
             shifts
             against
             a
             manifest
             truth
             ,
             which
             deserve
             not
             answer
             .
          
        
         
           Answ.
           1.
           
           Doth
           not
           Mr.
           B.
           of
           
             baptism
             p.
          
           2.
           ch
           .
           2.
           himself
           answer
           ,
           that
           baptism
           ,
           which
           he
           terms
           a
           Sacrament
           or
           holy
           engaging
           signe
           and
           seal
           ,
           
             hath
             more
             ends
             and
             uses
             then
             one
             ,
          
           and
           that
           the
           infant
           is
           capable
           of
           some
           ,
           though
           not
           of
           others
           :
           yea
           though
           he
           make
           the
           end
           to
           be
           in
           the
           definition
           of
           Sacraments
           that
           it
           is
           of
           their
           nature
           to
           be
           signs
           ,
           and
           so
           no
           Sacraments
           but
           what
           do
           signifie
           ;
           yet
           hee
           will
           have
           baptism
           to
           bee
           a
           Sacrament
           to
           an
           infant
           to
           whom
           it
           never
           is
           any
           signe
           or
           signifies
           any
           thing
           ,
           for
           the
           baptised
           infant
           either
           never
           saw
           it
           ,
           or
           never
           saw
           it
           as
           a
           signe
           of
           the
           engagem●nt
           Mr.
           B.
           speaks
           of
           ,
           and
           so
           it
           is
           never
           a
           signe
           to
           the
           baptised
           ,
           the
           Baptism
           leaving
           no
           visible
           impression
           on
           the
           body
           as
           Circumcision
           did
           ,
           to
           signifie
           to
           the
           infant
           when
           hee
           comes
           to
           age
           .
           Whence
           I
           infer
           ,
           1.
           
           That
           according
           to
           Mr.
           Bs.
           own
           doctrine
           ,
           the
           Sacrament
           of
           Baptism
           hath
           one
           end
           to
           those
           to
           whom
           it
           was
           first
           given
           to
           wit
           ,
           to
           signifie
           their
           owning
           of
           Christ
           as
           their
           Lord
           ,
           and
           another
           end
           to
           almost
           all
           others
           ,
           to
           wit
           ,
           infants
           ,
           to
           seal
           them
           Gods
           promise
           without
           
           their
           personal
           owning
           of
           Christ.
           2.
           
           That
           according
           to
           him
           ,
           the
           nature
           ,
           end
           ,
           and
           use
           of
           Sacraments
           ,
           or
           holy
           engaging
           signs
           and
           seals
           is
           not
           the
           same
           to
           all
           ;
           for
           Baptism
           is
           no
           holy
           engaging
           sign
           to
           an
           infant
           ,
           who
           doth
           neither
           signifie
           by
           it
           ,
           nor
           hath
           any
           thing
           signified
           to
           it
           by
           it
           ,
           no
           nor
           is
           naturally
           capable
           of
           it
           ,
           and
           consequently
           it
           is
           no
           Sacrament
           to
           it
           ,
           sith
           it
           is
           not
           either
           actually
           or
           potentially
           a
           sign
           to
           the
           infant
           ,
           no
           not
           when
           grown
           up
           of
           any
           thing
           signified
           by
           it
           .
           2.
           
           Doth
           not
           Mr.
           B.
           acknowledge
           ,
           that
           Abrahams
           Circumcision
           did
           
             seal
             the
             righteousness
             of
             saith
             which
             he
             had
             being
             yet
             uncircumcised
          
           ?
           sure
           he
           will
           not
           deny
           this
           ,
           which
           the
           Apostle
           expresly
           teacheth
           .
           But
           sure
           it
           had
           not
           that
           end
           in
           all
           others
           ,
           therefore
           he
           must
           acknowledge
           one
           end
           of
           Circumcision
           for
           Abraham
           which
           to
           all
           others
           it
           had
           not
           3.
           
           About
           the
           nature
           ,
           end
           ,
           and
           use
           of
           Sacraments
           ,
           I
           have
           expressed
           in
           part
           my
           mind
           before
           ,
           sect
           31.
           
           Nor
           either
           there
           or
           here
           do
           I
           use
           any
           shifts
           against
           a
           manifest
           truth
           ,
           but
           Mr.
           B.
           ha●h
           levied
           a
           company
           of
           poor
           feeble
           arguments
           ,
           which
           but
           for
           the
           shallowness
           or
           prejudice
           of
           Paedobaptists
           ,
           deserved
           not
           an
           answer
           .
        
         
           Ch.
           19.
           he
           saith
           thus
           .
           My
           14
           
             th
             .
             arg
             .
             is
             this
             :
             If
             the
             law
             of
             infants
             churchmembership
             were
             no
             part
             of
             the
             ceremonial
             or
             meerly
             judicial
             law
             ,
             nor
             yet
             of
             the
             law
             of
             works
             ,
             then
             it
             is
             not
             repealed
             .
             But
             it
             was
             no
             part
             of
             the
             ceremonial
             law
             ,
             nor
             meerly
             judicial
             ,
             nor
             part
             of
             the
             law
             of
             works
             (
             as
             such
             .
             )
             therefore
             it
             is
             not
             repealed
             .
             The
             consequence
             is
             evident
             ,
             seeing
             no
             other
             laws
             are
             repealed
             .
             The
             antecedent
             I
             prove
             in
             its
             parts
             .
          
           1.
           
           
             None
             will
             say
             it
             was
             part
             of
             the
             law
             of
             works
             ;
             for
             that
             knows
             no
             mercy
             to
             those
             who
             have
             once
             offended
             :
             But
             churchmembership
             was
             a
             mercy
             .
          
        
         
           Answ.
           1.
           
           Mr.
           B.
           should
           have
           first
           proved
           any
           such
           law
           at
           all
           (
           which
           he
           hath
           not
           proved
           yet
           )
           distinct
           from
           the
           law
           of
           Circumcision
           ;
           and
           this
           is
           my
           answer
           to
           this
           argument
           ,
           that
           there
           is
           no
           such
           law
           at
           all
           ,
           and
           this
           is
           enough
           .
           Yet
           I
           add
           ,
           2.
           
           If
           his
           pre●ended
           law
           of
           infants
           visible
           churchmembership
           be
           no
           part
           of
           the
           law
           of
           works
           ,
           then
           it
           is
           not
           of
           the
           law
           of
           nature
           ,
           which
           before
           and
           after
           he
           asserts
           ;
           for
           the
           law
           and
           Covenant
           of
           nature
           ,
           is
           the
           law
           and
           Covenant
           of
           works
           ,
           which
           I
           think
           Mr.
           B.
           wil
           not
           deny
           ,
           surely
           it
           is
           not
           of
           grace
           in
           Christ
           ;
           Ergo.
           That
           is
           not
           of
           grace
           in
           Christ
           which
           was
           afore
           the
           fall
           ;
           but
           such
           is
           the
           law
           of
           nature
           ,
           Ergo.
           3.
           
           That
           the
           law
           of
           works
           knows
           no
           mercy
           to
           those
           who
           have
           once
           offended
           ,
           is
           a
           dictate
           of
           Divines
           ,
           which
           needs
           proof
           .
           That
           the
           law
           at
           mount
           Sinai
           was
           a
           law
           of
           works
           ,
           is
           proved
           before
           ,
           sect
           .
           43.
           
           But
           that
           yeelded
           some
           mercy
           ,
           Levit.
           4.2
           ,
           20
           ,
           26
           ,
           31
           ,
           35.
           
           Numb
           .
           15.22
           ,
           23
           ,
           24
           ,
           28.
           
           Ergo.
           4.
           
           How
           far
           ,
           and
           in
           what
           manner
           visible
           churchmembership
           of
           infants
           was
           a
           mercy
           ,
           and
           how
           it
           is
           otherwise
           now
           ,
           is
           shewed
           before
           ,
           sect
           .
           64
           ,
           66.
           
        
         
           2.
           
           Saith
           Mr.
           
             B.
             If
             it
             were
             part
             of
             the
             ceremonial
             law
             ,
             then
          
           1.
           
             let
             them
             shew
             what
             it
             was
             a
             type
             of
             ,
             and
             what
             is
             the
             antitype
             that
             hath
             succeeded
             it
             ,
             and
             prove
             it
             to
             be
             so
             ,
             if
             they
             can
             .
          
        
         
           Answ.
           1.
           
           I
           do
           not
           take
           every
           thing
           typical
           to
           have
           been
           ceremonial
           ;
           nor
           every
           ceremonial
           thing
           to
           be
           typical
           :
           Or
           if
           it
           be
           so
           ,
           yet
           I
           am
           sure
           ,
           of
           every
           thing
           ceremonial
           which
           was
           typical
           ,
           Mr.
           B.
           cannot
           shew
           what
           was
           the
           antitype
           in
           particular
           ,
           at
           least
           he
           cannot
           prove
           it
           .
           When
           Mr.
           B.
           hath
           shewed
           and
           proved
           what
           was
           the
           antitype
           to
           all
           the
           dishes
           ,
           bowls
           ,
           snuffers
           ,
           and
           other
           utensils
           about
           the
           tabernacle
           ,
           and
           of
           every
           
           thing
           appointed
           concerning
           them
           ,
           their
           colour
           ,
           fashion
           ,
           mettal
           ,
           &c.
           and
           of
           every
           rite
           prescribed
           Israel
           by
           Moses
           ,
           there
           may
           be
           some
           equity
           in
           Mr.
           Bs.
           task
           .
           But
           till
           then
           it
           is
           enough
           to
           tell
           him
           ,
           that
           to
           it
           with
           other
           things
           typified
           ,
           Christ
           ,
           Col.
           2.17
           .
           succeeded
           .
           The
           churchmembership
           by
           birth
           hath
           had
           churchmembership
           by
           faith
           to
           succeed
           it
           ,
           as
           is
           before
           proved
           from
           Gal
           3.
           and
           if
           that
           be
           not
           enough
           ,
           let
           Mr.
           B.
           answer
           ,
           and
           not
           slight
           what
           Mr.
           
             Samuel
             Fisher
          
           writes
           in
           his
           
             Baby
             baptism
             meer
             Babism
          
           ,
           about
           the
           ceremonial
           holiness
           of
           the
           Jews
           infants
           ,
           pag.
           112.113
           ,
           114
           ,
           115
           ,
           116
           ,
           &c.
           
        
         
           2.
           
           Saith
           he
           ,
           
             If
             the
             very
             materials
             of
             the
             Church
             were
             a
             ceremony
             ,
             then
             the
             Church
             it self
             should
             be
             but
             a
             ceremony
             .
             And
             so
             the
             Church
             in
          
           Abraham●
           
             family
             should
             be
             more
             vile
             then
             the
             Church
             in
             the
             family
             of
          
           Noah
           ,
           Melchizedech
           ,
           Sem
           ,
           Job
           ,
           Lot
           ,
           
             &c.
             which
             were
             more
             then
             ceremonies
             .
          
        
         
           Answ.
           The
           Levitical
           priesthood
           was
           ceremonial
           ,
           and
           yet
           not
           the
           materials
           ,
           that
           is
           the
           men
           ,
           a
           ceremony
           ;
           so
           churchmembership
           might
           be
           a
           ceremony
           ,
           yet
           not
           the
           churchmembers
           .
           But
           I
           do
           not
           term
           either
           the
           one
           or
           the
           other
           a
           ce●emony
           ,
           it
           is
           sufficient
           that
           it
           was
           a
           meer
           positive
           thing
           alterable
           and
           that
           it
           was
           altered
           .
        
         
           3.
           
           Saith
           he
           ,
           
             And
             that
             it
             was
             no
             part
             of
             the
             meerly
             judicial
             law
             ,
             appears
             thus
             .
          
           1.
           
           
             As
             was
             last
             said
             ,
             then
             also
             the
             Church
             in
          
           Abrahams
           
             family
             should
             be
             more
             vile
             then
             the
             aforesaid
             ▪
             for
             their
             churchmembership
             was
             not
             a
             piece
             of
             meer
             policy
             ,
             as
             we
             call
             the
             judicials
             .
          
        
         
           Answ.
           I●
           it
           we●e
           by
           any
           law
           that
           infants
           were
           Churchmembers
           ,
           it
           is
           more
           likely
           to
           be
           〈◊〉
           judicial
           law
           then
           any
           other
           of
           the
           ●hree
           sorts
           of
           the
           Mosaical
           laws
           ,
           which
           Divines
           do
           so
           distinguish
           .
           And
           to
           the
           argument
           I
           say
           ,
           1.
           
           By
           making
           infants
           Churchmembership
           to
           be
           by
           a
           mixt
           or
           meer
           judicial
           law
           in
           Abrahams
           family
           ,
           it
           is
           not
           made
           a
           piece
           of
           meer
           civil
           policy
           not
           Eccl●siastical
           ,
           for
           the
           Jew●
           Commonwealth
           was
           a
           holy
           policy
           ,
           and
           the
           members
           of
           the
           State
           were
           members
           of
           the
           Church
           and
           consequently
           ,
           it
           is
           rather
           made
           more
           excellent
           by
           referring
           it
           to
           the
           meer
           judicial
           laws
           ,
           as
           the
           constitution
           of
           the
           Sanhed●in
           and
           other
           things
           are
           ,
           and
           the
           admitting
           of
           the
           proselytes
           and
           their
           children
           was
           by
           the
           Elders
           of
           the
           Jews
           .
           2.
           
           How
           to
           say
           concerning
           the
           families
           of
           Noah
           ,
           &c.
           we
           cannot
           resolve
           ,
           sith
           we
           find
           little
           or
           nothing
           of
           them
           ,
           no
           mention
           of
           Noahs
           infants
           ,
           or
           
             Melchizedecs
             ,
             Sems
             ,
             Jobs
          
           ,
           or
           Lots
           except
           Amm●n
           and
           Moab
           ,
           nothing
           said
           of
           their
           Churchmembership
           ,
           or
           of
           the
           government
           of
           the
           families
           ,
           what
           it
           was
           ,
           or
           by
           what
           law
           .
        
         
           2.
           
           Saith
           he
           ,
           
             It
             cannot
             be
             shewn
             that
             it
             hath
             any
             thing
             of
             the
             nature
             of
             a
             meer
             judicial
             law
             in
             it
             (
             except
             we
             may
             call
             the
             moral
             laws
             or
             Gospel
             promises
             judicial
             ,
             upon
             which
             meer
             judicials
             are
             built
             :
             )
             why
             is
             it
             not
             as
             much
             of
             the
             judicial
             law
             to
             have
             women
             Churchmembers
             as
             children
             ?
             yet
             who
             dare
             say
             that
             this
             is
             meerly
             judicial
             ?
          
        
         
           Answ.
           It
           can
           be
           shewn
           ,
           that
           if
           there
           be
           such
           a
           law
           ,
           it
           is
           a
           meer
           judicial
           law
           ,
           because
           it
           belonged
           to
           the
           ordering
           of
           the
           Commonwealth
           or
           policy
           of
           Israel
           ,
           as
           it
           is
           termed
           ,
           Ephes.
           2.12
           .
           and
           the
           entring
           of
           proselytes
           was
           to
           be
           done
           by
           the
           eldership
           of
           the
           people
           ,
           and
           not
           by
           the
           priests
           .
           And
           this
           we
           da●e
           say
           of
           the
           womens
           visible
           Churchmembership
           
           as
           well
           as
           the
           infants
           ,
           and
           that
           neither
           of
           them
           were
           by
           a
           moral
           law
           o●
           Gospel
           promise
           as
           Mr.
           B.
           fancies
           .
        
         
           3.
           
           Sai●h
           he
           ,
           
             It
             is
             of
             the
             very
             law
             of
             nature
             to
             have
             infants
             to
             be
             part
             of
             a
             Kingdome
             ,
             and
             the
             Kings
             subjects
             .
             And
             Mr.
          
           T.
           
             hath
             told
             me
             his
             judgement
             ;
             that
             the
             Jews
             Church
             and
             Commonwealth
             was
             all
             one
             :
             therefore
             according
             to
             Mr.
          
           T.
           
             his
             grounds
             ,
             it
             must
             needs
             be
             requisite
             even
             naturally
             that
             infants
             should
             then
             be
             Churchmembers
             .
             I
             thinke
             this
             is
             past
             denial
             .
          
        
         
           Answ.
           Kingdomes
           themselves
           are
           not
           of
           the
           law
           of
           nature
           ,
           no
           nor
           of
           the
           law
           of
           nations
           ,
           if
           they
           were
           ,
           all
           other
           government
           then
           of
           Kings
           were
           against
           these
           laws
           ,
           much
           less
           can
           it
           be
           o●
           the
           law
           of
           nature
           to
           have
           infants
           to
           be
           part
           of
           a
           Kingdome
           ,
           and
           the
           Kings
           subjects
           .
           According
           to
           my
           judgment
           ,
           the
           Jews
           Church
           and
           Commonwealth
           were
           not
           all
           one
           naturally
           ,
           but
           by
           institution
           ;
           and
           therefore
           ,
           according
           to
           my
           grounds
           ,
           it
           is
           not
           requisite
           even
           naturally
           that
           infants
           should
           then
           be
           Churchmembers
           .
           So
           that
           I
           find
           none
           o●
           these
           things
           past
           denial
           .
        
         
           4.
           
           Saith
           he
           ,
           
             The
             promise
             that
             took
             them
             in
             ,
             and
             the
             seal
             were
             both
             grounded
             on
             the
             righteousness
             of
             ●aith
             ,
             as
             is
             proved
             before
             ;
             therefore
             not
             a
             meer
             judicial
             .
          
        
         
           Answ.
           Neither
           were
           they
           taken
           in
           by
           a
           promise
           ,
           nor
           was
           the
           promise
           or
           the
           seal
           grounded
           ,
           that
           is
           ,
           made
           or
           given
           by
           reason
           of
           the
           righteousness
           of
           faith
           ,
           to
           or
           in
           those
           to
           whom
           they
           were
           made
           or
           given
           .
           Nor
           is
           any
           such
           thing
           before
           proved
           by
           Mr.
           B.
           
        
         
           5.
           
           Saith
           he
           ,
           
             In●ants
             were
             Churchmembers
             long
             before
             the
             time
             of
          
           Moses
           ,
           
             when
             the
             Jews
             were
             formed
             into
             a
             Commonwealth
             ,
             and
             the
             ●udicial
             laws
             given
             them
             .
             And
             as
             the
             Apostle
             argues
             ,
             the
             law
             which
             was
             many
             hundred
             years
             after
             ,
             could
             not
             make
             void
             the
             promise
             ,
             and
             so
             it
             could
             not
             be
             that
             this
             was
             part
             of
             the
             meerly
             judicial
             law
             .
          
        
         
           Answ.
           The
           Jews
           were
           formed
           into
           a
           Commonmealth
           ,
           and
           judicial
           laws
           given
           ,
           as
           may
           appear
           by
           the
           appointment
           of
           Onan
           and
           Sh●lah
           to
           take
           their
           brothers
           wife
           ,
           Gen.
           38
           8.
           and
           the
           sentence
           of
           Judah
           concerning
           
             Tamar
             ,
             v.
          
           24.
           before
           Moses
           time
           ,
           though
           then
           both
           were
           compleated
           .
           Though
           the
           law
           makes
           not
           void
           the
           promise
           ,
           yet
           the
           law
           of
           infants
           visible
           Churchmembership
           ,
           if
           there
           were
           any
           such
           ,
           might
           be
           meerly
           judicial
           .
        
         
           6.
           
           Saith
           he
           ,
           
             That
             it
             is
             neither
             a
             meer
             judicial
             ,
             nor
             proper
             to
             the
             Jews
             ▪
             appeareth
             thus
             .
             That
             which
             was
             proper
             to
             the
             Jews
             ,
             was
             given
             to
             them
             onely
             ;
             that
             is
             ,
             onely
             to
          
           Isaac
           
             and
             his
             seed
             ,
             on
             whom
             the
             Jewish
             priviledges
             were
             intailed
             .
             But
             many
             hundreds
             were
             circumcised
             as
             Churchmembers
             (
             among
             them
             many
             infants
             )
             in
          
           Abrahams
           
             family
             ,
             before
             ever
          
           Isaac
           
             was
             born
             ;
             and
             all
             the
             proselytes
             with
             their
             infants
             afterward
             that
             would
             come
             in
             .
             The
             children
             of
          
           Keturah
           
             and
             their
             children
             ,
             and
             the
             children
             of
          
           Ishmael
           ,
           
             &c.
             were
             once
             all
             Churchmembers
             ;
             let
             any
             shew
             when
             they
             were
             unchurched
             ,
             except
             when
             they
             unchurched
             themselves
             by
             their
             wickedness
             ;
             or
             let
             any
             shew
             that
             the
             same
             sons
             of
          
           Keturah
           ,
           
             who
             must
             circumcise
             their
             sons
             as
             Churchmembers
             while
             they
             were
             in
          
           Abrahams
           
             family
             ,
             must
             leave
             them
             uncircumcised
             and
             unchurched
             when
             they
             were
             removed
             from
             that
             family
             .
             Did
             God
             change
             laws
             ,
             and
             revoke
             such
             mercies
             and
             priviledges
             to
             
             the
             seed
             of
          
           Abraham
           ,
           
             meerly
             because
             of
             their
             removing
             from
             his
             house
             ,
             and
             change
             of
             place
             ?
             Who
             dare
             believe
             such
             fancies
             ,
             without
             one
             word
             of
             Scripture
             ?
             Remember
             therefore
             ,
             that
             it
             is
             here
             plainly
             proved
             ,
             that
             infants
             Churchmembership
             was
             not
             proper
             to
             the
             Jews
             .
          
        
         
           Answ.
           That
           which
           wa●
           proper
           to
           the
           Jews
           was
           not
           proper
           to
           Isaac
           onely
           and
           his
           seed
           ,
           but
           common
           to
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacobs
           family
           ,
           or
           the
           people
           that
           either
           by
           birth
           or
           proselytism
           were
           Hebrews
           :
           When
           Ishmael
           was
           cast
           out
           ,
           and
           the
           sons
           of
           
             Keturah
             sent
             away
             from
             Isaac
             ,
             Gen.
          
           25.6
           .
           they
           were
           not
           Churchmembers
           ,
           nor
           their
           children
           ,
           no
           more
           then
           the
           circumcised
           children
           of
           the
           Jews
           by
           strange
           wives
           when
           they
           were
           separated
           from
           the
           holy
           seed
           ,
           Ezra
           10.
           
           
             &
             Nehem
          
           13.
           which
           the
           Lord
           did
           for
           that
           reason
           which
           he
           judged
           fit
           ,
           however
           it
           seem
           to
           us
           .
           Nor
           is
           this
           conceit
           a
           fancy
           ,
           but
           plain
           from
           those
           Scriptures
           named
           and
           others
           ,
           which
           still
           reckon
           the
           
             Ishmaeli●es
             ,
             Edomites
             ,
             Ketureans
          
           ,
           and
           posterity
           of
           Jews
           by
           prohibited
           women
           and
           separated
           from
           the
           congregation
           of
           Israel
           ,
           as
           a
           profane
           people
           ,
           and
           so
           not
           Churchmembers
           .
           Nor
           do
           I
           think
           they
           were
           bound
           to
           circumcise
           their
           infants
           as
           Churchmembers
           ,
           or
           did
           it
           when
           separated
           from
           the
           Hebrew
           people
           .
           So
           that
           Mr.
           B.
           hath
           not
           yet
           proved
           ,
           that
           infants
           Churchmembership
           was
           not
           proper
           to
           the
           Jews
           ,
           but
           that
           
             it
             is
             partly
             natural
             ,
             and
             partly
             grounded
             on
             the
             law
             of
             grace
             and
             faith
             ,
          
           as
           he
           speaks
           .
        
      
       
         
           SECT
           .
           LXIX
           .
           Mr.
           
             B.
             ch
             .
             20.
          
           by
           his
           15th
           .
           arg
           .
           from
           infants
           being
           once
           members
           in
           the
           universal
           visible
           Church
           ,
           hath
           not
           proved
           their
           visible
           Churchmembership
           unreapealed
           .
        
         
           CH.
           20.
           
           
             My
             15th
             .
             arg
             
               saith
               he
            
             ,
             is
             this
             :
             If
             all
             infants
             who
             were
             members
             of
             any
             particular
             Church
             ,
             were
             also
             members
             of
             the
             universal
             visible
             Church
             (
             which
             was
             never
             taken
             down
             ;
             )
             then
             certainly
             their
             Churchmembership
             is
             not
             repealed
             :
             But
             all
             infants
             ,
             that
             were
             members
             of
             any
             particular
             Church
             ,
             were
             also
             members
             of
             the
             universal
             visible
             Church
             ;
             therefore
             their
             Churchmembership
             is
             not
             repealed
             .
             The
             consequence
             is
             beyond
             dispute
             ,
             because
             the
             universal
             Church
             never
             ceaseth
             here
             .
             And
             in
             my
             judgement
             ,
             the
             whole
             argument
             is
             so
             clear
             ,
             that
             were
             there
             no
             more
             it
             were
             sufficient
             .
          
        
         
           Answ.
           The
           very
           conclusion
           ,
           is
           so
           palpably
           false
           ,
           that
           no
           man
           that
           understands
           it
           but
           will
           wonder
           that
           Mr.
           B.
           should
           shew
           himself
           so
           besotted
           ,
           as
           to
           prove
           so
           in●ustriously
           a
           thing
           contrary
           to
           sense
           ,
           that
           the
           visible
           Churchmembership
           of
           no
           infants
           who
           were
           members
           of
           any
           particular
           Church
           is
           repealed
           ,
           that
           is
           ,
           ceaseth
           .
           For
           who
           knows
           not
           that
           
             Isaac
             ,
             Jacob
             ,
             Moses
             ,
             David
             ,
          
           with
           million●
           more
           are
           dead
           ,
           and
           are
           now
           no
           members
           in
           any
           visible
           Church
           ?
           If
           it
           be
           said
           ,
           that
           Mr.
           B.
           means
           the
           species
           of
           infants
           ,
           I
           reply
           ,
           then
           he
           speaks
           non-sense
           and
           false
           .
           For
           the
           species
           is
           but
           one
           ,
           and
           therefore
           to
           ●erm
           the
           species
           which
           is
           but
           one
           
           [
           
             all
             infants
          
           ]
           in
           the
           plural
           number
           is
           non-sense
           And
           false
           for
           the
           species
           was
           never
           a
           member
           of
           any
           particular
           Church
           ,
           for
           members
           are
           individuals
           ,
           nor
           is
           the
           universal
           visible
           Church
           
             totum
             universale
          
           ,
           which
           may
           bee
           thus
           divided
           into
           adult
           and
           infants
           as
           into
           two
           sorts
           of
           Churches
           ,
           but
           
             totum
             integrale
          
           ,
           an
           integral
           whole
           consisting
           of
           parts
           existing
           ,
           and
           when
           the
           parts
           ceased
           to
           exist
           then
           they
           were
           not
           members
           visible
           ,
           and
           the
           whole
           Church
           visible
           must
           needs
           cease
           when
           all
           the
           members
           existent
           are
           deceased
           .
           It
           is
           false
           also
           that
           the
           species
           an
           be
           termed
           visible
           :
           For
           that
           is
           visible
           which
           may
           be
           discerned
           by
           sense
           ,
           but
           sense
           discerneth
           not
           species
           ,
           but
           individuals
           .
           If
           it
           be
           said
           that
           Mr.
           B.
           means
           that
           the
           universal
           visible
           Church
           is
           as
           a
           fluent
           body
           ,
           as
           a
           river
           whi●h
           con●inues
           the
           same
           from
           a
           succession
           of
           ether
           water
           in
           the
           same
           channel
           ,
           neither
           will
           this
           ●ee
           for
           his
           purpose
           .
           For
           1.
           in
           that
           sense
           the
           infants
           that
           were
           members
           cease
           ,
           and
           other
           infants
           succeed
           ;
           2.
           it
           is
           manifest
           that
           the
           visible
           Church
           is
           not
           now
           among
           those
           people
           ,
           to
           wit
           the
           Jews
           ,
           w●o
           had
           heretofore
           infants
           visible
           churchmembers
           ,
           they
           are
           broken
           off
           from
           being
           Gods
           visible
           Church
           ,
           and
           so
           the
           succession
           of
           churchmembers
           in
           t●at
           people
           ceaseth
           ,
           and
           it
           is
           that
           which
           is
           denied
           t●at
           in
           the
           other
           channel
           ,
           to
           wit
           the
           visible
           Christian
           Church
           ,
           infants
           do
           or
           ought
           to
           be
           taken
           to
           succeed
           in
           the
           place
           of
           the
           deceased
           Jewish
           infants
           ,
           and
           if
           the
           sense
           be
           thus
           ,
           the
           whole
           argument
           is
           this
           ;
           If
           infants
           visible
           churchmembership
           be
           and
           ●ught
           to
           be
           taken
           to
           be
           in
           the
           Christian
           visible
           Church
           as
           in
           the
           Jewish
           ,
           then
           it
           is
           not
           repealed
           .
           But
           infants
           visible
           churchmembership
           is
           and
           ought
           to
           be
           taken
           to
           be
           in
           the
           christian
           visible
           Church
           as
           in
           the
           Jewish
           ,
           ergo
           .
           of
           which
           I
           should
           deny
           the
           minor
           .
           But
           this
           hath
           no
           likelihood
           to
           be
           Mr.
           Bs.
           meaning
           ,
           whose
           words
           import
           plainly
           that
           which
           I
           count
           non-sense
           and
           false
           .
           And
           therefore
           I
           answer
           to
           his
           argument
           ,
           if
           the
           parenthesis
           (
           
             which
             was
             never
             taken
             down
          
           )
           be
           a
           part
           of
           the
           antecedent
           in
           the
           major
           ,
           and
           the
           sense
           be
           this
           [
           and
           the
           universal
           visible
           Church
           existent
           in
           the
           age
           wherein
           infants
           were
           members
           of
           a
           particular
           Church
           was
           never
           taken
           down
           or
           ceased
           not
           ]
           and
           this
           be
           supplied
           in
           the
           minor
           ,
           I
           d●ny
           the
           minor
           ,
           if
           it
           be
           not
           supplied
           I
           deny
           the
           syllogism
           to
           be
           good
           ,
           as
           not
           having
           the
           whole
           medium
           in
           the
           minor
           which
           was
           in
           the
           major
           ,
           if
           it
           be
           understood
           in
           another
           sense
           (
           which
           I
           count
           non-sense
           )
           that
           the
           species
           of
           infants
           in
           the
           Jewish
           particular
           Church
           were
           members
           of
           the
           universal
           visible
           Church
           Christian
           ,
           the
           minor
           is
           to
           bee
           proved
           .
           As
           for
           what
           Mr.
           B.
           saith
           ,
           
             the
             universal
             Church
             never
             ceaseth
             here
             ,
          
           if
           it
           be
           meant
           of
           the
           universal
           visible
           Church
           definite
           of
           that
           age
           (
           in
           which
           alone
           infants
           visible
           members
           of
           a
           particular
           Church
           are
           members
           )
           it
           is
           false
           ,
           if
           of
           an
           universal
           Church
           visible
           indefinite
           ,
           so
           as
           that
           the
           sense
           be
           ,
           some
           or
           other
           universal
           Church
           visible
           never
           ceaseth
           ,
           or
           an
           universal
           visible
           Church
           in
           some
           age
           or
           other
           ceaseth
           not
           infant
           members
           in
           the
           particular
           Church
           are
           not
           members
           in
           such
           an
           universal
           ,
           but
           in
           the
           definite
           of
           one
           age
           ,
           and
           the
           minor
           of
           Mr.
           Bs.
           argument
           in
           that
           sense
           is
           false
           ;
           Or
           if
           the
           sense
           bee
           (
           as
           it
           seemeth
           by
           what
           followes
           )
           
             That
             the
             nature
             of
             the
             universal
             visible
             Church
             ceaseth
             not
             ●heere
             ,
          
           I
           deny
           the
           consequence
           of
           the
           major
           in
           Mr.
           Bs.
           syllogism
           ;
           And
           say
           ,
           That
           it
           is
           non-sense
           to
           term
           the
           
           nature
           of
           the
           universal
           visible
           Church
           the
           universal
           visible
           Church
           ,
           as
           it
           is
           to
           term
           humanity
           or
           manhood
           a
           man
           ,
           or
           Peter
           humanity
           or
           the
           humane
           nature
           .
           All
           know
           that
           understand
           the
           Metaphysicks
           ,
           that
           whatever
           the
           difference
           bee
           whether
           formal
           or
           modal
           or
           some
           other
           ,
           yet
           the
           one
           is
           not
           rightly
           predicated
           or
           said
           of
           the
           other
           :
           no
           man
           saith
           the
           essence
           of
           a
           thing
           (
           which
           is
           all
           one
           with
           the
           nature
           )
           is
           the
           thing
           ,
           but
           that
           by
           which
           it
           is
           .
           In
           like
           manner
           it
           is
           non-sense
           to
           say
           infants
           were
           members
           of
           the
           nature
           of
           the
           universal
           Church
           visible
           .
           For
           membership
           hath
           relation
           to
           an
           integral
           whole
           not
           to
           an
           essential
           ,
           no
           man
           makes
           infants
           a
           part
           of
           the
           definition
           of
           the
           universal
           visible
           Church
           ,
           but
           of
           the
           compleatness
           of
           it
           .
           But
           let
           's
           view
           Mr.
           Bs.
           proof
           .
        
         
           1.
           
           Saith
           he
           ,
           
             That
             there
             is
             a
             universal
             visible
             Church
             ,
             Mr.
             Rutherford
             and
             others
             have
             largely
             proved
             :
             They
             of
             
               New
               England
            
             indeed
             deny
             a
             unive●sal
             visible
             governing
             or
             political
             Church
             ;
             but
             not
             this
             that
             I
             speak
             of
             (
             as
             you
             may
             see
             in
             Mr.
             Shepheard
             and
             Mr.
             Allens
             answer
             to
             Mr.
             Ball
             )
             But
             lest
             any
             should
             deny
             it
             ,
             I
             wi●l
             bring
             one
             proof
             or
             rather
             many
             in
             one
             ,
             1
             Cor.
             12
             ,
             13.
             
             We
             are
             all
             baptised
             by
             one
             spiri●
             into
             one
             body
             ,
             whether
             Jews
             or
             Gentiles
             .
             Here
             you
             see
             it
             is
             one
             and
             the
             same
             body
             that
             all
             are
             baptised
             into
             :
             Now
             that
             this
             is
             the
             visible
             Church
             I
             prove
             thus
             .
             1.
             
             That
             one
             body
             that
             hath
             distinct
             visible
             members
             with
             variety
             of
             gifts
             is
             the
             visible
             body
             :
             But
             this
             is
             such
             .
             2.
             
             That
             one
             body
             which
             is
             visible
             in
             suffering
             and
             rejoycing
             is
             the
             visible
             body
             .
             But
             this
             is
             such
             v.
             25
             ,
             26.
             3.
             
             That
             body
             which
             is
             capable
             of
             schism
             ,
             and
             must
             be
             admonished
             not
             to
             admit
             of
             it
             ,
             is
             the
             visible
             body
             ;
             But
             this
             is
             such
             v.
             25.
             4.
             
             That
             body
             which
             had
             the
             visible
             seals
             of
             Baptism
             and
             the
             Lords
             Supper
             was
             the
             visible
             body
             ;
             But
             this
             was
             such
             v.
             13.
             5.
             
             That
             one
             body
             which
             had
             visible
             universal
             officers
             was
             the
             visible
             universal
             Church
             or
             body
             ;
             But
             this
             was
             such
             :
             Therefore
             ,
             &c.
             
          
        
         
           Answ.
           I
           list
           not
           to
           interpose
           my
           judgement
           in
           the
           controversies
           between
           Mr.
           Ball
           and
           Mr.
           Rutherford
           ,
           and
           Mr.
           Hudson
           on
           the
           one
           side
           ,
           and
           Mr.
           Allen
           ,
           Mr.
           Shepheard
           ,
           and
           Mr.
           Hooker
           on
           the
           other
           side
           ,
           which
           rest
           much
           on
           the
           meaning
           of
           the
           term
           [
           Church
           ]
           in
           such
           passages
           as
           these
           1
           Cor.
           12
           ,
           28.
           
           &
           10.32
           .
           Acts
           8.
           
           ●
           .
           Gal.
           1.13
           ,
           &c.
           and
           some
           Logick
           notions
           of
           an
           universal
           and
           integral
           whole
           ,
           of
           a
           similar
           and
           dissimilar
           whole
           ,
           the
           distinction
           of
           a
           Church
           entitive
           and
           organical
           ,
           and
           the
           like
           .
           Nevertheless
           because
           it
           concerns
           the
           present
           point
           that
           I
           should
           say
           somewhat
           in
           this
           thing
           ,
           I
           shall
           thus
           far
           express
           my
           conceits
           .
           1.
           
           I
           think
           by
           the
           word
           Church
           in
           none
           of
           the
           places
           alledged
           by
           Mr.
           
             Hudson
             vindic
             .
             ch
          
           .
           2.
           a
           particular
           fixed
           congregation
           organized
           is
           meant
           except
           the
           last
           ,
           3.
           
           Joh.
           10.
           where
           I
           conceive
           the
           casting
           out
           could
           be
           onely
           out
           of
           that
           particular
           Church
           where
           Diotrephes
           did
           Lord
           it
           ,
           and
           where
           alone
           he
           did
           and
           could
           
             forbid
             those
             that
             would
             receive
             the
             brethren
             ,
          
           though
           perhaps
           the
           effect
           might
           extend
           further
           .
           Nor
           do
           I
           think
           on
           the
           other
           side
           ,
           that
           in
           any
           one
           of
           them
           by
           [
           
             the
             Church
          
           ]
           is
           meant
           the
           universal
           visible
           organical
           political
           Church
           collectively
           taken
           ,
           which
           Mr.
           Hudson
           asserts
           not
           Acts.
           8.3
           .
           Gal.
           1
           .
           1●
           .
           For
           Saul
           did
           not
           make
           havock
           ,
           persecuted
           or
           destroy
           the
           whole
           Church
           so
           taken
           ,
           nor
           only
           the
           particular
           Church
           
           of
           Jerusalem
           ,
           but
           the
           word
           [
           Church
           ]
           there
           is
           taken
           without
           quantity
           ,
           an●
           so
           neither
           notes
           the
           universal
           nor
           particular
           ,
           all
           nor
           some
           ,
           but
           indefinitely
           in
           
             genere
             confuso
          
           ,
           the
           
             disciples
             of
             Christ
          
           ,
           or
           
             any
             of
             that
             way
             ,
             Acts
          
           9.1
           2.
           
             them
             that
             believed
             on
             Christ
          
           ,
           Acts
           22.19
           .
           
             them
             that
             called
             on
             his
             name
             ,
          
           Acts
           9.14
           .
           
             the
             Saints
          
           ,
           Acts
           26.10
           .
           wheresoever
           hee
           could
           reach
           them
           .
           And
           in
           the
           same
           sense
           it
           is
           taken
           Acts
           2.47
           .
           1
           Cor.
           10.32
           .
           1
           Tim.
           3.15
           .
           and
           I
           think
           the
           sense
           is
           the
           same
           Eph.
           3.10
           .
           whether
           [
           by
           
             the
             Church
          
           ]
           be
           meant
           of
           what
           was
           done
           to
           or
           on
           the
           Church
           ,
           that
           is
           the
           believers
           called
           out
           of
           the
           Gentiles
           ,
           to
           whom
           hee
           gave
           his
           spirit
           manifestly
           as
           on
           Cornelius
           ,
           or
           by
           the
           teachers
           in
           the
           Church
           ,
           especially
           of
           the
           wonderful
           mysteries
           which
           were
           revealed
           in
           the
           exercise
           of
           gifts
           then
           given
           .
           Matth
           16.18
           .
           It
           is
           true
           ,
           is
           meant
           the
           visible
           Church
           ,
           but
           not
           the
           universal
           organical
           collectively
           taken
           ,
           nor
           any
           particular
           Congregation
           organized
           ,
           but
           the
           visible
           in
           respect
           of
           the
           part
           which
           is
           invisible
           ,
           against
           which
           the
           gates
           of
           the
           grave
           or
           death
           shall
           not
           prevail
           ,
           to
           keep
           them
           in
           ,
           but
           they
           shall
           be
           raised
           up
           again
           to
           everlasting
           life
           at
           the
           last
           day
           .
           Nor
           is
           it
           said
           that
           the
           keyes
           should
           bee
           given
           to
           the
           Church
           but
           to
           Peter
           ,
           the
           use
           of
           which
           was
           to
           bee
           in
           the
           calling
           of
           the
           Church
           effectually
           .
           The
           other
           text
           1
           Cor.
           12.28
           .
           cannot
           be
           meant
           of
           the
           Church
           visible
           universal
           organical
           collective
           ,
           nor
           of
           a
           particular
           Congregation
           ,
           not
           this
           latter
           for
           reasons
           given
           by
           Mr.
           Hudson
           ,
           nor
           the
           former
           ,
           for
           
             the
             Apostles
             ,
             Prophets
             ,
             Teachers
             ,
          
           are
           distinct
           from
           the
           Church
           there
           taken
           :
           but
           they
           are
           not
           so
           from
           the
           Church
           universal
           visible
           organical
           collective
           ,
           Ergo.
           Therefore
           I
           conceive
           Apostles
           ,
           &c.
           are
           not
           said
           to
           be
           set
           in
           the
           Church
           collectively
           taken
           as
           a
           
             totum
             integrale
             organicum
          
           ,
           but
           in
           the
           Church
           distributively
           taken
           ,
           that
           is
           ,
           in
           the
           several
           Churches
           where
           they
           were
           imployed
           ,
           as
           Peter
           among
           those
           of
           the
           Circumcision
           ,
           Paul
           among
           the
           Gentiles
           .
           To
           which
           the
           term
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             hath
             set
          
           ,
           gives
           me
           occasion
           to
           encline
           ,
           which
           I
           conceive
           to
           b●e
           the
           same
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             gave
             ,
             Eph.
          
           4.12
           .
           and
           it
           notes
           not
           a
           setting
           ,
           by
           way
           of
           law
           constituting
           such
           to
           be
           in
           the
           Church
           ,
           but
           a
           setting
           or
           disposing
           by
           way
           of
           providence
           in
           several
           Churches
           for
           their
           profit
           ,
           as
           he
           saw
           good
           .
           2.
           
           I
           conceive
           the
           term
           Catholike
           or
           universal
           Church
           (
           between
           which
           Mr.
           
             Bl.
             Coven
             sealed
             pag.
          
           155.
           saith
           Divines
           distinguish
           )
           is
           sometimes
           taken
           in
           contradistinction
           to
           the
           Jewish
           National
           Church
           ,
           sometimes
           as
           comprehending
           both
           the
           believers
           before
           and
           since
           the
           incarnation
           of
           Christ
           ,
           and
           in
           both
           senses
           I
           conceive
           it
           notes
           the
           invisible
           Church
           ,
           or
           
             the
             Church
             of
             the
             first
             born
             which
             are
             written
             in
             heaven
             ,
          
           Heb.
           12.23
           .
           
             who
             are
             fellow
             heirs
             of
             the
             same
             body
             and
             partakers
             together
             of
             the
             promise
             of
             Christ
             through
             the
             Gospel
             ,
          
           Ephes
           .
           3.6
           ▪
           and
           this
           is
           the
           Catholike
           Church
           in
           the
           Apostles
           Creed
           ,
           which
           we
           believe
           though
           we
           see
           it
           not
           .
           3.
           
           I
           acknowledge
           a
           Catholike
           visible
           Church
           both
           before
           and
           after
           Christs
           incarnation
           entitive
           ,
           though
           I
           think
           not
           organical
           since
           Christs
           ascension
           and
           the
           Apostles
           decease
           ,
           and
           that
           this
           Catholike
           visible
           Church
           consists
           of
           all
           the
           visible
           Church-members
           and
           Churches
           particular
           visible
           in
           all
           the
           world
           and
           that
           this
           is
           visible
           onely
           in
           the
           several
           parts
           ,
           which
           exist
           ,
           and
           because
           these
           parts
           are
           in
           flux
           as
           a
           City
           ,
           Army
           ,
           Commonwealth
           ,
           there
           are
           sometimes
           more
           sometimes
           fewer
           ,
           sometimes
           the
           same
           persons
           may
           be
           visible
           Church-members
           
           and
           sometimes
           not
           ,
           some
           parts
           may
           be
           formed
           after
           one
           manner
           some
           after
           another
           ,
           the
           same
           sort
           of
           persons
           may
           be
           (
           as
           infants
           )
           in
           a
           Church
           v●sible
           of
           one
           constitution
           and
           not
           in
           another
           ,
           he
           may
           bee
           a
           member
           (
           as
           Cornelius
           )
           in
           one
           Church
           that
           is
           not
           in
           another
           .
           So
           that
           the
           Church
           universal
           visible
           which
           I
           acknowledge
           is
           not
           uniform
           ,
           and
           is
           onely
           as
           in
           numbring
           a
           total
           sum
           of
           many
           particulars
           cast
           up
           .
           4.
           
           I
           conceive
           the
           text
           Mr.
           B.
           alledgeth
           serveth
           not
           his
           purpose
           .
           For
           though
           I
           think
           it
           is
           meant
           of
           the
           Church
           visible
           ,
           yet
           not
           in
           respect
           of
           all
           the
           parts
           of
           the
           Church
           visible
           ,
           but
           those
           that
           are
           so
           visible
           as
           that
           they
           are
           also
           of
           the
           invisible
           Church
           ,
           to
           wit
           ,
           true
           believers
           .
           1.
           
           Because
           it
           is
           said
           that
           
             th●y
             are
             by
             one
             spirit
             baptised
             into
             one
             body
             ,
             and
             made
             to
             drink
             into
             one
             spirit
             ,
          
           now
           this
           must
           be
           understood
           of
           that
           unity
           of
           spirit
           which
           unites
           to
           Christ
           ,
           not
           barely
           in
           respect
           of
           common
           gifts
           to
           the
           sanctified
           and
           unsanctified
           .
           But
           this
           cannot
           bee
           said
           of
           all
           the
           vi●ble
           members
           of
           the
           visible
           Church
           ,
           therefore
           it
           is
           not
           meant
           of
           them
           .
           2.
           
           Because
           the
           many
           members
           ▪
           termed
           
             one
             body
          
           are
           termed
           
             Christ
             ,
             v.
          
           12.
           which
           can
           bee
           meant
           of
           Christ
           mystical
           onely
           ,
           for
           those
           that
           are
           onely
           Christ
           by
           profession
           are
           not
           termed
           Christ
           ,
           but
           those
           who
           are
           spiritually
           uni●ed
           to
           him
           ▪
           now
           those
           are
           
             one
             spirit
          
           ,
           1
           Cor.
           6.17
           .
           
             new
             creatures
          
           ,
           2
           Cor.
           5.17
           .
           to
           whom
           
             there
             is
             no
             condemnation
             ,
             Rom.
          
           8.1
           .
           
             of
             his
             flesh
             and
             of
             his
             bones
             ,
             Ephes.
          
           5.30
           ,
           31
           ,
           32.
           
           And
           to
           his
           reasons
           I
           answer
           ,
           that
           though
           they
           prove
           the
           body
           meant
           1
           Cor
           12.13
           .
           was
           visible
           ,
           yet
           they
           prove
           not
           that
           all
           parts
           of
           the
           visible
           Church
           are
           comprehended
           in
           that
           body
           ,
           but
           onely
           such
           as
           were
           also
           of
           the
           invisible
           .
        
         
           2.
           
           Saith
           Mr.
           B.
           
             That
             the
             Jews
             infants
             were
             members
             of
             this
             universal
             visible
             Church
             ,
             I
             prove
             thus
             :
             There
             is
             but
             one
             visible
             universal
             Church
             or
             body
             :
             therefore
             they
             must
             needs
             be
             of
             this
             one
             ,
             or
             be
             unchurched
             .
             See
             Gal.
          
           3.16
           .
           Ephes.
           4
           4
           ,
           1
           Cor.
           1●
           .
           12
           .
        
         
           Answ.
           The
           unity
           there
           ascribed
           is
           not
           visible
           but
           invisible
           ,
           to
           wit
           ,
           by
           the
           union
           of
           the
           same
           spirit
           ,
           and
           the
           body
           though
           visible
           in
           respect
           of
           some
           parts
           ,
           yet
           is
           not
           said
           to
           bee
           one
           in
           resp●ct
           of
           any
           but
           those
           who
           are
           invisibly
           also
           joyned
           to
           that
           body
           ,
           or
           for
           their
           sake
           ,
           as
           Mr.
           
             B.
             pag.
          
           340
           If
           Christ
           Gal.
           3.16
           .
           bee
           not
           meant
           of
           Christ
           personal
           ,
           it
           is
           certain
           it
           is
           meant
           of
           no
           more
           then
           Christ
           mystical
           ,
           or
           the
           Church
           invisible
           ,
           and
           so
           1
           Cor.
           12.12
           .
           the
           like
           is
           to
           be
           said
           .
           And
           that
           it
           is
           so
           Ephes.
           4.
           
           ●
           .
           appears
           from
           the
           words
           where
           these
           are
           joyned
           
             one
             body
          
           and
           
             one
             spirit
          
           .
           Therefore
           I
           deny
           that
           those
           texts
           are
           meant
           of
           the
           universal
           visible
           Church
           as
           visible
           ,
           but
           onely
           of
           that
           part
           of
           the
           universal
           visible
           Church
           of
           that
           time
           which
           was
           also
           of
           the
           invisible
           ,
           which
           is
           one
           by
           unity
           of
           the
           same
           spirit
           .
           As
           for
           the
           universal
           visible
           Church
           it
           cannot
           bee
           said
           to
           bee
           one
           in
           several
           ages
           numerically
           ,
           for
           it
           is
           but
           the
           total
           of
           all
           the
           members
           then
           existent
           (
           for
           if
           they
           bee
           not
           existent
           among
           the
           living
           they
           are
           not
           visible
           )
           and
           they
           are
           sometimes
           the
           same
           ,
           sometimes
           others
           (
           hee
           that
           is
           now
           of
           the
           visible
           Church
           may
           cease
           by
           death
           or
           apostasie
           to
           be
           so
           to
           morrow
           )
           sometimes
           more
           sometime
           fewer
           ,
           but
           they
           are
           one
           in
           respect
           of
           profession
           of
           the
           same
           faith
           ,
           or
           in
           some
           other
           visible
           appearance
           to
           be
           of
           Gods
           people
           .
           Now
           the
           infants
           of
           the
           Jews
           might
           be
           members
           of
           the
           visible
           Church
           universal
           of
           a
           former
           age
           ,
           
           but
           were
           not
           of
           the
           universal
           visible
           Church
           of
           that
           age
           ,
           which
           was
           not
           one
           numerically
           with
           the
           universal
           visible
           Church
           of
           a
           former
           age
           ,
           nor
           meant
           to
           be
           so
           ,
           1
           Cor.
           12.13
           .
        
         
           2.
           
           Saith
           he
           ,
           
             Every
             one
             that
             is
             a
             mamber
             of
             the
             particular
             ,
             must
             needs
             be
             a
             member
             of
             the
             universal
             ;
             else
             one
             might
             be
             a
             part
             of
             the
             part
             ,
             and
             yet
             not
             a
             part
             of
             the
             whole
             .
          
        
         
           Answ.
           It
           is
           true
           of
           the
           universal
           made
           up
           of
           those
           parts
           ,
           but
           he
           may
           be
           a
           member
           of
           the
           particular
           Church
           of
           uncircumcised
           ,
           as
           Cornelius
           ,
           who
           is
           not
           a
           member
           of
           the
           particular
           Church
           of
           the
           circumcised
           ;
           and
           he
           may
           be
           a
           member
           of
           the
           universal
           visible
           of
           one
           time
           ,
           who
           is
           not
           a
           member
           of
           the
           universal
           visible
           of
           another
           time
           .
           A
           Jew
           before
           the
           offer
           of
           Christ
           might
           be
           a
           member
           of
           the
           Jewish
           Church
           national
           ,
           as
           the
           Pharisees
           ,
           to
           whom
           
             John
             Baptist
          
           ,
           Ch●ist
           ,
           and
           his
           Apostles
           preached
           ;
           yet
           were
           not
           members
           of
           the
           universal
           Church
           visible
           when
           they
           rejected
           the
           offer
           of
           Christ.
           Infants
           were
           members
           of
           the
           visible
           universal
           Jewish
           Church
           ,
           who
           were
           not
           so
           of
           the
           universal
           visible
           Christian
           in
           another
           ●ge
           .
           Mr.
           Bs
           mistake
           is
           I
           conceive
           in
           this
           ,
           that
           he
           thinks
           the
           universal
           visible
           Church
           is
           one
           and
           the
           same
           in
           every
           age
           ,
           which
           is
           a
           gross
           mistake
           .
        
         
           But
           he
           saith
           ,
           
             This
             is
             all
             beyond
             dispute
             ;
             and
             Mr.
          
           T.
           
             denied
             none
             of
             it
             ,
             when
             I
             urged
             it
             on
             him
             ,
             he
             confesseth
             ,
          
           1.
           
           
             There
             is
             a
             universal
             Church
             visible
             .
          
           2.
           
           
             That
             the
             Jews
             Church
             was
             not
             the
             whole
             universal
             .
          
           3.
           
           
             That
             every
             one
             that
             is
             a
             member
             of
             a
             particular
             Church
             ,
             is
             also
             a
             member
             of
             the
             universal
             .
          
           4.
           
           
             And
             that
             the
             Jews
             infants
             were
             members
             of
             the
             universal
             .
          
           5.
           
           
             And
             this
             universal
             Church
             is
             not
             dissolved
             .
          
        
         
           Answ.
           I
           have
           made
           some
           search
           whether
           ever
           I
           confessed
           that
           this
           universal
           Church
           visible
           of
           which
           the
           Jews
           infants
           were
           members
           is
           not
           dissolved
           ,
           and
           do
           not
           remember
           or
           find
           that
           ever
           I
           did
           so
           ;
           if
           I
           sholud
           ,
           I
           do
           revoke
           it
           ,
           as
           being
           most
           false
           :
           and
           I
           rather
           think
           (
           if
           I
           did
           yeeld
           any
           thing
           that
           seemed
           like
           it
           )
           that
           what
           I
           confessed
           was
           ,
           that
           the
           nature
           or
           essentials
           of
           the
           Church
           are
           not
           dissolved
           ,
           in
           stead
           of
           which
           (
           as
           I
           ghess
           by
           what
           follows
           )
           Mr.
           B.
           put
           this
           as
           my
           confession
           .
           He
           adds
           .
        
         
           
             What
             then
             remains
             to
             be
             denied
             ?
             Why
             this
             is
             all
             that
             he
             saith
             to
             the
             whole
             [
             that
             their
             membership
             in
             the
             vniversal
             Church
             was
             onely
             by
             reason
             of
             their
             membership
             in
             the
             particular
             ;
             and
             therefore
             ceased
             with
             it
             .
             ]
             And
             how
             is
             this
             proved
             ?
             Why
             Mr.
          
           T.
           
             saith
             it
             is
             so
             ,
             and
             that
             is
             the
             best
             proof
             ,
             and
             all
             that
             I
             could
             get
             .
          
        
         
           Answ.
           It
           was
           enough
           when
           I
           was
           a
           respondent
           that
           I
           said
           so
           ,
           it
           had
           been
           Mr.
           Bs.
           part
           to
           have
           disproved
           it
           :
           But
           I
           did
           then
           think
           ,
           and
           do
           still
           think
           it
           so
           plain
           ,
           that
           it
           needed
           not
           proof
           ;
           and
           (
           as
           very
           a
           wrangler
           as
           Mr.
           B.
           is
           )
           I
           think
           Mr.
           B.
           grants
           as
           much
           when
           he
           saith
           ,
           
             that
             every
             one
             that
             is
             a
             member
             of
             a
             part
             is
             a
             member
             of
             the
             whole
             ,
          
           and
           
             that
             the
             individual
             Church
             that
             then
             was
             ,
             was
             broken
             off
             for
             unbelief
          
           ;
           and
           I
           know
           no
           visible
           Church
           but
           an
           individual
           .
           Methinks
           it
           is
           all
           one
           as
           if
           I
           had
           said
           ,
           the
           finger
           is
           onely
           a
           member
           of
           the
           whole
           body
           in
           that
           it
           is
           a
           part
           of
           the
           hand
           ,
           and
           when
           the
           hand
           ceaseth
           to
           be
           a
           part
           of
           the
           body
           ,
           the
           finger
           ceaseth
           to
           be
           a
           member
           .
           But
           yet
           M.
           B.
           will
           
             try
             whether
             hee
             can
             disprove
             this
             any
             better
             .
          
        
         
           1.
           
           Saith
           he
           ,
           
             I
             think
             I
             have
             sufficiently
             proved
             ,
             that
             even
             the
             nature
             
             of
             the
             Jews
             Church
             was
             not
             repealed
             ,
             but
             onely
             the
             accidental
             ceremonies
             ;
             and
             the
             individual
             Church
             that
             then
             was
             ,
             is
             broken
             off
             for
             unbelief
             ;
             but
             the
             Olive
             still
             remained
             .
          
        
         
           Answ.
           The
           visible
           Church
           Jewish
           could
           be
           no
           other
           then
           the
           individual
           Church
           Jewish
           ,
           which
           if
           broken
           off
           ,
           though
           the
           nature
           of
           the
           Jews
           Church
           was
           not
           repealed
           ,
           and
           the
           Olive
           still
           remained
           ,
           yet
           the
           infant
           Churchmembership
           which
           came
           onely
           in
           with
           the
           Jewish
           national
           Church
           ,
           might
           and
           did
           cease
           .
        
         
           2.
           
           Saith
           he
           .
           
             If
             the
             Jews
             Church
             were
             repealed
             ,
             yet
             he
             that
             will
             affirm
             that
             the
             whole
             species
             of
             infants
             are
             cast
             out
             of
             the
             universal
             visible
             Church
             ,
             must
             prove
             it
             well
             :
             For
             if
             I
             find
             that
             they
             were
             once
             in
             it
             ,
             I
             need
             no
             more
             proof
             that
             they
             remain
             in
             ,
             till
             some
             one
             shew
             me
             where
             it
             is
             revoked
             ,
             which
             is
             not
             yet
             done
             by
             any
             that
             I
             know
             of
             .
          
        
         
           Answ.
           The
           repealing
           of
           the
           nature
           of
           the
           Jews
           Church
           ,
           and
           of
           the
           Jews
           Church
           (
           which
           intimate
           that
           the
           nature
           of
           the
           Jews
           Church
           and
           the
           Jews
           Church
           were
           a
           law
           capable
           of
           repeal
           )
           is
           a
           piece
           of
           Baxterian
           non-sense
           ,
           which
           I
           use
           not
           .
           That
           the
           Jewish
           Church
           national
           is
           broken
           off
           ,
           and
           that
           churchmembership
           by
           birth
           is
           altered
           into
           churchmembership
           by
           faith
           ,
           is
           so
           fully
           proved
           before
           ,
           sect
           .
           50
           ,
           51
           ,
           52.
           besides
           what
           elsewhere
           is
           said
           by
           me
           ,
           that
           I
           count
           it
           superfluous
           to
           add
           any
           more
           .
           If
           it
           satisfie
           not
           Mr.
           B.
           it
           's
           to
           be
           ascribed
           to
           his
           pertinacy
           in
           his
           opinion
           ,
           which
           to
           be
           his
           proper
           temper
           I
           was
           told
           long
           ago
           ,
           and
           much
           experience
           of
           him
           by
           my self
           and
           others
           find
           to
           be
           true
           .
        
         
           3.
           
           Saith
           he
           ,
           
             The
             universal
             Church
             is
             more
             excellent
             far
             then
             any
             particular
             ,
             and
             so
             our
             standing
             in
             the
             universal
             Church
             is
             a
             far
             higher
             priviledge
             then
             our
             standing
             or
             membership
             in
             any
             particular
             :
             Therefore
             it
             will
             not
             follow
             ,
             that
             infants
             lose
             the
             greater
             ,
             because
             they
             lose
             the
             lesser
             ;
             and
             that
             they
             are
             cast
             out
             of
             the
             universal
             ,
             because
             they
             are
             cast
             out
             of
             the
             particular
             .
          
        
         
           Answ.
           The
           universal
           may
           be
           more
           excellent
           then
           any
           particular
           extensively
           ,
           because
           the
           universal
           comprehend
           the
           most
           excellent
           part
           ,
           and
           the
           rest
           also
           ;
           but
           not
           intensively
           ,
           sith
           all
           the
           excellency
           may
           be
           from
           one
           part
           .
           Christ
           the
           head
           is
           not
           the
           universal
           body
           ,
           and
           yet
           the
           whole
           body
           is
           not
           more
           excellent
           intensively
           then
           Christ
           ,
           that
           is
           ,
           hath
           not
           more
           perfection
           then
           Christ
           ;
           for
           all
           the
           excellency
           in
           all
           the
           members
           is
           Christs
           ,
           and
           from
           Christ.
           Yet
           the
           standing
           in
           the
           universal
           is
           not
           a
           higher
           priviledge
           then
           in
           the
           particular
           Church
           ;
           yea
           ,
           if
           there
           be
           a
           standing
           in
           the
           universal
           besides
           the
           standing
           in
           the
           particular
           ,
           yet
           the
           standing
           in
           the
           particular
           is
           a
           higher
           priviledge
           .
           Else
           why
           do
           Ministers
           exhort
           men
           to
           joyn
           with
           some
           particular
           Church
           ,
           and
           to
           submit
           to
           their
           Pastors
           ?
           is
           it
           not
           for
           their
           advantage
           ?
           Sure
           Mr.
           B.
           who
           condemns
           Seekers
           ,
           and
           those
           that
           are
           separ●tists
           from
           a
           particular
           Church
           ,
           and
           those
           that
           live
           out
           of
           communion
           with
           any
           particular
           Church
           as
           Christians
           at
           large
           ,
           and
           are
           so
           members
           of
           the
           universal
           Church
           ,
           should
           not
           think
           they
           have
           a
           higher
           priviledge
           then
           members
           of
           a
           particular
           Church
           .
           If
           he
           do
           ,
           he
           doth
           wrong
           them
           in
           condemning
           them
           ,
           and
           disswading
           them
           from
           that
           state
           which
           is
           a
           higher
           priviledge
           .
           Much
           less
           is
           it
           true
           concerning
           infants
           ,
           who
           are
           not
           visible
           Churchmembers
           ,
           but
           
           as
           they
           stand
           in
           the
           particular
           Church
           .
           For
           they
           are
           not
           by
           their
           own
           profession
           visible
           Churchmembers
           ,
           but
           meerly
           in
           that
           they
           are
           part
           of
           that
           nation
           which
           God
           takes
           for
           his
           people
           ,
           as
           God
           did
           the
           Hebrew
           nation
           ,
           and
           no
           other
           before
           nor
           since
           .
           This
           is
           clear
           ,
           if
           we
           suppose
           the
           whole
           Hebrew
           nation
           destroyed
           except
           one
           male
           infant
           ,
           this
           male
           infant
           would
           be
           no
           visible
           Churchmember
           ,
           there
           being
           nothing
           by
           which
           he
           is
           discernable
           to
           sense
           to
           be
           more
           one
           of
           Gods
           people
           then
           another
           infant
           ,
           though
           there
           we●e
           many
           Churches
           of
           Gentiles
           ●n
           other
           places
           :
           Whereas
           on
           the
           other
           side
           ,
           if
           a
           Christian
           by
           profession
           were
           in
           no
           particular
           Church
           ,
           but
           stood
           alone
           in
           an
           Island
           of
           unbelievers
           ,
           remote
           from
           any
           particular
           Churches
           ,
           I
           presume
           Mr.
           B.
           would
           say
           he
           were
           a
           visible
           member
           of
           the
           universal
           ,
           though
           of
           no
           particular
           .
           Whence
           it
           follows
           ,
           that
           if
           infants
           lose
           their
           standing
           in
           the
           particular
           Church
           Jewish
           ,
           they
           lose
           their
           standing
           in
           the
           universal
           .
        
         
           4.
           
           Saith
           he
           ,
           
             Persons
             are
             first
             (
             in
             order
             of
             nature
             ,
             or
             time
             ,
             or
             both
             ,
             )
             members
             of
             the
             universal
             Church
             ,
             before
             they
             are
             members
             of
             any
             particular
             ▪
             So
             was
          
           Noah
           ,
           Lo●
           ,
           Abraham
           ,
           
             and
             all
             men
             before
             Christ
             ,
             and
             so
             are
             all
             since
             Christ.
             The
             Eunuch
             in
          
           Acts
           8.
           
             was
             baptized
             into
             the
             universal
             visible
             Church
             ,
             and
             not
             into
             any
             particular
             .
             It
             is
             so
             with
             all
             others
             :
             It
             is
             the
             general
             use
             and
             nature
             of
             Baptism
             ;
             they
             are
             baptized
             into
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             ,
             and
             so
             into
             the
             catholick
             Church
             ;
             but
             not
             into
             any
             particular
             Church
             :
             If
             any
             such
             thing
             be
             ,
             it
             is
             secondary
             ,
             and
             accidental
             and
             additional
             ,
             and
             no
             proper
             end
             of
             Baptism
             .
             So
             that
             it
             being
             first
             in
             order
             ,
             that
             we
             are
             entred
             into
             the
             visible
             universal
             Church
             ,
             it
             is
             likely
             to
             be
             of
             more
             durable
             continuance
             .
          
        
         
           Answ.
           Avoiding
           unnecessary
           disceptations
           with
           Mr.
           B.
           about
           the
           general
           use
           and
           nature
           of
           Baptism
           ,
           and
           about
           the
           priority
           in
           order
           ,
           or
           time
           ,
           or
           both
           ,
           according
           to
           which
           persons
           are
           members
           of
           the
           universal
           visible
           Church
           afore
           they
           are
           of
           the
           particular
           ,
           I
           do
           agree
           ,
           that
           persons
           who
           were
           visible
           Churchmembers
           by
           their
           sensible
           profession
           of
           the
           true
           God
           ,
           were
           members
           of
           the
           universal
           afore
           they
           were
           of
           the
           particular
           :
           But
           deny
           this
           concerning
           infants
           ,
           for
           the
           reason
           before
           given
           .
        
         
           5.
           
           Saith
           he
           ,
           
             It
             is
             no
             good
             consequence
             that
             is
             fetcht
             from
             the
             removal
             of
             a
             particular
             Church
             ,
             or
             of
             the
             Jews
             particular
             Church
             ,
             to
             breaking
             off
             from
             the
             universal
             ;
             therefore
             this
             will
             not
             prove
             infants
             are
             broke
             off
             .
             If
             a
             Jew
             had
             been
             forced
             into
             a
             strange
             countrey
             ,
             yet
             there
             ,
             both
             he
             and
             his
             children
             had
             been
             Churchmembers
             of
             the
             universal
             Church
             .
             When
             all
             the
             Jews
             were
             scattered
             abroad
             in
             captivity
             ,
             so
             that
             they
             had
             neither
             temple
             ,
             nor
             altar
             ,
             nor
             priest
             ,
             but
             perhaps
             one
             live
             in
             one
             Town
             ,
             and
             another
             in
             another
             ,
             as
             they
             do
             at
             this
             day
             ;
             you
             could
             not
             say
             ,
             that
             these
             were
             of
             the
             visible
             particular
             Church
             of
             the
             Jews
             ,
             though
             you
             might
             say
             still
             that
             they
             were
          
           Abrahams
           
             seed
             ,
             and
             they
             and
             their
             children
             were
             members
             of
             the
             visible
             universal
             Church
             .
          
        
         
           Answ.
           The
           consequence
           is
           good
           as
           I
           frame
           it
           ,
           Their
           churchmembership
           visible
           ceaseth
           ,
           who
           were
           visible
           Churchmembers
           onely
           in
           that
           they
           were
           part
           of
           that
           visible
           Church
           which
           now
           ceaseth
           ;
           But
           so
           it
           was
           concerning
           infants
           visible
           churchmembership
           ,
           ergo
           ,
           it
           ceaseth
           :
           Which
           is
           different
           from
           that
           which
           Mr.
           B.
           imposeth
           on
           me
           .
           To
           his
           suppositions
           
           I
           say
           ,
           that
           they
           were
           in
           that
           case
           members
           of
           the
           visible
           particular
           Church
           of
           the
           Jews
           ,
           which
           was
           a
           particular
           Church
           ,
           and
           so
           accounted
           even
           in
           their
           captivity
           ,
           though
           not
           in
           a
           flourishing
           estate
           as
           in
           their
           own
           countrey
           .
           And
           for
           the
           instance
           of
           
             Keturahs
             children
             when
             they
             left
             the
             Church
             of
             Abrahams
             family
             ,
          
           if
           their
           infants
           were
           visible
           Church-members
           (
           which
           I
           conceive
           they
           were
           not
           )
           then
           it
           was
           because
           they
           joyned
           themselves
           as
           proselytes
           to
           the
           Hebrew
           people
           ,
           which
           I
           think
           is
           not
           true
           ,
           and
           therefore
           conceive
           if
           any
           of
           Keturahs
           children
           who
           left
           the
           Church
           of
           Abrahams
           family
           ,
           professed
           the
           God
           of
           Abraham
           ,
           they
           were
           members
           of
           the
           universal
           ,
           but
           not
           their
           infants
           .
           And
           ●or
           what
           Mr.
           B.
           adds
           ,
           
             ●f
             a
             Jew
             then
             ,
             or
             a
             Christian
             now
             ,
             were
             cast
             upon
             the
             coasts
             of
             America
             ,
             where
             he
             should
             never
             be
             a
             member
             of
             a
             particular
             Church
             more
             ,
             yet
             he
             should
             be
             a
             member
             of
             the
             universal
             still
          
           ;
           I
           grant
           it
           ,
           while
           they
           profess
           God
           in
           Christ.
           And
           for
           what
           he
           adds
           ,
           
             Neither
             Joseph
             ,
             Mary
             ,
             nor
             Jesus
             in
             his
             infancy
             were
             unchurched
             ,
             because
             they
             lived
             in
             Aegypt
             (
             though
             I
             confess
             it
             is
             disputable
             whether
             Christ
             were
             ever
             a
             Churchmember
             property
             ;
             but
             I
             pass
             by
             that
          
           )
           I
           grant
           it
           ,
           for
           they
           remained
           members
           of
           the
           Jewish
           Church
           then
           when
           they
           were
           in
           Aegypt
           ▪
           as
           I
           presume
           Mr.
           B.
           counts
           those
           of
           his
           Church
           of
           Kederminster
           members
           still
           ,
           who
           may
           by
           imprisonment
           ,
           traffique
           ,
           service
           of
           the
           State
           in
           war
           ,
           sickness
           ,
           or
           otherwayes
           be
           absent
           thence
           in
           England
           ,
           or
           forreigne
           parts
           against
           their
           will.
           
        
         
           6.
           
           Saith
           he
           ,
           
             Again
             ,
             to
             lose
             their
             standing
             in
             the
             visible
             universal
             Church
             ,
             is
             to
             lose
             their
             place
             in
             the
             visible
             body
             (
             1
             Cor.
             12.13
             .
             )
             and
             in
             the
             house
             o●
             the
             living
             God
             ,
             1
             Tim.
             3.15
             .
             the
             pillar
             and
             ground
             of
             truth
             :
             But
             to
             be
             removed
             from
             one
             particular
             Church
             ,
             or
             from
             every
             particular
             Church
             ,
             is
             no
             casting
             out
             of
             Christs
             body
             ,
             or
             Gods
             house
             :
             therefore
             it
             will
             not
             follow
             upon
             the
             removal
             from
             a
             particular
             Church
             ,
             that
             they
             are
             removed
             from
             the
             universal
             ;
             especially
             when
             we
             are
             not
             speaking
             of
             individual
             infants
             ,
             but
             of
             the
             whole
             species
             .
             So
             that
             I
             think
             this
             argument
             is
             unanswerable
             :
             Infants
             were
             members
             of
             the
             universal
             visible
             Church
             (
             as
             Mr.
             T.
             confesseth
             )
             This
             is
             the
             Church
             that
             we
             are
             now
             baptized
             into
             ;
             and
             this
             Church
             constitution
             is
             not
             altered
             or
             taken
             down
             :
             therefore
             infants
             membership
             of
             this
             Church
             is
             not
             taken
             down
             ,
             what
             ever
             it
             be
             of
             the
             Jews
             particular
             Church
             .
          
        
         
           Answ.
           The
           consequence
           is
           good
           as
           I
           framed
           it
           in
           the
           paragraph
           next
           before
           ,
           yea
           though
           Mr.
           Bs.
           two
           propositions
           here
           be
           granted
           :
           Nor
           can
           Mr.
           B.
           overthrow
           it
           ,
           ●●ll
           he
           prove
           that
           the
           Jews
           infants
           had
           a
           standing
           in
           the
           universal
           visible
           Church
           ,
           severed
           from
           their
           standing
           in
           the
           Jewish
           particular
           ,
           for
           which
           he
           hath
           yet
           brought
           no
           proof
           .
           His
           saying
           
             that
             he
             spake
             of
             the
             whole
             species
             ,
             not
             of
             individual
             infants
             ,
          
           makes
           his
           speeches
           to
           appear
           ridiculous
           non-sense
           .
           For
           the
           whole
           species
           hath
           no
           standing
           in
           the
           visible
           Church
           universal
           or
           particular
           ,
           nor
           can
           be
           said
           to
           be
           admitted
           in
           ,
           or
           cast
           out
           ,
           or
           removed
           from
           one
           or
           every
           particular
           Church
           .
           These
           things
           cannot
           be
           said
           of
           a
           species
           ,
           but
           of
           individuals
           ,
           sith
           a
           species
           is
           conceived
           abstractively
           from
           all
           individuificating
           circumstances
           of
           time
           ,
           place
           ,
           &c.
           which
           must
           be
           conceived
           in
           visible
           
           Churchmembership
           and
           removal
           or
           casting
           out
           .
           And
           that
           
             we
             are
             baptised
             now
             into
             that
             universal
             visible
             Church
             in
             which
             infants
             were
             members
             ,
          
           is
           utterly
           false
           ,
           and
           that
           the
           Church
           constitution
           is
           altered
           in
           that
           the
           Jewish
           particular
           Church
           ceaseth
           i●
           proved
           before
           ,
           therefore
           there
           is
           not●ing
           in
           this
           argument
           unanswerable
           .
           As
           for
           what
           Mr.
           B.
           adds
           to
           this
           Chapter
           p.
           339.
           
           I
           finde
           not
           that
           ●e
           brings
           any
           more
           strength
           in
           it
           which
           needs
           further
           answer
           .
           He
           refers
           me
           to
           Mr.
           
             Hudsons
             vindic
          
           .
           but
           tels
           me
           not
           what
           part
           he
           would
           have
           me
           answer
           ,
           perhaps
           there
           is
           not
           any
           thing
           in
           the
           book
           that
           opposeth
           mee
           besides
           what
           is
           already
           answered
           ,
           and
           I
           am
           not
           yet
           so
           obsequious
           to
           Mr.
           B.
           as
           to
           go
           ov●r
           a
           whole
           book
           to
           finde
           an
           adversary
           to
           fight
           with
           ;
           if
           Mr.
           B.
           kn●w
           any
           strength
           in
           it
           to
           oppose
           me
           with
           ,
           he
           should
           have
           himself
           produced
           it
           or
           referred
           me
           to
           the
           particular
           place
           where
           I
           might
           finde
           it
           .
           As
           for
           the
           texts
           which
           hee
           cites
           out
           of
           Mr.
           Hudson
           ,
           an
           answer
           is
           fu●ly
           made
           to
           what
           hee
           brings
           them
           for
           in
           the
           2d
           .
           pa●t
           of
           this
           
             Rev●ew
             ,
             ●ect
          
           9.
           in
           which
           Mr.
           B.
           and
           others
           may
           see
           how
           shamefully
           they
           abuse
           Scripture
           ,
           to
           prove
           a
           church
           national
           comprehending
           infants
           like
           the
           Jewish
           in
           the
           time
           of
           the
           Go●pel
           .
           And
           I
           add
           ,
           that
           if
           Mr.
           B.
           weigh
           Mr.
           Hudsons
           words
           in
           his
           
             vindic
             .
             ch
          
           .
           4
           sect
           .
           5.
           p.
           93
           ,
           94.
           
           
             I
             acknowledge
             the
             Jews
             to
             be
             a
             national
             Church
             .
             But
             my
             description
             of
             the
             Church
             Catholike
             was
             of
             the
             Church
             as
             it
             is
             now
             ,
             s●nce
             the
             partitition
             wall
             is
             broken
             down
             ,
             f●r
             then
             it
             became
             Catholike
             .
             I
             conceive
             there
             were
             believers
             of
             the
             sons
             of
          
           Keturah
           
             that
             d●d
             not
             partake
             of
             all
             the
             priviledges
             of
             the
             Jewish
             Church
             except
             they
             became
             proselytes
             .
             It
             is
             the
             Evangelical
             Catholike
             Church
             which
             my
             question
             is
             about
             ;
             into
             which
             the
             Jewes
             themselves
             being
             converted
             were
             admitted
             by
             a
             new
             initial
             seal
             ,
          
           viz.
           
             baptism
             ,
             and
             did
             not
             stand
             in
             it
             by
             their
             former
             national
             membership
             ,
             but
             received
             a
             Catholike
             membership
             by
             baptism
             ,
             I
             conceive
             that
             a
             man
             of
             any
             nation
             ,
             converted
             to
             be
             a
             visible
             believer
             is
             a
             member
             of
             the
             Church
             Catholike
             en●itive
             ,
             and
             hereby
             hath
             right
             to
             all
             Church
             priviledges
             that
             belong
             to
             the
             whole
             Church
             ,
             Gods
             method
             us●d
             in
             the
             national
             Church
             of
             the
             Jews
             ,
             b●ing
          
           in
           populo
           Israelitico
           ,
           
             m●st
             ●eeds
             differ
             from
             the
             method
          
           in
           populo
           Catholico
           ;
           hee
           will
           finde
           that
           learned
           man
           speaking
           as
           much
           for
           my
           purpose
           as
           his
           own
           .
           They
           tha●
           boldly
           affirm
           that
           
             Christs
             Covenant
             ,
             his
             sati●faction
             ,
             his
             Church
             ,
             his
             sealing
             ,
             extend
             to
             any
             more
             then
             elect
             ,
          
           joyn
           with
           the
           Arminians
           against
           the
           Scripture
           and
           the
           most
           approved
           Protestants
           ,
           and
           the
           contrary
           
             contains
             no
             desperate
             expressions
          
           ,
           as
           Mr.
           B
           b●ing
           m●slea●
           speaks
           ▪
           Mr.
           Hudsons
           words
           pag.
           220.
           are
           not
           right
           .
           If
           any
           hold
           that
           the
           believing
           Jews
           children
           are
           still
           Churchmembers
           ,
           and
           yet
           deny
           that
           the
           Gentiles
           children
           are
           so
           hee
           may
           hold
           it
           still
           notwithstanding
           the
           assault
           made
           by
           Mr.
           B.
           here
           .
           For
           by
           
             the
             taking
             down
             the
             partition
             wall
             ,
             Ephes.
          
           2.14
           .
           and
           the
           
             removing
             the
             enmity
             v.
          
           16.
           
           Jews
           and
           Gentiles
           are
           not
           made
           one
           visible
           Church
           after
           the
           Jewish
           frame
           ,
           but
           one
           by
           faith
           ,
           and
           by
           it
           the
           Gentiles
           are
           cl●ansed
           ,
           A●●s
           15.9
           .
           not
           a
           whole
           nation
           parents
           and
           children
           as
           the
           Jewish
           Church
           ,
           but
           believers
           repenting
           ,
           Acts
           11.17
           ,
           18.
           
             one
             body
             ,
             one
             Lord
             ,
             one
             faith
             ,
             one
             baptism
             ,
          
           &c.
           Eph.
           4.5
           6.
           proves
           not
           the
           Gentile
           and
           Jewish
           Church
           visible
           to
           be
           the
           same
           ,
           but
           the
           invisible
           of
           both
           .
           Gal.
           6.15
           .
           hath
           not
           a
           word
           tending
           to
           prove
           that
           there
           is
           the
           same
           reason
           of
           Jews
           
           and
           Gentiles
           infant
           visible
           churchmembership
           ,
           but
           of
           the
           equal
           interest
           in
           Christ
           of
           Gentiles
           who
           are
           new
           c●eatures
           ,
           as
           of
           the
           Jews
           .
           It
           is
           no
           part
           of
           Pauls
           Epistles
           ,
           and
           therefore
           not
           much
           of
           their
           substance
           to
           prove
           the
           taking
           in
           of
           the
           Gentiles
           ,
           and
           graffing
           them
           into
           the
           Olive
           which
           the
           Jews
           were
           of
           ,
           if
           by
           it
           were
           meant
           the
           visible
           Church
           Jewish
           ,
           but
           it
           is
           most
           palpably
           false
           .
           The
           
             discipling
             nations
             ,
             the
             Kingdoms
             of
             the
             world
             becomming
             Christs
             ,
             Rev.
          
           11.15
           .
           prove
           not
           infant●
           discipleship
           ,
           or
           churchmembership
           .
           All
           hitherto
           brought
           by
           Mr.
           B.
           hath
           yeilded
           no
           sufficient
           proof
           ,
           let
           's
           view
           the
           rest
           .
        
      
       
         
           SECT
           .
           LXX
           .
           Mr.
           
             Bs.
             16th
          
           ,
           and
           17th
           .
           arg
           from
           the
           promise
           of
           mercy
           ,
           
             Exod.
             20.6
          
           .
           and
           of
           blessing
           ,
           
             Psal.
             37.26
          
           .
           are
           answered
           .
        
         
           CH.
           21.
           saith
           Mr.
           B.
           
           
             The
             16th
             .
             arg
             .
             then
             is
             this
             :
             Exod.
             20.5
             ,
             6.
             
             From
             hence
             I
             argue
             thus
             :
             If
             God
             have
             made
             over
             this
             mercy
             (
             of
             Churchmembership
             )
             in
             the
             moral
             law
             ,
             to
             the
             children
             of
             all
             that
             love
             and
             obey
             him
             ,
             then
             it
             is
             not
             proper
             to
             the
             Jews
             children
             ,
             nor
             is
             it
             ceased
             :
             But
             God
             hath
             made
             over
             this
             mercy
             in
             his
             moral
             law
             to
             the
             children
             of
             all
             that
             love
             and
             obey
             him
             ;
             therefore
             it
             is
             not
             proper
             to
             the
             Jews
             children
             ,
             nor
             is
             it
             ceased
             .
             Nothing
             but
             the
             antecedent
             here
             needeth
             proof
             .
             Every
             man
             I
             think
             among
             us
             will
             confess
             ,
             that
             the
             moral
             law
             was
             not
             proper
             to
             the
             Jews
             ,
             and
             that
             it
             is
             not
             ceased
             .
             Even
             the
             most
             of
             the
             Antinomians
             confess
             the
             ten
             Commandments
             are
             in
             force
             as
             the
             law
             of
             Christ
             ,
             though
             not
             as
             the
             law
             of
             Moses
             .
             However
             ,
             if
             they
             be
             against
             the
             preceptive
             part
             of
             the
             law
             ,
             yet
             sure
             they
             will
             not
             bee
             against
             the
             promissary
             part
             .
             Though
             there
             be
             some
             clauses
             that
             were
             suted
             to
             the
             Jews
             peculiarly
             ,
             yet
             I
             never
             yet
             met
             with
             man
             that
             would
             say
             this
             was
             so
             .
             If
             the
             ten
             Commandments
             be
             not
             currant
             proof
             ,
             there
             is
             no
             disputing
             with
             them
             out
             of
             Scripture
             .
          
        
         
           Answ.
           There
           is
           need
           of
           proof
           of
           more
           then
           the
           antecedent
           to
           make
           this
           argument
           good
           .
           For
           1.
           the
           conclusion
           is
           not
           that
           which
           Mr.
           B.
           should
           prove
           ,
           Churchmembership
           and
           visible
           Churchmembership
           ,
           children
           and
           infant
           children
           being
           not
           all
           one
           .
           God
           may
           shew
           the
           mercy
           of
           Churchmembership
           to
           infants
           ,
           and
           yet
           not
           make
           over
           to
           them
           visible
           Churchmembership
           ,
           and
           he
           may
           make
           over
           visible
           Churchmembership
           to
           the
           children
           of
           them
           that
           love
           him
           ,
           and
           yet
           not
           to
           them
           in
           infancy
           .
           So
           that
           the
           conclusion
           may
           bee
           granted
           as
           it
           stands
           ,
           without
           any
           impeachment
           to
           my
           tenet
           .
           But
           if
           it
           be
           meant
           of
           visible
           Churchmembership
           of
           infant
           children
           ,
           the
           minor
           is
           to
           be
           denied
           .
           And
           to
           the
           proof
           ,
           1.
           
           I
           except
           that
           this
           promise
           was
           proper
           to
           the
           Jews
           made
           to
           back
           the
           legal
           Covenant
           ,
           and
           though
           it
           be
           a
           promise
           annexed
           to
           the
           observing
           a
           moral
           precept
           ,
           yet
           as
           in
           the
           fifth
           Commandment
           termed
           
             the
             first
             Commandment
             with
             promise
             ,
             Ephes.
          
           6.2
           .
           So
           in
           this
           ,
           the
           promise
           hath
           special
           reference
           to
           their
           prosperous
           and
           safe
           estate
           in
           Canaan
           ,
           in
           which
           
           they
           were
           continued
           while
           they
           kept
           themselves
           from
           idolatry
           ,
           and
           on
           the
           other
           side
           expelled
           ,
           captivated
           ,
           enslaved
           ,
           when
           they
           served
           idols
           ,
           unto
           the
           third
           and
           fourth
           generation
           ,
           upon
           which
           considering
           the
           time
           of
           making
           this
           promise
           ,
           the
           usual
           tenour
           of
           promises
           in
           the
           Books
           of
           Moses
           ,
           as
           Deut.
           7.9
           ,
           12.
           to
           the
           same
           purpose
           ,
           the
           place
           where
           this
           promise
           is
           put
           ,
           the
           event
           which
           doth
           best
           expound
           it
           ,
           and
           that
           no
           where
           under
           the
           Gospel
           promises
           are
           made
           to
           believers
           children
           ,
           but
           onely
           to
           believers
           themselves
           of
           Evangelical
           mercy
           ,
           yea
           the
           Apostle
           concludes
           that
           notwithstanding
           the
           promise
           to
           Abraham
           and
           his
           seed
           Gen.
           17.7
           .
           and
           to
           Israel
           ,
           yet
           
             God
             hath
             mercy
             on
             whom
             hee
             will
             have
             mercy
             ,
             and
             whom
             he
             will
             hee
             hardens
             ,
             Rom.
          
           9.18
           .
           I
           do
           determine
           (
           without
           fear
           of
           Mr.
           Bs.
           censure
           )
           that
           this
           promise
           was
           suited
           to
           the
           Jews
           peculiarly
           .
           2.
           
           I
           hence
           infer
           that
           if
           this
           mercy
           be
           meant
           of
           Churchmembership
           ,
           yet
           it
           might
           bee
           ,
           yea
           was
           proper
           to
           the
           Jews
           children
           .
           3.
           
           The
           mercy
           here
           cannot
           be
           proved
           to
           be
           visible
           Churchmembership
           .
           4.
           
           That
           it
           is
           onely
           to
           those
           mens
           children
           who
           love
           him
           and
           keep
           his
           Commandments
           ,
           which
           is
           an
           invisible
           thing
           ,
           and
           so
           whose
           infants
           are
           visible
           Churchmembers
           by
           this
           promise
           cannot
           bee
           known
           .
           5.
           
           That
           this
           promise
           is
           made
           good
           though
           it
           be
           not
           performed
           to
           all
           those
           that
           love
           him
           ,
           nor
           to
           all
           their
           children
           ,
           nor
           to
           any
           in
           infancy
           .
           6.
           
           That
           this
           promise
           is
           not
           true
           without
           the
           exception
           of
           election
           ,
           and
           the
           expounding
           of
           it
           as
           conditional
           and
           not
           absolute
           sith
           it
           must
           then
           follow
           that
           God
           exempts
           none
           yet
           from
           mercy
           ,
           there
           being
           not
           a
           thousand
           generations
           from
           Noah
           to
           this
           day
           ▪
           So
           that
           till
           Mr.
           B.
           have
           proved
           the
           contrary
           to
           these
           (
           which
           he
           can
           never
           do
           )
           his
           proof
           from
           hence
           will
           appear
           to
           be
           of
           no
           force
           .
           But
           let
           us
           examine
           what
           he
           saith
           .
        
         
           
             Let
             mee
             try
             therefore
             whether
             this
             2d
             .
             Commandment
             in
             the
             words
             cited
             do
             not
             prove
             the
             minor
             :
             to
             which
             end
             I
             argue
             thus
             .
             If
             God
             have
             assured
             his
             mercy
             by
             promise
             to
             the
             children
             of
             all
             them
             that
             love
             and
             obey
             him
             ,
             then
             he
             would
             have
             them
             be
             taken
             for
             members
             of
             his
             Church
             .
             But
             hee
             hath
             here
             assured
             his
             mercy
             by
             promise
             to
             the
             children
             of
             them
             that
             love
             and
             obey
             him
             :
             therfore
             he
             would
             have
             them
             bee
             taken
             for
             Churchmembers
             :
             The
             minor
             is
             plain
             in
             the
             text
             .
             The
             consequence
             of
             the
             major
             I
             prove
             thus
             :
             (
             viz.
             that
             all
             those
             must
             be
             taken
             for
             Churchmembers
             on
             whom
             God
             hath
             thus
             stated
             or
             assured
             his
             mercy
             by
             promise
             )
             (
             the
             word
             [
             mercy
             ]
             I
             shall
             explain
             anon
             :
             )
             If
             God
             have
             estated
             and
             assured
             his
             mercy
             by
             promise
             to
             no
             other
             society
             of
             men
             in
             the
             world
             but
             the
             Church
             ,
             then
             all
             those
             are
             members
             of
             the
             Church
             on
             whom
             his
             mercy
             is
             thus
             estated
             and
             assured
             :
             But
             God
             hath
             estated
             and
             assured
             his
             mercy
             on
             no
             other
             society
             :
             Therefore
             ,
             &c.
             
          
        
         
           
             Here
             let
             me
             a
             little
             explain
             my
             meaning
             .
             Sometime
             when
             God
             promiseth
             mercy
             ,
             it
             is
             first
             to
             some
             particular
             person
             or
             family
             :
             Sometime
             to
             a
             whole
             species
             or
             sort
             of
             persons
             .
             2.
             
             Sometimes
             it
             is
             some
             particular
             named
             mercy
             ,
             and
             sometime
             in
             the
             general
             naming
             no
             sort
             or
             individual
             mercy
             .
             3.
             
             Sometimes
             it
             is
             upon
             a
             special
             ground
             proper
             to
             some
             one
             person
             or
             to
             few
             ;
             and
             somtimes
             it
             is
             upon
             a
             common
             ground
             .
             4.
             
             When
             the
             mercy
             is
             specified
             ▪
             it
             is
             sometime
             meerly
             corporal
             and
             sometime
             
             spiritual
             .
             5.
             
             And
             of
             spiritual
             mercies
             ,
             sometime
             it
             is
             common
             to
             others
             besides
             the
             saved
             ;
             and
             sometime
             special
             and
             proper
             to
             the
             saved
             .
             6.
             
             Sometime
             it
             is
             mercy
             limi●ed
             to
             a
             short
             or
             certain
             time
             ;
             and
             sometime
             estated
             and
             assur●d
             for
             con●inuance
             while
             the
             law
             standeth
             .
             Now
             you
             mu●t
             understand
             first
             ,
             that
             God
             may
             bestow
             on
             some
             particular
             person
             or
             family
             ,
             on
             the
             ground
             of
             some
             special
             service
             ,
             which
             they
             or
             their
             fathers
             have
             done
             ,
             or
             of
             meer
             mercy
             some
             special
             corporal
             blessing
             ,
             especially
             limited
             to
             some
             short
             or
             certain
             time
             :
             And
             that
             his
             common
             preservi●g
             sustaining
             mercies
             are
             over
             all
             his
             works
             ;
             and
             and
             yet
             none
             of
             this
             will
             prove
             men
             Churchmembers
             .
             2.
             
             But
             when
             God
             doth
             not
             name
             any
             particular
             person
             or
             family
             for
             his
             mercies
             ,
             but
             estates
             them
             on
             a
             species
             or
             sort
             of
             persons
             ;
             and
             when
             it
             is
             not
             a
             m●er
             corporal
             mercy
             that
             is
             so
             stated
             ,
             but
             either
             a
             spiritual
             mercy
             (
             common
             o●
             special
             )
             or
             else
             mercy
             in
             the
             general
             without
             specification
             ,
             and
             when
             this
             is
             not
             on
             any
             ground
             of
             any
             partic●lar
             action
             or
             service
             done
             by
             any
             particular
             man
             ,
             but
             upon
             a
             ground
             (
             or
             condition
             )
             common
             to
             others
             not
             named
             ;
             and
             all
             this
             not
             li●ited
             to
             any
             short
             or
             certain
             time
             ,
             but
             stated
             to
             continuance
             ,
             and
             that
             by
             a
             legal
             promise
             assuring
             it
             ,
             and
             not
             onely
             a
             meer
             offer
             of
             it
             ,
             in
             this
             case
             it
             will
             certainely
             proove
             th●m
             members
             of
             the
             Church
             .
          
        
         
           Answ.
           1
           Mr.
           B.
           leav●
           out
           in
           the
           minor
           the
           term
           [
           all
           ]
           which
           was
           in
           the
           major
           of
           the
           first
           syllogism
           :
           which
           if
           it
           had
           been
           put
           in
           the
           minor
           (
           as
           it
           was
           necessary
           hee
           should
           do
           to
           prove
           the
           conclusion
           hee
           should
           prove
           )
           it
           would
           not
           have
           been
           proved
           out
           of
           the
           text
           ;
           which
           doth
           not
           assure
           mercy
           to
           all
           the
           children
           of
           all
           that
           love
           him
           ,
           but
           to
           thousan●s
           ,
           that
           is
           ,
           multitudes
           of
           the●
           ;
           and
           to
           those
           mercy
           is
           not
           assured
           absolutely
           without
           condition
           of
           their
           love
           of
           God
           ,
           nor
           is
           mercy
           in
           the
           text
           promised
           perpetually
           ,
           but
           as
           
             Andr.
             Rivet
          
           .
           on
           Exod.
           20.6
           .
           
             God
             doth
             not
             so
             extend
             the
             bounds
             of
             his
             mercy
             ,
             that
             hee
             may
             not
             also
             deny
             it
             to
             the
             posterity
             of
             some
             godly
             men
             .
             For
             these
             things
             are
             said
             of
             those
             things
             which
             for
             the
             most
             part
             happen
             ,
             Gods
             liberty
             beeing
             alwayes
             reserved
             in
             his
             judgements
             and
             the
             distribution
             of
             good
             things
             .
             So
             wee
             reade
             the
             sonnes
             of
             Godly
             parents
             to
             have
             been
             forsaken
             of
             God
             and
             grievously
             punished
             .
          
           2.
           
           The
           consequence
           of
           his
           major
           is
           denied
           ,
           and
           to
           his
           dictates
           (
           for
           proof
           hee
           brings
           none
           but
           his
           own
           sayings
           )
           I
           answer
           first
           ,
           by
           denying
           that
           all
           those
           must
           bee
           taken
           for
           visible
           Churchmembers
           on
           whom
           God
           hath
           stated
           or
           assured
           his
           mercy
           by
           promise
           ,
           Exod.
           20.6
           .
           no
           not
           though
           it
           were
           stated
           as
           Mr.
           B.
           would
           have
           it
           ,
           no
           promise
           ,
           no
           not
           of
           sanctifying
           grace
           making
           of
           it self
           a
           person
           a
           visible
           Churchmember
           ,
           as
           I
           have
           shewed
           often
           before
           .
           2.
           
           I
           deny
           that
           
             the
             mercy
             ,
             Exod.
          
           20
           6.
           is
           stated
           as
           Mr.
           B.
           imagines
           ;
           but
           say
           ,
           1.
           
           That
           the
           mercy
           there
           meant
           ,
           is
           stated
           on
           the
           Israelites
           specially
           .
           2.
           
           That
           it
           is
           not
           meant
           of
           spiritual
           but
           outward
           mercies
           ,
           not
           now
           promised
           to
           the
           most
           holy
           Saint
           on
           earth
           .
           3.
           
           That
           it
           was
           declared
           on
           a
           particular
           ground
           of
           Gods
           peculiar
           respect
           to
           Israel
           ,
           whom
           hee
           brought
           out
           of
           Egppt.
           4.
           
           That
           it
           is
           limited
           to
           a
           
           certain
           time
           ,
           while
           they
           continued
           to
           be
           his
           people
           ,
           which
           was
           not
           to
           be
           perpetually
           .
           3.
           
           I
           deny
           that
           the
           words
           ,
           Exod.
           20.6
           .
           Deut.
           5.10
           .
           do
           expresly
           contain
           a
           promise
           ,
           but
           onely
           a
           declaration
           of
           Gods
           frequent
           dealing
           ,
           which
           I
           confess
           ,
           doth
           imply
           a
           promise
           ,
           as
           his
           declaration
           ,
           Exod.
           ●
           .
           5
           .
           Deut.
           5.9
           .
           doth
           imply
           a
           threatening
           ;
           yet
           I
           think
           it
           not
           fit
           to
           call
           it
           a
           promise
           ,
           sith
           the
           Apostle
           Ephes.
           6.2
           .
           termes
           the
           fifth
           commandment
           ,
           
             the
             first
             commandment
             with
             promise
          
           .
           But
           Mr.
           B.
           adds
           .
        
         
           
             Now
             that
             it
             is
             the
             priviledge
             of
             the
             Church
             onely
             to
             have
             God
             thus
             engaged
             to
             be
             mercifull
             to
             them
             ,
             (
             and
             that
             in
             a
             way
             of
             distinction
             from
             others
             ,
             as
             it
             is
             in
             this
             commandment
             promise
             ,
             )
             is
             to
             me
             a
             truth
             beyond
             dispute
             ▪
             And
             if
             any
             do
             doubt
             of
             it
             ,
             I
             argue
             with
             them
             thus
             .
          
           1.
           
           
             If
             no
             such
             promise
             of
             such
             mercy
             to
             any
             sort
             of
             men
             out
             of
             the
             Church
             can
             be
             shewn
             in
             the
             Scripture
             ,
             then
             we
             must
             take
             it
             as
             proved
             that
             there
             is
             none
             :
             But
             no
             such
             promise
             can
             be
             shewn
             estating
             such
             mercy
             on
             any
             others
             ;
             therefore
             ,
          
           &c.
           
           
             They
             that
             can
             shew
             any
             such
             promise
             ,
             let
             them
             produce
             it
             .
          
        
         
           Answ.
           The
           assertion
           is
           not
           a
           truth
           beyond
           dispute
           ,
           but
           may
           be
           questioned
           ,
           nor
           is
           the
           consequence
           good
           ,
           there
           being
           no
           such
           declaration
           of
           God
           that
           he
           hath
           made
           no
           such
           promise
           of
           such
           mercy
           to
           any
           sort
           of
           men
           but
           what
           can
           be
           shewn
           in
           the
           Scripture
           ;
           and
           if
           it
           were
           ,
           yet
           till
           Mr.
           B.
           hath
           shewed
           that
           the
           mercy
           Exod
           20.6
           .
           is
           greater
           then
           God
           vouchsafes
           to
           persons
           out
           of
           the
           Church
           visible
           ,
           it
           may
           be
           held
           (
           notwithstanding
           any
           thing
           Mr.
           B
           ,
           produceth
           )
           that
           such
           mercy
           is
           promised
           to
           persons
           out
           of
           the
           Church
           .
           However
           ,
           it
           is
           most
           false
           that
           
             God
             hath
             assured
             his
             mercy
             on
             no
             other
             society
             then
             the
             Church
             .
          
           If
           the
           promise
           ,
           Gen.
           3.15
           .
           be
           understood
           of
           all
           mankind
           as
           meant
           by
           the
           womans
           seed
           (
           as
           he
           before
           in
           his
           third
           Letter
           to
           me
           ,
           and
           after
           here
           ,
           ch
           .
           23.
           expounds
           it
           )
           then
           there
           is
           a
           promise
           of
           mercy
           stated
           on
           othe●s
           then
           the
           Church
           ;
           and
           the
           same
           may
           be
           said
           of
           Gen.
           9.12
           ,
           15
           ,
           16.
           besides
           what
           is
           implied
           in
           the
           speeches
           ,
           Psal.
           36.6
           .
           
             Psal
             ▪
          
           145.9
           .
           1
           Tim.
           4.10
           .
           Till
           Mr.
           B.
           shew
           a
           greater
           mercy
           is
           stated
           on
           the
           children
           of
           all
           that
           love
           God
           then
           is
           on
           
             Cyrus
             ,
             Isa.
          
           45.1
           ,
           &c.
           there
           is
           a
           promise
           shewn
           in
           Scripture
           of
           such
           mercy
           to
           one
           out
           of
           the
           Church
           .
           The
           like
           to
           
             Nebuchadnezzar
             ,
             Jer.
          
           27.6
           .
           And
           the
           promises
           of
           calling
           the
           Gentiles
           ,
           of
           re-ingraffing
           the
           Jews
           ,
           Rom.
           11.26
           ,
           27.
           are
           promises
           to
           persons
           out
           of
           the
           Church
           ,
           and
           yet
           of
           mercy
           ,
           yea
           the
           chiefest
           mercy
           ;
           and
           therefore
           Mr.
           Bs.
           dictates
           are
           but
           vain
           .
           Yet
           he
           goes
           on
           thus
           .
        
         
           2.
           
           
             Briefly
             consider
             to
             the
             contrary
          
           :
           1.
           
           
             Those
             without
             the
             Church
             are
             said
             to
             be
             without
             hope
             ,
             without
             God
             ,
             strangers
             to
             the
             Covenant
             of
             promises
             ,
             Ephes.
          
           2.12
           .
        
         
           Answ.
           It
           is
           said
           of
           the
           Ephesians
           ,
           that
           they
           were
           once
           without
           hope
           ,
           &c.
           and
           it
           is
           said
           also
           that
           they
           were
           Gentiles
           uncircumcised
           ;
           but
           it
           doth
           noth
           not
           follow
           therefore
           that
           all
           Gentiles
           uncircumcised
           were
           without
           Christ
           not
           having
           hope
           ,
           without
           God
           in
           the
           world
           :
           Nor
           doth
           it
           follow
           ,
           that
           all
           Gentiles
           were
           out
           of
           any
           visible
           Church
           who
           were
           uncircumcised
           ;
           nor
           doth
           it
           follow
           ,
           they
           had
           no
           promises
           of
           mercy
           who
           were
           strangers
           from
           the
           Covenants
           of
           promise
           there
           meant
           .
           It
           is
           true
           ,
           this
           Text
           proves
           that
           the
           estate
           of
           the
           Gentiles
           afore
           the
           Gospel
           was
           
           preached
           to
           them
           ,
           was
           as
           Paul
           describes
           it
           :
           Yet
           this
           neither
           proves
           that
           there
           were
           none
           who
           were
           out
           of
           the
           Commonwealth
           of
           Israel
           ,
           and
           were
           strangers
           from
           the
           Covenants
           of
           promises
           made
           to
           Israel
           ,
           had
           no
           mercy
           assured
           to
           them
           equal
           to
           that
           ,
           Exod.
           ●0
           .
           6
           .
        
         
           2.
           
           Saith
           Mr.
           
             B.
             The
             promises
             are
             all
             Yea
             and
             Amen
             in
             Christ
             ,
          
           1
           Cor.
           1.20
           .
           
             And
             Christ
             is
             the
             head
             over
             all
             (
             indeed
             but
             onely
             )
             to
             the
             Church
             ,
          
           Ephes.
           1.22
           .
           
             To
             his
             called
             he
             giveth
             the
             precious
             promises
             ,
          
           2
           Pet.
           1.4
           .
        
         
           Answ.
           The
           promises
           ,
           2
           Cor.
           1.20
           .
           are
           such
           as
           were
           in
           Christ
           ,
           and
           must
           be
           understood
           of
           saving
           promises
           ,
           which
           are
           not
           made
           to
           the
           visible
           Church
           as
           visible
           ,
           much
           less
           to
           the
           children
           of
           visible
           churchmembers
           as
           such
           ,
           but
           onely
           to
           those
           that
           are
           of
           the
           invisible
           ,
           and
           therefore
           this
           Text
           proves
           not
           that
           no
           mercy
           such
           as
           is
           meant
           ,
           Exod.
           20.6
           .
           is
           assured
           to
           any
           society
           or
           persons
           but
           those
           of
           the
           visible
           Church
           .
           The
           same
           also
           may
           be
           said
           of
           2
           Pet.
           1.4
           .
           where
           the
           promises
           are
           given
           to
           the
           effectually
           called
           ,
           and
           that
           by
           them
           they
           are
           partakers
           of
           the
           Divine
           nature
           .
           And
           for
           the
           other
           Text
           ,
           though
           there
           be
           no
           mention
           of
           promises
           in
           it
           at
           all
           ,
           yet
           if
           any
           be
           implied
           ,
           the
           speech
           is
           meant
           onely
           of
           the
           Church
           of
           Gods
           elect
           (
           not
           the
           meer
           visible
           Church
           )
           which
           alone
           is
           
             his
             body
             ,
             the
             fulness
             of
             him
             that
             filleth
             all
             in
             all
          
           ;
           and
           therefore
           if
           these
           Texts
           prove
           no
           mercy
           promised
           but
           to
           the
           Church
           ,
           they
           prove
           no
           mercy
           promised
           but
           to
           the
           invisible
           Church
           ,
           which
           is
           contrary
           to
           Mr.
           Bs.
           purpose
           here
           .
        
         
           3.
           
           Saith
           he
           ,
           
             By
             faith
             it
             is
             that
             promises
             were
             obtained
             ,
          
           Heb.
           11.33
           ▪
        
         
           Answ.
           It
           is
           said
           ,
           by
           faith
           they
           subdued
           Kingdomes
           ,
           in
           the
           same
           v.
           and
           therefore
           after
           the
           rate
           of
           Mr.
           Bs.
           reasoning
           ,
           none
           should
           subdue
           Kingdomes
           but
           the
           Church
           .
           The
           faith
           there
           is
           such
           a
           faith
           as
           the
           just
           lived
           by
           ,
           ch
           .
           10.38
           .
           therefore
           if
           Mr.
           Bs.
           arguing
           be
           good
           ,
           promises
           of
           mercy
           should
           be
           made
           to
           none
           ,
           but
           those
           who
           believe
           with
           such
           a
           faith
           ,
           and
           consequently
           it
           is
           not
           the
           meer
           visible
           Church
           but
           the
           invisible
           onely
           to
           whom
           such
           mercy
           is
           assured
           .
           The
           answer
           is
           by
           denying
           the
           consequence
           ,
           that
           because
           promises
           were
           obtained
           by
           faith
           ,
           therefore
           mercy
           is
           not
           assured
           to
           any
           by
           promise
           but
           the
           Church
           .
        
         
           4.
           
           He
           adds
           .
           To
           Abraham
           
             and
             his
             seed
             were
             the
             promises
             made
             ,
          
           Gal.
           3.16
           .
           
             both
             common
             and
             special
             :
             The
             children
             of
             the
             promise
             are
             accounted
             for
             the
             seed
             ,
          
           Rom.
           9.8
           .
           
             Therefore
             if
             those
             without
             the
             Church
             were
             children
             of
             the
             promise
             ,
             then
             they
             should
             be
             the
             seed
             .
             The
             promise
             is
             sure
             to
             all
             the
             seed
             ,
          
           Rom.
           4.16
           .
           
             The
             promise
             is
             to
             you
             and
             your
             children
             ,
             and
             as
             many
             as
             the
             Lord
             shall
             call
             ,
          
           Acts
           2.39
           .
           
             The
             seed
             are
             heirs
             of
             the
             promise
             .
          
        
         
           Answ.
           Mr.
           Bs.
           needlesness
           still
           appears
           .
           He
           should
           prove
           ,
           that
           such
           mercy
           as
           he
           conceives
           promised
           Exod.
           20.6
           .
           (
           which
           he
           will
           not
           avouch
           to
           be
           saving
           mercy
           )
           is
           assured
           to
           none
           but
           the
           Church
           ,
           and
           he
           means
           the
           visible
           Church
           :
           but
           here
           he
           brings
           promises
           of
           saving
           mercy
           ,
           which
           he
           dare
           not
           say
           to
           be
           made
           to
           the
           children
           of
           all
           that
           love
           him
           ,
           Exod.
           20.6
           .
           and
           are
           indeed
           made
           onely
           to
           those
           who
           are
           of
           the
           invisible
           Church
           ,
           and
           therefore
           impertinently
           alledged
           ,
           The
           promises
           ,
           Gal.
           3.16
           .
           are
           such
           as
           are
           made
           to
           Christ
           either
           personal
           for
           his
           body
           mystical
           ,
           or
           to
           Christ
           mystical
           ,
           and
           the
           promises
           are
           those
           by
           which
           is
           
             the
             inheritance
             ,
             v.
          
           18.
           
             righteousness
             by
             faith
             ,
             v.
          
           21
           ,
           22
           ▪
           which
           can
           be
           true
           onely
           of
           
           the
           elect
           ,
           and
           so
           that
           ,
           v.
           29.
           
           
             If
             ye
             be
             Christs
             ,
             then
             are
             ye
          
           Abrahams
           
             seed
             ,
             and
             heirs
             according
             to
             the
             promise
             .
          
           So
           Rom.
           4.16
           .
           is
           meant
           onely
           of
           true
           believers
           ,
           and
           Rom.
           9.8
           .
           of
           the
           elect
           onely
           .
           Now
           it
           's
           not
           denied
           ,
           that
           the
           promises
           of
           righteousness
           and
           life
           belong
           onely
           to
           the
           Church
           invisible
           ;
           but
           these
           promises
           are
           far
           different
           from
           the
           promise
           to
           the
           children
           of
           them
           that
           love
           God
           ,
           Exod.
           20.6
           .
           which
           Mr.
           B.
           will
           have
           onely
           meant
           of
           the
           visible
           Church
           ,
           and
           of
           things
           much
           below
           saving
           benefits
           .
           The
           Text
           ,
           Acts
           2.39
           .
           it
           as
           impertinently
           alledged
           ,
           as
           hath
           been
           proved
           at
           large
           before
           ,
           the
           promise
           there
           being
           not
           meant
           of
           any
           visible
           priviledge
           ,
           nor
           the
           fathers
           there
           considered
           as
           believers
           ,
           or
           lovers
           of
           God
           ,
           but
           as
           crucifiers
           of
           Christ
           ,
           and
           the
           promise
           not
           said
           to
           be
           to
           any
           of
           either
           sort
           ,
           but
           those
           who
           were
           called
           by
           God.
           
        
         
           5.
           
           Saith
           Mr.
           
             B.
             The
             Church
             is
             the
             house
             and
             family
             of
             God
             ,
             and
             the
             promises
             are
             his
             treasure
             ,
             and
             Christs
             legacies
             ,
             and
             the
             word
             of
             promise
             is
             his
             Testament
             ;
             therefore
             not
             for
             these
             without
             .
             The
             Church
             is
             the
             pillar
             and
             ground
             of
             truth
             ,
             and
             the
             word
             is
             the
             truth
             .
             In
             the
             middest
             of
             the
             Church
             are
             Gods
             praises
             ,
          
           Heb.
           2.12
           .
           
             therefore
             in
             the
             Church
             are
             his
             mercies
             and
             promises
             .
             It
             is
             by
             the
             Church
             that
             the
             man●fold
             wisdome
             of
             God
             is
             known
             ,
          
           Eph.
           3
           .
           1●
           .
           
             The
             Church
             onely
             is
             that
             body
             whereof
             the
             Lord
             of
             the
             promises
             is
             head
             ,
          
           Col.
           1.18
           .
        
         
           Answ.
           The
           promises
           of
           saving
           benefits
           are
           Gods
           treasure
           ,
           and
           belong
           onely
           to
           the
           invisible
           Church
           ;
           but
           it
           follows
           not
           therefore
           that
           God
           makes
           no
           promise
           ,
           or
           the
           mercy
           Exod.
           20.6
           .
           belongs
           to
           none
           out
           of
           the
           visible
           Church
           .
           Let
           it
           be
           yeelded
           ,
           the
           Church
           is
           the
           pillar
           of
           truth
           ,
           and
           the
           word
           is
           the
           truth
           ;
           yet
           that
           God
           makes
           no
           promises
           to
           
             Cyrus
             ,
             Nebuchadnezzar
          
           ,
           and
           others
           out
           of
           the
           Church
           ,
           or
           that
           his
           promise
           to
           them
           is
           not
           true
           ,
           or
           that
           he
           vouchsafes
           no
           mercy
           to
           them
           ,
           follows
           not
           .
           God
           is
           praised
           in
           the
           Church
           ,
           and
           his
           counsel
           made
           known
           ,
           and
           Christ
           the
           head
           of
           the
           Church
           onely
           ,
           and
           yet
           all
           praise
           ,
           promise
           ,
           and
           mercy
           not
           appropriate
           to
           the
           Church
           .
        
         
           6.
           
           Yet
           again
           .
           
             They
             that
             are
             not
             in
             covenant
             ,
             are
             not
             under
             the
             promises
             of
             this
             mercy
             ,
             or
             have
             not
             this
             mercy
             stated
             on
             them
             by
             promise
             :
             But
             those
             that
             are
             without
             the
             Church
             are
             not
             in
             covenant
             .
             This
             argument
             is
             past
             contradiction
             .
             No
             man
             dare
             say
             but
             these
             are
             covenant
             mercies
             in
             this
             promise
             mentioned
             .
             Wicked
             men
             in
             the
             Church
             are
             within
             the
             covenant
             ,
             as
             I
             have
             proved
             in
             the
             Appendix
             of
             my
             Aphorisms
             ;
             but
             those
             without
             are
             not
             in
             covenant
             ,
             though
             they
             may
             have
             some
             conditional
             promises
             offered
             .
             The
             covenant
             and
             such
             promises
             as
             those
             go
             together
             :
             Therefore
             it
             is
             called
             the
             covenant
             of
             promises
             ,
          
           Eph.
           2.12
           .
           Rom.
           9.1
           ,
           2.
           
           
             So
             is
             mercy
             onely
             assured
             by
             the
             covenant
          
           ▪
           Deut.
           7.9
           ,
           12.
           
             and
             that
             to
             the
             Church
             onely
             ,
          
           1
           Kings
           8.23
           .
           Neh.
           1.5
           .
           &
           9.32
           .
           Mic.
           7.20
           .
           Luke
           1.50
           ,
           72.
           1
           
           Pet.
           2.10
           .
           
             Many
             more
             Scriptures
             shew
             the
             conjunction
             between
             Gods
             mercy
             and
             covenant
             ;
             and
             most
             certainly
             they
             are
             all
             out
             of
             covenant
             that
             are
             out
             of
             the
             visible
             Church
             .
          
        
         
           Answ.
           If
           Paedobaptists
           had
           not
           a
           mind
           to
           mock
           rather
           then
           to
           teach
           people
           by
           their
           writings
           ,
           me
           thinks
           being
           so
           often
           called
           upon
           to
           speak
           distinctly
           what
           covenant
           they
           mean
           ,
           when
           they
           say
           infants
           and
           visible
           churchmembers
           are
           in
           covenant
           ,
           and
           in
           what
           manner
           they
           are
           in
           covenant
           
           by
           Gods
           act
           ,
           their
           own
           ,
           or
           the
           baptizers
           ,
           they
           would
           still
           when
           they
           speak
           of
           being
           in
           covenant
           clear
           their
           meaning
           .
           There
           are
           divers
           Covenants
           of
           God
           ;
           that
           with
           
             Noah
             ,
             Gen.
          
           9.
           that
           with
           
             Abraham
             ,
             Gen.
          
           17.
           that
           with
           the
           Jews
           ,
           Exod.
           19.
           the
           new
           Covenant
           ,
           Heb.
           8.9
           ,
           10
           ,
           11
           ,
           12.
           
           Being
           in
           Covenant
           must
           needs
           come
           from
           their
           own
           act
           of
           covenanting
           ,
           and
           then
           the
           sense
           is
           ,
           Wicked
           men
           in
           the
           Church
           are
           within
           the
           Covenant
           ,
           that
           is
           ,
           they
           promise
           to
           God
           :
           But
           in
           this
           sense
           no
           infant
           is
           in
           Covenant
           with
           God
           ;
           fo●
           no
           infant
           promiseth
           to
           God.
           Or
           being
           in
           Covenant
           is
           from
           Gods
           act
           of
           promising
           ,
           and
           thus
           it
           is
           most
           certainly
           false
           that
           
             they
             are
             all
             out
             of
             Covenant
             that
             are
             out
             of
             the
             visible
             Church
          
           :
           For
           all
           men
           and
           beasts
           are
           in
           the
           Covenant
           with
           
             Noah
             ,
             Gen.
          
           9.11
           ,
           12.
           
           Mr.
           B.
           himself
           saith
           thus
           in
           his
           
             Appendix
             to
             his
             Aphorisms
             ,
             answ
             to
             the
          
           8
           
             th
             .
             object
             .
             p.
          
           48.
           
           
             There
             is
             a
             Covenant
             betwixt
             God
             and
             every
             living
             creature
             .
             If
             I
             sho●ld
             instance
             in
             all
             the
             promises
             made
             to
          
           Ahab
           ,
           Nebuchadnezzar
           ,
           Cyrus
           ,
           Darius
           ,
           
             &c.
             it
             would
             be
             tedious
          
           .
           The
           Jews
           not
           yet
           re-ingraffed
           ,
           nor
           of
           the
           visible
           Church
           ,
           are
           certainly
           in
           Covenant
           in
           this
           sense
           ,
           Rom.
           11.26
           ,
           27.
           
           
             Isaac
             ,
             Jacob
          
           ,
           afore
           they
           were
           born
           were
           in
           Covenant
           ,
           and
           so
           all
           elect
           infants
           in
           their
           mothers
           womb
           ,
           and
           men
           of
           years
           yet
           in
           infidelity
           a●e
           within
           the
           Covenant
           of
           Evangelical
           grace
           ,
           even
           the
           new
           Covenant
           ,
           Heb.
           8.
           though
           not
           in
           the
           visible
           Church
           .
           The
           minor
           therefore
           of
           Mr.
           Bs.
           argument
           is
           so
           far
           from
           being
           p●st
           contradiction
           ,
           that
           it
           is
           in
           my
           apprehension
           manifestly
           false
           .
           I
           grant
           
             all
             mercies
             mentioned
             in
             any
             promise
             are
             Covenant
             mercies
          
           ;
           but
           for
           the
           mercy
           ,
           Exod.
           20.6
           .
           it
           seems
           Mr.
           B
           cannot
           tell
           what
           it
           is
           ,
           though
           he
           tell
           us
           on
           his
           word
           
             it
             is
             more
             then
             corporal
             ,
             if
             not
             special
             .
          
           Now
           he
           saith
           ,
           
             Appendix
             ,
             p.
          
           ●8
           ▪
           1
           Sam.
           10.4
           ,
           5
           ,
           6
           ,
           7.
           
           
             The
             spirit
             of
             God
             and
             other
             f●vours
             are
             promised
             to
             Saul
             .
          
           And
           sure
           as
           much
           is
           promised
           to
           
             Cyrus
             ,
             Isa.
          
           44
           28.
           
           &
           45.1
           ,
           &c.
           as
           was
           to
           Saul
           .
           Wicked
           men
           in
           the
           visible
           Church
           ,
           continuing
           so
           to
           the
           end
           ,
           neither
           are
           ,
           nor
           ever
           were
           in
           the
           Covenant
           of
           Evangelical
           grace
           ,
           or
           new
           Covenant
           ,
           though
           they
           have
           been
           in
           the
           Covenants
           with
           Noah
           ,
           and
           some
           other
           Covenants
           ,
           in
           some
           of
           which
           also
           wicked
           men
           without
           the
           visible
           Church
           have
           been
           .
           
             The
             Covenants
             of
             promise
          
           (
           not
           as
           Mr.
           B.
           reads
           it
           ,
           
             the
             Covenant
             of
             promises
             ,
             Ephes.
          
           2.12
           .
           )
           were
           as
           it
           is
           most
           likely
           the
           Covenants
           Gen.
           17.
           
           Exod.
           19.
           and
           the
           meaning
           of
           the
           Apostle
           in
           saying
           the
           
             Ephesians
             were
             strangers
             from
             them
          
           ,
           seems
           to
           be
           ,
           that
           they
           were
           not
           acquainted
           with
           them
           ,
           and
           therefore
           in
           appearance
           further
           from
           God
           ,
           as
           in
           like
           manner
           their
           uncircumcision
           and
           alienation
           from
           the
           policy
           of
           Israel
           ,
           are
           alledged
           to
           the
           same
           purpose
           .
           And
           yet
           when
           they
           were
           made
           believers
           ,
           and
           were
           in
           the
           visible
           Ch●rch
           ,
           they
           were
           in
           neither
           Covenant
           as
           there
           is
           meant
           ,
           I
           mean
           ,
           they
           were
           not
           in
           the
           Covenant
           made
           to
           
             Abraham
             ,
             Gen.
          
           17.
           as
           it
           did
           contain
           special
           promises
           made
           to
           his
           natural
           seed
           ,
           nor
           in
           the
           Covenant
           made
           at
           Horeb
           any
           more
           then
           they
           were
           circumcised
           or
           in
           the
           policy
           of
           
             Israel
             .
             Rom.
          
           9.1
           ,
           2.
           hath
           nothing
           of
           Covenants
           or
           promises
           ,
           but
           what
           is
           v.
           4.
           is
           often
           before
           shewed
           to
           be
           meant
           of
           the
           Covenants
           and
           promises
           peculiar
           to
           the
           Israelites
           ;
           and
           therefore
           ,
           though
           the
           Covenant
           and
           such
           promises
           go
           together
           ,
           yet
           therein
           is
           nothing
           which
           pertains
           to
           the
           visible
           churchmembership
           of
           our
           children
           ,
           those
           who
           are
           now
           in
           the
           Church
           being
           not
           in
           
           those
           Covenants
           which
           were
           peculiar
           to
           the
           Israelites
           .
           'T
           is
           true
           the
           mercy
           meant
           Deut.
           7.9
           .
           was
           assured
           by
           Covenant
           ,
           but
           that
           Covenant
           was
           v.
           12.
           it
           which
           
             God
             sware
             to
             the
             fathers
          
           ,
           which
           so
           far
           as
           it
           was
           Evangelical
           ,
           belongs
           onely
           to
           the
           elect
           whether
           of
           Jews
           or
           Gentiles
           ,
           so
           far
           as
           political
           to
           the
           Hebrews
           onely
           .
           The
           same
           I
           say
           of
           1
           Kings
           8.23
           .
           Nehem.
           1.5
           .
           &
           9.32
           .
           Mic.
           7.
           
           ●0
           .
           The
           texts
           Luk.
           1.50.72
           .
           1
           Pet.
           2.10
           .
           are
           plainly
           meant
           of
           saving
           mercy
           ,
           and
           of
           the
           elect
           or
           invisible
           Church
           onely
           .
           So
           that
           though
           I
           grant
           a
           conjunction
           between
           Gods
           mercy
           and
           Covenant
           ,
           and
           that
           saving
           mercy
           is
           assured
           onely
           by
           the
           Covenant
           to
           the
           Church
           invisible
           onely
           ,
           yet
           I
           deny
           that
           God
           is
           in
           Covenant
           with
           none
           but
           those
           of
           the
           visible
           Church
           ,
           that
           God
           hath
           not
           promised
           such
           mercy
           as
           is
           meant
           Exod.
           20.6
           .
           to
           any
           but
           in
           the
           visible
           Church
           ,
           that
           what
           continuance
           of
           mercy
           is
           assured
           Exod.
           20.6
           .
           to
           posterity
           is
           assured
           to
           believers
           children
           now
           as
           it
           was
           to
           the
           Israelites
           ,
           that
           they
           are
           all
           visible
           Churchmembers
           to
           whom
           that
           mercy
           is
           assured
           ,
           and
           therefore
           infer
           that
           the
           pretended
           ordinance
           of
           infants
           visible
           Churchmembership
           hath
           no
           footing
           in
           that
           text
           .
        
         
           Mr.
           B
           takes
           up●n
           him
           to
           answer
           some
           objections
           ,
           but
           very
           lamely
           .
           
             If
             any
             ob●ect
          
           ,
           saith
           he
           ,
           
             that
             this
             promise
             is
             to
             the
             children
             of
             them
             onely
             that
             love
             him
             and
             keep
             his
             Commandments
             ;
             and
             wee
             know
             not
             who
             those
             be
             ;
             I
             answer
             ,
             it
             is
             true
             ,
             but
             though
             God
             make
             the
             promise
             onely
             to
             such
             ,
             yet
          
           quoad
           nos
           ,
           
             it
             belongeth
             to
             others
             ;
             that
             is
             ,
             wee
             are
             bound
             to
             deal
             with
             all
             those
             that
             profess
             love
             and
             obedience
             by
             a
             serious
             probable
             profession
             ,
             as
             if
             they
             were
             truly
             what
             they
             profess
             :
             This
             I
             shall
             prove
             afterwards
             .
             He
             that
             hath
             the
             face
             to
             say
             that
             God
             estateth
             here
             his
             mercy
             on
             the
             children
             of
             those
             that
             love
             ,
             and
             obey
             him
             ,
             and
             yet
             taketh
             them
             not
             for
             so
             much
             as
             members
             of
             the
             visible
             Church
             ,
             hath
             too
             hard
             a
             forehead
             for
             me
             to
             dis●ute
             it
             with
             any
             further
             .
          
        
         
           Answ.
           Though
           wee
           are
           to
           take
           such
           professours
           by
           a
           judgement
           of
           charity
           to
           have
           such
           love
           ,
           and
           title
           to
           the
           promise
           ,
           and
           are
           to
           exhibit
           all
           such
           offices
           of
           love
           as
           we
           are
           bound
           to
           by
           such
           a
           love
           as
           is
           due
           to
           them
           that
           truly
           love
           God
           ,
           yet
           we
           are
           not
           bound
           to
           take
           them
           for
           visible
           church-members
           by
           that
           judgment
           of
           charity
           ,
           but
           by
           a
           judgment
           of
           certainty
           sensibly
           perceiving
           their
           profession
           ;
           nor
           are
           we
           to
           take
           their
           children
           as
           visible
           Churchmembers
           no
           not
           by
           Paedobaptists
           own
           grounds
           ,
           for
           they
           are
           not
           so
           but
           upon
           their
           parents
           real
           love
           ,
           they
           being
           not
           visible
           Church-members
           but
           by
           the
           Covenant
           which
           belongs
           not
           to
           them
           except
           they
           do
           truly
           love
           God
           ,
           and
           not
           in
           shew
           onely
           ,
           which
           is
           to
           bee
           known
           by
           a
           judgement
           of
           certainty
           not
           of
           charity
           onely
           ,
           and
           that
           being
           not
           attainable
           it
           is
           not
           by
           Mr.
           Bs.
           own
           grounds
           knowable
           that
           any
           infant
           is
           a
           visible
           Churchmember
           .
           What
           he
           saith
           he
           shall
           prove
           afterwards
           hath
           been
           examined
           already
           in
           the
           first
           part
           of
           this
           
             Review
             sect
          
           .
           35.
           
           I
           am
           not
           moved
           by
           Mr.
           Bs.
           censure
           ,
           but
           take
           it
           for
           a
           speech
           of
           a
           man
           who
           loves
           to
           talk
           confidently
           when
           hee
           disputes
           weakly
           ,
           like
           those
           who
           set
           out
           weak
           members
           with
           much
           bumbast
           .
        
         
           He
           adds
           .
           
             Some
             may
             object
          
           ,
           1.
           
           
             That
             they
             know
             not
             what
             mercy
             it
             is
             that
             is
             here
             promised
             ,
             whether
             common
             or
             special
             :
             To
             which
             I
             answer
             :
             what
             if
             they
             know
             not
             ?
             yet
             it
             is
             mercy
             ▪
             and
             more
             then
             corporal
             if
             not
             special
             ;
             
             what
             if
             God
             promise
             onely
             in
             general
             to
             bee
             to
             them
             a
             merciful
             God
             ?
             sure
             it
             affordeth
             us
             ground
             of
             confidence
             and
             comfort
             :
             As
             it
             would
             do
             to
             a
             poor
             man
             to
             have
             a
             Prince
             promise
             to
             be
             merciful
             to
             him
             and
             his
             children
             .
          
        
         
           Answ.
           That
           the
           mercy
           Exod.
           20.6
           .
           is
           
             more
             then
             corporal
             ,
             if
             not
             special
          
           is
           ●aid
           ,
           but
           not
           proved
           by
           Mr.
           B.
           that
           he
           dare
           so
           confidently
           assert
           infants
           visible
           Churchmembership
           from
           a
           promise
           of
           mercy
           which
           hee
           cannot
           certainly
           resolve
           of
           what
           mercy
           it
           is
           ,
           shews
           hee
           hath
           a
           bo●d
           face
           not
           fit
           for
           a
           man
           that
           seeks
           for
           truth
           .
           Especially
           if
           it
           be
           considered
           that
           no
           promise
           of
           it self
           doth
           make
           a
           man
           actually
           a
           visible
           Churchmember
           ,
           no
           not
           of
           faith
           or
           profession
           ,
           or
           visible
           Churchmembership
           .
           For
           a
           promise
           assures
           a
           futurity
           ,
           put
           's
           not
           a
           thing
           in
           present
           being
           .
           'T
           is
           true
           a
           promise
           gives
           ground
           of
           confidence
           and
           comfort
           ,
           that
           the
           thing
           shall
           be
           in
           its
           due
           time
           which
           is
           promised
           ,
           but
           a
           promise
           of
           any
           mercy
           in
           general
           cannot
           assure
           the
           futurity
           of
           visible
           Churchmembership
           ,
           no
           not
           though
           it
           were
           of
           more
           then
           corporal
           or
           special
           mercy
           ,
           and
           therefore
           this
           argument
           his
           own
           words
           do
           sufficiently
           evince
           to
           bee
           onely
           added
           to
           make
           a
           number
           without
           strength
           .
        
         
           2.
           
           Saith
           he
           ,
           
             They
             may
             object
             ,
             that
             it
             is
             uncertain
             ,
             what
             is
             meant
             by
             a
             thousand
             generations
             :
             whether
             it
             be
             the
             remote
             or
             the
             nearest
             progeny
             .
             To
             which
             I
             answer
             :
             1.
             
             I
             judge
             it
             to
             be
             onely
             to
             the
             immediate
             children
             of
             godly
             or
             ungodly
             parents
             ,
             that
             the
             promise
             and
             threat
             in
             this
             Commandment
             is
             made
             to
             ;
             else
             there
             would
             bee
             a
             contradiction
             between
             them
             .
             For
             if
             the
             third
             generation
             of
             a
             wicked
             man
             should
             have
             godly
             parents
             between
             ,
             then
             the
             promise
             would
             belong
             to
             them
             ,
             and
             consequently
             not
             the
             threat
             ;
             and
             so
             on
             the
             other
             side
             .
             The
             meaning
             seems
             plainly
             to
             me
             to
             be
             this
             ,
             that
             God
             will
             encrease
             the
             punishment
             of
             the
             children
             of
             ungodly
             parents
             according
             as
             they
             succeed
             their
             parents
             ,
             remembring
             the
             sins
             of
             the
             grand-fathers
             in
             punishing
             their
             children
             (
             they
             being
             still
             the
             children
             onely
             of
             the
             wicked
             .
             )
             And
             that
             he
             will
             multiply
             mercies
             on
             the
             posterity
             of
             the
             righteous
             ,
             the
             more
             still
             because
             they
             had
             righteous
             progenitors
             ,
             supposing
             still
             that
             they
             are
             the
             children
             of
             such
             .
          
        
         
           Answ.
           To
           interpret
           a
           thousand
           generations
           or
           the
           third
           and
           fourth
           by
           one
           onely
           ,
           is
           such
           a
           piece
           of
           Arithmetick
           as
           I
           should
           conceive
           none
           but
           an
           Ideot
           or
           natural
           fool
           would
           use
           .
           The
           imagined
           contradiction
           is
           easily
           avoided
           by
           conceiving
           ,
           that
           it
           is
           not
           a
           plain
           promise
           or
           threat
           of
           what
           God
           will
           constantly
           do
           ,
           but
           a
           declaration
           of
           what
           hee
           doth
           often
           ,
           or
           in
           some
           cases
           ;
           which
           exposition
           is
           confirmed
           from
           hence
           ,
           in
           that
           we
           see
           so
           much
           variation
           in
           Gods
           dealings
           ,
           as
           necessitates
           us
           so
           to
           limit
           it
           .
           Though
           Josiah
           were
           a
           godly
           Prince
           ,
           yet
           God
           would
           not
           shew
           mercy
           to
           his
           sons
           ,
           and
           though
           Manasseh
           repented
           ,
           yet
           for
           his
           sins
           wrath
           fell
           on
           his
           posterity
           and
           the
           whole
           people
           .
           But
           let
           Mr.
           Bs.
           interpretation
           ,
           or
           mine
           ▪
           or
           any
           others
           be
           righter
           ,
           yet
           the
           speech
           must
           needs
           have
           such
           limitations
           as
           wil
           disable
           it
           from
           yeilding
           a
           certain
           rule
           ,
           whereby
           the
           children
           of
           all
           visible
           professors
           visible
           Churchmembership
           may
           bee
           proved
           ,
           and
           therefore
           it
           is
           frivolously
           alledged
           by
           Mr.
           B.
           to
           that
           end
           .
        
         
           2.
           
           Saith
           he
           ,
           
             But
             I
             further
             answer
             :
             What
             if
             this
             were
             not
             understood
             ?
             
             must
             wee
             therefore
             reject
             that
             which
             may
             bee
             understood
             ?
             There
             is
             somewhat
             doubtfull
             in
             the
             text
             ,
             viz.
             what
             mercy
             it
             is
             particularly
             ?
             and
             to
             how
             many
             generations
             ?
             if
             ungodly
             progenitors
             intervene
             ?
             And
             there
             is
             somewhat
             beyond
             doubt
             in
             the
             text
             ,
             that
             is
             ▪
             that
             God
             estateth
             his
             mercy
             on
             the
             immediate
             off-spring
             of
             his
             people
             .
             Now
             must
             I
             throw
             away
             that
             which
             is
             past
             doubt
             because
             of
             that
             which
             is
             doubtfull
             ?
             So
             we
             may
             throw
             away
             all
             the
             Scriptures
             .
          
        
         
           Answ.
           We
           must
           not
           reject
           that
           which
           may
           be
           understood
           ,
           nor
           must
           we
           wrest
           the
           Scripture
           to
           infer
           from
           it
           that
           which
           cannot
           be
           inferred
           ,
           but
           omit
           the
           allegation
           of
           doubtful
           texts
           ,
           and
           urge
           that
           which
           is
           certain
           .
           That
           which
           hee
           conceives
           undoubted
           is
           I
           conceive
           uncertain
           ,
           
             That
             God
             estateth
             his
             mercy
             on
             the
             immediate
             off
             spring
             of
             his
             people
             .
          
           The
           instance
           of
           Josiah●s
           children
           is
           sufficient
           to
           sh●w
           it
           not
           to
           bee
           universally
           true
           .
           That
           which
           he
           acknowledgeth
           doubtfull
           is
           enough
           to
           shew
           ,
           that
           nothing
           can
           be
           from
           this
           text
           certainly
           inferd
           for
           Mr.
           Bs.
           purpose
           ,
           and
           therefore
           in
           the
           close
           of
           this
           Chapter
           Mr.
           B.
           confesseth
           that
           which
           is
           sucifficient
           to
           shew
           ,
           that
           the
           visible
           Churchmembership
           of
           all
           infants
           of
           godly
           parents
           much
           less
           of
           meer
           professors
           ,
           cannot
           bee
           gathered
           from
           Exod.
           20.6
           .
           I
           pass
           on
           to
           the
           next
           .
        
         
           Ch.
           22.
           he
           saith
           thus
           .
           
             The
             17th
             .
             arg
             .
             is
             drawn
             from
             Psal.
             37.26
             .
             [
             His
             seed
             is
             blessed
             ]
             that
             is
             the
             righteous
             mans
             seed
             ;
             whence
             I
             argue
             as
             before
             :
             If
             God
             by
             his
             unchanged
             law
             and
             promise
             ,
             have
             pronounced
             the
             seed
             of
             the
             righteous
             blessed
             ,
             then
             certainly
             they
             are
             members
             of
             his
             visible
             Church
             .
             But
             hee
             here
             pronounceth
             them
             blessed
             ;
             therefore
             ,
             &c.
             1.
             
             I
             have
             proved
             before
             that
             hee
             hath
             so
             done
             by
             no
             society
             out
             of
             the
             Church
             :
             They
             that
             say
             he
             ha●h
             pronounced
             any
             other
             society
             blessed
             ,
             let
             them
             shew
             it
             .
             But
             it
             is
             absurd
             once
             to
             imagine
             that
             God
             should
             pronounce
             a
             society
             blessed
             ,
             and
             yet
             take
             them
             for
             none
             of
             his
             visible
             Church
             .
             2.
             
             That
             this
             promise
             is
             an
             unchangeable
             promise
             ,
             I
             take
             for
             past
             doubt
             ,
             till
             Mr.
             T.
             shew
             me
             where
             it
             is
             repealed
             a
             little
             better
             then
             he
             hath
             shewed
             mee
             the
             repeal
             of
             infants
             Church-membership
             .
             It
             is
             made
             to
             the
             righteous
             and
             their
             seed
             in
             general
             ,
             and
             not
             to
             the
             Jews
             onely
             :
             it
             is
             writ●en
             in
             the
             Book
             of
             Psalms
             from
             whence
             Christ
             and
             his
             Apostles
             fetch
             many
             texts
             for
             confirmation
             of
             their
             doctrine
             .
             And
             if
             it
             had
             been
             spoken
             but
             to
             the
             Jews
             ,
             yea
             or
             to
             one
             particular
             person
             ,
             yet
             if
             it
             cannot
             be
             proved
             to
             bee
             restrained
             to
             them
             as
             being
             from
             a
             reason
             proper
             to
             them
             ,
             the
             Scripture
             teacheth
             us
             to
             apply
             it
             to
             all
             the
             people
             of
             God
             ,
             Heb.
             12.5
             .
             The
             Apostle
             applieth
             that
             to
             all
             believers
             ,
             which
             was
             spoken
             onely
             to
             
               Joshua
               ,
               I
               will
               never
               leave
               thee
               nor
               forsake
               thee
               .
            
             So
             Heb.
             13.6
             .
             from
             Psal.
             118.
             
             Heb.
             10.16
             ,
             17.
             
             Rom.
             10.6
             .
          
        
         
           Answ.
           1.
           
           That
           the
           speech
           Psal.
           37.26
           .
           compared
           with
           v.
           25.
           seems
           rather
           to
           be
           a
           narration
           of
           what
           the
           Psalmist
           found
           by
           experience
           ,
           then
           a
           promise
           of
           God.
           Nevertheless
           sith
           there
           are
           promises
           to
           like
           purpose
           elsewhere
           ,
           as
           Psal.
           112.2
           .
           Prov.
           20.7
           .
           I
           will
           not
           deny
           the
           speech
           Psal.
           27.36
           ▪
           to
           imply
           a
           promise
           ,
           nor
           will
           I
           say
           God
           hath
           revoked
           (
           or
           as
           Mr.
           Bs.
           language
           is
           )
           repealed
           it
           .
           2.
           
           Nor
           will
           I
           say
           that
           this
           promise
           was
           proper
           to
           the
           Jews
           ,
           though
           I
           conceive
           that
           the
           promises
           to
           posterity
           have
           
           more
           reference
           to
           the
           Israelites
           then
           other
           people
           by
           vertue
           of
           the
           national
           and
           legal
           Covenants
           made
           to
           that
           people
           ,
           and
           I
           think
           Mr.
           Bs.
           reason
           of
           no
           force
           ,
           
             that
             it
             is
             not
             made
             to
             the
             Jews
             onely
             ,
             because
             it
             is
             written
             in
             the
             book
             of
             the
             Psalms
          
           ;
           for
           promises
           proper
           to
           them
           are
           there
           ,
           as
           Psal.
           89.4
           ,
           21
           ,
           
             &c.
             Psal.
          
           132.11
           ,
           &c.
           3.
           
           I
           deny
           not
           promises
           to
           one
           particular
           person
           may
           be
           safely
           applied
           oft
           times
           to
           others
           .
           4.
           
           I
           deny
           that
           when
           Psal.
           37.26
           .
           it
           is
           said
           
             his
             seed
             is
             blessed
          
           ,
           and
           Psal.
           112.2
           .
           
             the
             generati●n
             of
             the
             righteous
             shall
             be
             blessed
             ,
          
           this
           must
           be
           understood
           of
           every
           one
           of
           their
           seed
           ,
           or
           at
           all
           times
           ,
           as
           in
           their
           infancy
           ,
           the
           speech
           being
           true
           onely
           of
           that
           which
           happens
           often
           ,
           though
           not
           always
           .
           Mr.
           B.
           himself
           ,
           p.
           149.
           saith
           ,
           
             Even
             as
             when
             he
             saith
             [
             the
             seed
             of
             the
             righteous
             are
             blessed
             ]
             he
             doth
             not
             tie
             himself
             to
             make
             every
             one
             blessed
             with
             his
             special
             blessing
             ,
             though
             he
             do
             it
             ordinarily
             .
          
           And
           therefore
           it
           is
           most
           frivolously
           alledged
           to
           prove
           an
           ordinance
           of
           every
           infants
           visible
           churchmembership
           unrepealed
           ,
           though
           the
           parent
           be
           no
           righteous
           person
           ,
           but
           a
           visible
           professour
           ,
           and
           very
           vicious
           ,
           even
           an
           enemy
           to
           godliness
           .
           5.
           
           There
           's
           not
           a
           word
           that
           intimates
           any
           society
           here
           pronounced
           blessed
           ,
           much
           less
           the
           society
           of
           the
           Church
           .
           Nor
           doth
           the
           term
           [
           blessed
           ]
           prove
           it
           must
           be
           meant
           of
           the
           Church
           .
           For
           others
           then
           the
           Church
           and
           churchmembers
           are
           sometimes
           blessed
           ,
           as
           Psal.
           137.9
           .
           Psal.
           144
           15.
           
           Mr.
           B.
           here
           ch
           .
           24.
           
           
             They
             that
             dash
             the
             children
             of
             Babylon
             against
             the
             stones
             are
             blessed
             ,
             Psal.
          
           137.9
           .
           Luke
           23.29
           .
           6.
           
           Mr.
           B.
           himself
           tels
           us
           ,
           p.
           330.
           
           
             That
             he
             affirms
             onely
             a
             certa●nty
             of
             churchmembership
             ,
             and
             a
             strong
             probability
             of
             the
             justification
             of
             the
             infants
             of
             the
             righteous
             .
          
           But
           if
           we
           urge
           the
           word
           strictly
           ,
           they
           onely
           are
           blessed
           whose
           sins
           are
           forgiven
           ,
           Psal.
           32.1
           .
           Rom.
           4.6
           ,
           7.
           and
           therefore
           this
           Text
           may
           as
           soon
           prove
           justification
           of
           every
           righteous
           mans
           seed
           (
           which
           Mr.
           B.
           asserts
           not
           )
           as
           visible
           churchmembership
           .
           Yea
           ,
           no
           where
           is
           any
           termed
           blessed
           by
           reason
           of
           his
           visible
           churchmembership
           ,
           but
           many
           times
           for
           their
           outward
           prosperity
           ,
           as
           Psal.
           144.15
           .
           Deut.
           28.2
           ,
           
             &c.
             Gen.
          
           17.20
           .
           &
           27.38
           ,
           39.
           
           And
           that
           in
           this
           respect
           the
           blessing
           is
           meant
           ,
           Psal.
           37.26
           .
           may
           be
           gathered
           1.
           from
           the
           constant
           tenour
           of
           the
           promises
           made
           to
           the
           righteous
           and
           their
           seed
           ,
           which
           either
           are
           altogether
           or
           for
           the
           most
           part
           in
           blessings
           of
           this
           life
           ,
           and
           accordingly
           the
           performance
           :
           2.
           
           Because
           in
           the
           New
           Testament
           in
           which
           spiritual
           blessings
           are
           assured
           ,
           there
           i●
           no
           promise
           of
           them
           to
           a
           believer
           and
           his
           seed
           ,
           but
           to
           believers
           onely
           :
           3.
           
           The
           occasion
           and
           series
           of
           the
           Text
           ,
           Psal.
           37.25
           ,
           26.
           leads
           plainly
           to
           this
           sense
           ,
           that
           the
           righteous
           is
           not
           so
           forsaken
           ,
           nor
           his
           seed
           ,
           as
           to
           be
           destitute
           of
           bread
           ,
           that
           though
           he
           be
           mercifull
           and
           lendeth
           ,
           yet
           his
           seed
           is
           blessed
           with
           sufficient
           provision
           of
           outward
           things
           :
           4.
           
           The
           Texts
           ,
           Psal.
           112.2
           .
           Psal.
           128.1
           ,
           2
           ,
           3
           ,
           4.
           
           Psal.
           144.15
           .
           lead
           us
           to
           this
           sense
           .
           From
           all
           which
           I
           answer
           by
           denying
           the
           consequence
           of
           the
           major
           in
           Mr.
           Bs.
           argument
           ,
           and
           to
           his
           proof
           say
           ,
           that
           it
           is
           no
           absurdity
           to
           pronounce
           persons
           blessed
           ,
           and
           yet
           ●●ne
           of
           Gods
           visible
           Church
           .
        
      
       
         
         
           SECT
           .
           LXXI
           .
           Mr.
           18th
           .
           arg
           .
           from
           the
           priority
           of
           infants
           churchmembership
           before
           Circumcision
           .
           His
           19th
           .
           from
           Gods
           proneness
           to
           mercy
           :
           His
           20th
           .
           from
           blessing
           and
           cursing
           ,
           
             Deut.
             28.
          
           are
           answered
           .
        
         
           MR.
           B.
           proceeds
           thus
           ,
           ch
           .
           23.
           
           
             The
             18th
             .
             arg
             .
             is
             this
             :
             If
             infants
             were
             churchmembers
             before
             ever
             Circumcision
             was
             instituted
             ,
             then
             certainly
             it
             was
             not
             proper
             to
             the
             Jews
             ,
             and
             consequently
             not
             ceased
             according
             to
             Mr.
             T.
             his
             own
             Doctrine
             :
             But
             infants
             were
             churchmembers
             before
             Circumcision
             was
             instituted
             ;
             therefore
             it
             was
             not
             proper
             to
             the
             Jews
             ,
             nor
             is
             ceased
             .
             Here
             at
             our
             Dispute
             Mr.
             T.
             seemed
             to
             yeeld
             all
             ,
             if
             I
             would
             prove
             infants
             were
             churchmembers
             before
             Circumcision
             .
          
        
         
           Ans.
           So
           far
           as
           I
           can
           discern
           by
           my
           memory
           and
           such
           notes
           I
           have
           of
           the
           Dispute
           ,
           this
           was
           my
           concession
           ,
           That
           if
           Mr.
           B.
           would
           prove
           admission
           of
           infants
           as
           churchmembers
           before
           Circumcision
           ,
           I
           should
           yeeld
           to
           what
           he
           averred
           ,
           that
           the
           law
           and
           ordinance
           of
           infants
           as
           visible
           churchmembers
           was
           not
           repealed
           ▪
           Yet
           I
           confess
           ,
           by
           reason
           of
           Mr.
           Bs.
           quickness
           of
           speech
           ,
           his
           unheeded
           altering
           terms
           ,
           using
           often
           [
           visible
           churchmembers
           ]
           for
           [
           admission
           as
           visible
           churchmembers
           ]
           which
           in
           that
           time
           in
           the
           conflict
           of
           Dispute
           I
           did
           not
           always
           take
           notice
           of
           ,
           or
           through
           weariness
           mention
           ,
           it
           not
           to
           be
           unlikely
           I
           did
           say
           as
           Mr.
           B.
           saith
           I
           did
           .
           However
           by
           my
           writings
           it
           app●ars
           this
           is
           and
           was
           my
           constant
           judgement
           ,
           that
           infants
           were
           visible
           members
           of
           no
           Church
           but
           that
           of
           the
           Hebrews
           ,
           nor
           such
           till
           by
           Gods
           call
           of
           Abraham
           and
           his
           house
           they
           were
           taken
           to
           be
           his
           separated
           people
           ;
           and
           that
           infants
           were
           not
           admitted
           visible
           churchmenbers
           ,
           nor
           any
           law
           of
           admission
           till
           that
           of
           Circumcision
           ,
           Gen.
           17.
           
        
         
           Mr.
           B.
           adds
           .
           
             But
             in
             his
             Sermon
             since
             among
             much
             of
             the
             same
             stuff
             ,
             he
             made
             the
             poor
             deluded
             people
             believe
             (
             I
             mean
             those
             that
             will
             believe
             him
             )
             that
             by
             infants
             being
             churchmembers
             ,
             I
             mean
             nothing
             else
             but
             that
             they
             suck
             of
             the
             brests
             of
             godly
             parents
             ,
             and
             are
             brought
             up
             in
             the
             family
             of
             godly
             parents
             ;
             just
             as
             in
             our
             Dispute
             he
             would
             have
             faced
             me
             down
             ,
             before
             thousands
             of
             people
             ,
             that
             by
             churchmembership
             I
             meant
             nothing
             but
             Circumcision
             ;
             I
             told
             him
             I
             did
             not
             ,
             and
             he
             told
             the
             people
             still
             that
             I
             did
             .
             Is
             it
             any
             intemperance
             or
             harshness
             upon
             such
             dealings
             to
             say
             ,
             that
             it
             is
             sad
             that
             (
             I
             will
             not
             say
             eminent
             holiness
             ,
             but
             )
             a
             very
             little
             tenderness
             of
             conscience
             ,
             and
             fear
             of
             God
             ,
             and
             love
             of
             truth
             or
             charity
             to
             a
             brother
             ,
             yea
             or
             common
             modesty
             should
             not
             restrain
             this
             !
             but
             that
             Mr.
          
           T.
           
             durst
             ,
             first
             ,
             take
             on
             him
             to
             search
             the
             heart
             ,
             and
             know
             a
             mans
             thoughts
             to
             be
             contrary
             to
             his
             pr●fession
             ;
             secondly
             ,
             and
             contrary
             to
             the
             plain
             sense
             of
             his
             terms
             of
             speech
             ;
             thirdly
             ,
             and
             perswades
             multitudes
             of
             people
             that
             it
             is
             so
             .
             What
             hope
             can
             I
             have
             that
             ever
             Mr.
          
           T.
           
             should
             be
             brought
             to
             the
             truth
             ,
             when
             he
             hath
             not
             ability
             enough
             to
             understand
             what
             is
             the
             meaning
             of
             [
             a
             member
             of
             the
             visible
             Church
             ]
             
             and
             that
             after
             I
             had
             so
             fully
             told
             him
             !
             I
             was
             long
             before
             I
             could
             get
             him
             to
             confess
             ,
             that
             Circumcision
             and
             Churchmembership
             were
             two
             things
             ,
             and
             separable
             ,
             till
             I
             gave
             him
             instance
             in
             women
             .
          
        
         
           Answ.
           1.
           
           In
           the
           Dispute
           I
           confess
           I
           did
           conceive
           that
           Mr.
           B.
           could
           mean
           nothing
           but
           the
           command
           of
           Circumcision
           by
           his
           ordinance
           of
           infants
           visible
           churchmembership
           ,
           not
           imagining
           that
           he
           should
           magnifie
           such
           a
           toy
           ,
           as
           he
           hath
           in
           his
           Letter
           to
           me
           devised
           from
           Gen.
           1.26
           ,
           27.
           
           &
           3.15
           .
           &c.
           which
           ,
           and
           not
           defect
           of
           truth
           ,
           tenderness
           of
           conscience
           ,
           modesty
           ,
           or
           charity
           (
           in
           all
           which
           whether
           of
           us
           be
           defective
           the
           Lord
           will
           judge
           )
           made
           me
           so
           confident
           he
           did
           mean
           as
           I
           then
           said
           .
           2.
           
           But
           that
           I
           ever
           said
           in
           my
           Sermon
           ,
           that
           by
           infants
           being
           churchmembers
           he
           meant
           nothing
           else
           but
           that
           they
           suck
           the
           brests
           of
           godly
           parents
           ,
           and
           are
           brought
           in
           the
           family
           of
           godly
           parents
           ,
           I
           do
           not
           yet
           believe
           .
           This
           I
           might
           ,
           and
           I
           think
           did
           say
           ,
           and
           do
           say
           it
           again
           ,
           That
           I
           knew
           no
           sign
           whereby
           infants
           are
           visible
           churchmembers
           ,
           except
           those
           be
           signs
           which
           are
           mentioned
           .
           3.
           
           That
           I
           was
           long
           in
           yeelding
           the
           separation
           of
           Circumcision
           and
           visible
           churchmembership
           ,
           it
           was
           because
           I
           conceived
           that
           he
           meant
           infants
           of
           o●her
           people
           besides
           the
           circumcised
           ,
           were
           visible
           churchmembers
           ▪
           but
           when
           I
           found
           he
           meant
           that
           they
           were
           distinct
           and
           separable
           in
           the
           people
           of
           the
           Jews
           ,
           I
           yeelded
           it
           .
        
         
           He
           proceeds
           thus
           .
           
             And
             now
             must
             I
             be
             fain
             to
             shew
             ,
             that
             churchmembership
             is
             neither
             sucking
             the
             brest
             of
             a
             godly
             woman
             ,
             nor
             being
             brought
             in
             the
             family
             ?
             What
             a
             hard
             word
             is
             this
             [
             Churchmember
             ?
             ]
             when
             I
             know
             not
             possibly
             how
             to
             speak
             it
             plainer
             .
             Why
             ,
             Sir
             ,
             where
             is
             the
             difficulty
             ?
             Is
             it
             in
             the
             word
             Church
             ?
             I
             suppose
             we
             are
             agreed
             what
             a
             Church
             visible
             is
             ?
             at
             least
             you
             understand
             it
             ?
             Or
             is
             it
             in
             the
             term
             [
             member
             ?
             ]
             why
             ,
             do
             you
             not
             know
             what
             a
             [
             member
             ]
             is
             ?
             How
             understand
             you
          
           Pauls
           
             discourse
             about
             the
             members
             and
             body
             ?
             Do
             you
             understand
             what
             is
          
           totum
           aggregatum
           &
           pars
           totius
           ?
           
             Do
             yo●
             understand
             what
             it
             is
             to
             be
             a
             member
             of
             a
             City
             ,
             or
             of
             a
             family
             ?
             and
             why
             not
             of
             a
             Church
             ?
             If
             I
             say
             children
             are
             members
             of
             this
             Kingdome
             (
             or
             (
             to
             please
             you
             )
             Commonwealth
             )
             or
             if
             I
             say
             children
             are
             members
             of
             every
             City
             in
             the
             land
             ,
             and
             of
             every
             family
             where
             they
             are
             ,
             this
             is
             all
             true
             ;
             and
             me
             thinks
             a
             man
             of
             your
             parts
             should
             understand
             it
             ▪
             And
             why
             not
             when
             I
             say
             ,
             that
             infants
             are
             members
             of
             the
             Church
             ?
             But
             if
             you
             will
             not
             understand
             ,
             there
             is
             no
             remedy
             .
          
        
         
           Answ.
           That
           Mr.
           B.
           and
           I
           are
           not
           agreed
           what
           a
           visible
           Church
           is
           ,
           hath
           appeared
           before
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           17.
           
           I
           think
           I
           understand
           others
           when
           they
           speak
           of
           a
           visible
           churchmember
           and
           I
           think
           I
           now
           understand
           Mr.
           B.
           But
           in
           the
           Dispute
           I
           confess
           I
           did
           not
           understand
           Mr.
           B.
           when
           he
           termed
           infants
           visible
           churchmembers
           ,
           not
           because
           of
           the
           difficulty
           of
           the
           thing
           ,
           but
           because
           Mr.
           B.
           had
           a
           language
           (
           as
           I
           then
           imagined
           ,
           and
           now
           find
           )
           of
           his
           own
           ,
           of
           a
           mediate
           Disciple
           and
           a
           visible
           Churchmember
           by
           anothers
           faith
           ,
           without
           any
           note
           in
           their
           persons
           whereby
           they
           are
           discernable
           sensibly
           to
           be
           Christians
           more
           then
           infidels
           children
           :
           Nor
           did
           he
           in
           the
           Dispute
           or
           since
           clear
           it
           to
           me
           ,
           that
           anothers
           faith
           could
           be
           a
           form
           o●
           note
           whereby
           an
           infant
           might
           be
           denominated
           or
           discerned
           sensibly
           to
           be
           a
           visible
           Christian
           churchmember
           ,
           or
           a
           Disciple
           of
           Christ.
           This
           if
           he
           shall
           yet
           do
           ,
           I
           shall
           
           not
           trouble
           him
           to
           shew
           that
           churchmembership
           is
           neither
           sucking
           of
           the
           brest
           ,
           nor
           being
           brought
           up
           in
           a
           godly
           family
           ,
           but
           shall
           (
           passing
           by
           his
           jeer
           at
           the
           Parliaments
           altering
           the
           term
           Kingdome
           into
           Commonwealth
           )
           confess
           infants
           members
           of
           the
           visible
           Church
           as
           of
           civil
           Kingdomes
           and
           Cities
           .
           Till
           then
           ,
           I
           take
           Mr.
           Bs.
           language
           of
           infants
           discipleship
           and
           visible
           churchmembership
           by
           a
           promise
           and
           parents
           faith
           to
           be
           frivolous
           gibberish
           and
           false
           doctrine
           .
        
         
           But
           Mr.
           B.
           attempts
           to
           prove
           his
           minor
           ,
           1.
           from
           Mal.
           2.15
           .
           where
           he
           would
           have
           [
           
             a
             seed
             of
             God
          
           ]
           to
           be
           visible
           churchmembers
           .
           But
           1.
           he
           no
           where
           shews
           this
           to
           be
           the
           sense
           :
           2.
           this
           is
           not
           the
           sense
           :
           For
           here
           the
           proper
           end
           of
           marriage
           is
           expressed
           ,
           which
           is
           common
           to
           believers
           and
           infidels
           .
           But
           it
           is
           not
           the
           end
           of
           the
           marriage
           of
           infidels
           to
           seek
           a
           seed
           which
           should
           be
           churchmembers
           visible
           or
           invisible
           ,
           neither
           their
           nor
           any
           others
           marriage
           is
           to
           propagate
           godliness
           or
           the
           profession
           of
           it
           ,
           but
           to
           propagate
           a
           legitimate
           posterity
           ,
           who
           are
           called
           ,
           
             a
             seed
             of
             God
          
           ,
           because
           according
           to
           his
           institution
           .
           But
           of
           this
           interpretation
           I
           need
           say
           no
           more
           then
           what
           is
           said
           in
           answer
           to
           Mr.
           M.
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           13.
           and
           to
           Mr.
           Bs.
           exception
           against
           my
           interpretation
           here
           ,
           in
           the
           17th
           .
           section
           .
           2.
           
           Because
           infants
           in
           Abrahams
           family
           were
           churchmembers
           before
           Circumcision
           .
           Which
           I
           grant
           after
           the
           time
           of
           Abrahams
           call
           ,
           and
           Gods
           separating
           his
           house
           to
           be
           his
           people
           ;
           and
           therefore
           if
           limited
           to
           the
           space
           of
           time
           between
           Abrahams
           call
           ,
           Gen.
           12.
           and
           the
           institution
           of
           Circumcision
           ,
           Gen.
           17.
           
           I
           should
           grant
           the
           minor
           in
           Mr.
           Bs.
           argument
           ,
           and
           deny
           the
           consequence
           of
           the
           major
           .
           Nevertheless
           in
           the
           proof
           of
           his
           minor
           there
           are
           sundry
           things
           ,
           which
           I
           think
           not
           meet
           to
           pass
           by
           without
           animadversion
           .
           1.
           
           That
           which
           he
           saith
           
             Circumcision
             did
             not
             not
             make
             infants
             churchmembers
             ,
             I
          
           grant
           it
           ;
           yet
           it
           made
           them
           visible
           churchmembers
           ,
           though
           not
           of
           it self
           alone
           ,
           yet
           with
           other
           signs
           :
           So
           that
           although
           I
           deny
           not
           other
           signs
           also
           to
           have
           concurred
           ,
           yet
           this
           sign
           in
           part
           made
           them
           visible
           members
           of
           that
           Church
           .
           2.
           
           When
           he
           saith
           
             the
             Covenant
             maketh
             churchmembers
          
           ,
           how
           far
           it
           is
           true
           is
           shewed
           above
           at
           large
           ,
           and
           withal
           how
           Mr.
           B.
           is
           mistaken
           in
           making
           it
           the
           
             sole
             efficient
             cause
          
           .
           3.
           
           If
           it
           be
           true
           that
           
             Circumcision
             is
             but
             a
             sign
             of
             the
             Covenant
          
           (
           as
           he
           saith
           )
           how
           is
           it
           a
           seal
           (
           as
           is
           commonly
           asserted
           and
           by
           Mr.
           B.
           himself
           )
           as
           somewhat
           more
           then
           a
           bare
           sign
           ?
           4.
           
           If
           it
           be
           not
           
             a
             sign
             chiefly
             of
             that
             Covenant
             which
             maketh
             churchmembers
             ,
             but
             which
             promised
          
           Abraham
           
             the
             extraordinary
             priviledges
             after
             his
             believing
             ,
          
           then
           it
           is
           some
           other
           Covenant
           which
           Circumcision
           was
           chiefly
           a
           sign
           of
           ,
           then
           the
           Covenant
           which
           maketh
           churchmembers
           ;
           which
           being
           as
           I
           conceive
           the
           Covenant
           of
           grace
           in
           Christ
           ,
           it
           follows
           ,
           1.
           
           That
           the
           Covenant
           ,
           Gen.
           17.
           according
           to
           Mr.
           B.
           was
           not
           the
           Covenant
           of
           grace
           .
           2
           :
           That
           it
           promised
           extraordinary
           priviledges
           to
           Abraham
           .
           3.
           
           That
           Circumcision
           was
           chiefly
           a
           sign
           of
           this
           promise
           ,
           and
           consequently
           the
           use
           of
           circumcising
           infants
           was
           not
           out
           of
           a
           reason
           common
           to
           believers
           infants
           ,
           but
           peculiar
           to
           Abraham
           and
           his
           seed
           ,
           which
           cross
           sundry
           of
           Paedobaptists
           prime
           hypotheses
           .
           4.
           
           Neither
           doth
           the
           Apostle
           say
           ,
           Rom.
           4.
           that
           the
           
             promise
             went
             before
             Circumcision
          
           ;
           nor
           doth
           it
           follow
           ,
           if
           he
           did
           ,
           that
           
             churchmembership
             then
             went
             before
             it
          
           .
           5.
           
           
           It
           may
           be
           ,
           and
           by
           learned
           men
           is
           questioned
           ,
           whether
           the
           infants
           or
           the
           parents
           be
           termed
           the
           
             breakers
             of
             Gods
             Covenant
             ,
             Gen.
          
           17.14
           .
           and
           if
           they
           were
           ,
           it
           follows
           not
           they
           were
           of
           that
           people
           and
           in
           the
           Covenant
           before
           ,
           the
           breaking
           the
           Covenant
           being
           not
           a
           breaking
           off
           from
           being
           in
           Covenant
           ,
           but
           a
           breaking
           of
           Gods
           command
           in
           that
           Covenant
           ;
           and
           their
           cu●ting
           off
           from
           Gods
           people
           ,
           might
           be
           by
           preventing
           from
           being
           Gods
           people
           ,
           as
           well
           as
           by
           making
           them
           not
           his
           people
           who
           were
           .
           6.
           
           Though
           the
           Scripture
           do
           not
           intimate
           ,
           that
           
             Abrahams
             family
             was
             then
             first
             made
             a
             Church
             ,
          
           yet
           in
           calling
           that
           Church
           
             the
             Circumcision
          
           ,
           it
           intimates
           ,
           that
           then
           when
           they
           were
           circumcised
           they
           were
           solemnly
           declared
           to
           be
           Gods
           people
           :
           And
           if
           the
           Scrip●ure
           do
           not
           intimate
           ,
           that
           then
           
             infants
             were
             first
             admitted
             members
          
           ,
           as
           Mr.
           B.
           saith
           here
           ,
           it
           will
           concern
           him
           to
           shew
           where
           the
           Scripture
           intimates
           their
           admission
           before
           ,
           and
           how
           .
           I
           did
           conceive
           by
           Mr.
           Bs.
           words
           ,
           p.
           24.
           and
           elsewhere
           ,
           that
           as
           he
           now
           avoucheth
           
             no
             other
             way
             by
             precept
             or
             example
             of
             admission
             but
             by
             Baptism
             ,
          
           so
           he
           avouched
           formerly
           no
           other
           way
           but
           by
           Circumcision
           ▪
           I
           wish
           he
           had
           in
           the
           beginning
           told
           us
           his
           mind
           plainly
           ,
           the
           concealing
           of
           which
           in
           the
           Dis●ute
           ,
           and
           since
           ,
           hath
           occasioned
           the
           misleading
           of
           many
           ,
           and
           a
           great
           part
           of
           my
           trouble
           .
        
         
           3.
           
           Mr.
           B.
           argues
           thus
           .
           
             That
             infants
             were
             churchmembers
             before
             Circumcision
             ,
             I
             prove
             most
             likely
             thus
             :
             If
             God
             had
             before
             the
             same
             tender
             love
             to
             the
             faithfull
             and
             their
             seed
             as
             he
             had
             after
             ,
             and
             there
             be
             no
             mention
             in
             Scripture
             when
             the
             churchmembership
             of
             infants
             did
             begin
             (
             since
             the
             first
             infants
             )
             then
             we
             are
             to
             judge
             that
             it
             did
             not
             begin
             at
             the
             institution
             of
             Circumcision
             (
             but
             rather
             with
             the
             first
             infant
             of
             faithfull
          
           Adam
           ,
           
             though
             he
             after
             fell
             off
             )
             because
             Gods
             love
             to
             the
             faithfull
             and
             their
             seed
             ,
             was
             as
             great
             before
             as
             after
             :
             But
             the
             antecedent
             is
             true
             ▪
             therefore
             the
             consequent
             .
             He
             that
             will
             prove
             a
             beginning
             of
             infants
             churchmembership
             since
             the
             first
             infants
             ,
             let
             him
             bring
             any
             Scripture
             or
             good
             reason
             for
             it
             ,
             and
             I
             will
             believe
             him
             (
             which
             I
             never
             ex●ect
             to
             be
             done
             )
          
        
         
           Answ.
           1.
           
           This
           reason
           ,
           if
           it
           were
           good
           ,
           might
           as
           well
           prove
           the
           invisible
           as
           well
           as
           visible
           churchmembership
           of
           all
           infants
           of
           believers
           ,
           and
           the
           visible
           churchmembership
           of
           the
           seed
           unborn
           as
           well
           as
           born
           ,
           and
           of
           the
           most
           open
           profane
           children
           of
           believers
           ,
           as
           well
           a●
           the
           youngest
           children
           born
           into
           the
           world
           .
           2.
           
           The
           love
           of
           God
           was
           never
           to
           the
           faithfull
           and
           their
           seed
           universally
           ,
           I
           mean
           the
           special
           distinguishing
           love
           of
           God
           ,
           nor
           to
           any
           of
           them
           but
           according
           to
           his
           election
           of
           grace
           .
           3.
           
           God
           might
           and
           did
           love
           the
           faithfull
           and
           their
           seed
           ,
           and
           yet
           the
           infant
           seed
           were
           not
           visible
           churchmembers
           afore
           Abrahams
           time
           .
           4.
           
           The
           reason
           of
           that
           regard
           God
           had
           to
           Abrahams
           inheriting
           posterity
           to
           take
           their
           infants
           for
           visible
           churchmembers
           ,
           was
           from
           his
           peculiar
           d●sign
           he
           had
           on
           that
           people
           to
           make
           them
           the
           people
           from
           whom
           his
           sons
           comming
           should
           be
           expected
           ,
           which
           he
           vouchsafed
           not
           to
           believers
           of
           other
           people
           ,
           whom
           yet
           he
           loved
           and
           their
           seed
           in
           respect
           of
           Gospel
           mercies
           .
           5.
           
           The
           beginning
           of
           infants
           visible
           churchmembership
           is
           sufficiently
           shewed
           b●fore
           ,
           in
           that
           it
           is
           not
           shewed
           to
           have
           been
           any
           where
           but
           in
           the
           Hebrew
           nation
           .
           6.
           
           If
           Adams
           infants
           ,
           he
           standing
           in
           integrity
           ,
           had
           been
           visible
           churchmembers
           ,
           yet
           they
           had
           been
           such
           onely
           in
           
           the
           Church
           by
           nature
           ,
           which
           is
           nothing
           to
           the
           present
           point
           of
           visible
           churchmembership
           in
           the
           Church
           instituted
           by
           electing
           some
           to
           be
           of
           the
           Church
           ,
           and
           some
           not
           .
           From
           hence
           I
           answer
           to
           the
           argument
           ,
           1.
           by
           denying
           the
           antecedent
           ,
           that
           there
           is
           no
           mention
           in
           the
           Scripture
           when
           the
           churchmembership
           visible
           of
           infants
           did
           begin
           .
           2.
           
           The
           consequence
           of
           the
           major
           ,
           if
           it
           did
           not
           ,
           it
           proves
           not
           the
           visible
           churchmembership
           of
           infants
           afore
           Abrahams
           time
           ,
           much
           less
           from
           Adams
           crea●ion
           ,
           sith
           then
           there
           was
           no
           such
           Church
           to
           be
           as
           now
           we
           enquire
           ●f
           ,
           and
           Gods
           love
           might
           be
           to
           believers
           seed
           ,
           and
           yet
           they
           no
           visible
           church-members
           .
        
         
           The
           last
           argument
           ,
           whereby
           Mr.
           B.
           would
           evince
           infants
           visible
           churchmembership
           before
           Abrahams
           time
           ,
           which
           he
           saith
           here
           he
           had
           not
           leisure
           to
           improve
           largely
           ,
           he
           hath
           ,
           in
           his
           Letter
           to
           me
           before
           recited
           ,
           I
           think
           to
           the
           utmost
           he
           could
           ,
           urged
           it
           ,
           and
           the
           answer
           thereto
           is
           fully
           made
           here
           ,
           sect
           .
           54
           ,
           55
           ,
           56
           ,
           57
           ,
           58
           ,
           59.
           and
           thereby
           it
           may
           appear
           ,
           not
           onely
           to
           a
           man
           of
           common
           sense
           ,
           but
           of
           acute
           sense
           ,
           that
           there
           is
           likelihood
           that
           infants
           should
           be
           visible
           churchmembers
           in
           Abraham●
           family
           ,
           and
           yet
           not
           in
           the
           foregoing
           Patriarchs
           ,
           and
           that
           from
           the
           Scripture
           ,
           and
           yet
           Gods
           love
           as
           great
           to
           
             Noah
             ,
             Sem
          
           ,
           and
           their
           seed
           as
           to
           others
           .
           Nor
           is
           it
           true
           that
           
             all
             these
             Churchmercies
             are
             bestowed
             upon
             the
             standing
             Gospel
             grounds
             of
             the
             Covenant
             of
             grace
             entred
             wi●●
             our
             first
             parents
             presently
             upon
             the
             fall
             ,
          
           but
           visible
           Churchmembership
           of
           infants
           was
           upon
           the
           special
           transeunt
           fact
           of
           God
           in
           taking
           the
           Hebrew
           nation
           to
           bee
           his
           people
           .
           And
           though
           the
           promise
           Gen.
           3.15
           .
           comprehend
           infants
           ,
           yet
           not
           all
           infants
           ;
           and
           I
           wonder
           how
           Mr.
           B.
           beeing
           a
           man
           of
           common
           sense
           ,
           should
           not
           discern
           that
           if
           hee
           will
           have
           the
           whole
           seed
           of
           the
           woman
           comprized
           in
           the
           promise
           Gen.
           3.15
           ▪
           and
           that
           they
           are
           thereby
           Churchmembers
           ,
           hee
           must
           baptise
           all
           the
           posterity
           of
           Eve
           ,
           which
           hee
           makes
           a
           thing
           to
           bee
           avoided
           p.
           120.
           and
           gives
           cautions
           against
           it
           .
           And
           it
           is
           to
           me
           a
           sign
           of
           his
           palpable
           inconsiderateness
           in
           this
           his
           hasty
           scribling
           ,
           that
           he
           cites
           Revel
           .
           12.17
           .
           to
           prove
           
             Satans
             enmity
             against
             the
             whole
             seed
             of
             the
             woman
             ,
             against
             our
             infants
             no
             doubt
          
           ▪
           when
           the
           woman
           ,
           Revel
           .
           12.17
           .
           is
           not
           Eve
           ,
           as
           Gen.
           3.15
           .
           but
           
             the
             woman
             cloathed
             with
             the
             Sunne
          
           ▪
           commonly
           conceived
           to
           represent
           the
           Chr●stian
           Church
           ,
           and
           
             the
             seed
          
           are
           said
           to
           
             keep
             the
             Commandments
             of
             God
             ,
             and
             to
             have
             the
             testimony
             of
             JESUS
             CHRIST
             ,
          
           which
           cannot
           bee
           said
           of
           infants
           .
           But
           I
           leave
           him
           to
           the
           Lord
           to
           give
           him
           either
           repentance
           for
           his
           abuse
           of
           Scripture
           and
           perverting
           the
           truth
           ,
           or
           to
           let
           him
           fill
           up
           the
           measure
           of
           his
           iniquity
           ,
           and
           proceed
           to
           the
           next
           .
        
         
           
             Ch.
             24.
             arg
             .
             19th
             .
             If
             God
             bee
             not
             more
             prone
             to
             severity
             then
             to
             mercy
             ,
             then
             hee
             will
             admit
             of
             infants
             to
             bee
             members
             of
             the
             visible
             Church
             .
             But
             God
             is
             not
             more
             prone
             to
             severity
             then
             to
             mercy
             :
             Therefore
             he
             will
             admit
             of
             infants
             to
             be
             visible
             Churchmembers
             .
             All
             that
             needs
             proof
             here
             is
             the
             consequence
             of
             the
             major
             proposition
             ,
             which
             is
             made
             evident
             thus
             :
             God
             hath
             cut
             off
             multitudes
             of
             infants
             of
             wicked
             men
             ,
             both
             from
             the
             Church
             and
             from
             life
             (
             for
             the
             sins
             of
             their
             progenitors
             )
             therefore
             if
             he
             should
             not
             admit
             some
             infants
             of
             faithful
             men
             ,
             
             so
             much
             as
             into
             the
             visible
             Church
             ,
             then
             hee
             should
             bee
             more
             prone
             to
             severity
             then
             to
             mercy
             :
             (
             except
             it
             bee
             proved
             that
             God
             giveth
             some
             greater
             mercy
             out
             of
             the
             Church
             ,
             which
             is
             not
             yet
             proved
             :
             )
             All
             the
             children
             of
             Dathan
             and
             Abiram
             and
             their
             accomplices
             ,
             were
             swallowed
             up
             with
             them
             for
             their
             rebellion
             ,
             and
             so
             cut
             off
             both
             from
             the
             Church
             and
             life
             .
             Achans
             sons
             and
             daughters
             were
             all
             stoned
             and
             burned
             for
             his
             sin
             ,
             and
             so
             cut
             off
             both
             from
             the
             Church
             and
             life
             ,
             Jos.
             7.25
             ,
             ●●
             ▪
             Yea
             it
             was
             the
             stablished
             law
             of
             God
             concerning
             any
             City
             that
             shou●d
             serve
             other
             Gods
             (
             by
             the
             sed●cement
             of
             whomsoever
             )
             that
             is
             ,
             if
             they
             should
             break
             the
             Covenant
             (
             for
             the
             Covenant
             is
             that
             they
             take
             God
             onely
             for
             ●heir
             God
             )
             then
             that
             City
             should
             wholly
             be
             destroyed
             ,
             and
             not
             so
             much
             as
             the
             infants
             spared
             ,
             Deut.
             13.12
             ,
             13
             ,
             14.
             &c.
             
             And
             God
             concludeth
             it
             in
             his
             moral
             Law
             ,
             that
             he
             will
             visit
             the
             iniquity
             of
             the
             fathers
             on
             the
             children
             to
             the
             third
             and
             fourth
             generation
             of
             them
             that
             hate
             him
             .
             All
             the
             infants
             of
             Amalek
             are
             slain
             with
             the
             parents
             by
             Gods
             command
             ,
             Num.
             31.17
             .
             they
             that
             dash
             the
             children
             of
             Babylon
             against
             the
             stones
             are
             blessed
             ,
             Psal.
             137.9
             .
             The
             children
             of
             Daniels
             accusers
             are
             cast
             unto
             the
             Lions
             ,
             Dan.
             6.24
             .
             Yea
             God
             commanded
             Israel
             to
             save
             the
             life
             of
             no
             one
             infant
             of
             all
             the
             nations
             that
             were
             given
             them
             for
             inheritance
             ;
             the
             
               Hittites
               ,
               Amorites
               ,
               Canaanites
               ,
               Perezites
               ,
            
             the
             Hivites
             and
             
               Jebusites
               ,
               Deut.
            
             20.16
             ,
             17.
             
             (
             How
             all
             this
             is
             reconciled
             with
             that
             of
             Eze.
             [
             the
             son
             shal
             not
             bear
             the
             iniquity
             of
             the
             father
             ]
             is
             shewed
             by
             our
             Divines
             that
             write
             on
             the
             2d
             .
             Com.
             )
             And
             if
             God
             will
             not
             admit
             the
             infants
             of
             believers
             so
             much
             as
             to
             bee
             members
             of
             his
             visible
             Church
             ,
             or
             Kingdom
             ,
             then
             hee
             should
             not
             onely
             shew
             more
             severity
             to
             the
             seed
             of
             the
             wicked
             ,
             then
             mercy
             to
             the
             seed
             of
             the
             faithful
             ;
             but
             should
             even
             cast
             out
             all
             infants
             in
             the
             world
             from
             being
             in
             any
             visible
             state
             of
             Church
             mercies
             .
             And
             how
             that
             will
             stand
             with
             the
             tenderness
             of
             his
             compassions
             to
             the
             godly
             and
             their
             seed
             ,
             and
             the
             many
             promises
             to
             them
             ,
             and
             the
             enlargement
             of
             grace
             in
             Gospel
             times
             I
             know
             not
             .
          
        
         
           Answ.
           1.
           
           The
           speech
           of
           
             Gods
             proneness
             to
             mercy
             more
             then
             severity
             ,
          
           is
           according
           to
           my
           apprehension
           of
           Gods
           attributes
           not
           right
           ,
           nor
           however
           it
           may
           pass
           among
           the
           vulgar
           is
           it
           true
           in
           exact
           speech
           ,
           such
           as
           should
           be
           used
           in
           Disputes
           ▪
           For
           though
           I
           acknowledge
           justice
           vindicative
           to
           be
           natural
           in
           God
           ,
           and
           goodness
           ;
           yet
           the
           term
           of
           proneness
           to
           severity
           ,
           intimates
           an
           inclination
           or
           desire
           to
           it
           ,
           which
           is
           stopped
           by
           a
           contrary
           inclination
           ;
           whereas
           Gods
           attributes
           are
           all
           equally
           in
           him
           ,
           nor
           hath
           he
           any
           propensity
           of
           desires
           to
           exercise
           one
           more
           then
           another
           ,
           but
           he
           doth
           work
           all
           things
           according
           to
           the
           counsel
           of
           his
           own
           will.
           2.
           
           It
           is
           falsly
           supposed
           ,
           as
           if
           visible
           Churchmembership
           were
           an
           act
           of
           remunerative
           mercy
           and
           not
           the
           taking
           of
           infants
           into
           visible
           Church-membership
           ,
           were
           an
           act
           of
           severity
           against
           the
           infant
           for
           the
           parents
           sin
           ,
           whereas
           the
           taking
           or
           not
           taking
           into
           visible
           Churchmembership
           i●
           as
           election
           to
           eternal
           life
           ,
           or
           reprobation
           an
           act
           of
           soveraignty
           and
           liberty
           ,
           which
           God
           useth
           as
           hee
           pleaseth
           without
           respect
           to
           any
           persons
           or
           parents
           good
           or
           bad
           actions
           .
           3.
           
           It
           is
           also
           as
           falsly
           supposed
           that
           by
           not
           taking
           infants
           into
           visible
           Churchmembership
           they
           
             are
             cast
             
             out
             from
             being
             in
             any
             visible
             state
             of
             Churchmercies
             .
          
           For
           their
           being
           in
           the
           families
           of
           the
           godly
           though
           not
           visible
           Churchmembers
           ,
           puts
           them
           into
           a
           visible
           state
           of
           Churchmercies
           ,
           even
           as
           well
           as
           if
           they
           were
           taken
           to
           be
           visible
           Churchmembers
           and
           baptised
           .
           4.
           
           That
           
             God
             giveth
             some
             greater
             mercy
             then
             visible
             Churchmembership
             ,
          
           to
           wit
           ,
           eternal
           life
           ,
           
             out
             of
             the
             Church
             visible
          
           is
           easily
           proved
           in
           that
           he
           saves
           elect
           infants
           which
           die
           in
           the
           womb
           ,
           are
           abortives
           ,
           or
           still
           born
           .
           And
           if
           Mr.
           B.
           do
           deny
           it
           hee
           must
           hold
           a
           tenet
           like
           the
           Papists
           ,
           that
           without
           his
           visible
           Churchmembersh●p
           infants
           are
           damned
           .
           5.
           
           
             The
             grace
             of
             God
             in
             Gospel
             times
             is
             enlarged
          
           in
           the
           extent
           of
           it
           to
           all
           nations
           ,
           in
           the
           doctrine
           of
           the
           Gospel
           concerning
           the
           Messiah
           comen
           already
           ,
           freedom
           from
           the
           bondage
           of
           the
           law
           ,
           in
           the
           powring
           out
           of
           the
           spirit
           ,
           in
           the
           new
           Covenant
           ▪
           &c.
           although
           infants
           be
           not
           visible
           Churchmembers
           .
           6.
           
           
             Gods
             tenderness
             of
             compassions
             to
             the
             godly
             and
             their
             seed
          
           may
           and
           doth
           stand
           with
           the
           non-visible
           membership
           of
           their
           infants
           in
           the
           Christian
           Church
           ,
           it
           being
           not
           out
           of
           any
           defect
           of
           mercy
           in
           God
           ,
           or
           deprivation
           of
           mercy
           to
           them
           ,
           which
           they
           may
           not
           have
           without
           it
           ,
           but
           because
           it
           is
           his
           good
           pleasure
           that
           the
           Church
           Christian
           should
           not
           bee
           by
           natural
           descent
           ,
           but
           by
           faith
           ,
           not
           national
           but
           of
           believers
           of
           all
           Nations
           .
           7.
           
           How
           God
           is
           said
           to
           admit
           into
           visible
           Churchmembership
           infants
           needs
           explication
           ,
           admission
           ,
           as
           I
           have
           hitherto
           conceived
           it
           ,
           beeing
           the
           act
           of
           the
           administratour
           of
           baptism
           ,
           according
           to
           Mr.
           Bs.
           doctrine
           pag.
           24.
           and
           therefore
           his
           conclusion
           seems
           to
           have
           this
           sense
           ,
           that
           God
           will
           baptise
           some
           infants
           with
           water
           ,
           which
           is
           a
           fri●olous
           conceit
           .
           8.
           
           If
           Mr.
           Bs.
           suppositions
           on
           which
           his
           argument
           rests
           should
           bee
           granted
           him
           ,
           the
           conclusion
           should
           bee
           rather
           ,
           that
           God
           will
           not
           permit
           the
           infants
           of
           the
           godly
           to
           bee
           put
           to
           death
           ,
           but
           will
           keep
           them
           alive
           from
           the
           hands
           of
           persecutors
           ,
           for
           otherwise
           hee
           should
           be
           more
           prone
           to
           severity
           to
           the
           wicked
           ,
           then
           to
           mercy
           to
           the
           godly
           and
           their
           seed
           .
           For
           all
           the
           instances
           hee
           gives
           of
           Gods
           severity
           to
           the
           children
           of
           wicked
           men
           is
           in
           the
           taking
           away
           of
           their
           natural
           lives
           ;
           and
           therefore
           his
           inference
           if
           there
           were
           any
           force
           in
           it
           ,
           would
           conc●ude
           not
           the
           visible
           churchmembership
           of
           the
           infants
           of
           the
           godly
           ,
           but
           the
           preservation
           of
           their
           liv●s
           in
           common
           calamities
           and
           persecutions
           ;
           which
           it
           is
           certain
           he
           doth
           not
           ,
           but
           as
           the
           Wiseman
           saith
           
             All
             things
             happen
             alike
             to
             alike
             to
             all
             ,
             Eccles.
          
           9.2
           .
           Which
           things
           being
           premised
           ,
           thoug●
           the
           minor
           of
           M.
           ●s
           .
           first
           syllogism
           may
           be
           well
           questioned
           ,
           yet
           waving
           it
           ,
           I
           de●y
           the
           consequences
           of
           the
           major
           in
           both
           the
           syllogisms
           ,
           which
           rest
           on
           such
           futile
           dictates
           as
           he
           hath
           not
           proved
           ,
           except
           by
           saying
           he
           knows
           not
           how
           it
           should
           be
           otherwise
           ,
           which
           seems
           to
           intimate
           this
           fond
           conceit
           of
           himself
           ,
           as
           if
           none
           could
           know
           what
           he
           doth
           not
           .
        
         
           He
           goes
           on
           in
           his
           frivolous
           arguings
           thus
           .
           Ch
           25.
           
           
             The
             20th
             .
             arg
             .
             I
             draw
             from
             Deut.
             28.4
             ,
             18
             ,
             3.
             
             Those
             that
             keep
             the
             Covenant
             are
             [
             blessed
             in
             the
             fruit
             of
             their
             body
             ;
             ]
             and
             of
             Covenant-breakers
             it
             is
             said
             [
             cursed
             sh●lt
             thou
             be
             in
             the
             fruit
             of
             thy
             body
             ;
             thy
             sons
             and
             thy
             daughters
             shall
             be
             given
             to
             another
             people
             ,
             and
             thy
             ey●
             shall
             look
             ,
             and
             ●a●l
             with
             longing
             for
             them
             ,
             &c.
             
             Thou
             shalt
             beget
             sons
             and
             daughters
             ,
             but
             thou
             shalt
             not
             enjoy
             them
             ,
             for
             they
             shall
             go
             into
             captivity
             .
             
             The
             argument
             that
             I
             fetch
             hence
             is
             this
             .
             That
             doctrine
             which
             maketh
             the
             children
             of
             the
             faithful
             to
             be
             in
             a
             worse
             condition
             (
             or
             as
             bad
             )
             then
             the
             curse
             in
             Deut.
             28.
             doth
             make
             the
             children
             of
             Covenant
             ▪
             breakers
             to
             be
             in
             is
             false
             doctrine
             :
             But
             that
             doctrine
             which
             denieth
             the
             infants
             of
             the
             faithful
             to
             be
             visible
             Churchmembers
             ,
             doth
             make
             them
             to
             bee
             in
             as
             bad
             or
             a
             worse
             condition
             then
             is
             threatned
             by
             that
             curse
             Deut.
             28.
             
             Therefore
             it
             is
             false
             doctrine
             .
             The
             major
             is
             undeniable
             .
             The
             minor
             I
             prove
             thus
             :
             The
             curse
             on
             the
             children
             Deut.
             28.
             is
             ,
             that
             they
             go
             into
             captivity
             :
             Now
             to
             bee
             put
             out
             of
             the
             whole
             visible
             Church
             of
             Christ
             is
             a
             sorer
             curse
             then
             to
             go
             into
             captivitie
             :
             therefore
             that
             doctrine
             which
             puts
             infants
             out
             of
             the
             Church
             ,
             doth
             make
             them
             in
             a
             more
             accursed
             state
             then
             those
             in
             Deut.
             28.
             
             They
             might
             bee
             Churchmembers
             in
             captivity
             as
             their
             parents
             were
             ;
             or
             if
             they
             were
             not
             ,
             yet
             it
             was
             no
             worse
             then
             this
             ;
             To
             bee
             in
             captivity
             is
             but
             a
             bodily
             judgement
             directly
             ;
             but
             to
             bee
             out
             of
             the
             Church
             is
             directly
             a
             spiritual
             judgement
             :
             Therefore
             to
             bee
             out
             of
             the
             Church
             ,
             is
             a
             greater
             judgement
             (
             which
             I
             must
             take
             for
             granted
             ,
             having
             before
             proved
             that
             it
             is
             far
             better
             to
             bee
             in
             the
             visible
             Church
             then
             out
             .
             )
          
        
         
           Answ
           The
           minor
           of
           the
           first
           and
           sec●nd
           syllogism
           are
           both
           denied
           .
           For
           though
           to
           be
           put
           out
           of
           the
           whole
           visible
           Church
           of
           Christ
           ,
           either
           by
           just
           excommunication
           or
           voluntary
           desertion
           is
           a
           heavie
           curse
           ,
           yet
           to
           be
           put
           out
           doctrinally
           ,
           that
           is
           ,
           to
           teach
           that
           infants
           are
           not
           visible
           Christian
           churchmembers
           is
           not
           to
           put
           them
           under
           any
           curse
           at
           all
           ,
           neither
           is
           it
           to
           be
           so
           ,
           any
           judgement
           spiritual
           or
           bodily
           ,
           nor
           are
           they
           in
           any
           better
           case
           by
           their
           being
           accounted
           visible
           Churchmembers
           and
           baptised
           then
           they
           are
           without
           both
           ,
           nor
           hath
           Mr.
           B.
           proved
           any
           such
           thing
           before
           ,
           but
           what
           he
           hath
           scribled
           to
           that
           purpose
           is
           before
           shewed
           to
           bee
           vain
           .
        
         
           
             Another
             argument
             ,
             saith
             hee
             ,
             this
             text
             would
             afford
             in
             that
             the
             judgement
             on
             the
             children
             is
             part
             of
             the
             curse
             on
             the
             parents
             (
             cursed
             shalt
             thou
             bee
             in
             the
             fruit
             of
             thy
             body
             )
             now
             GOD
             doth
             not
             curse
             the
             faithful
             ;
             but
             hath
             taken
             off
             the
             curse
             by
             CHRIST
             (
             though
             corporal
             afflictions
             are
             left
             .
             )
             But
             I
             must
             haste
             .
          
        
         
           Answ.
           That
           non-visible
           Churchmembership
           of
           infants
           now
           is
           any
           part
           of
           judgement
           or
           curse
           for
           the
           parents
           sin
           hath
           not
           the
           least
           colour
           of
           proof
           from
           this
           text
           or
           any
           other
           .
           The
           purport
           of
           the
           whole
           chapter
           is
           quite
           besides
           the
           present
           business
           ,
           it
           being
           to
           assure
           the
           Israelites
           of
           prosperity
           in
           Canaan
           ,
           while
           they
           kept
           Gods
           Commandments
           and
           adhered
           to
           him
           ,
           and
           curses
           on
           them
           and
           theirs
           ,
           if
           they
           fell
           off
           from
           God
           ;
           the
           curses
           are
           for
           the
           most
           part
           corporal
           and
           on
           the
           Israelites
           ,
           and
           therefore
           the
           thing
           belongs
           not
           to
           the
           present
           point
           ,
           nor
           is
           it
           true
           that
           always
           
             the
             judgment
             on
             the
             children
             is
             part
             of
             the
             curse
             on
             the
             parents
          
           neither
           in
           corporal
           nor
           spiritual
           evils
           .
        
         
           And
           though
           the
           truly
           faithful
           are
           not
           cursed
           with
           the
           great
           curse
           of
           condemnation
           ,
           yet
           those
           that
           are
           onely
           so
           visibly
           may
           bee
           so
           ,
           yea
           and
           the
           faithfull
           themselves
           are
           not
           altogether
           free
           from
           some
           
           curses
           both
           on
           themselves
           and
           their
           children
           ,
           as
           on
           the
           other
           side
           ,
           wicked
           men
           may
           have
           some
           blessings
           on
           them
           and
           their
           children
           .
           Mr.
           B.
           himself
           said
           in
           the
           next
           ch
           .
           24.
           before
           ,
           
             They
             that
             dash
             the
             children
             of
             Babylon
             against
             the
             stones
             are
             blessed
             ,
             Psal.
          
           137.9
           yet
           were
           they
           Idolaters
           .
           Christ
           hath
           taken
           off
           the
           curse
           opposite
           to
           the
           blessing
           of
           righteousness
           ,
           Gal.
           3.9
           ,
           10
           ,
           13.
           not
           every
           curse
           from
           the
           faithfull
           .
           Out
           of
           all
           which
           I
           infer
           ,
           that
           were
           it
           granted
           that
           the
           non-visible
           churchmembership
           of
           infants
           were
           a
           judgement
           for
           the
           parents
           sin
           ,
           and
           that
           Christ
           hath
           taken
           off
           the
           curse
           from
           the
           faithfull
           ,
           yet
           it
           would
           not
           follow
           ,
           that
           believing
           ▪
           parents
           infants
           must
           be
           Christian
           visible
           churchmembers
           ,
           sith
           some
           curses
           still
           stay
           on
           the
           children
           for
           the
           parents
           sin
           :
           Yea
           ,
           Mr.
           B.
           before
           in
           his
           Letter
           tels
           me
           ,
           that
           
             it
             was
             determined
             in
             one
             of
             their
             private
             Disputes
          
           (
           by
           himself
           no
           doubt
           ,
           the
           Dr.
           of
           the
           Chair
           in
           the
           Colledge
           of
           Worcestershire
           Ministers
           at
           
             Kidderminster
             )
             that
             the
             sins
             of
             nearer
             parents
             are
             imputed
             as
             part
             of
             our
             original
             or
             natural
             guilt
             .
          
           I
           hast
           after
           Mr.
           B.
           
        
      
       
         
           SECT
           .
           LXXII
           .
           Mr.
           21th
           .
           Arg.
           ch
           26.
           from
           the
           absurdity
           of
           my
           Doctrine
           making
           all
           infants
           to
           be
           members
           of
           the
           visible
           Kingdome
           of
           the
           Devil
           ,
           is
           answered
           .
        
         
           CH.
           26.
           saith
           he
           ,
           
             The
             21th
             .
             arg
             .
             That
             doctrine
             which
             maketh
             all
             infants
             to
             be
             members
             of
             the
             visible
             Kingdome
             of
             the
             Devil
             ,
             is
             false
             doctrine
             :
             But
             that
             doctrine
             which
             denieth
             any
             infants
             to
             be
             members
             of
             the
             visible
             Church
             ,
             doth
             make
             them
             all
             members
             of
             the
             visible
             Kingdome
             of
             the
             ●evil
             :
             Therefore
             it
             is
             false
             doctrine
             .
             Mr.
             T.
             taketh
             the
             like
             reasoning
             hainously
             from
             Mr.
             M.
             as
             if
             were
             injurious
             so
             to
             charge
             him
             :
             And
             he
             saith
             ,
             1.
             
             Consequences
             remote
             must
             not
             be
             fastened
             on
             men
             when
             they
             deny
             them
             ▪
             2.
             
             Many
             unbaptized
             are
             not
             in
             the
             visible
             Kingdome
             of
             the
             Devil
             ;
             and
             asketh
             ,
             whether
             children
             be
             in
             or
             out
             of
             that
             Kingdome
             before
             Baptism
             :
             If
             out
             ,
             then
             by
             not
             baptizing
             he
             leaves
             them
             not
             in
             it
             ,
             
               &c
               ▪
            
             To
             this
             I
             answer
             ,
             1.
             
             He
             that
             saith
             ,
             infants
             are
             all
             shut
             out
             of
             heaven
             ,
             may
             well
             be
             charged
             for
             teaching
             that
             they
             go
             to
             〈◊〉
             because
             the
             consequence
             is
             not
             remote
             ,
             but
             direct
             ,
             among
             th●se
             that
             acknowledge
             not
             a
             third
             place
             .
             2.
             
             I
             will
             onely
             lay
             a
             true
             charge
             on
             the
             doctrine
             and
             not
             the
             persons
             :
             The
             doctrine
             sure
             may
             be
             charged
             with
             the
             consequences
             ,
             though
             the
             person
             may
             not
             .
             3.
             
             It
             is
             not
             your
             denial
             of
             Baptism
             directly
             ,
             that
             leaveth
             infants
             in
             the
             visible
             Kingdome
             of
             the
             Devil
             ;
             but
             your
             denial
             of
             their
             churchmembership
             :
             Therefore
             to
             those
             vain
             passages
             I
             answer
             ,
             That
             it
             's
             true
             ,
             that
             many
             unbaptized
             are
             in
             the
             Kingdome
             of
             Christ
             ,
             and
             so
             many
             infants
             also
             ;
             and
             so
             not
             in
             the
             visible
             Kingdome
             of
             the
             Devil
             :
             But
             that
             no
             man
             who
             is
             known
             to
             be
             out
             of
             Christs
             visible
             Church
             ,
             ordinarily
             can
             be
             out
             of
             Satans
             visible
             Kingdome
             ,
             I
             shall
             now
             prove
             ;
             and
             so
             that
             your
             
             doctrine
             is
             guilty
             of
             making
             (
             I
             mean
             not
             really
             but
             doctrinally
             making
             )
             all
             infants
             to
             be
             members
             of
             Satans
             visible
             Kingdome
             ,
             in
             that
             you
             deny
             any
             infants
             to
             be
             members
             of
             the
             visible
             Church
             .
          
        
         
           Answ.
           1.
           
           That
           which
           I
           said
           about
           remote
           consequences
           not
           to
           be
           charged
           on
           men
           as
           their
           sentence
           ,
           was
           spoken
           not
           from
           his
           charge
           of
           leaving
           all
           the
           infants
           to
           have
           their
           actual
           standing
           in
           the
           visible
           Kingdome
           of
           the
           Devil
           ,
           but
           of
           putting
           them
           all
           out
           of
           the
           Covenant
           of
           grace
           ;
           and
           this
           was
           made
           the
           bloudy
           sentence
           of
           the
           Anabaptists
           ,
           though
           no
           such
           thing
           can
           be
           proved
           of
           them
           by
           any
           of
           their
           sayings
           .
           And
           therefore
           the
           two
           answers
           here
           of
           Mr.
           B.
           are
           impertinent
           ,
           my
           speeches
           being
           about
           another
           point
           ,
           though
           perhaps
           somewhat
           like
           it
           ,
           and
           charged
           on
           us
           with
           it
           .
           And
           to
           Mr.
           Bs.
           answers
           I
           reply
           ,
           1.
           
           Mr.
           B.
           seems
           to
           me
           to
           oppose
           ineptly
           a
           direct
           consequence
           to
           a
           remote
           ,
           whereas
           a
           near
           consequence
           is
           opposed
           to
           a
           remote
           ,
           not
           a
           direct
           ;
           for
           a
           remote
           consequence
           may
           be
           direct
           ▪
           as
           well
           as
           a
           near
           .
           But
           it
           is
           frequent
           with
           Mr.
           B.
           to
           abuse
           words
           .
           2.
           
           If
           a
           person
           acknowledge
           a
           third
           place
           they
           that
           shut
           infants
           out
           of
           heaven
           may
           not
           be
           charged
           with
           it
           as
           their
           sentence
           ,
           that
           they
           go
           to
           hell
           ,
           which
           Mr.
           Bs.
           limitation
           intimates
           he
           acknowledgeth
           .
           And
           then
           by
           like
           reason
           this
           is
           not
           to
           be
           charged
           on
           me
           ,
           for
           that
           I
           deny
           infants
           visible
           churchmembership
           ,
           that
           I
           leave
           them
           in
           the
           visible
           Kingdome
           of
           the
           Devil
           ,
           sith
           I
           leave
           them
           in
           a
           neutral
           state
           ,
           of
           which
           more
           anon
           .
           3.
           
           I
           shall
           examine
           the
           charge
           on
           my
           Doctrine
           ,
           which
           I
           deny
           by
           denying
           the
           minor
           of
           Mr.
           Bs.
           syllogism
           .
           4.
           
           Though
           Mr.
           B.
           call
           the
           passages
           in
           my
           Apology
           ,
           p.
           64.
           vain
           ,
           yet
           it
           will
           appear
           there
           's
           no
           vanity
           in
           any
           of
           them
           .
           5.
           
           The
           argument
           by
           which
           I
           proved
           that
           unbaptized
           persons
           may
           be
           in
           Christs
           visible
           Kingdome
           ,
           which
           (
           Mr.
           B.
           confesseth
           )
           did
           fitly
           oppose
           Mr.
           Ms.
           imputation
           of
           leaving
           them
           all
           in
           the
           Devils
           visible
           Kingdome
           to
           whom
           we
           denied
           Baptism
           ,
           I
           think
           will
           serve
           against
           Mr.
           Bs.
           opinion
           .
           For
           if
           it
           be
           true
           that
           infants
           are
           admitted
           into
           the
           visible
           Church
           by
           Baptism
           (
           which
           is
           his
           position
           ,
           p.
           24
           ,
           25.
           )
           then
           they
           are
           out
           of
           it
           afore
           they
           are
           baptized
           ,
           (
           for
           afore
           admission
           none
           is
           in
           ,
           but
           without
           ,
           )
           and
           if
           so
           ,
           according
           to
           Mr.
           Bs.
           doctrine
           ,
           infants
           are
           in
           the
           visible
           Kingdome
           of
           the
           Devil
           ,
           sith
           he
           denies
           a
           third
           estate
           ,
           and
           the
           horrid
           consequence
           is
           to
           be
           charged
           on
           Mr.
           Bs.
           doctrine
           ,
           not
           on
           mine
           .
           6.
           
           Mr.
           Bs.
           way
           of
           charging
           my
           doctrine
           is
           at
           vain
           as
           Mr.
           Ms.
           Thus
           it
           proceeds
           .
        
         
           
             For
             if
             it
             be
             certain
             (
             as
             you
             say
             )
             that
             no
             infants
             are
             members
             of
             the
             vis●ble
             Church
             ,
             they
             are
             out
             of
             it
             :
             And
             then
             I
             argue
             thus
             .
             If
             there
             be
             no
             third
             estate
             on
             earth
             ,
             but
             all
             are
             either
             in
             the
             visible
             Church
             of
             Christ
             ,
             or
             in
             the
             visible
             Kingdome
             of
             the
             Devil
             ;
             then
             that
             doctrine
             which
             puts
             them
             out
             of
             the
             visible
             Church
             of
             Christ
             ,
             doth
             leave
             them
             in
             the
             visible
             Kingdome
             of
             the
             Devil
             .
             But
             that
             there
             is
             no
             third
             state
             ,
             but
             that
             all
             the
             world
             is
             in
             one
             of
             the
             two
             Kingdomes
             ,
             I
             prove
             thus
             .
             The
             common
             definition
             of
             the
             Church
             affirmeth
             them
             to
             be
             a
             people
             called
             out
             of
             the
             world
             ,
             and
             Christ
             faith
             ,
             he
             hath
             chosen
             them
             out
             of
             the
             world
             ,
             and
             that
             they
             are
             not
             of
             the
             world
             ,
             and
             in
             the
             same
             place
             divers
             times
             call's
             the
             Devil
             [
             the
             Prince
             of
             this
             world
             ,
             ]
          
           Joh.
           12.31
           .
           &
           14.30
           .
           &
           16.11
           .
           &
           15.19
           .
           &
           18.36
           .
           &
           17.6
           ,
           16.
           
           
             And
             the
             Apostle
             calleth
             him
             the
             God
             of
             the
             world
             ,
          
           2
           Cor.
           4.4
           .
           
             So
             
             then
             ,
             if
             the
             Devil
             be
             the
             Prince
             and
             God
             of
             the
             world
             as
             it
             is
             distinct
             from
             the
             Church
             ,
             and
             out
             of
             which
             the
             Church
             is
             taken
             :
             then
             all
             those
             that
             are
             not
             taken
             out
             of
             the
             world
             with
             the
             Church
             ,
             are
             still
             of
             the
             world
             where
             Satan
             is
             Prince
             :
             But
             the
             antecedent
             is
             before
             proved
             ,
             therefore
             the
             consequent
             is
             true
             .
             The
             world
             and
             the
             Church
             contain
             all
             mankind
             according
             to
             the
             ordinary
             Scripture
             distribution
             .
          
        
         
           Answ.
           1.
           
           The
           world
           and
           the
           Church
           are
           not
           in
           all
           the
           places
           cited
           contradistinct
           .
           For
           Joh.
           18.36
           .
           this
           world
           comprehends
           the
           Church
           as
           well
           as
           them
           without
           ,
           Christs
           Kingdome
           was
           not
           from
           the
           Church
           by
           their
           weapons
           ,
           or
           other
           procurement
           ;
           but
           
             this
             world
          
           is
           opposed
           to
           heavenly
           power
           ,
           and
           gift
           ,
           from
           whence
           Christ
           had
           his
           Kingdome
           .
           2.
           
           Nor
           in
           the
           rest
           of
           the
           places
           where
           the
           Devil
           is
           termed
           
             the
             God
             of
             this
             world
          
           ,
           or
           
             the
             Prince
             of
             this
             world
          
           ,
           or
           the
           Disciples
           are
           said
           
             not
             to
             be
             of
             the
             world
             ,
          
           can
           the
           speech
           be
           meant
           of
           infants
           ;
           for
           of
           them
           of
           whom
           it
           is
           said
           that
           the
           Devil
           is
           
             the
             God
             of
             this
             world
          
           ,
           by
           
             the
             world
          
           are
           meant
           ,
           2
           Cor.
           4.4
           .
           those
           that
           
             believe
             not
             ,
             in
             whom
             he
             hath
             blinded
             their
             minds
             ,
             that
             the
             light
             of
             the
             glorious
             Gospel
             of
             Jesus
             Christ
             should
             not
             shine
             unto
             them
          
           ;
           and
           so
           must
           the
           rest
           be
           understood
           ,
           where
           he
           is
           said
           to
           be
           
             the
             Prince
             of
             this
             world
          
           ,
           according
           to
           what
           is
           said
           Ephes.
           2.2
           .
           which
           is
           not
           to
           be
           said
           of
           infants
           ;
           and
           in
           other
           places
           ,
           as
           John
           15.19
           .
           John
           17.14.16
           .
           they
           are
           said
           to
           hate
           the
           Apostles
           ,
           which
           is
           not
           to
           be
           said
           of
           infants
           :
           And
           therefore
           from
           hence
           they
           are
           not
           proved
           to
           be
           in
           the
           Devils
           Kingdome
           ,
           though
           they
           were
           reprobates
           .
           3.
           
           The
           world
           is
           not
           in
           these
           places
           opposed
           to
           the
           visible
           Church
           ,
           so
           that
           who
           ever
           are
           in
           the
           visible
           Church
           are
           not
           of
           the
           world
           ,
           and
           they
           who
           are
           of
           the
           world
           are
           not
           of
           the
           visible
           Church
           .
           For
           1.
           the
           world
           out
           of
           whom
           the
           Apostles
           were
           called
           ,
           were
           the
           Jewish
           Church
           ,
           which
           if
           Mr.
           B.
           do
           not
           (
           as
           I
           conceive
           he
           doth
           )
           make
           the
           visible
           Church
           of
           God
           when
           the
           Apostles
           were
           called
           ,
           sure
           Mr.
           Bl.
           Mr.
           Cobbet
           ,
           and
           others
           do
           ,
           as
           I
           have
           shewed
           before
           ,
           and
           therefore
           
             the
             world
          
           is
           not
           put
           as
           contradistinct
           to
           the
           visible
           Church
           .
           2.
           
           
             The
             world
          
           is
           in
           the
           places
           cited
           so
           described
           by
           their
           actions
           of
           hating
           the
           Apostles
           ,
           by
           their
           exclusion
           out
           of
           Christs
           prayer
           ,
           Joh.
           17.9
           .
           by
           their
           Prince
           Satan
           ,
           by
           the
           Apostles
           calling
           and
           choosing
           out
           of
           them
           ,
           that
           the
           world
           cannot
           be
           construed
           onely
           to
           note
           non-visible
           churchmembers
           ,
           but
           a
           party
           that
           are
           obstinate
           enemies
           to
           Christ
           ,
           and
           so
           reprobates
           ,
           whether
           in
           the
           visible
           Church
           ,
           or
           out
           of
           it
           ;
           and
           if
           it
           stand
           in
           direct
           contradistinction
           to
           the
           Church
           (
           which
           I
           find
           not
           in
           any
           of
           the
           places
           cited
           )
           it
           is
           to
           the
           invisible
           ,
           not
           to
           the
           meer
           visible
           Church
           :
           so
           that
           they
           who
           are
           without
           the
           visible
           Church
           ,
           may
           be
           no
           part
           of
           the
           world
           therein
           meant
           ;
           and
           they
           that
           are
           within
           the
           visible
           Church
           ,
           may
           be
           part
           of
           the
           world
           .
           4.
           
           The
           definition
           ,
           that
           
             the
             Church
             are
             a
             people
             called
             out
             of
             the
             world
             ,
          
           being
           expounded
           of
           the
           visible
           Church
           ,
           is
           meant
           of
           outward
           call
           ,
           which
           infants
           are
           not
           capable
           of
           ,
           and
           so
           the
           definition
           excludes
           infants
           from
           being
           a
           part
           of
           the
           Church
           there
           meant
           ,
           and
           yet
           they
           are
           not
           in
           the
           world
           in
           the
           sense
           in
           which
           it
           is
           taken
           in
           the
           Texts
           mentioned
           (
           except
           Joh.
           18.36
           .
           )
           For
           they
           are
           not
           haters
           of
           Christ
           or
           his
           Apostles
           ,
           nor
           recusant
           unbelievers
           ,
           nor
           such
           as
           obey
           Satan
           as
           their
           Prince
           .
           But
           if
           it
           be
           expounded
           of
           the
           invisible
           Church
           ,
           and
           the
           calling
           meant
           
           of
           invisible
           operation
           of
           the
           spirit
           ,
           I
           deny
           not
           but
           elect
           infants
           may
           be
           so
           called
           out
           of
           the
           world
           ,
           and
           be
           part
           of
           the
           invisible
           Church
           .
        
         
           These
           things
           premised
           ,
           I
           answer
           1.
           
           The
           conclusion
           is
           not
           in
           the
           latter
           syllogism
           the
           same
           with
           the
           minor
           in
           the
           former
           syllogism
           which
           should
           have
           been
           proved
           .
           2.
           
           The
           antecedent
           or
           minor
           in
           the
           later
           syllogism
           ,
           which
           is
           this
           ,
           [
           
             the
             Devil
             is
             the
             Prince
             and
             God
             of
             the
             world
             as
             it
             is
             distinct
             from
             the
             Church
             ,
             and
             out
             of
             which
             the
             Church
             is
             taken
             .
          
           ]
           if
           it
           be
           meant
           of
           the
           visible
           Church
           I
           deny
           .
           For
           neither
           is
           
             the
             world
          
           in
           any
           of
           the
           Texts
           distinct
           from
           the
           visible
           Church
           ,
           but
           the
           visible
           Church
           or
           some
           members
           of
           it
           are
           
             the
             world
          
           there
           meant
           ,
           and
           the
           Devil
           the
           Prince
           of
           them
           ,
           and
           the
           visible
           Church
           in
           respect
           at
           least
           of
           many
           perhaps
           most
           of
           their
           members
           not
           taken
           out
           of
           the
           world
           ,
           but
           in
           it
           still
           ;
           nor
           is
           the
           Devil
           the
           Prince
           of
           them
           that
           yet
           are
           uncalled
           by
           an
           outward
           call
           from
           the
           world
           ,
           if
           as
           infants
           they
           be
           not
           by
           their
           choice
           and
           actions
           conjoyned
           to
           the
           world
           ,
           but
           of
           them
           that
           voluntarily
           adhere
           to
           and
           act
           with
           the
           wicked
           world
           .
           Infants
           are
           neither
           in
           the
           world
           as
           it
           is
           there
           taken
           ,
           nor
           without
           ,
           that
           is
           ,
           they
           are
           neither
           with
           them
           nor
           agai●st
           them
           in
           their
           present
           state
           ;
           but
           (
           as
           they
           say
           in
           Logick
           )
           a
           whelp
           till
           the
           9th
           .
           day
           is
           neither
           blind
           nor
           seeing
           ,
           so
           an
           infant
           till
           it
           act
           is
           neither
           within
           nor
           without
           the
           world
           visibly
           ,
           in
           which
           Satan
           is
           Prince
           .
           Nor
           are
           those
           dictates
           of
           Mr.
           B.
           true
           ,
           or
           proved
           by
           the
           Scriptures
           cited
           ,
           that
           
             no
             man
             who
             is
             known
             to
             be
             out
             of
             Christs
             visible
             Church
             ordinarily
             can
             be
             out
             of
             Satans
             visible
             Kingdome
             ,
             that
             the
             world
             and
             the
             Church
             visible
             contain
             all
             mankind
             according
             to
             the
             ordinary
             Scripture
             distribution
             .
          
           But
           if
           [
           
             the
             world
          
           ]
           be
           taken
           for
           reprobates
           ,
           and
           the
           Church
           be
           taken
           for
           the
           invisible
           Church
           of
           the
           elect
           ,
           I
           grant
           it
           is
           true
           that
           infants
           are
           in
           one
           part
           ,
           and
           that
           Satan
           or
           God
           is
           Prince
           of
           them
           :
           But
           this
           is
           nothing
           for
           Mr.
           Bs.
           purpose
           ,
           though
           it
           be
           most
           agreeable
           to
           some
           passages
           ,
           as
           Joh.
           17.9
           ,
           &c.
           about
           the
           world
           and
           the
           Church
           .
        
         
           Mr.
           B.
           proceeds
           thus
           .
           
             If
             it
             be
             said
             ,
             that
             yet
             they
             are
             not
             visibly
             in
             Satans
             Kingdome
             :
             I
             answer
             ,
             If
             no
             infants
             be
             of
             Christs
             visible
             Church
             ,
             and
             this
             be
             a
             known
             thing
             ,
             then
             they
             are
             visibly
             out
             of
             it
             ;
             and
             if
             they
             be
             visibly
             out
             of
             that
             Church
             ,
             then
             they
             are
             visibly
             of
             the
             world
             which
             is
             Satans
             Kingdome
             ,
             seeing
             the
             world
             and
             the
             Church
             contain
             all
             .
          
        
         
           Answ.
           Neither
           is
           it
           true
           ,
           that
           if
           it
           be
           a
           known
           thing
           that
           infants
           be
           not
           of
           Christs
           visible
           Church
           ,
           then
           they
           are
           visibly
           out
           of
           it
           ▪
           except
           it
           be
           so
           known
           from
           their
           sensible
           action
           ;
           nor
           do
           the
           world
           ,
           taken
           in
           the
           sense
           opposite
           to
           Gods
           people
           ,
           and
           the
           visible
           Church
           contain
           all
           ,
           as
           Mr.
           B.
           dictates
           .
           Mr.
           B.
           adds
           .
        
         
           
             If
             it
             be
             said
             ,
             they
             may
             be
             of
             the
             invisible
             Church
             ,
             and
             yet
             not
             of
             the
             visible
             ,
             nor
             of
             Satans
             Kingdome
             ;
             I
             answer
             ,
          
           1.
           
             it
             is
             visibly
             and
             not
             invisibly
             that
             the
             aforesaid
             distribution
             is
             to
             be
             understood
             .
          
           2.
           
           
             I
             shall
             anon
             prove
             ,
             that
             the
             visible
             Church
             is
             wider
             then
             the
             invisible
             ,
             and
             that
             ordinarily
             we
             may
             not
             judge
             any
             to
             be
             of
             the
             invisible
             Church
             ,
             who
             are
             not
             of
             the
             visible
             .
          
        
         
           Answ.
           1.
           
           How
           far
           the
           former
           speech
           is
           true
           or
           false
           ,
           is
           shewed
           before
           .
           2.
           
           As
           for
           the
           later
           ,
           though
           we
           may
           not
           judge
           ord●narily
           these
           or
           those
           particular
           persons
           to
           be
           of
           the
           invisible
           Church
           who
           are
           not
           of
           
           the
           visible
           ,
           yet
           we
           may
           judge
           some
           infants
           at
           least
           are
           so
           ,
           though
           non●
           be
           of
           the
           visible
           Church
           .
        
         
           
             Again
             (
             
               saith
               Mr.
               B.
            
             )
             it
             appears
             that
             infants
             generally
             were
             of
             Satans
             kingdome
             visibly
             till
             Christ
             fetcheth
             them
             out
             :
             Therefore
             those
             that
             are
             not
             fetcht
             out
             are
             in
             it
             still
             :
             And
             no
             man
             can
             say
             they
             are
             fetcht
             out
             except
             by
             some
             means
             or
             other
             it
             be
             visible
             or
             discernable
             ,
             Heb.
             2
             .
             14·
             Christ
             destroyed
             by
             death
             him
             that
             had
             the
             power
             of
             death
             ,
             that
             is
             the
             Devil
             .
             Satan
             had
             this
             power
             of
             death
             visibly
             over
             infants
             as
             well
             as
             others
             .
             Therfore
             seeing
             Mr.
             T.
             buildeth
             so
             much
             on
             this
             
               Apol.
               p.
            
             66.
             
             That
             infants
             are
             neither
             in
             the
             kingdom
             of
             Christ
             ,
             nor
             Satan
             ,
             visibly
             till
             profession
             ,
             either
             be
             must
             prove
             that
             God
             hath
             left
             it
             wholly
             in
             the
             dark
             ,
             and
             not
             revealed
             that
             any
             infants
             are
             of
             Satans
             v●sible
             kingdom
             ,
             or
             of
             Christs
             (
             the
             contrary
             whereof
             is
             abundantly
             proved
             )
             or
             he
             must
             find
             out
             some
             3d.
             kingdom
             or
             society
             ,
             and
             so
             find
             out
             some
             3d.
             King
             b●sides
             the
             King
             of
             the
             Church
             ,
             and
             the
             Prince
             of
             this
             world
             ;
             and
             it
             's
             like
             he
             wil
             bee
             put
             to
             finde
             out
             a
             third
             place
             for
             them
             hereafter
             ,
             besides
             heaven
             and
             hell
             .
          
        
         
           Answ.
           It
           is
           a
           weariness
           to
           the
           flesh
           to
           write
           books
           ,
           it
           is
           much
           more
           when
           a
           man
           is
           to
           answer
           such
           scriblings
           as
           this
           of
           Mr.
           B.
           which
           being
           so
           magnified
           as
           it
           hath
           been
           ,
           and
           written
           with
           so
           much
           confidence
           and
           insolent
           provocations
           ,
           is
           a
           monument
           of
           the
           boldness
           and
           shallowness
           of
           readers
           and
           writers
           in
           this
           age
           .
           What
           frivolous
           arguing
           are
           here
           ,
           Christ
           destroyed
           him
           that
           had
           the
           power
           of
           death
           ,
           Satan
           had
           this
           power
           of
           death
           visibly
           over
           infants
           as
           well
           as
           others
           ,
           Ergo
           they
           were
           of
           Satans
           kingdom
           as
           it
           is
           contradistinct
           to
           Christs
           visible
           Church
           till
           Christ
           by
           death
           fetcht
           them
           out
           ?
           If
           Satans
           power
           of
           death
           visibly
           over
           infants
           ,
           shew
           them
           to
           be
           in
           Satans
           visible
           kingdome
           as
           contradistinct
           to
           the
           visible
           Church
           ,
           doth
           not
           the
           same
           prove
           all
           the
           infants
           of
           believers
           to
           be
           in
           Satans
           visible
           kingdome
           ,
           as
           well
           as
           the
           infants
           of
           unbelievers
           ?
           yea
           doth
           it
           not
           prove
           the
           visible
           Church
           to
           be
           in
           Satans
           visible
           kingdome
           ?
           For
           over
           them
           Satan
           had
           this
           power
           of
           death
           as
           visibly
           as
           over
           the
           infants
           of
           unbelievers
           .
           Yea
           wherein
           doth
           the
           power
           of
           death
           visibly
           shew
           a
           persons
           being
           in
           the
           visible
           kingdome
           of
           Satan
           more
           then
           Jobs
           smiting
           in
           his
           body
           by
           Satan
           ,
           or
           the
           womans
           who
           was
           
             a
             daughter
             of
             Abraham
             and
             bound
             by
             Satan
          
           18.
           years
           ,
           shewed
           them
           to
           have
           been
           then
           in
           the
           visible
           kingdome
           of
           the
           Devil
           as
           contradistinct
           to
           the
           visible
           Churth
           ?
           Besides
           those
           that
           Christ
           is
           said
           to
           have
           fetcht
           out
           or
           delivered
           are
           those
           
             who
             through
             fear
             of
             death
             were
             all
             their
             life-time
             sub●ect
             to
             bondage
             ,
             Heb.
          
           2
           ▪
           ●4
           .
           Doth
           Mr.
           B.
           interpret
           this
           of
           infants
           ?
           Besides
           if
           
             it
             appear
             that
             infants
             generally
             were
             of
             Satans
             kingdome
             visibly
             till
             Christ
             fetcheth
             them
             out
             ,
             therefore
             those
             that
             are
             not
             fetcht
             out
             are
             in
             still
             :
             And
             no
             man
             can
             say
             they
             are
             fetcht
             out
             ,
             except
             by
             some
             means
             or
             other
             it
             be
             visible
             or
             discernable
             ,
          
           How
           can
           Mr.
           B.
           say
           any
           infants
           of
           believers
           are
           fetcht
           out
           o●
           Satans
           kingdome
           visibly
           ?
           By
           what
           means
           is
           it
           visible
           or
           discernable
           that
           a
           believers
           infant
           is
           fetcht
           out
           of
           Satans
           visible
           kingdome
           and
           〈◊〉
           an
           unbelievers
           ?
           Christs
           death
           was
           visible
           it's
           true
           ,
           but
           that
           either
           Christs
           death
           did
           destroy
           visibly
           Satan
           ,
           or
           visibly
           delivered
           those
           who
           were
           subject
           to
           bondage
           ,
           or
           that
           by
           it
           is
           visible
           or
           discernable
           
           that
           a
           believers
           infant
           and
           not
           an
           unbelievers
           is
           fetcht
           out
           of
           Satan's
           visible
           kingdom
           ,
           is
           unknown
           to
           me
           .
           The
           ordinary
           meanes
           whereby
           it
           is
           visible
           that
           a
           person
           is
           fetcht
           out
           of
           Satans
           visible
           kingdom
           is
           in
           that
           he
           hears
           ,
           obeys
           ,
           and
           professeth
           the
           Gospel
           .
           Surely
           by
           this
           means
           or
           any
           other
           it
           is
           not
           visible
           or
           discernable
           ,
           that
           any
           infant
           of
           the
           most
           sincere
           believer
           is
           fetcht
           out
           of
           Satans
           visible
           kingdome
           ,
           therefore
           by
           Mr.
           Bs.
           own
           suppositions
           hee
           cannot
           say
           that
           any
           believers
           infant
           is
           fetcht
           out
           of
           the
           visible
           kingdome
           of
           the
           Devil
           ,
           and
           so
           his
           argument
           is
           retorted
           on
           him
           :
           That
           doctrine
           which
           leaveth
           all
           infants
           in
           the
           visible
           kingdome
           of
           the
           Devil
           is
           false
           :
           But
           such
           is
           Mr.
           Bs.
           according
           to
           his
           own
           suppositions
           .
           Ergo.
           As
           for
           what
           hee
           would
           impose
           on
           mee
           ,
           it
           is
           false
           ,
           that
           God
           hath
           left
           it
           in
           the
           dark
           ,
           it
           is
           clear
           as
           light
           at
           noon
           ,
           that
           infants
           are
           neither
           in
           Christs
           nor
           Satans
           visible
           kingdome
           ,
           and
           yet
           they
           have
           Christ
           or
           Satan
           for
           their
           ●ing
           ,
           and
           are
           to
           bee
           in
           heaven
           or
           hell
           ,
           as
           they
           are
           elect
           or
           reprobate
           ;
           And
           therefore
           his
           talk
           of
           what
           I
           must
           finde
           out
           is
           but
           his
           prattle
           ,
           and
           of
           what
           hee
           hath
           abundantly
           proved
           ,
           is
           but
           his
           idle
           vapouring
           of
           himself
           .
        
         
           3.
           
           Saith
           hee
           ,
           
             Sure
             the
             Apostle
             calls
             the
             world
             [
             them
             that
             are
             without
             ]
             as
             distinct
             from
             the
             Church
             visible
             ,
             who
             are
             within
             ,
          
           Col.
           4.5
           .
           1
           Thes.
           4.12
           .
           
             And
             hee
             speaks
             it
             as
             the
             dreadfull
             misery
             of
             them
             ,
             those
             that
             are
             without
             God
             judgeth
             ,
          
           1
           Cor.
           5.12
           ,
           13.
           
           
             Now
             infants
             are
             either
             within
             or
             without
             ,
             and
             to
             bee
             without
             is
             to
             bee
             of
             the
             world
             which
             the
             Devil
             is
             by
             Christ
             said
             to
             be
             Prince
             of
             .
          
        
         
           Answ.
           To
           
             bee
             without
             Mark
          
           4.11
           .
           is
           to
           bee
           without
           ,
           not
           within
           Gods
           election
           ;
           to
           
             bee
             without
             Revel
          
           .
           22.15
           .
           is
           to
           bee
           without
           the
           gates
           of
           the
           city
           the
           new
           Hierusalem
           ,
           which
           I
           take
           to
           bee
           all
           one
           as
           to
           be
           cast
           into
           outer
           darkness
           as
           Christ
           terms
           it
           .
           Either
           of
           these
           ways
           all
           infants
           are
           within
           or
           without
           ,
           but
           [
           
             those
             without
          
           ]
           in
           the
           places
           cited
           by
           Mr.
           B.
           cannot
           bee
           said
           of
           infants
           ,
           for
           they
           are
           not
           persons
           towards
           
             whom
             wee
             are
             to
             walk
             in
             wisedome
             ,
          
           Col.
           4.5
           .
           or
           honesty
           ,
           1
           Thes.
           4.12
           .
           this
           beeing
           required
           that
           our
           example
           may
           not
           harden
           them
           ,
           but
           it
           were
           ridiculous
           to
           require
           this
           in
           respect
           of
           infants
           .
           The
           Apostle
           doth
           not
           
             speak
             it
             as
             the
             dreadfull
             misery
             of
             them
             that
             are
             without
             that
             God
             judgeth
             them
          
           1
           Cor.
           5.12
           .
           but
           onely
           mentions
           it
           as
           an
           intimation
           why
           they
           belonged
           not
           to
           his
           judgement
           ,
           nor
           doth
           hee
           in
           any
           of
           the
           places
           term
           them
           
             the
             world
          
           ,
           who
           are
           without
           the
           visible
           Church
           ,
           or
           Christ
           say
           that
           Satan
           is
           Prince
           of
           all
           that
           are
           not
           visible
           Churchmembers
           ,
           but
           of
           the
           world
           of
           reprobates
           ,
           and
           such
           as
           are
           contrary
           to
           Christ
           and
           in
           whom
           he
           rules
           nor
           is
           the
           term
           [
           
             those
             that
             are
             without
          
           ]
           in
           any
           of
           those
           places
           taken
           for
           
             them
             that
             are
             without
          
           privatively
           for
           want
           of
           capacity
           to
           understand
           ,
           profess
           ,
           and
           act
           for
           Christ
           ,
           but
           for
           those
           who
           are
           positively
           without
           by
           the
           acts
           of
           their
           own
           will
           ,
           not
           receiving
           Christ
           ,
           nor
           embracing
           the
           profession
           of
           him
           ,
           such
           as
           were
           unbelievers
           ,
           fornicators
           ,
           idolaters
           ,
           &c.
           
           1
           Cor.
           5.10
           ,
           11
           ,
           12.
           
           Such
           as
           could
           observe
           and
           did
           stumble
           at
           the
           evil
           practises
           of
           the
           Christians
           ,
           Col.
           4.5
           .
           1
           Thes.
           4.12
           .
           in
           which
           sense
           it
           is
           not
           true
           that
           infants
           are
           without
           ,
           though
           they
           be
           privatively
           or
           negatively
           without
           the
           visible
           Church
           .
        
      
       
         
         
           SECT
           .
           LXXIII
           .
           Mr.
           
             Bs.
             22.
          
           arg
           .
           Ch.
           27.
           that
           my
           doctrine
           leaves
           no
           ground
           of
           hope
           of
           salvation
           of
           infants
           dying
           ,
           is
           answered
           .
        
         
           CH.
           27.
           
           Mr.
           B.
           goes
           on
           thus
           .
           The
           22th
           .
           arg
           .
           
             That
             doctrine
             which
             leaveth
             us
             no
             sound
             grounded
             hope
             of
             the
             justification
             or
             salvation
             of
             any
             dying
             infants
             in
             the
             world
             ,
             is
             certainly
             false
             doctrine
             .
             But
             that
             doctrine
             which
             denieth
             any
             infants
             to
             bee
             members
             of
             the
             visible
             Church
             ,
             doth
             leave
             us
             no
             sound
             grounded
             hope
             of
             the
             justification
             or
             salvation
             of
             any
             dying
             infants
             in
             the
             world
             ;
             therefore
             it
             is
             certainly
             false
             doctrine
             .
             No
             reasonable
             temperate
             Christian
             will
             deny
             the
             major
             ,
             I
             think
             .
             The
             minor
             I
             know
             will
             be
             passionately
             denied
             .
             Mr.
             T.
             takes
             it
             hainously
             at
             Mr.
             M.
             and
             Mr.
             Bl.
             that
             they
             pinch
             him
             a
             little
             in
             this
             point
             ,
             as
             if
             it
             were
             but
             to
             raise
             an
             odium
             upon
             him
             :
             And
             yet
             when
             hee
             hath
             done
             all
             for
             the
             mitigation
             of
             the
             odium
             (
             which
             hee
             saith
             was
             his
             end
             
               Apol.
               pag.
            
             62.
             )
             yet
             he
             doth
             so
             little
             towards
             the
             vindication
             of
             his
             doctrine
             ,
             that
             hee
             confesseth
             [
             it
             suspendeth
             any
             judgement
             of
             infants
             ,
             wee
             can
             neither
             s●y
             they
             are
             in
             (
             the
             Covenant
             of
             grace
             )
             nor
             out
             ,
             
               Apol.
               pag.
            
             62.
             ]
             Hee
             labours
             to
             prove
             that
             there
             is
             no
             such
             promise
             or
             Covenant
             in
             Scripture
             as
             assures
             salvation
             to
             the
             infants
             of
             believers
             ;
             but
             that
             God
             would
             have
             us
             to
             suspend
             our
             judgement
             of
             this
             matter
             ,
             and
             rest
             on
             the
             Apostles
             determination
             Rom.
             9.18
             .
             yet
             that
             there
             is
             a
             hope
             ,
             though
             not
             certain
             ,
             yet
             probable
             and
             comfortable
             ,
             taken
             from
             some
             general
             indefinite
             promises
             of
             the
             favor
             of
             God
             to
             the
             parents
             ,
             and
             experience
             that
             in
             all
             ages
             hoth
             been
             had
             of
             his
             merciful
             dealing
             with
             the
             children
             of
             his
             servants
             ,
             
               Apol.
               p.
            
             112.
             ]
          
        
         
           Answ.
           What
           I
           took
           hainously
           at
           Mr.
           M.
           and
           Mr.
           Bl.
           I
           did
           justly
           ;
           what
           I
           said
           that
           there
           is
           no
           such
           covenant
           or
           promise
           in
           Scripture
           as
           assures
           salvation
           to
           the
           infants
           of
           believers
           ,
           I
           meant
           it
           of
           them
           as
           such
           ,
           or
           universally
           what
           I
           said
           that
           God
           would
           have
           us
           to
           suspend
           our
           judgment
           of
           this
           matter
           ,
           I
           meant
           whether
           this
           or
           that
           particular
           infant
           be
           in
           the
           Covenant
           of
           grace
           .
           To
           Mr.
           Bs.
           arg
           .
           I
           say
           if
           his
           major
           be
           meant
           of
           such
           a
           grounded
           hope
           as
           is
           certain
           from
           faith
           ,
           believing
           a
           particular
           promise
           of
           God
           concerning
           believers
           infants
           dying
           in
           infancy
           (
           as
           Mr.
           B.
           seems
           to
           understand
           it
           )
           I
           deny
           the
           major
           ,
           if
           very
           probable
           and
           likely
           from
           such
           declarations
           and
           promises
           and
           experiments
           as
           we
           have
           ,
           I
           deny
           the
           minor
           ,
           and
           shall
           follow
           Mr.
           B.
           
        
         
           
             I
             will
             first
          
           ,
           saith
           he
           ,
           
             prosecute
             my
             argument
             and
             then
             consider
             of
             these
             words
             ▪
             understand
             therefore
             that
          
           1.
           
           
             I
             do
             not
             charge
             their
             doctrine
             with
             a
             positive
             affirmation
             ,
             that
             all
             infants
             do
             certainly
             perish
             ;
             but
             with
             the
             taking
             away
             of
             all
             positive
             Christian
             well
             grounded
             hope
             of
             their
             salvation
             .
          
        
         
           Answ.
           Yet
           by
           your
           charging
           us
           with
           this
           ,
           that
           by
           our
           doctrine
           they
           are
           not
           so
           much
           as
           seemingly
           in
           a
           state
           of
           salvation
           ,
           you
           do
           charge
           
           our
           doctrine
           with
           a
           positive
           affirmation
           that
           they
           all
           certainly
           perish
           .
           And
           it
           will
           appear
           by
           that
           which
           follows
           that
           with
           you
           no
           hope
           of
           their
           salvation
           is
           Christian
           and
           well
           grounded
           ,
           but
           what
           is
           cer●ain
           upon
           a
           promise
           of
           God
           apprehended
           by
           faith
           ,
           in
           which
           is
           the
           chief
           difference
           between
           us
           .
        
         
           You
           add
           ,
           
             That
             the
             question
             now
             is
             not
             of
             particular
             infants
             of
             believers
             ,
             but
             of
             the
             species
             or
             whole
             sort
             that
             so
             die
             ;
             not
             whether
             this
             or
             that
             infant
             be
             certainly
             saved
             ,
             or
             we
             have
             any
             such
             hope
             of
             it
             but
             the
             question
             is
             ,
             whether
             there
             be
             a
             certainty
             or
             any
             such
             hope
             that
             God
             will
             just●fie
             and
             save
             any
             infants
             in
             the
             world
             or
             any
             infants
             of
             helievers
             at
             all
             ?
          
        
         
           Answ
           Between
           whom
           the
           question
           is
           ,
           as
           Mr.
           B
           here
           saith
           ,
           I
           do
           not
           understand
           :
           the
           question
           between
           me
           and
           my
           Antagonists
           is
           not
           as
           Mr.
           B.
           here
           sets
           it
           down
           .
           I
           have
           always
           asserted
           that
           there
           is
           a
           certainty
           and
           hope
           that
           God
           will
           justifie
           and
           save
           some
           infants
           in
           the
           world
           ,
           some
           infants
           of
           believers
           ,
           and
           have
           often
           acknowledged
           those
           that
           Christ
           prayed
           for
           ,
           laying
           on
           his
           hands
           were
           elect
           ones
           ,
           but
           the
           question
           is
           whether
           there
           be
           any
           such
           promise
           to
           a
           believer
           and
           his
           natural
           seed
           w●ich
           assures
           salvation
           to
           them
           as
           the
           seed
           of
           believers
           ,
           and
           consequently
           whether
           there
           be
           a
           certain
           hope
           of
           the●
           all
           dying
           in
           their
           infancy
           that
           they
           shall
           be
           saved
           .
           This
           I
           have
           denied
           because
           I
           know
           no
           such
           promise
           in
           Scripture
           ,
           and
           if
           there
           were
           it
           would
           prove
           the
           salvation
           of
           those
           at
           age
           though
           prophane
           as
           Esau
           :
           For
           if
           the
           promise
           belong
           to
           the
           seed
           as
           such
           ,
           and
           it
           includes
           salvation
           ,
           then
           it
           assures
           〈◊〉
           all
           the
           seed
           of
           belie●ers
           ,
           whether
           dying
           at
           age
           prophanely
           or
           in
           infancy
           .
           So
           that
           it
           is
           not
           true
           ,
           that
           
             the
             question
             is
             not
             whether
             this
             or
             that
             infant
             bee
             certainly
             saved
             ,
             or
             we
             have
             any
             such
             hope
             of
             it
             ,
          
           nor
           is
           it
           true
           that
           
             the
             question
             is
             of
             the
             species
             or
             whole
             sort
             that
             so
             die
             ,
             or
             whether
             there
             be
             a
             certainty
             or
             any
             such
             hope
             that
             God
             will
             justifie
             and
             save
             any
             infants
             in
             the
             world
             ,
             or
             any
             infants
             of
             believers
             at
             all
             ,
          
           yea
           Mr.
           B.
           in
           the
           words
           next
           before
           would
           not
           charge
           our
           doctrine
           with
           a
           positive
           affirmation
           that
           all
           infants
           do
           certainly
           perish
           .
           But
           the
           question
           is
           whether
           there
           be
           a
           certainty
           from
           a
           promise
           that
           he
           will
           save
           them
           all
           dying
           in
           infancy
           ,
           nor
           is
           the
           question
           of
           
             the
             species
          
           or
           whole
           sort
           of
           infants
           ,
           but
           of
           the
           particular
           infants
           of
           believers
           .
        
         
           Now
           ,
           saith
           he
           ,
           
             I
             affirm
          
           ▪
           1.
           
             that
             there
             is
             a
             ground
             of
             Christian
             hope
             left
             us
             in
             this
             ,
             that
             God
             doth
             save
             some
             infants
             (
             yea
             and
             that
             particular
             ones
             ,
             though
             that
             be
             not
             now
             the
             question
             .
          
        
         
           Answ.
           Now
           this
           I
           affirm
           too
           ,
           though
           I
           assert
           not
           such
           a
           certainty
           by
           promise
           to
           infants
           of
           believers
           ,
           as
           Paedobaptists
           do
           .
        
         
           2.
           
           Saith
           he
           ,
           
             That
             they
             that
             put
             them
             all
             out
             of
             the
             visible
             Church
             leave
             us
             no
             such
             hope
             .
             I
             will
             begin
             with
             the
             later
             ,
             which
             is
             the
          
           minor
           
             in
             the
             argument
             .
             And
          
           1.
           
           
             I
             take
             it
             for
             granted
             ,
             that
             to
             be
             a
             visible
             member
             of
             of
             the
             Church
             ,
             and
             to
             be
             a
             member
             of
             the
             visible
             Church
             ,
             is
             all
             one
             .
             He
             that
             denieth
             that
             ,
             will
             but
             shew
             his
             vanity
             ;
             And
             that
             the
             invisible
             Church
             ,
             or
             the
             sincere
             part
             is
             most
             properly
             and
             primarily
             called
             the
             Church
             ,
             and
             the
             body
             of
             Christ
             ;
             and
             the
             Church
             as
             visible
             containing
             also
             the
             unsincere
             part
             ,
             is
             called
             the
             Church
             ;
             secondarily
             and
             for
             the
             sake
             of
             the
             invisible
             ,
             and
             so
             it
             is
             called
             the
             body
             ,
             because
             men
             seem
             to
             be
             of
             the
             invisible
             
             Church
             ,
             therefore
             they
             truly
             are
             of
             the
             visible
             :
             If
             we
             were
             fully
             certain
             by
             his
             own
             external
             discoveries
             ,
             that
             any
             man
             were
             not
             of
             the
             invisible
             Church
             ,
             that
             man
             should
             not
             be
             taken
             to
             be
             of
             the
             visible
             .
             Therefore
             the
             properties
             and
             priviledges
             of
             the
             invisible
             Church
             are
             usually
             given
             to
             the
             visible
             (
             as
             to
             be
             Saints
             ,
             holy
             ,
             all
             the
             children
             of
             God
             by
             faith
             ,
          
           Gal.
           3.26
           .
           
             to
             be
             Christs
             body
          
           ,
           1
           Cor.
           12.13
           .
           
             to
             be
             branches
             in
             Christ
          
           ,
           Joh
           15.2
           ,
           &c.
           
             because
             as
             the
             sincere
             are
             among
             them
             ,
             so
             all
             visible
             members
             seem
             in
             the
             essentials
             of
             Christianity
             to
             be
             sincere
             ;
             therefore
             if
             any
             converted
             Jew
             or
             Pagan
             were
             to
             be
             taken
             into
             the
             Church
             upon
             his
             pr●fession
             ,
             we
             ought
             not
             to
             admit
             him
             except
             his
             profession
             seem
             to
             be
             serious
             and
             so
             sincers
             ;
             for
             who
             durst
             admit
             him
             ,
             if
             we
             knew
             he
             came
             but
             in
             jest
             ,
             or
             to
             make
             a
             scorn
             of
             Christ
             and
             Baptism
             ?
             So
             that
             to
             be
             a
             member
             of
             the
             visible
             Church
             ,
             or
             of
             the
             Church
             as
             visible
             ,
             or
             a
             visible
             member
             of
             the
             Church
             are
             all
             one
             ,
             and
             is
             no
             more
             but
             to
             seem
             to
             be
             a
             true
             member
             of
             the
             Church
             of
             Christ
             (
             commonly
             called
             invisible
             )
             or
             of
             the
             true
             mystical
             body
             of
             Christ.
             Therefore
             even
             Cardinal
          
           Cusanus
           
             calleth
             the
             visible
             Church
          
           ,
           Ecclesia
           conjecturalis
           ,
           
             as
             receiving
             its
             members
             on
             conjectural
             signs
             .
             And
             our
             Divines
             generally
             make
             the
             unsound
             hypocrites
             to
             be
             but
             to
             the
             Church
             as
             a
             wooden
             leg
             to
             the
             body
             ▪
             or
             at
             the
             best
             as
             the
             hair
             and
             nails
             ,
          
           &c.
           
             and
             as
             the
             straw
             and
             chaff
             to
             the
             corn
             :
             And
             so
             doth
          
           Bellarmine
           
             himself
             ,
             and
             even
             many
             other
             whom
             he
             citeth
             of
             the
             Papists
          
           (
           Aquinas
           ,
           Petr.
           a
           soto
           ,
           Joh.
           de
           Turrecremata
           ,
           Hugo
           ,
           Alex
           ▪
           Alensis
           ,
           Canus
           .
           )
           
             And
             when
          
           Bellarmine
           feigneth
           Calvin
           
             and
             others
             to
             make
             two
             militant
             Churches
             ,
             our
             Divines
             reject
             it
             as
             a
             calumny
             and
             manifest
             fiction
             ;
             and
             say
             ,
             that
             the
             Church
             is
             not
             divided
             into
             two
             sorts
             ,
             but
             it
             is
             a
             two
             fold
             respect
             of
             one
             and
             the
             same
             Church
             ;
             one
             as
             to
             the
             internal
             essence
             ,
             the
             other
             a●
             to
             the
             external
             manner
             of
             existing
             as
          
           Ames
           .
           speaks
           .
        
         
           Answ.
           Though
           much
           of
           this
           passage
           be
           yeelded
           by
           me
           ,
           yet
           I
           reject
           those
           speeches
           [
           
             because
             men
             seem
             to
             be
             of
             the
             invisible
             Church
             ,
             therefore
             they
             truly
             are
             of
             the
             visible
             ;
             to
             be
             a
             visible
             member
             of
             the
             Church
             is
             no
             more
             but
             to
             seem
             to
             be
             a
             true
             member
             of
             the
             Church
             of
             Christ
             (
             commonly
             called
             the
             invisible
             )
             of
             the
             true
             mystical
             body
             of
             Christ
          
           ]
           For
           to
           be
           a
           visible
           member
           of
           the
           Christian
           Church
           is
           not
           all
           one
           as
           to
           seem
           to
           be
           of
           the
           invisible
           Church
           .
           For
           ,
           1.
           a
           person
           may
           be
           
             of
             the
             visible
             Church
          
           ,
           according
           to
           Mr.
           
             B.
             who
             lives
             alone
             in
             America
             ,
          
           and
           therefore
           seems
           to
           no
           man
           to
           be
           of
           the
           invisible
           Church
           ,
           no
           man
           knoweth
           or
           judgeth
           probably
           or
           certainly
           him
           to
           be
           of
           Christs
           mystical
           body
           .
           2.
           
           A
           person
           may
           seem
           to
           be
           of
           the
           invisible
           Church
           ,
           and
           yet
           not
           be
           of
           the
           visible
           ,
           as
           an
           Indian
           while
           a
           Christian
           preacheth
           ,
           who
           yet
           professeth
           not
           Christ
           ,
           yet
           seems
           by
           his
           gestures
           to
           be
           affected
           with
           it
           ,
           and
           sundry
           others
           .
           Therefore
           it
           is
           necessary
           to
           be
           a
           visible
           Churchmember
           ,
           that
           his
           profession
           be
           visible
           ,
           that
           is
           ,
           be
           discernable
           to
           mens
           understanding
           through
           the
           sensibility
           of
           it
           .
           3.
           
           To
           some
           a
           person
           may
           seem
           to
           be
           of
           the
           invisible
           Church
           ,
           to
           others
           not
           ,
           is
           he
           of
           the
           visible
           Church
           or
           not
           ?
           or
           are
           both
           true
           ?
           and
           if
           no●
           ,
           how
           shall
           we
           know
           which
           is
           true
           ,
           which
           not
           ?
           4.
           
           To
           seem
           to
           be
           of
           〈◊〉
           invisible
           Church
           is
           but
           accidental
           to
           the
           visibility
           of
           a
           Churchmember
           ,
           though
           he
           should
           seem
           to
           none
           to
           be
           of
           the
           invisible
           Church
           ,
           yea
           though
           through
           mens
           ignorance
           or
           uncharitableness
           the
           person
           should
           seem
           to
           be
           a
           reprobate
           or
           hypocrite
           ,
           yet
           he
           might
           be
           nevertheleless
           a
           
           visible
           Christian
           ,
           and
           so
           a
           churchmember
           of
           the
           catholick
           visible
           ,
           which
           Mr.
           B.
           avoucheth
           .
           Mr.
           Bs.
           reasons
           here
           go
           upon
           a
           gross
           mistake
           ,
           as
           if
           it
           were
           all
           one
           to
           be
           a
           visible
           churchmember
           ,
           and
           to
           be
           received
           or
           admitted
           as
           a
           visible
           churchmember
           :
           and
           that
           a
           person
           were
           denominated
           visible
           from
           what
           men
           apprehend
           or
           what
           seems
           to
           them
           ,
           whereas
           the
           denomination
           is
           ,
           as
           Ames
           saith
           truly
           in
           the
           place
           meant
           by
           Mr.
           
             B.
             from
             the
             external
             form
             or
             manner
             of
             existing
             .
          
           Though
           a
           person
           be
           not
           to
           be
           received
           as
           a
           visible
           member
           of
           the
           Church
           because
           he
           seems
           not
           to
           be
           found
           ,
           yet
           he
           may
           be
           a
           visible
           churchmember
           :
           Nor
           is
           he
           such
           because
           they
           pass
           a
           judgement
           on
           him
           ,
           but
           because
           his
           profession
           is
           such
           as
           might
           shew
           him
           to
           be
           a
           Christian
           ,
           if
           any
           did
           observe
           it
           ,
           or
           would
           candidly
           interpret
           it
           .
           But
           how
           far
           Mr.
           B.
           errs
           from
           the
           true
           understanding
           of
           the
           main
           point
           of
           his
           book
           ,
           what
           it
           is
           to
           be
           a
           visible
           churchmember
           ,
           sometimes
           making
           it
           the
           same
           with
           a
           seeming
           to
           be
           of
           the
           mystical
           body
           of
           Christ
           ,
           sometimes
           a
           right
           to
           a
           benefit
           ,
           and
           how
           indistinctly
           he
           speaks
           of
           this
           thing
           (
           which
           if
           he
           had
           minded
           any
           exact
           disquisition
           of
           truth
           ,
           he
           should
           in
           the
           beginning
           of
           his
           Dispute
           have
           first
           cleared
           )
           is
           shewed
           in
           the
           second
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           17.
           at
           large
           pag.
           228
           ,
           &c.
           
           In
           this
           part
           ,
           sect
           .
           55
           ,
           &c.
           And
           for
           want
           of
           observing
           this
           his
           mistake
           ,
           I
           judge
           many
           learned
           men
           and
           others
           have
           been
           misled
           by
           him
           .
        
         
           He
           saith
           ,
           
             Again
             ,
             you
             must
             understand
             ,
             that
             to
             be
             a
             member
             of
             the
             visible
             Church
             is
             not
             to
             be
             a
             member
             of
             any
             particular
             or
             political
             body
             or
             society
             ,
             as
          
           Rome
           
             would
             have
             it
             .
             And
             to
             be
             a
             visible
             member
             ,
             doth
             not
             necessarily
             import
             that
             he
             is
             actually
             knowne
             to
             bee
             a
             member
             ;
             for
             hee
             may
             live
             among
             the
             blinde
             that
             cannot
             see
             that
             which
             is
             visible
             .
             But
             that
             he
             is
             one
             so
             qualified
             ,
             as
             that
             hee
             ought
             to
             bee
             esteemed
             in
             the
             judgement
             of
             men
             to
             belong
             to
             the
             Church
             of
             Christ
             :
             therefore
             a
             man
             living
             alone
             in
          
           America
           ,
           
             may
             yet
             bee
             a
             member
             of
             the
             visible
             Church
             .
             For
             hee
             hath
             that
             which
             constituteth
             him
             a
             visible
             member
             ,
             though
             there
             bee
             none
             to
             discern
             it
             .
          
        
         
           Answ.
           1.
           
           This
           passage
           doth
           overthrow
           Mr.
           Bs.
           definition
           of
           a
           visible
           Churchmember
           ,
           which
           is
           ,
           that
           
             he
             is
             one
             that
             seems
             to
             the
             judgement
             of
             man
             to
             be
             of
             the
             invisible
             Church
          
           :
           Now
           he
           that
           seems
           such
           ,
           is
           actually
           known
           or
           discerned
           to
           be
           such
           ;
           that
           seems
           so
           ,
           which
           is
           thought
           to
           be
           so
           ;
           
             Videtur
             quod
             sic
             ,
             videtur
             quod
             non
             ,
          
           in
           the
           Schools
           are
           express●ons
           of
           a
           mans
           opinion
           ;
           but
           according
           to
           Mr.
           B.
           to
           be
           a
           visible
           church-member
           doth
           not
           necessarily
           import
           he
           is
           actually
           known
           or
           discerned
           ,
           therefore
           he
           may
           be
           a
           visible
           churchmember
           who
           doth
           not
           seem
           to
           the
           judgement
           of
           man
           to
           be
           of
           the
           invisible
           Church
           ,
           and
           then
           the
           definition
           is
           not
           right
           ,
           as
           not
           agreeing
           to
           every
           thing
           defined
           .
           2.
           
           His
           speeches
           
             He
             may
             live
             among
             the
             blind
             who
             cannot
             see
             that
             which
             is
             visible
             ,
             that
             he
             is
             one
             qualified
             so
             as
             that
             he
             ought
             to
             be
             esteemed
             in
             the
             judgement
             of
             men
             to
             belong
             to
             the
             Church
             of
             Christ
             ,
             a
             man
             living
             alone
             in
             America
             hath
             that
             which
             constituteth
             him
             a
             visible
             member
             though
             there
             be
             none
             to
             discern
             it
             ,
          
           do
           plainly
           intimate
           that
           visible
           churchmembership
           is
           constituted
           by
           some
           qualification
           which
           is
           visible
           ,
           so
           that
           he
           ought
           thereupon
           to
           be
           esteemed
           in
           the
           judgement
           of
           men
           to
           belong
           to
           the
           Church
           of
           Christ
           
           therefore
           visible
           churchmembership
           is
           from
           some
           qualification
           sensible
           ,
           and
           is
           before
           the
           esteem
           in
           the
           judgement
           of
           men
           to
           belong
           to
           the
           Church
           of
           Christ
           ;
           and
           though
           such
           esteem
           should
           not
           follow
           ,
           yet
           the
           person
           is
           a
           visible
           churchmember
           :
           and
           therefore
           Mr.
           B.
           doth
           most
           unskilfully
           define
           a
           visible
           churchmember
           to
           be
           one
           that
           seems
           ,
           or
           is
           esteemed
           to
           be
           of
           the
           invisible
           Church
           .
           For
           though
           this
           be
           ,
           and
           ought
           to
           be
           a
           consequent
           upon
           the
           other
           ,
           yet
           it
           is
           not
           the
           same
           ;
           but
           as
           I
           have
           shewed
           ,
           even
           according
           to
           Mr.
           B.
           they
           may
           be
           severed
           .
           And
           if
           that
           which
           constituteth
           a
           visible
           churchmember
           be
           a
           qualification
           visible
           ,
           so
           as
           that
           he
           ought
           to
           be
           esteemed
           in
           the
           judgement
           of
           men
           to
           belong
           to
           the
           Church
           of
           Christ
           (
           which
           can
           be
           no
           other
           then
           his
           serious
           ,
           sober
           ,
           free
           ,
           and
           intelligent
           profession
           of
           the
           faith
           of
           Christ
           )
           then
           my
           description
           of
           a
           visible
           churchmember
           is
           right
           ,
           and
           infants
           that
           have
           no
           such
           qualification
           are
           not
           visible
           churchmembers
           .
           To
           say
           that
           their
           parents
           are
           visible
           professors
           ,
           is
           insufficient
           :
           For
           there
           is
           no
           Scripture
           that
           makes
           the
           profession
           of
           the
           parent
           the
           childs
           qualification
           ,
           nor
           any
           Scripture
           that
           for
           it
           makes
           it
           our
           duty
           to
           esteem
           him
           in
           our
           judgement
           to
           belong
           to
           the
           Church
           of
           Christ
           ;
           nor
           is
           the
           pa●ents
           profession
           any
           qualification
           of
           the
           child
           visible
           ,
           neither
           is
           the
           relation
           of
           the
           child
           visible
           or
           sensible
           .
           (
           For
           relations
           ,
           say
           Logicians
           ,
           incur
           not
           into
           the
           sense
           )
           nor
           is
           the
           Fathers
           profession
           any
           more
           his
           own
           childes
           profession
           then
           any
           other
           mans
           childes
           profession
           .
           So
           that
           Mr.
           Bs.
           own
           words
           beeing
           well
           heeded
           ,
           overthrow
           his
           tenet
           and
           confirm
           mine
           .
           I
           go
           after
           him
           in
           the
           rest
           .
        
         
           
             These
             things
          
           ,
           saith
           he
           ,
           
             explained
             ,
             I
             proceed
             ,
             and
             prove
             my
          
           minor
           
             thus
             .
             They
             that
             are
             not
             so
             much
             as
             seemingly
             (
             or
             visibly
             )
             in
             a
             state
             of
             salvation
             ,
             of
             them
             so
             dying
             we
             can
             have
             no
             true
             ground
             of
             Christian
             hope
             that
             they
             shall
             be
             saved
             :
             But
             they
             that
             are
             not
             so
             much
             as
             seemingly
             or
             visibly
             of
             the
             Church
             ,
             they
             are
             not
             so
             much
             as
             seemingly
             or
             visibly
             in
             a
             state
             of
             salvation
             :
             Therefore
             of
             them
             so
             dying
             ,
             we
             can
             have
             no
             true
             ground
             of
             Christian
             hope
             that
             they
             shall
             bee
             saved
             .
          
        
         
           Answ.
           1.
           
           Mr.
           B.
           makes
           here
           
             seemingly
             and
             visibly
             in
             a
             state
             of
             salvation
             ,
             of
             the
             Church
          
           to
           be
           all
           one
           ,
           whereas
           there
           is
           a
           great
           difference
           ,
           seemingly
           being
           in
           order
           to
           the
           understanding
           ,
           visibly
           to
           the
           sense
           ,
           he
           may
           be
           seemingly
           in
           the
           state
           of
           salvation
           ,
           and
           of
           the
           Church
           ,
           who
           is
           not
           so
           visibly
           ,
           there
           being
           many
           arguments
           which
           may
           make
           a
           thing
           seem
           to
           the
           understanding
           ,
           besides
           that
           which
           is
           discernable
           by
           the
           outward
           sense
           .
           Therefore
           if
           Mr.
           B.
           mean
           by
           seemingly
           all
           one
           with
           visibly
           (
           as
           his
           words
           import
           )
           I
           deny
           his
           major
           as
           false
           ;
           and
           to
           the
           contrary
           assert
           ,
           that
           we
           may
           have
           true
           ground
           of
           Christian
           hope
           that
           they
           shall
           be
           saved
           ,
           who
           yet
           die
           not
           visibly
           in
           a
           state
           of
           salvation
           ,
           that
           is
           ,
           do
           not
           any
           thing
           incurrent
           into
           the
           sense
           which
           may
           shew
           they
           are
           in
           a
           state
           of
           salvation
           ,
           as
           infants
           born
           ,
           abortives
           ,
           still-born
           ,
           children
           dying
           in
           the
           womb
           ,
           natural
           fools
           ,
           phrenetiques
           :
           Yea
           we
           conceive
           hopes
           of
           the
           salvation
           of
           persons
           dying
           raving
           ,
           cursing
           by
           reason
           of
           their
           disease
           ,
           destroying
           themselves
           ,
           dying
           excommunicate
           justly
           from
           the
           Church
           ,
           though
           visibly
           they
           are
           in
           a
           state
           of
           damnation
           ▪
           The
           minor
           is
           also
           false
           ,
           they
           that
           are
           not
           visibly
           of
           the
           Church
           ,
           may
           yet
           be
           visibly
           in
           a
           state
           of
           salvation
           ,
           
           as
           an
           Indian
           yet
           not
           professing
           Christ
           ,
           nor
           baptized
           ,
           being
           affected
           with
           the
           preaching
           of
           Christs
           love
           to
           man
           ,
           so
           as
           to
           lift
           up
           his
           eys
           to
           heaven
           ,
           knock
           his
           brest
           ,
           listen
           to
           the
           preacher
           ,
           weep
           ,
           kiss
           the
           preacher
           ,
           follow
           him
           ,
           keep
           company
           with
           him
           ,
           &c.
           this
           man
           is
           not
           yet
           visibly
           of
           the
           Church
           ,
           yet
           he
           is
           visibly
           in
           a
           state
           of
           salvation
           ,
           and
           so
           dying
           we
           have
           ground
           of
           Christian
           hope
           that
           he
           shall
           be
           saved
           .
        
         
           But
           Mr.
           B.
           tels
           us
           ,
           
             The
             major
             is
             evident
             ;
             and
             confirmed
             thus
             :
             1.
             
             Sound
             Hope
             is
             guided
             by
             judgement
             ,
             and
             that
             judgement
             must
             have
             some
             evidence
             to
             proceed
             on
             :
             But
             where
             there
             is
             not
             so
             much
             as
             a
             seeming
             or
             visibility
             ,
             there
             is
             no
             evidence
             ;
             and
             therefore
             there
             can
             be
             no
             right
             judgement
             ,
             and
             so
             no
             grounded
             hope
             .
          
        
         
           Answ.
           1.
           
           Mr.
           B.
           doth
           still
           unskilfully
           put
           seeming
           for
           seemingness
           ,
           and
           confound
           it
           and
           visibility
           .
           2.
           
           Where
           there
           is
           no
           seeming
           ,
           there
           may
           be
           evidence
           ;
           he
           should
           rather
           have
           said
           ,
           Where
           there
           is
           no
           seeming
           ,
           there
           is
           no
           judgement
           ;
           for
           where
           nothing
           seems
           to
           a
           person
           ,
           he
           passeth
           no
           judgement
           or
           opinion
           .
           3.
           
           I
           presume
           Mr.
           B.
           takes
           evidence
           largely
           for
           any
           argument
           which
           shews
           a
           thing
           and
           not
           in
           that
           strict
           sense
           in
           which
           it
           is
           denied
           by
           learned
           men
           that
           faith
           hath
           evidence
           ,
           and
           in
           the
           large
           sense
           there
           may
           be
           and
           is
           in
           innumerable
           things
           evidence
           in
           which
           is
           no
           visibility
           ,
           as
           that
           corn
           will
           be
           sown
           and
           reaped
           though
           we
           see
           it
           not
           ▪
           &c.
           
           And
           in
           this
           present
           argument
           ,
           Mr.
           B.
           himself
           a
           little
           after
           reckons
           up
           many
           reasons
           besides
           visibility
           of
           the
           state
           of
           salvation
           ,
           and
           of
           the
           Church
           ,
           which
           he
           makes
           evidence
           for
           a
           judgement
           upon
           which
           there
           is
           a
           grounded
           hope
           of
           infants
           salvation
           ,
           p●g
           .
           77
           ,
           78.
           as
           Gods
           declarations
           ,
           promises
           ,
           &c.
           
           And
           therefore
           I
           deny
           that
           speech
           ▪
           where
           there
           is
           not
           so
           much
           as
           visibility
           there
           is
           no
           evidence
           .
        
         
           2.
           
           Saith
           he
           ,
           
             Again
             ,
             to
             judge
             a
             thing
             to
             be
             what
             it
             doth
             not
             any
             way
             seem
             or
             appear
             to
             be
             ,
             is
             (
             likely
             actually
             ,
             but
             alway
             )
             virtually
             and
             interpretatively
             a
             false
             judgement
             :
             But
             such
             a
             judgement
             can
             be
             no
             ground
             for
             sound
             hope
             .
          
        
         
           Answ.
           Yet
           a
           man
           may
           truly
           judge
           that
           to
           be
           which
           doth
           not
           visibly
           appear
           to
           be
           .
        
         
           2.
           
           Saith
           he
           ,
           
             The
             minor
             is
             as
             evident
             ,
             viz.
             [
             that
             they
             that
             are
             not
             seemingly
             or
             visibly
             of
             the
             Church
             ,
             are
             not
             seemingly
             or
             visibly
             in
             a
             state
             of
             salvation
             .
             ]
             For
             1.
             if
             they
             that
             are
             not
             of
             the
             true
             Church
             are
             not
             in
             a
             state
             of
             salvation
             ,
             then
             they
             that
             seem
             not
             to
             be
             of
             that
             Church
             do
             not
             so
             much
             as
             seem
             to
             be
             in
             a
             state
             of
             salvation
             :
             But
             the
             antecedent
             is
             true
             ;
             therefore
             the
             consequent
             The
             antecedent
             might
             be
             proved
             from
             a
             hundred
             Texts
             of
             Scripture
             .
             It
             is
             the
             body
             that
             Christ
             is
             the
             Saviour
             of
             ,
             and
             his
             people
             that
             he
             redeemeth
             from
             their
             sins
             ,
             and
             his
             sheep
             to
             whom
             he
             giveth
             eternal
             life
             ,
             and
             those
             that
             sleep
             in
             Jesus
             that
             God
             shall
             bring
             with
             him
             ,
             and
             the
             dead
             in
             Christ
             that
             shall
             rise
             to
             salvation
             ,
             and
             those
             that
             die
             in
             the
             Lord
             that
             rest
             from
             their
             labours
             ,
             and
             the
             Church
             that
             Christ
             will
             preserve
             pure
             and
             unspotted
             ,
             &c.
             
             He
             that
             denieth
             this
             ,
             is
             scarse
             to
             be
             disputed
             with
             as
             a
             Christian
             :
             Even
             they
             that
             thought
             all
             should
             at
             last
             be
             brought
             out
             of
             hell
             and
             saved
             ,
             did
             think
             they
             should
             become
             the
             Church
             ,
             and
             so
             be
             saved
             .
             The
             consequence
             is
             beyond
             questioning
             .
          
        
         
         
           Answ.
           1.
           
           Seemingly
           and
           visibly
           are
           still
           mis
           confounded
           by
           Mr.
           B.
           2.
           
           If
           the
           antecedent
           bee
           meant
           of
           the
           visible
           Church
           (
           of
           which
           alone
           the
           conclusion
           is
           to
           bee
           )
           then
           it
           is
           denied
           ,
           and
           the
           proofs
           are
           all
           impertinent
           sith
           they
           speak
           not
           of
           the
           visible
           Church
           as
           visible
           ,
           but
           of
           the
           invisible
           .
        
         
           2.
           
           Saith
           hee
           ,
           
             I
             next
             argue
             thus
             :
             If
             there
             bee
             no
             sure
             ground
             for
             faith
             concerning
             the
             salvation
             of
             any
             out
             of
             the
             Church
             ,
             then
             there
             ●
             no
             sure
             ground
             of
             hope
             (
             for
             faith
             and
             hope
             are
             conjunct
             ;
             wee
             may
             not
             hope
             with
             a
             Christian
             hope
             for
             that
             wee
             may
             not
             believe
             )
             But
             there
             is
             no
             sure
             ground
             for
             such
             faith
             :
             (
             they
             that
             say
             there
             is
             let
             them
             shew
             it
             if
             they
             can
             )
             Therefore
             there
             is
             no
             sure
             ground
             of
             hope
             .
          
        
         
           Answ.
           1.
           
           Mr.
           B.
           doth
           ill
           to
           change
           the
           term
           [
           
             well
             grounded
             hope
          
           ]
           in
           his
           first
           syllogism
           ,
           into
           [
           
             a
             sure
             ground
             of
             hope
          
           .
           ]
           For
           there
           may
           bee
           a
           well
           grounded
           hope
           of
           many
           things
           ,
           as
           that
           God
           will
           deliver
           from
           death
           in
           a
           battle
           ,
           provide
           in
           a
           siege
           bread
           ,
           &c.
           though
           there
           bee
           no
           sure
           ground
           of
           hope
           
             cui
             f●ls●m
             subesse
             non
             potest
          
           ,
           that
           God
           will
           do
           these
           things
           .
           2.
           
           Wee
           have
           sure
           ground
           for
           faith
           concerning
           the
           salvation
           of
           some
           out
           of
           the
           visible
           Church
           ,
           though
           not
           of
           all
           infants
           of
           believers
           .
           And
           this
           wee
           have
           from
           Gods
           declaration
           of
           the
           election
           of
           some
           not
           visible
           churchmembers
           and
           consequently
           of
           their
           salvation
           ,
           as
           Isaac
           and
           
             Jacob.
             Rom.
          
           9.9
           ,
           10
           ,
           11
           ,
           12
           ,
           13.
           which
           is
           urged
           by
           Mr.
           B.
           himself
           pag.
           78.
           
        
         
           3.
           
           Saith
           he
           ,
           
             Again
             ,
             if
             there
             be
             no
             promise
             in
             Gods
             word
             for
             the
             salvation
             of
             any
             without
             the
             visible
             Church
             ,
             then
             there
             is
             no
             ground
             of
             our
             Christian
             hope
             that
             they
             shall
             be
             saved
             :
             But
             there
             is
             no
             such
             promise
             (
             as
             I
             think
             they
             will
             confess
             )
             Therefore
             there
             is
             no
             ground
             for
             any
             such
             hope
             .
             That
             Christian
             hope
             must
             rest
             upon
             a
             word
             of
             promise
             ,
             mee
             thinks
             should
             not
             bee
             denied
             :
             It
             is
             plain
             Rom.
             15.4
             ,
             13.
             
             Ephes.
             1.18
             .
             &
             4.4
             .
             Col.
             1.5
             ,
             23
             ,
             27.
             2
             
             Thes.
             2.16
             .
             1
             Tim.
             1.1
             ▪
             Heb.
             6.18
             ,
             19.
             
             Heb.
             7.19
             .
             1
             Pet.
             1.3
             ,
             21.
             
             &
             3.15
             .
             Rom.
             4.18
             .
             &
             5.2
             .
             Tit.
             1.1
             ,
             2.
             
             Heb
             11.1
             ,
             
               &c.
               Ps.
            
             119.43
             ,
             74
             ,
             147
             ,
             &c.
             In
             natural
             things
             wee
             may
             have
             a
             common
             natural
             hope
             upon
             natural
             grounds
             ▪
             But
             in
             supernatural
             things
             ,
             as
             are
             justification
             and
             salvation
             ,
             we
             must
             have
             the
             ground
             of
             a
             Divine
             revelation
             to
             support
             all
             true
             Christian
             theological
             hope
             .
          
        
         
           Answ.
           1.
           
           I
           deny
           the
           consequence
           of
           the
           major
           ,
           and
           to
           Mr.
           Bs.
           proofs
           I
           answer
           :
           1.
           
           There
           is
           not
           one
           of
           all
           the
           texts
           that
           saith
           there
           is
           no
           ground
           of
           true
           Christian
           hope
           but
           a
           promise
           in
           Gods
           word
           ,
           though
           there
           are
           that
           prove
           the
           promise
           of
           God
           to
           bee
           a
           ground
           of
           Christian
           hope
           :
           It
           would
           bee
           too
           tedious
           to
           shew
           the
           impertinency
           of
           each
           of
           them
           ,
           it
           is
           sufficient
           to
           acquaint
           the
           Reader
           wherein
           the
           defect
           of
           proof
           is
           .
           2.
           
           Wee
           may
           have
           the
           ground
           of
           a
           Divine
           revelation
           to
           support
           our
           hope
           ,
           as
           of
           what
           God
           hath
           done
           ,
           of
           his
           attributes
           and
           other
           declarations
           ,
           although
           we
           have
           not
           a
           promise
           ,
           which
           Mr.
           B.
           seems
           too
           unskilfully
           to
           confound
           with
           a
           Divine
           revelation
           which
           may
           bee
           the
           ground
           of
           Christian
           hope
           .
           2.
           
           The
           minor
           is
           not
           confessed
           by
           me
           to
           Isaac
           and
           Jacob
           God
           promised
           salvation
           afore
           they
           were
           born
           ,
           therefore
           to
           
           them
           without
           the
           visible
           Church
           ,
           the
           like
           to
           the
           Gentiles
           ,
           to
           the
           Jews
           ,
           Rom.
           11.26
           .
           afore
           they
           are
           called
           ,
           or
           in
           being
           :
           to
           all
           the
           elect
           there
           is
           a
           Covenant
           or
           promise
           in
           Christ
           of
           salvation
           ,
           whether
           they
           be
           of
           the
           visible
           Church
           or
           not
           .
        
         
           4.
           
           Saith
           he
           ,
           
             Again
             ,
             if
             God
             do
             add
             to
             the
             Church
             such
             as
             shall
             bee
             saved
             ,
             then
             we
             can
             have
             no
             true
             ground
             of
             Christian
             hope
             of
             the
             salvation
             of
             any
             that
             are
             not
             added
             to
             the
             Church
             :
             But
             that
             God
             doth
             add
             to
             the
             Church
             such
             as
             shall
             be
             saved
             ,
             is
             the
             plain
             words
             of
             Scripture
             ,
          
           Acts
           2.
           last
           .
           
             Therefore
             we
             have
             no
             true
             ground
             of
             such
             hope
             of
             the
             salvation
             of
             those
             that
             are
             not
             so
             added
             to
             it
             .
             If
             any
             say
             that
             the
             text
             speaks
             of
             the
             invisible
             Church
             .
             I
             answer
             :
          
           1.
           
           
             Then
             it
             would
             hold
             of
             the
             visible
             much
             more
             for
             the
             visible
             Church
             is
             far
             larger
             then
             the
             invisible
             ,
             and
             contain
             the
             invi●●ble
             in
             it
             .
          
           2.
           
           
             But
             the
             Text
             expresly
             speaks
             of
             the
             visible
             Church
             :
             For
             it
             was
             such
             a
             Church
             .
          
           1.
           
           
             As
             were
             baptised
          
           .
           2.
           
           
             And
             as
             the
          
           3000.
           
             souls
             were
             in
             one
             day
             added
             to
          
           ;
           3.
           
           
             And
             as
             continued
             in
             the
             Apostles
             doctrine
             ,
             fellowship
             ,
             breaking
             of
             bread
             ,
             and
             prayers
          
           ;
           4.
           
           
             And
             were
             together
             and
             had
             all
             things
             common
          
           ;
           5.
           
           
             And
             sold
             their
             possessions
             and
             goods
             ,
             and
             parted
             them
             to
             them
             that
             needed
          
           ;
           6.
           
           
             And
             continued
             daily
             in
             the
             Temple
             ,
             and
             breaking
             bread
             from
             house
             to
             house
             did
             eat
             with
             gladness
             ,
          
           &c.
           7.
           
           
             And
             as
             did
             praise
             God
             and
             had
             favour
             with
             all
             the
             people
             .
             And
             doubtless
             this
             was
             the
             visible
             Church
             :
             to
             this
             such
             as
             should
             bee
             saved
             were
             added
             ;
             yet
             not
             onely
             such
             :
             for
             many
             false
             teachers
             and
             others
             did
             after
             go
             out
             from
             them
             ;
             and
             such
             as
          
           Simon
           Magus
           
             were
             baptised
             ;
             and
             false
             brethren
             was
             one
             cause
             of
             their
             sufferings
             .
             So
             that
             I
             doubt
             not
             but
             it
             is
             clear
             ,
             that
             they
             that
             deny
             any
             infants
             to
             be
             members
             of
             the
             visible
             Church
             ,
             do
             leave
             us
             no
             true
             ground
             for
             any
             Christian
             hope
             of
             their
             salvation
             .
          
        
         
           Answ.
           The
           consequence
           of
           the
           major
           is
           denied
           ,
           and
           the
           reason
           of
           the
           denial
           is
           because
           the
           speech
           is
           not
           simply
           convertible
           ,
           hee
           added
           to
           the
           Church
           such
           as
           should
           bee
           saved
           ,
           therefore
           all
           that
           shall
           bee
           saved
           are
           added
           to
           the
           visible
           Church
           .
           Yea
           Mr.
           B.
           by
           confessing
           that
           they
           were
           not
           onely
           the
           saved
           that
           were
           added
           to
           the
           Church
           acknowledgeth
           the
           proposition
           to
           bee
           particular
           ,
           some
           were
           added
           to
           the
           Church
           which
           should
           bee
           saved
           ,
           and
           this
           is
           convertible
           onely
           thus
           ;
           Ergo
           some
           that
           shall
           bee
           saved
           were
           added
           to
           the
           Church
           ,
           not
           universal
           ,
           all
           that
           were
           added
           to
           the
           Church
           should
           bee
           saved
           .
           So
           that
           wee
           need
           not
           betake
           our selves
           to
           the
           answer
           of
           understanding
           it
           of
           the
           invisible
           Church
           .
           Nor
           is
           there
           a
           necessity
           to
           understand
           it
           of
           eternal
           salvation
           .
           For
           the
           word
           being
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           present
           tense
           may
           bee
           translated
           
             the
             saved
          
           ,
           that
           is
           as
           v.
           40.
           by
           relinquishing
           of
           that
           crooked
           or
           perverse
           generation
           ,
           and
           if
           Beza's
           conjecture
           hold
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           put
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           reading
           is
           to
           be
           ,
           
             and
             some
             hee
             daily
             added
             to
             the
             Church
             to
             bee
             saved
             .
          
           Let
           the
           reading
           bee
           either
           way
           ,
           it
           proves
           not
           that
           there
           are
           none
           to
           bee
           saved
           who
           are
           not
           added
           to
           the
           Church
           visible
           .
           And
           indeed
           such
           a
           proposition
           were
           false
           ,
           sith
           it
           is
           otherwise
           in
           the
           case
           of
           infants
           dying
           in
           the
           womb
           ,
           still
           born
           ,
           &c.
           Mr.
           Bs.
           inference
           ,
           
             if
             Acts
          
           2.47
           .
           
             bee
             meant
             of
             the
             Church
             invisible
             then
             the
             speech
             ,
             they
             that
             are
             to
             be
             saved
             are
             added
             to
             the
             Church
             holds
             much
             more
             of
             the
             visible
             ,
          
           is
           vain
           .
           And
           the
           reason
           
           is
           as
           vain
           .
           For
           it
           is
           uncertain
           whether
           the
           visible
           Church
           be
           far
           larger
           then
           the
           invisible
           ,
           considering
           the
           number
           of
           dying
           infants
           and
           the
           uncertainty
           how
           far
           their
           election
           and
           salvation
           extends
           ,
           and
           though
           there
           bee
           many
           of
           the
           visible
           Church
           who
           are
           not
           of
           the
           invisible
           ,
           yet
           the
           visible
           doth
           not
           contain
           the
           invisible
           in
           it
           ,
           there
           being
           many
           of
           the
           invisible
           Church
           who
           are
           not
           in
           the
           visible
           ,
           and
           therefore
           it
           proves
           not
           that
           if
           they
           that
           are
           saved
           are
           of
           the
           invisible
           then
           they
           are
           much
           more
           of
           the
           visible
           .
           So
           that
           however
           it
           bee
           that
           Mr.
           B.
           doubt
           not
           of
           the
           contrary
           ,
           I
           am
           assured
           that
           the
           denying
           infants
           visible
           Churchmembership
           ,
           leaves
           sufficient
           ground
           for
           Christian
           hope
           of
           their
           salvation
           .
        
         
           
             Next
             ,
             saith
             hee
             ,
             let
             us
             consider
             how
             far
             their
             own
             arguments
             will
             exclude
             all
             hope
             of
             the
             salvation
             of
             any
             infan●
             .
             If
             it
             were
             true
             which
             Mr.
             T.
             so
             much
             standeth
             on
             ,
             That
             the
             onely
             way
             now
             appointed
             by
             Christ
             to
             make
             Churchmembers
             ,
             is
             by
             teaching
             the
             persons
             themselves
             ;
             and
             that
             none
             else
             may
             bee
             members
             of
             the
             visible
             Church
             ,
             but
             those
             that
             have
             learnt
             :
             then
             1.
             it
             will
             much
             more
             follow
             that
             they
             are
             not
             of
             the
             invisible
             ,
             as
             I
             have
             shewed
             ;
             or
             at
             least
             wee
             are
             not
             to
             judge
             them
             to
             be
             of
             the
             invisible
             Church
             at
             all
             .
             2.
             
             And
             if
             from
             Matth.
             28.20
             .
             they
             may
             argue
             ,
             that
             none
             but
             those
             that
             are
             taught
             are
             Disciples
             and
             are
             to
             bee
             baptised
             ;
             why
             may
             they
             not
             as
             well
             argue
             from
             Mar.
             16.16
             .
             [
             Whosoever
             believeth
             not
             shall
             bee
             damned
             ]
             that
             all
             infants
             are
             certainly
             damned
             ?
             wherein
             lieth
             the
             difference
             in
             these
             two
             arguments
             ?
             Sure
             the
             later
             seems
             to
             mee
             to
             have
             more
             shew
             from
             Scripture
             though
             but
             little
             :
             I
             dare
             invite
             Mr.
             T.
             to
             prove
             to
             mee
             from
             Scripture
             that
             any
             infants
             in
             the
             world
             are
             justified
             and
             sanctified
             ,
             and
             try
             if
             I
             shall
             not
             in
             the
             same
             way
             prove
             that
             some
             infants
             are
             members
             of
             the
             visible
             Church
             ?
             Or
             let
             him
             answer
             the
             argument
             from
             Mar.
             16.16
             .
             that
             is
             brought
             for
             their
             damnation
             ,
             and
             see
             if
             it
             will
             not
             afford
             him
             also
             an
             answer
             to
             that
             from
             Matt.
             28.
             against
             their
             being
             disciples
             and
             to
             bee
             baptised
             .
          
        
         
           Answ.
           1.
           
           He
           hath
           no
           where
           made
           good
           this
           consequence
           ,
           if
           infants
           be
           not
           of
           the
           visible
           Church
           ,
           it
           will
           follow
           much
           more
           they
           are
           not
           of
           the
           invisible
           ,
           or
           at
           least
           that
           wee
           are
           not
           to
           judge
           them
           to
           bee
           of
           the
           inv●sible
           Church
           at
           all
           .
           2.
           
           It
           doth
           not
           follow
           whosoever
           believeth
           not
           shall
           bee
           damned
           therefore
           infants
           ,
           because
           the
           text
           it self
           shews
           the
           speech
           to
           bee
           limited
           onely
           to
           those
           unbelievers
           to
           whom
           the
           Gospel
           is
           preached
           ,
           v.
           15.
           yet
           it
           followes
           none
           are
           disciples
           and
           to
           bee
           baptised
           but
           the
           taught
           ,
           Matth.
           18.19
           ,
           ●0
           .
           because
           Christ
           first
           appointed
           persons
           to
           bee
           taught
           by
           preaching
           the
           Gospel
           ,
           whom
           hee
           appointed
           to
           bee
           baptised
           and
           ●ccounted
           disciples
           .
           3.
           
           Let
           Mr.
           B.
           take
           these
           arguments
           and
           try
           whether
           hee
           can
           prove
           infants
           visible
           Churchmembership
           from
           them
           .
           They
           of
           whom
           is
           the
           kingdome
           of
           heaven
           are
           justified
           and
           sanctified
           .
           But
           of
           some
           infants
           is
           the
           kingdome
           of
           heaven
           ,
           Ergo.
           They
           who
           are
           elected
           to
           life
           ,
           for
           whom
           Christ
           died
           ,
           are
           justified
           and
           sanctified
           are
           they
           die
           .
           But
           so
           some
           are
           infants
           ,
           Ergo.
           4.
           
           The
           argument
           is
           answered
           from
           Mark
           16.16
           .
           Let
           M.
           B.
           
           try
           how
           he
           can
           answer
           mine
           from
           Matth.
           28.19
           ,
           20.
           
           Mark
           16.15
           ,
           16.
           &c.
           as
           it
           is
           in
           the
           second
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           5
           ,
           &c.
           or
           as
           it
           is
           in
           my
           
             Praecursor
             ,
             sect
          
           .
           16.
           pag.
           66.
           out
           of
           his
           words
           ,
           which
           is
           shewed
           in
           the
           2
           d.
           part
           of
           the
           
             Review
             ,
             sect
          
           .
           4.
           pag.
           66
           ,
           67.
           not
           to
           be
           answered
           by
           him
           in
           his
           
             Praefestinantis
             morator
          
           .
           Hee
           that
           nullifi●s
           that
           argument
           must
           make
           reformation
           of
           humane
           additions
           to
           the
           worship
           of
           God
           as
           part
           of
           it
           void
           .
        
         
           Mr.
           B.
           adds
           ,
           
             But
             why
             do
             I
             expect
             th●●
             when
             hee
             suspendeth
             his
             judgement
             ?
             If
             hee
             mean
             it
             of
             particular
             infants
             ,
             it
             is
             not
             home
             to
             the
             question
             ;
             for
             so
             hee
             must
             sus●end
             his
             ●udgement
             concerning
             the
             salvation
             of
             every
             particular
             person
             ,
             as
             certain
             ,
             seeing
             hee
             is
             uncertain
             of
             the
             sincerity
             of
             any
             :
             And
             yet
             I
             hope
             he
             will
             not
             conclude
             it
             uncertain
             whether
             any
             man
             hee
             saved
             ?
             But
             if
             hee
             mean
             it
             of
             all
             the
             species
             of
             infants
             ,
             then
             I
             must
             say
             he
             suspendeth
             much
             of
             his
             faith
             ,
             hope
             and
             charity
             ;
             and
             that
             doctrine
             which
             suspendeth
             our
             belief
             of
             God
             and
             charity
             to
             our
             own
             children
             ,
             shall
             be
             none
             of
             my
             Creed
             .
          
        
         
           Answ.
           The
           suspension
           of
           judgement
           which
           in
           my
           
             postscript
             sect
          
           .
           4.
           
           I
           said
           God
           would
           we
           should
           have
           ,
           was
           concerning
           the
           certainty
           of
           salvation
           of
           all
           infants
           of
           believers
           dying
           in
           infancy
           ,
           which
           was
           meant
           of
           particular
           infants
           ,
           to
           wit
           the
           infants
           of
           believers
           ,
           and
           it
           was
           home
           to
           the
           question
           between
           me
           ,
           and
           Mr.
           M.
           and
           Mr.
           Bl.
           whether
           there
           were
           such
           a
           certainty
           of
           salvation
           of
           every
           believers
           infant
           dying
           so
           ,
           by
           vertue
           of
           the
           promise
           
             I
             will
             be
             thy
             God
             and
             the
             God
             of
             thy
             seed
             Gen
          
           17.7
           ?
           There
           was
           no
           such
           question
           as
           Mr.
           B.
           would
           impose
           on
           mee
           ,
           as
           if
           I
           doubted
           whether
           any
           infant
           should
           bee
           saved
           ?
           But
           this
           I
           did
           and
           do
           still
           conceive
           ,
           that
           there
           is
           no
           promise
           of
           salvation
           to
           every
           believers
           infants
           ,
           and
           therefore
           we
           are
           to
           suspend
           our
           judgement
           concerning
           this
           or
           that
           particular
           infant
           ,
           not
           of
           all
           the
           species
           of
           infants
           as
           hee
           speaks
           .
           And
           though
           I
           am
           certain
           of
           every
           believers
           salvation
           ,
           yet
           I
           am
           not
           certain
           of
           this
           or
           that
           professour
           that
           he
           is
           a
           sincere
           believer
           ,
           and
           therefore
           concerning
           this
           I
           am
           to
           suspend
           any
           peremptory
           judgment
           of
           science
           ,
           yet
           I
           am
           not
           to
           suspend
           my
           judgment
           of
           charity
           ,
           which
           yet
           I
           am
           to
           suspend
           towards
           infants
           ,
           there
           being
           no
           actions
           of
           theirs
           which
           may
           occasion
           such
           a
           judgment
           .
           Nor
           hereby
           do
           I
           suspend
           any
           act
           of
           faith
           ,
           hope
           or
           charity
           which
           I
           ought
           to
           have
           towards
           God
           or
           my
           own
           children
           ;
           and
           if
           what
           I
           hold
           be
           no
           part
           of
           Mr.
           Bs.
           Creed
           ,
           yet
           it
           may
           be
           part
           of
           the
           Creed
           of
           as
           holy
           and
           learned
           a
           man
           as
           he
           is
           .
        
         
           Hee
           adds
           ,
           
             And
             where
             hee
             thinks
             wee
             must
             take
             up
             with
             that
             Rom.
             9.18
             .
             Hee
             will
             have
             mercy
             on
             whom
             hee
             will
             have
             mercy
             .
             I
             answer
             :
             1.
             
             This
             is
             no
             other
             ground
             of
             hope
             ,
             then
             of
             any
             heathen
             in
             America
             wee
             may
             entertain
             .
             2.
             
             It
             is
             no
             ground
             of
             hope
             for
             infants
             at
             all
             :
             For
             it
             neither
             directly
             nor
             indirectly
             promises
             any
             mercy
             to
             them
             ,
             nor
             saith
             any
             more
             of
             mer●y
             then
             of
             hardning
             :
             and
             rather
             would
             afford
             such
             disputers
             an
             argument
             against
             mercy
             to
             any
             infants
             ,
             because
             it
             is
             mercy
             put
             in
             opposition
             to
             hardning
             ,
             which
             infants
             in
             that
             sense
             are
             not
             capable
             of
             .
          
        
         
           Answ.
           I
           said
           God
           would
           have
           us
           to
           rest
           on
           the
           Apostles
           determination
           Rom.
           9.18
           .
           to
           wit
           concerning
           the
           salvation
           of
           all
           believers
           infants
           ,
           
           and
           to
           this
           I
           was
           induced
           by
           the
           Apostles
           arguing
           ,
           v.
           11
           ,
           12
           ,
           13.
           concerning
           Jacob
           and
           Esau.
           But
           this
           was
           not
           alledged
           by
           me
           as
           a
           ground
           of
           hope
           ,
           and
           therefore
           though
           Mr.
           Bs.
           consequences
           be
           granted
           ,
           there
           is
           nothing
           against
           what
           I
           said
           :
           which
           I
           think
           very
           agreeable
           with
           the
           words
           of
           Wickliff
           ,
           cited
           as
           an
           approved
           speech
           by
           Mr.
           B.
           himself
           ,
           p.
           291.
           which
           if
           he
           like
           ,
           he
           cannot
           gainsay
           my
           speech
           .
        
         
           But
           he
           saith
           ,
           
             Yet
             Mr.
             T.
             tels
             us
             [
             there
             is
             hope
             for
             all
             this
             ,
             though
             not
             certain
             ,
             yet
             probable
             and
             comfortable
             ]
             and
             he
             sheweth
             us
             three
             grounds
             for
             it
             :
             If
             this
             be
             spoken
             of
             the
             species
             of
             infants
             ,
             as
             if
             there
             were
             no
             certainty
             ,
             but
             a
             probability
             that
             any
             of
             them
             shall
             be
             saved
             ,
             then
             I
             will
             prove
             it
             false
             and
             vile
             anon
             :
             If
             it
             be
             spoken
             of
             particular
             individual
             infants
             ,
             then
             1.
             it
             is
             as
             much
             as
             can
             be
             said
             of
             any
             men
             at
             age
             ;
             for
             no
             other
             man
             hath
             any
             certain
             ,
             but
             a
             probable
             hope
             of
             their
             salvation
             .
          
        
         
           
             Answ.
             I
          
           have
           often
           said
           ,
           I
           mean
           it
           not
           of
           the
           species
           ,
           but
           the
           individual
           infants
           of
           believers
           ,
           and
           I
           appeal
           to
           Mr.
           B.
           himself
           whether
           he
           do
           not
           say
           as
           I
           say
           ,
           
             Plain
             Scripture
             ,
             &c.
             pag
          
           316.
           in
           those
           words
           :
           
             Though
             yet
             for
             my
             own
             opinion
             ,
             I
             have
             resolved
             no
             further
             then
             this
             ,
             that
             we
             are
             to
             judge
             the
             remission
             ,
             justification
             ,
             and
             salvation
             of
             particular
             infants
             of
             true
             believers
             mo●●
             probable
             ,
             till
             the
             contrary
             appear
             by
             them
             ;
             and
             for
             the
             full
             certainty
             ,
             I
             leave
             it
             as
             to
             me
             uncertain
             .
          
           If
           we
           have
           but
           a
           probable
           hope
           of
           the
           salvation
           of
           men
           at
           age
           ,
           it
           is
           no
           absurdity
           ,
           in
           my
           apprehension
           ,
           to
           say
           we
           have
           but
           probable
           hope
           of
           their
           salvation
           ;
           yet
           we
           have
           a
           greater
           degree
           of
           probability
           in
           our
           hopes
           of
           the
           salvation
           of
           such
           as
           have
           in
           appearance
           spent
           their
           lives
           in
           a
           holy
           course
           ,
           then
           of
           infants
           so
           dying
           .
        
         
           2.
           
           Saith
           he
           ,
           
             It
             is
             as
             much
             as
             I
             desire
             ;
             for
             if
             their
             salvation
             be
             probable
             ,
             then
             they
             are
             visibly
             or
             seemingly
             ,
             or
             to
             our
             judgement
             in
             a
             state
             of
             salvation
             ,
             and
             so
             must
             needs
             be
             visible
             members
             of
             the
             Church
             .
             How
             dare
             Mr.
             T.
             refuse
             to
             take
             those
             for
             visible
             Churchmembers
             ,
             whose
             salvation
             is
             probable
             ,
             when
             he
             hath
             no
             more
             but
             probability
             of
             the
             salvation
             of
             the
             best
             man
             in
             the
             world
             .
          
        
         
           Answ.
           1.
           
           I
           have
           often
           told
           Mr.
           B.
           that
           to
           be
           seemingly
           ,
           or
           to
           our
           judgement
           in
           a
           state
           of
           salvation
           ,
           is
           not
           all
           one
           as
           to
           be
           such
           visibly
           ,
           and
           that
           such
           may
           be
           no
           visible
           Churchmembers
           whose
           salvation
           is
           seeming
           or
           probable
           to
           our
           judgement
           .
           2.
           
           Though
           I
           have
           but
           probability
           of
           the
           salvation
           of
           the
           best
           man
           in
           the
           world
           ,
           yet
           I
           have
           a
           certainty
           of
           his
           profession
           ,
           by
           which
           I
           take
           him
           to
           be
           a
           visible
           Churchmember
           ,
           and
           not
           by
           the
           probability
           of
           his
           salvation
           ;
           and
           this
           I
           dare
           do
           ,
           and
           I
           wonder
           how
           Mr.
           B.
           against
           the
           current
           of
           all
           the
           N.
           T.
           dare
           do
           otherwise
           .
        
         
           3.
           
           But
           ,
           saith
           he
           ,
           
             doth
             not
             this
             contradict
             what
             went
             before
             ?
             And
             I
             wish
             he
             do
             not
             contradict
             it
             again
             in
             his
             proofs
             .
             His
             first
             proof
             of
             the
             probability
             ,
             is
             from
             some
             general
             indefinite
             promises
             ;
             but
             what
             these
             promises
             are
             ,
             he
             tels
             us
             ,
          
           Apol.
           pag.
           64.
           
           
             By
             general
             and
             indefinite
             promises
             be
             means
             such
             as
             determine
             not
             the
             kinde
             of
             good
             promised
             ,
             nor
             the
             particular
             person
             ;
             and
             therefore
             are
             true
             ,
             if
             performed
             to
             any
             person
             in
             any
             sort
             of
             good
             ;
             and
             conditional
             upon
             condition
             of
             faith
             and
             obedience
             .
             Answ.
          
           1.
           
           
             If
             it
             determine
             not
             the
             kind
             of
             good
             formally
             nor
             virtually
             ,
             nor
             contain
             it
             generically
             ;
             
             then
             how
             doth
             it
             make
             it
             probable
             ?
          
           2.
           
           
             And
             if
             it
             neither
             determine
             the
             person
             ,
             nor
             give
             〈◊〉
             ground
             to
             determine
             ,
             how
             then
             doth
             it
             become
             probable
             to
             that
             person
             ?
          
           3.
           
           
             And
             how
             then
             can
             that
             promise
             give
             hopes
             to
             the
             faithfull
             of
             the
             salvation
             of
             their
             infants
             ,
             which
             is
             verified
             ,
             if
             performed
             to
             any
             person
             in
             any
             sort
             of
             good
             ?
             as
             if
             it
             were
             but
             to
             one
             infant
             in
             a
             nation
             in
             reprieving
             him
             a
             day
             from
             damnation
             ?
             If
             it
             intend
             more
             then
             this
             ,
             then
             it
             is
             not
             verified
             or
             fulfilled
             in
             this
             much
             ;
             if
             it
             intend
             no
             more
             ,
             then
             how
             doth
             it
             make
             their
             salvation
             probable
             ?
          
           4.
           
           
             And
             sure
             the
             conditional
             promises
             which
             he
             mentioneth
             ,
             requiring
             faith
             and
             repentance
             ,
             are
             little
             to
             the
             benefit
             of
             infants
             ,
             if
             these
             conditions
             are
             required
             of
             themselves
             in
             their
             infancy
             .
             And
             for
             his
             other
             two
             grounds
             of
             hope
             ,
          
           viz.
           
             the
             favour
             of
             God
             to
             the
             parents
             ,
             and
             experience
             ,
             they
             are
             comfortable
             helps
             to
             second
             the
             promise
             ;
             but
             of
             themselves
             without
             a
             word
             ,
             would
             give
             us
             no
             ground
             of
             Christian
             hope
             in
             such
             matters
             as
             justification
             and
             salvation
             are
             .
          
        
         
           Answ.
           I
           perceive
           no
           contradiction
           in
           my
           words
           .
           1.
           
           By
           putting
           in
           those
           words
           [
           
             nor
             contain
             it
             generically
          
           ]
           he
           intimates
           as
           if
           I
           had
           denied
           the
           promises
           I
           mention
           to
           contain
           generically
           the
           good
           of
           justification
           and
           salvation
           ;
           whereas
           I
           termed
           the
           promises
           expresly
           general
           ,
           and
           cited
           Psal.
           103.17
           ,
           18.
           
           Psal.
           112
           .
           ●
           ,
           &c.
           which
           mention
           Gods
           righteousness
           and
           blessedness
           ,
           and
           so
           may
           comprehend
           eternal
           righteousness
           and
           blessedness
           ,
           and
           thereby
           the
           justification
           and
           salvation
           of
           infants
           becomes
           probable
           ,
           though
           it
           be
           not
           certain
           ,
           sith
           Gods
           righteousness
           and
           blessedness
           may
           be
           conferred
           in
           another
           kind
           .
           As
           if
           a
           rich
           King
           promise
           money
           to
           a
           mans
           children
           ,
           it
           's
           probable
           he
           will
           give
           them
           gold
           ,
           thou●h
           it
           be
           not
           certain
           .
           2.
           
           Though
           the
           particular
           person
           be
           not
           determined
           ,
           yet
           sith
           the
           qualification
           of
           the
           person
           is
           expressed
           to
           be
           
             the
             generation
             of
             the
             righteous
          
           ,
           it
           is
           probable
           that
           it
           is
           meant
           of
           each
           ▪
           till
           the
           contrary
           appears
           ;
           as
           if
           a
           man
           promise
           to
           make
           such
           a
           mans
           children
           heirs
           ,
           this
           is
           probable
           of
           every
           one
           till
           it
           appear
           otherwise
           ,
           and
           yet
           not
           certain
           .
           3.
           
           I
           have
           shewed
           how
           ,
           especially
           if
           we
           consider
           that
           favours
           are
           wont
           to
           be
           amplified
           to
           the
           most
           .
           Though
           Gods
           intentions
           are
           not
           fulfilled
           perhaps
           with
           so
           litle
           ,
           yet
           the
           words
           may
           be
           verified
           if
           no
           more
           but
           temporal
           blessedness
           be
           given
           .
           4.
           
           The
           conditional
           promises
           I
           confess
           give
           us
           but
           slender
           hope
           of
           infants
           by
           themselves
           ;
           yet
           with
           general
           indefinite
           promises
           ,
           declarations
           of
           Gods
           favour
           to
           his
           people
           ,
           and
           experience
           ,
           they
           yeeld
           a
           strong
           ground
           of
           hope
           of
           the
           justification
           and
           salvation
           of
           infants
           of
           believers
           ,
           though
           not
           certain
           and
           sure
           ,
           as
           Mr.
           B.
           would
           have
           ,
           but
           how
           short
           he
           is
           in
           proof
           will
           appear
           in
           that
           which
           followes
           .
        
      
       
         
         
           SECT
           .
           LXXIIII
           .
           Mr.
           Bs.
           allegations
           ,
           
             p.
             76
             ,
             77
             ,
             78.
          
           shew
           not
           a
           stronger
           ground
           of
           hope
           of
           infants
           salvation
           ,
           so
           dying
           ,
           then
           mine
           :
           His
           23d
           .
           Arg.
           
             ch
             .
             28.
          
           his
           25th
           .
           
             ch
             .
             30.
          
           are
           answered
           .
        
         
           HE
           tels
           us
           ,
           
             That
             he
             hath
             a
             stronger
             probabilty
             then
             I
             mention
             ,
             of
             the
             salvation
             of
             all
             the
             infants
             of
             the
             faithfull
             ,
             so
             dying
             ,
             and
             a
             certainty
             of
             the
             salvation
             of
             some
             ,
             in
             that
             God
             admitted
             them
             visible
             members
             of
             his
             Church
             .
             For
             Christ
             is
             the
             Saviour
             of
             his
             body
             ,
             and
             he
             present
             his
             Church
             clensed
             and
             unspotted
             to
             the
             Father
             :
             And
             if
             God
             will
             have
             them
             to
             be
             visible
             members
             of
             his
             Church
             ,
             then
             he
             would
             have
             us
             take
             or
             judge
             them
             to
             be
             members
             of
             it
             :
             And
             withal
             ,
             there
             is
             less
             danger
             of
             mistake
             in
             them
             ,
             then
             in
             men
             at
             years
             ;
             because
             they
             do
             not
             dissemble
             ,
             nor
             hide
             any
             hypocritical
             intents
             under
             the
             vizor
             of
             profession
             ,
             as
             they
             may
             do
             .
             And
             it
             is
             certain
             also
             ,
             that
             if
             God
             would
             have
             some
             and
             many
             to
             be
             of
             the
             true
             body
             of
             Christ
             ,
             and
             so
             be
             saved
             ,
             then
             hee
             would
             not
             have
             all
             to
             bee
             visibly
             out
             of
             that
             body
             .
             That
             he
             would
             have
             have
             them
             churchmembers
             is
             proved
             ,
             and
             shall
             be
             ,
             God
             willing
             ,
             yet
             more
             .
             If
             God
             add
             to
             the
             Church
             such
             as
             shall
             be
             saved
             ,
             then
             there
             is
             a
             strong
             probability
             of
             their
             salvation
             whom
             he
             addeth
             to
             the
             Church
             .
          
        
         
           Answ.
           Mr.
           B.
           here
           ,
           p.
           74.
           in
           his
           arguments
           2d
           .
           and
           3d.
           intimated
           that
           he
           asserted
           a
           sure
           ground
           for
           faith
           concerning
           the
           salvation
           of
           believers
           infants
           so
           dying
           ,
           and
           that
           to
           be
           a
           promise
           in
           the
           word
           of
           the
           salvation
           of
           those
           within
           the
           visible
           Church
           ;
           and
           here
           he
           asserts
           a
           stronger
           probability
           then
           I
           mention
           of
           the
           salvation
           of
           all
           the
           infants
           of
           the
           faithfull
           so
           dying
           ,
           and
           a
           certainty
           of
           the
           salvation
           of
           some
           ,
           in
           that
           God
           admitteth
           them
           visible
           members
           of
           his
           Church
           .
           Yet
           pag.
           78.
           he
           dares
           not
           say
           there
           's
           a
           full
           certainty
           of
           the
           salvation
           of
           all
           believers
           infants
           so
           dying
           :
           Yea
           ,
           pag.
           110.
           he
           saith
           ,
           Rom.
           9.8
           .
           
             the
             Apostle
             pleadeth
             that
             salvation
             is
             not
             by
             the
             Covenant
             tyed
             to
             all
          
           Abrahams
           seed
           .
           Out
           of
           which
           I
           infer
           ,
           1.
           
           That
           Mr.
           B.
           hath
           no
           sure
           ground
           for
           faith
           ,
           to
           wit
           ,
           a
           promise
           in
           the
           word
           concerning
           the
           salvation
           of
           all
           the
           infants
           of
           believers
           so
           dying
           .
           For
           the
           Apostle
           pleads
           ,
           that
           salvation
           is
           not
           by
           Covenant
           tied
           to
           all
           Abrahams
           seed
           ,
           and
           if
           not
           to
           Abrahams
           ,
           then
           to
           none
           else
           ;
           and
           the
           certainty
           of
           the
           salvation
           of
           some
           is
           acknowledged
           by
           me
           as
           well
           as
           by
           him
           .
           And
           sure
           if
           the
           Covenant
           assure
           not
           salvation
           to
           all
           ,
           and
           neither
           it
           nor
           any
           other
           revelation
           of
           God
           tell
           us
           salvation
           belongs
           to
           this
           infant
           of
           such
           a
           believer
           or
           to
           that
           ,
           there
           is
           no
           certainty
           concerning
           the
           salvation
           of
           this
           or
           that
           particular
           infant
           of
           a
           believer
           dying
           ,
           nor
           is
           there
           a
           sure
           ground
           for
           faith
           concerning
           it
           ,
           nor
           is
           the
           hope
           of
           it
           certain
           ,
           and
           we
           are
           to
           suspend
           our
           judgement
           concerning
           it
           ,
           which
           Mr.
           B.
           carp●
           at
           so
           much
           in
           me
           to
           make
           me
           and
           the
           truth
           I
           hold
           odious
           ,
           which
           is
           almost
           all
           the
           work
           he
           does
           (
           for
           he
           proves
           nothing
           he
           says
           in
           opposition
           to
           what
           I
           
           hold
           )
           and
           though
           his
           speeches
           are
           inconsistent
           ,
           yet
           when
           he
           sets
           down
           his
           opinion
           he
           agrees
           with
           me
           ,
           that
           he
           dares
           not
           say
           there
           's
           a
           full
           certainty
           of
           the
           salvation
           of
           all
           believers
           infants
           ;
           nor
           dare
           he
           I
           think
           say
           ,
           that
           he
           is
           certain
           of
           any
           one
           believer
           on
           earth
           his
           infant
           dying
           ,
           that
           he
           is
           saved
           .
           2.
           
           That
           
             he
             hath
             a
             stronger
             probability
             then
             I
             mention
             of
             the
             salvation
             of
             all
             the
             infants
             of
             believers
             so
             dying
             ,
             in
             that
             God
             admitteth
             them
             visible
             members
             of
             his
             Church
             ,
          
           is
           said
           by
           him
           :
           But
           1.
           he
           shews
           not
           what
           degree
           of
           probability
           I
           deny
           which
           he
           asserts
           :
           2.
           
           I
           never
           opposed
           the
           strongest
           probability
           Mr.
           B.
           asserts
           ,
           onely
           I
           declared
           my self
           unsatisfied
           concerning
           the
           certainty
           ,
           which
           Mr.
           B.
           dares
           not
           assert
           :
           3.
           
           That
           God
           hath
           admi●ted
           them
           visible
           members
           of
           his
           Church
           Christian
           ,
           is
           not
           yet
           proved
           by
           Mr.
           B.
           nor
           ever
           will
           be
           :
           4.
           
           If
           he
           had
           ,
           yet
           this
           proves
           the
           certainty
           of
           the
           salvation
           of
           none
           now
           existent
           ;
           for
           the
           speeches
           ,
           Ephes.
           5.23
           ,
           27.
           must
           be
           understood
           of
           the
           Church
           which
           is
           so
           visible
           ,
           that
           it
           be
           also
           the
           invisible
           .
           Now
           though
           it
           be
           certain
           ,
           that
           some
           visible
           Churchmembers
           are
           saved
           ▪
           yet
           it
           is
           neither
           certain
           that
           all
           ,
           or
           any
           visible
           Churchmembers
           or
           Churches
           now
           existent
           shall
           be
           saved
           ,
           and
           therefore
           no
           more
           then
           a
           probability
           of
           the
           salvation
           of
           all
           or
           some
           infants
           of
           believers
           now
           existent
           can
           be
           inferred
           ,
           though
           their
           visible
           Churchmembership
           were
           granted
           .
           As
           for
           the
           strength
           of
           the
           probability
           ,
           I
           stick
           not
           to
           grant
           it
           as
           strong
           as
           he
           would
           have
           it
           ,
           so
           that
           he
           assert
           not
           a
           certainty
           .
           And
           therefore
           ,
           did
           not
           Mr.
           B.
           mind
           to
           pick
           a
           quarrel
           with
           me
           ,
           and
           to
           affright
           people
           from
           my
           doctrine
           ,
           this
           Chapter
           of
           Mr.
           B.
           might
           have
           been
           spared
           .
        
         
           Yet
           Mr.
           B.
           adds
           .
           
             And
             the
             promises
             to
             them
             are
             fuller
             then
             Mr.
          
           T.
           
             expresseth
             ,
             and
             give
             us
             stronger
             ground
             of
             hope
             .
          
           1.
           
           
             God
             hath
             ,
             as
             I
             have
             proved
             ,
             assured
             that
             he
             will
             be
             mercifull
             to
             them
             in
             the
             general
             ,
             and
             that
             in
             opposition
             to
             the
             seed
             of
             the
             wicked
             ,
             on
             whom
             he
             will
             visit
             their
             Fathers
             sins
             :
             Now
             this
             giveth
             a
             strong
             ground
             of
             hope
             that
             he
             will
             save
             them
             .
             For
             if
             the
             Judge
             or
             King
             say
             ,
             I
             will
             hang
             such
             a
             traytor
             ,
             but
             I
             will
             be
             mercifull
             to
             such
             a
             one
             ,
             it
             is
             an
             intimation
             that
             he
             meaneth
             not
             to
             hang
             him
             .
             If
             your
             friend
             promise
             to
             be
             good
             to
             you
             and
             mercifull
             ,
             you
             dare
             confidently
             hope
             he
             means
             not
             to
             destroy
             you
             .
          
        
         
           Answ.
           This
           proves
           not
           Gods
           promises
           any
           fuller
           then
           I
           express
           ,
           for
           those
           I
           alledge
           not
           excluding
           but
           including
           in
           an
           &c.
           this
           ,
           are
           as
           full
           as
           this
           ,
           Exod.
           20.6
           .
           Nor
           doth
           this
           give
           a
           stronger
           ground
           of
           hope
           then
           I
           do
           ,
           who
           yeeld
           as
           much
           as
           Mr.
           B.
           infers
           ,
           though
           I
           like
           not
           Mr.
           Bs.
           instance
           ,
           which
           intimates
           that
           God
           should
           say
           ,
           I
           will
           damn
           the
           children
           of
           the
           wicked
           to
           the
           3d.
           and
           4th
           .
           generation
           ,
           v.
           5.
           and
           save
           the
           children
           of
           them
           that
           love
           me
           to
           a
           thousand
           generations
           .
        
         
           He
           adds
           .
           2.
           
           
             God
             saith
             (
             as
             I
             have
             shewed
             )
             that
             the
             seed
             of
             the
             righteous
             is
             blessed
             .
             Now
             is
             not
             that
             a
             strong
             ground
             of
             hope
             ,
             that
             so
             dying
             ,
             they
             shall
             not
             be
             damned
             ?
             It
             is
             not
             likely
             that
             God
             would
             call
             them
             blessed
             whom
             he
             will
             damn
             eternally
             ,
             after
             a
             few
             days
             or
             hours
             life
             in
             a
             state
             of
             infancy
             ,
             which
             is
             capable
             of
             litle
             sense
             of
             blessedness
             here
             .
          
        
         
           Answ.
           What
           mercy
           is
           meant
           ,
           Exod.
           20.6
           .
           and
           what
           blessedness
           ,
           Psal
           37.26
           .
           hath
           been
           considered
           before
           ,
           and
           thence
           it
           may
           appear
           ,
           that
           a
           certainty
           of
           salvation
           to
           all
           infants
           of
           believers
           ,
           or
           to
           any
           definitely
           
           now
           existent
           cannot
           bee
           inferred
           .
           Yet
           I
           oppose
           not
           the
           inferring
           thence
           a
           strong
           ground
           of
           hope
           .
           Nevertheless
           that
           God
           should
           call
           them
           blessed
           in
           a
           sort
           and
           yet
           damn
           them
           ,
           is
           no
           inconsistency
           ,
           nor
           doth
           it
           appear
           much
           less
           likely
           then
           that
           hee
           should
           reprobate
           
             Esau
             afore
             hee
             was
             born
             or
             had
             done
             good
             or
             evil
             ,
             Rom.
          
           9.11
           ,
           12
           ,
           13.
           
        
         
           3.
           
           
             God
             (
             
               saith
               Mr.
               B.
            
             )
             entreth
             Covenant
             to
             be
             their
             God
             ,
             and
             to
             take
             them
             for
             a
             peculiar
             people
             to
             himself
             ,
             Deut.
             29.11
             ,
             12
             ,
             13.
             
             And
             this
             giveth
             strong
             hope
             of
             their
             salvation
             .
             For
             as
             if
             the
             ●ing
             promise
             to
             bee
             your
             King
             ,
             and
             to
             take
             you
             for
             his
             s●bject
             ,
             it
             is
             likely
             hee
             intends
             all
             the
             benefits
             of
             Kingly
             government
             to
             you
             :
             or
             if
             a
             man
             promise
             a
             woman
             to
             bee
             her
             husband
             ,
             it
             is
             likely
             that
             hee
             intendeth
             to
             do
             the
             office
             of
             a
             husband
             :
             And
             so
             when
             God
             promiseth
             to
             be
             their
             God.
             
          
        
         
           Answ.
           Though
           I
           yeild
           that
           there
           is
           ground
           for
           a
           strong
           hope
           o●
           the
           salvation
           of
           infants
           of
           Christian
           believers
           so
           dying
           ,
           yet
           in
           the
           text
           cited
           there
           is
           nothing
           to
           that
           purpose
           .
           For
           1.
           that
           Covenant
           was
           made
           on●ly
           with
           the
           people
           of
           Israel
           ,
           and
           was
           a
           peculiar
           Covenant
           with
           that
           nation
           .
           2.
           
           For
           the
           Covenant
           was
           of
           Gods
           being
           God
           to
           them
           while
           they
           owned
           him
           ,
           and
           kept
           his
           Commandments
           and
           so
           w●s
           conditional
           .
           So
           that
           thi●
           Covenant
           is
           not
           a
           Covenant
           with
           every
           believer
           and
           his
           issue
           ,
           nor
           did
           Gods
           promise
           to
           bee
           their
           God
           assure
           the
           salvation
           of
           all
           the
           Israelites
           infants
           so
           dying
           ,
           much
           less
           the
           salvation
           of
           infants
           of
           Christian
           believers
           ,
           to
           whom
           all
           the
           promises
           in
           the
           new
           Covenant
           are
           personal
           ,
           none
           that
           I
           remember
           national
           or
           domestical
           as
           were
           to
           the
           Jews
           .
        
         
           4.
           
           Saith
           hee
           ,
           
             And
             Paul
          
           1
           Thes.
           4.13
           .
           
             would
             not
             have
             the
             faithfull
             mourn
             for
             the
             dead
             as
             those
             that
             are
             without
             hope
             :
             now
             what
             dead
             are
             these
             ?
             And
             what
             hope
             is
             it
             ?
          
           1.
           
           
             Hee
             saith
             the
             dead
             in
             general
             ,
             which
             will
             not
             stand
             with
             the
             exclusion
             of
             the
             whole
             species
             of
             infants
             .
          
           2.
           
           
             Hee
             speaks
             of
             those
             dead
             for
             whom
             they
             were
             apt
             to
             mourn
             .
             And
             will
             not
             parents
             mourn
             for
             their
             children
             ?
             And
             for
             hope
             ,
             it
             is
             evidently
             the
             hope
             of
             resurrection
             to
             life
             .
             For
             resurrection
             to
             damnation
             is
             not
             a
             thing
             to
             be
             hoped
             for
             .
             This
             seems
             plain
             to
             me
             .
          
        
         
           Answ.
           ●hough
           I
           oppose
           not
           a
           strong
           hope
           of
           the
           salvation
           of
           believers
           infants
           so
           dying
           ,
           yet
           to
           shew
           how
           vainly
           he
           talks
           of
           his
           shewing
           more
           for
           it
           then
           I
           do
           ,
           the
           reader
           may
           take
           notice
           ,
           that
           if
           the
           Apostle
           be
           interpreted
           of
           the
           hope
           of
           the
           resurrection
           to
           life
           of
           the
           dead
           in
           general
           and
           those
           they
           were
           apt
           to
           mourn
           for
           ,
           as
           Mr.
           Bs.
           arguing
           intimates
           his
           mind
           to
           be
           ,
           then
           the
           Apostle
           would
           have
           them
           hope
           for
           the
           resurrection
           to
           life
           not
           onely
           of
           the
           infants
           of
           believers
           so
           dying
           ,
           but
           also
           of
           their
           ripe
           aged
           children
           though
           infidels
           and
           profane
           ,
           yea
           for
           their
           wives
           ,
           kindred
           ,
           neighbours
           ,
           servants
           ;
           whereas
           the
           Apostles
           speech
           is
           plainly
           meant
           onely
           of
           them
           that
           are
           believers
           ,
           who
           as
           they
           are
           said
           v.
           1●
           .
           
             to
             sleep
          
           so
           v.
           14.
           
             to
             sleep
             in
             Jesus
             ,
             whom
             God
             will
             bring
             with
             Jesus
             ,
          
           v.
           16.
           
             dead
             in
             Christ
          
           ,
           that
           is
           for
           Christ
           ▪
           ●
           .
           M.
           Mede
           conceivs
           ,
           applying
           at
           peculiarly
           to
           the
           martyrs
           ,
           or
           as
           most
           〈◊〉
           faith
           of
           Christ
           ,
           such
           as
           
             shall
             be
             for
             ever
             with
             the
             Lord
             ,
             v.
          
           17.
           
           From
           〈…〉
           with
           many
           other
           instances
           in
           his
           writings
           it
           may
           appear
           how
           〈…〉
           superficially
           Mr.
           B.
           opens
           and
           infers
           from
           texts
           of
           Scrip●u●
        
         
         
           5.
           
           Saith
           Mr.
           
             B.
             David
             comforteth
             himself
             concerning
             his
             dead
             child
             ,
             because
             hee
             should
             go
             to
             the
             child
             ,
             but
             the
             child
             should
             not
             return
             to
             him
             .
             To
             say
             that
             this
             was
             onely
             that
             hee
             should
             bee
             buried
             with
             it
             ,
             is
             to
             make
             David
             too
             like
             a
             Pagan
             rather
             then
             a
             Christian
             :
             However
             it
             seems
             hee
             was
             confident
             that
             he
             should
             not
             bee
             damned
             :
             or
             else
             hee
             would
             not
             say
             ,
             I
             shall
             go
             to
             him
             .
             And
             to
             say
             David
             knew
             his
             salvation
             as
             a
             Prophet
             ,
             is
             a
             groundless
             fiction
             that
             cannot
             be
             proved
             :
             Prophets
             knew
             not
             all
             things
             ,
             not
             ordinarily
             things
             of
             another
             world
             by
             such
             revelation
             .
             Therefore
             what
             ever
             ground
             of
             hope
             David
             had
             ,
             other
             faithfull
             parents
             have
             the
             like
             .
          
        
         
           Answ
           2.
           
           That
           David
           in
           those
           words
           2
           Sam.
           12.22
           ,
           23.
           did
           express
           any
           ground
           of
           hope
           of
           the
           salvation
           of
           his
           child
           ,
           and
           that
           thereby
           hee
           comforted
           himself
           concerning
           his
           dead
           childe
           ,
           is
           more
           then
           I
           think
           can
           bee
           evinced
           from
           the
           text
           .
           Rendering
           a
           reason
           of
           his
           not
           fasting
           any
           longer
           ,
           hee
           doth
           not
           alledge
           any
           thing
           concerning
           the
           happiness
           of
           the
           childe
           ,
           but
           the
           bootlesness
           of
           h●s
           praying
           and
           fasting
           sith
           the
           childes
           life
           could
           not
           bee
           recovered
           .
           And
           the
           whole
           speech
           considered
           ,
           the
           words
           import
           no
           more
           then
           this
           ,
           can
           I
           bring
           him
           back
           again
           to
           life
           ?
           I
           shall
           go
           to
           him
           ,
           that
           is
           to
           the
           state
           of
           the
           dead
           ,
           as
           counterfeit
           Samuel
           is
           brought
           in
           ,
           saying
           1
           Sam.
           28.19
           .
           
             To
             morrow
             thou
             shalt
             bee
             with
             mee
             ,
          
           that
           is
           dead
           as
           I
           am
           ,
           and
           as
           Jacob
           said
           Gen.
           37.35
           .
           
             Hee
             should
             go
             down
             to
             his
             sonne
             into
             the
             grave
             ,
          
           or
           state
           of
           the
           dead
           .
           And
           in
           these
           speeches
           though
           no
           more
           were
           meant
           ,
           yet
           there
           is
           nothing
           that
           relisheth
           of
           Paganism
           ,
           not
           so
           much
           as
           other
           speeches
           seem
           to
           do
           ,
           Psal.
           6.5
           .
           Psal.
           30.9
           .
           Isai.
           38.18
           ,
           19.
           
           Job
           14
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           14.
           
           For
           though
           they
           the
           express
           not
           the
           expectation
           of
           the
           resurrection
           or
           the
           present
           estate
           of
           happiness
           ,
           yet
           it
           was
           not
           because
           they
           believed
           it
           not
           ,
           but
           because
           it
           was
           sufficient
           to
           give
           a
           reason
           of
           his
           present
           action
           ,
           in
           which
           hee
           gives
           first
           an
           account
           of
           what
           hee
           did
           before
           ,
           
             hee
             fasted
             and
             wept
             while
             the
             childe
             was
             alive
             ,
             for
             hee
             said
             ,
             who
             can
             tell
             whether
             God
             will
             bee
             gracious
             to
             mee
             that
             the
             childe
             may
             live
          
           ?
           In
           which
           words
           if
           wee
           may
           argue
           after
           Mr.
           Bs.
           mode
           ,
           wee
           may
           as
           well
           say
           hee
           was
           too
           like
           a
           Pagan
           rather
           then
           a
           Christian
           ,
           sith
           hee
           mentions
           no
           prayer
           for
           his
           childes
           happiness
           ,
           but
           his
           natural
           life
           .
           2.
           
           An
           account
           of
           his
           not
           fasting
           ,
           because
           God
           had
           frustrated
           the
           end
           of
           his
           prayer
           and
           fasting
           .
           And
           yet
           in
           both
           hee
           shewed
           ▪
           faith
           in
           GOD
           ,
           in
           his
           prayer
           acknowledging
           GOD
           the
           authour
           of
           life
           and
           death
           ,
           and
           in
           the
           other
           the
           sentence
           of
           death
           passed
           on
           himself
           ,
           and
           his
           acquiescence
           in
           Gods
           will
           concerning
           both
           .
           All
           which
           hee
           understood
           as
           one
           acquainted
           with
           GOD
           and
           his
           word
           .
           So
           that
           wee
           need
           not
           assert
           that
           David
           knew
           the
           happiness
           of
           his
           childe
           by
           special
           revelation
           ,
           sith
           hee
           expresseth
           not
           any
           thing
           of
           it
           .
           And
           if
           hee
           did
           ,
           yet
           hee
           might
           speak
           this
           not
           as
           an
           assured
           thing
           ,
           but
           as
           probably
           hoped
           for
           ,
           and
           yet
           not
           upon
           common
           grounds
           to
           all
           believers
           ,
           but
           out
           of
           special
           favour
           to
           him
           (
           of
           which
           hee
           had
           more
           then
           common
           experience
           )
           and
           Gods
           wont
           of
           hearing
           his
           prayers
           .
           So
           that
           yet
           Mr.
           B.
           hath
           brought
           no
           stronger
           grounds
           of
           probability
           of
           the
           salvation
           of
           
           all
           believers
           infants
           so
           dying
           ,
           then
           I
           have
           done
           notwithstanding
           his
           cracks
           .
           Let
           's
           view
           the
           rest
           .
        
         
           6.
           
           Saith
           hee
           ,
           
             Again
             ,
             if
             there
             were
             not
             farre
             more
             hope
             of
             their
             salvation
             ,
             then
             fear
             of
             their
             damnation
             ;
             it
             would
             never
             bee
             said
             ,
             That
             children
             are
             an
             heritage
             of
             the
             Lord
             ▪
             and
             the
             fruit
             of
             the
             womb
             is
             his
             reward
             ;
             And
             the
             man
             blessed
             that
             hath
             his
             quiver
             full
             of
             them
             ,
             Psal.
          
           127.3
           ,
           4
           ,
           5.
           
        
         
           Answ.
           1.
           
           Mr.
           B.
           pretended
           to
           shew
           a
           stronger
           probability
           of
           the
           salvation
           of
           the
           infants
           of
           believers
           then
           I
           have
           done
           ,
           but
           wherein
           do●h
           hee
           exceed
           mee
           in
           his
           assertion
           in
           this
           place
           or
           his
           proof
           ?
           Did
           I
           ever
           say
           there
           is
           less
           hope
           of
           their
           salvation
           ,
           then
           fear
           of
           their
           damnation
           ?
           If
           I
           did
           not
           ,
           why
           doth
           hee
           suggest
           as
           if
           in
           this
           conclusion
           hee
           asserted
           more
           then
           I
           do
           ?
           If
           I
           have
           said
           so
           ,
           let
           him
           shew
           it
           ,
           or
           else
           let
           him
           bee
           taken
           for
           what
           hee
           is
           ,
           a
           calumniator
           .
           2.
           
           For
           his
           proof
           ,
           would
           any
           man
           alledge
           this
           text
           to
           prove
           more
           hope
           of
           salvation
           of
           infants
           of
           believers
           then
           their
           damnation
           ,
           if
           hee
           had
           any
           heed
           to
           what
           hee
           writes
           ?
           when
           the
           text
           expresly
           makes
           the
           blessedness
           of
           the
           man
           hath
           many
           children
           to
           bee
           not
           at
           all
           in
           this
           place
           ,
           in
           reference
           to
           hope
           of
           the
           salvation
           of
           the
           children
           ▪
           but
           in
           reference
           to
           his
           own
           safety
           and
           protection
           by
           his
           children
           ,
           who
           may
           oppose
           enemies
           ,
           and
           bee
           as
           arrowes
           or
           weapons
           to
           drive
           them
           back
           ,
           or
           as
           helps
           to
           right
           his
           wrongs
           ,
           and
           to
           embolden
           him
           to
           contend
           with
           them
           in
           the
           gate
           ,
           which
           was
           counted
           a
           great
           blessing
           then
           ,
           and
           agreeable
           to
           the
           promises
           of
           the
           legal
           Covenant
           ,
           as
           Deut.
           28.
           
           Psal.
           144.12
           ,
           15
           ,
           &c.
           may
           bee
           seen
           .
           But
           this
           is
           not
           meant
           of
           infants
           but
           of
           such
           as
           were
           grown
           up
           and
           able
           to
           defend
           their
           parents
           ,
           and
           chiefly
           if
           not
           onely
           of
           males
           ,
           nor
           is
           the
           man
           said
           to
           bee
           blessed
           by
           reason
           of
           the
           goodliness
           of
           them
           ,
           but
           the
           multitude
           of
           them
           ,
           and
           they
           are
           said
           to
           bee
           an
           heritage
           as
           the
           land
           of
           
             Canaan
             ,
             Psal.
          
           1●6
           .
           21
           ,
           22.
           and
           his
           reward
           whether
           for
           their
           observing
           his
           law
           ,
           or
           for
           other
           reason
           ,
           such
           as
           for
           which
           Nebuchadnezzar
           was
           rewarded
           with
           
             Egypt
             ,
             Ezek.
          
           29.18
           ,
           19
           ,
           20.
           or
           as
           Psal.
           137.8
           ,
           9.
           or
           as
           reward
           taken
           Catachrestically
           for
           any
           gift
           .
           Bee
           it
           meant
           of
           true
           believers
           (
           though
           no
           words
           in
           the
           text
           evince
           it
           )
           yet
           the
           children
           are
           said
           to
           be
           their
           heritage
           and
           reward
           not
           Gods
           heritage
           ,
           nor
           is
           there
           any
           intimation
           of
           happiness
           to
           the
           childe
           ,
           and
           therefore
           not
           a
           word
           intimating
           more
           hope
           o●
           their
           salvation
           then
           fear
           of
           their
           damnation
           ,
           but
           of
           outward
           benefit
           to
           the
           parent
           such
           as
           may
           bee
           common
           to
           infidels
           with
           believers
           ,
           and
           consequently
           not
           a
           word
           for
           a
           strong
           ground
           of
           hope
           of
           the
           salvation
           of
           believers
           infants
           so
           dying
           ,
           much
           l●ss
           more
           then
           I
           bring
           to
           that
           purpose
           .
        
         
           7.
           
           Saith
           Mr.
           B.
           
           
             And
             why
             should
             children
             be
             joyned
             in
             standing
             Church
             ordinances
             ,
             as
             prayer
             ,
             fasting
             ,
             &c.
             if
             there
             were
             not
             strong
             hope
             of
             the
             blessing
             of
             these
             ordinances
             to
             them
             ?
             2
             Chron.
             20.13
             .
             The
             children
             that
             suck
             the
             breast
             were
             to
             bee
             gathered
             to
             the
             solemn
             fast
             ,
             Joel
             2
             ,
             16.
             (
             this
             will
             prove
             them
             also
             standing
             Churchmembers
             ,
             seeing
             they
             must
             joyn
             in
             standing
             ordinances
             ;
             )
             so
             why
             received
             they
             circumcision
             ▪
             a
             seal
             of
             the
             righteousness
             of
             faith
             ,
             if
             there
             
             were
             not
             strong
             probability
             that
             they
             had
             the
             thing
             sealed
             and
             signified
             ?
             God
             will
             not
             fail
             his
             own
             ordinance
             where
             men
             fail
             not
             .
          
        
         
           Answ.
           There
           's
           nothing
           here
           endeavoured
           to
           bee
           proved
           but
           what
           I
           have
           also
           granted
           ,
           that
           there
           is
           a
           strong
           probability
           that
           infants
           of
           believers
           so
           dying
           are
           justified
           and
           saved
           ,
           and
           yet
           I
           see
           no
           strength
           in
           these
           allegations
           to
           prove
           it
           .
           For
           though
           the
           little
           ones
           and
           sucking
           children
           were
           to
           bee
           present
           to
           shew
           an
           universal
           humiliation
           ,
           as
           did
           the
           beasts
           also
           ,
           Jonah
           3.8
           .
           yet
           the
           infants
           did
           not
           joyn
           in
           prayer
           ,
           nor
           was
           the
           end
           of
           their
           presence
           any
           special
           blessing
           of
           the
           Ordinance
           to
           them
           ,
           but
           the
           moving
           GOD
           to
           spare
           the
           whole
           people
           ,
           invaded
           or
           in
           danger
           of
           perishing
           by
           fami●e
           ,
           nor
           were
           the
           prayer
           and
           fasting
           standing
           Church-ordinances
           ,
           any
           more
           then
           the
           Covenanting
           Deut.
           ●9
           .
           Nehem.
           9.
           but
           occasional
           ,
           nor
           doth
           this
           presenting
           of
           infants
           prove
           them
           standing
           Church-members
           any
           more
           then
           the
           like
           Jonah
           3.8
           proves
           those
           infants
           ,
           or
           the
           Ninivites
           beasts
           standing
           Churchmembers
           .
           As
           for
           Cir●umcision
           ,
           that
           
             infants
             received
             Circumcision
             as
             a
             seal
             of
             the
             righteousness
             of
             faith
             ,
          
           is
           no
           where
           in
           Scripture
           affirmed
           ;
           and
           how
           much
           Paedobaptists
           are
           mistaken
           in
           their
           inference
           of
           the
           nature
           of
           Sacraments
           in
           general
           ,
           or
           Circumc●si●n
           in
           special
           ,
           from
           Rom
           :
           4.11
           .
           hath
           beene
           often
           shewed
           before
           Sect.
           31
           ,
           &c.
           
           The
           ends
           of
           Circumcising
           of
           infants
           ,
           was
           to
           distinguish
           the
           Hebrews
           from
           other
           people
           ,
           and
           to
           fore-signifie
           from
           what
           people
           CHRIST
           was
           to
           come
           ,
           and
           to
           engage
           them
           to
           observe
           the
           Law
           of
           Moses
           which
           they
           were
           to
           receive
           by
           reason
           of
           Gods
           command
           whether
           they
           hoped
           for
           their
           childrens
           salvation
           ,
           or
           not
           ,
           Abraham
           was
           to
           circumcise
           Ishmael
           ,
           though
           hee
           knew
           hee
           was
           not
           a
           childe
           of
           the
           promise
           ,
           and
           
             Isaac
             Esau
          
           ,
           though
           hee
           were
           rejected
           by
           God.
           The
           speech
           
             God
             will
             not
             fail
             his
             own
             ordinance
             where
             men
             fail
             not
             ,
          
           is
           like
           the
           Popish
           Schoolmens
           conceit
           ,
           that
           
             Sacraments
             confer
             grace
             where
             no
             bar
             is
             put
             ,
          
           and
           intimates
           that
           Circumcision
           was
           Gods
           o●dinance
           to
           assure
           at
           least
           rigteousness
           of
           faith
           to
           each
           infant
           circumcised
           ,
           which
           is
           a
           false
           conceit
           .
        
         
           8.
           
           Saith
           Mr.
           B.
           
             Why
             else
             doth
             God
             so
             oft
             compare
             his
             love
             to
             that
             of
             a
             mother
             or
             father
             to
             the
             childe
          
           ?
           1
           Thes.
           2.7
           .
           Num.
           11
           ,
           12.
           
           Isa.
           49.15
           .
           Ps●l
           .
           103.13
           .
        
         
           Answ.
           Though
           I
           grant
           a
           strong
           probality
           of
           the
           salvation
           of
           believers
           infants
           so
           dying
           ,
           yet
           to
           shew
           the
           vanity
           of
           Mr.
           Bs.
           scriblings
           ,
           as
           if
           hee
           brought
           more
           for
           it
           then
           I
           do
           ,
           I
           cannot
           but
           observe
           the
           slighty
           dealing
           of
           Mr.
           B.
           in
           this
           point
           .
           For
           first
           ,
           whereas
           hee
           alledgeth
           these
           texts
           as
           if
           GOD
           did
           therein
           compare
           his
           love
           to
           that
           of
           a
           mother
           or
           father
           to
           the
           childe
           ,
           in
           the
           first
           Paul
           (
           not
           God
           )
           compares
           himself
           to
           a
           nurse
           ;
           in
           the
           second
           ,
           Moses
           speaks
           of
           himself
           as
           if
           God
           had
           put
           an
           impossible
           burthen
           on
           him
           ,
           as
           if
           he
           could
           as
           a
           nursing
           father
           bears
           his
           sucking
           childe
           ,
           carry
           all
           that
           people
           to
           the
           promised
           land
           .
           In
           the
           third
           ,
           God
           saith
           he
           ,
           would
           not
           forget
           Sion
           ,
           who
           had
           said
           hee
           had
           forgotten
           them
           ,
           though
           a
           mother
           should
           forget
           her
           sucking
           childe
           ;
           and
           Psal.
           103.13
           .
           the
           love
           of
           God
           as
           a
           father
           is
           spoken
           of
           them
           that
           fear
           him
           .
           So
           that
           the
           two
           first
           texts
           were
           
           through
           heedlesness
           mis-alledged
           grosly
           by
           him
           ,
           the
           other
           two
           express
           Gods
           love
           onely
           to
           his
           obedient
           and
           seeking
           people
           ,
           mention
           nothing
           of
           his
           love
           to
           their
           infants
           .
           2.
           
           God
           doth
           compare
           his
           love
           to
           a
           Fathers
           or
           Mothers
           not
           because
           he
           is
           engaged
           to
           believers
           infants
           to
           save
           them
           ,
           nor
           because
           he
           hath
           natural
           affection
           as
           they
           have
           ,
           but
           to
           shew
           his
           gracious
           care
           and
           dealing
           towards
           his
           elect
           children
           .
           3.
           
           Gods
           love
           is
           no
           more
           comp●red
           to
           a
           believing
           parents
           love
           ,
           then
           to
           an
           unbelievers
           ;
           and
           therefore
           if
           this
           prove
           a
           strong
           probability
           of
           the
           salvation
           of
           a
           believers
           infant
           so
           dying
           ,
           it
           doth
           prove
           the
           salvation
           of
           an
           unbelievers
           as
           prob●ble
           .
           4.
           
           Gods
           love
           and
           care
           is
           compared
           to
           an
           Eagles
           in
           carrying
           her
           young
           ones
           ,
           Deut.
           32.11
           ,
           12.
           
           Christs
           to
           an
           He●
           ,
           Matth.
           23.37
           .
           According
           to
           Mr.
           Bs.
           reasoning
           ,
           thi●
           should
           prove
           then
           the
           strong
           probability
           of
           t●e
           salvation
           of
           Chickens
           .
           But
           I
           am
           ashamed
           that
           the
           world
           should
           see
           the
           nakedness
           of
           these
           magnified
           reasonings
           ,
           though
           I
           be
           necessitated
           to
           uncover
           it
           .
        
         
           The
           9th
           .
           from
           Matth.
           19.14
           .
           is
           no
           more
           then
           I
           have
           alledged
           often
           for
           those
           infants
           ;
           and
           what
           Mr.
           B.
           here
           alledgeth
           to
           prove
           this
           a
           right
           of
           other
           infants
           ,
           is
           answered
           at
           large
           in
           the
           second
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           17.
           
        
         
           10.
           
           Saith
           he
           ,
           
             We
             read
             of
             some
             that
             have
             been
             sanctified
             from
             the
             womb
             ,
             and
             therefore
             were
             in
             a
             state
             of
             salvation
             ;
             and
          
           Jacob
           
             was
             loved
             before
             he
             was
             born
             ,
             and
             therefore
             before
             he
             had
             done
             good
             or
             evil
             was
             in
             the
             like
             state
             of
             salvation
             .
          
        
         
           Answ.
           Have
           not
           I
           also
           granted
           this
           thing
           ,
           and
           that
           upon
           the
           same
           reasons
           ?
           Why
           then
           doth
           Mr.
           B.
           suggest
           ,
           to
           draw
           par●
           is
           hearts
           from
           me
           to
           him
           ,
           as
           if
           he
           said
           more
           in
           this
           then
           my self
           ?
           Yet
           I
           cannot
           be
           very
           confident
           of
           the
           reason
           from
           Jerem
           1.15
           .
           to
           which
           Gal.
           1.
           
           ●5
           .
           is
           parallel
           ,
           sith
           the
           sanctification
           was
           to
           the
           office
           of
           a
           Prophet
           ,
           which
           is
           appliable
           to
           infants
           so
           dying
           .
        
         
           11.
           
           
             We
             find
             promises
             of
             salvation
             to
             whole
             housholds
             ,
             where
             it
             is
             probable
             there
             were
             infants
             ,
          
           Act.
           16.34
           .
        
         
           Answ.
           1.
           
           Acts
           16.31
           .
           is
           no
           probability
           that
           infants
           should
           bee
           meant
           ,
           sith
           in
           the
           next
           v.
           it
           is
           said
           ,
           
             he
             spake
             the
             word
             to
             all
             that
             were
             in
             his
             house
             ,
          
           which
           is
           not
           to
           be
           said
           of
           infants
           ;
           and
           v.
           34.
           
             he
             rejoyced
             with
             all
             his
             house
             ,
             believing
             God.
          
           2.
           
           If
           they
           should
           ,
           yet
           this
           can
           be
           no
           more
           then
           a
           particular
           promise
           to
           him
           ,
           unless
           this
           were
           true
           ,
           that
           God
           will
           save
           every
           believer
           and
           his
           house
           ▪
           And
           Mr.
           B.
           over
           l●sheth
           in
           saying
           ,
           
             we
             find
             promises
             of
             salvation
             made
             to
             whole
             housholds
          
           ▪
           when
           there
           is
           no
           more
           but
           this
           one
           .
        
         
           The
           12th
           .
           is
           from
           1
           Cor.
           7.14
           .
           and
           it
           is
           built
           on
           Mr.
           Bs.
           interpretation
           of
           [
           holy
           ]
           as
           if
           it
           noted
           
             a
             separation
             to
             God
             as
             a
             peculiar
             people
             .
          
           But
           I
           have
           fully
           answered
           Mr
           ▪
           Bs.
           29th
           ▪
           ch
           .
           and
           have
           shewed
           his
           mistake
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           22
           ,
           &c.
           and
           need
           to
           answer
           no
           more
           in
           this
           place
           .
        
         
           Mr.
           B.
           goes
           on
           thus
           .
           
             It
             cannot
             be
             said
             ,
             that
             these
             promises
             are
             verified
             according
             to
             their
             sense
             ,
             if
             any
             mercy
             be
             given
             to
             any
             infant
             :
             Here
             the
             persons
             are
             determined
             ,
             that
             is
             ,
             all
             the
             seed
             of
             the
             faithfull
             ;
             and
             we
             have
             large
             ground
             given
             probably
             to
             conclude
             ,
             that
             it
             is
             eternal
             mercy
             that
             is
             
             intended
             to
             all
             that
             living
             to
             age
             do
             not
             again
             reject
             it
             ,
             but
             that
             either
             at
             age
             keep
             Covenant
             ,
             or
             die
             in
             infancy
             before
             they
             break
             it
             .
             And
             we
             have
             certain
             ground
             to
             conclude
             ,
             that
             this
             salvation
             belongeth
             to
             some
             infants
             ,
             and
             visible
             Churchmembership
             to
             all
             the
             seed
             of
             the
             faithfull
             .
             And
             I
             think
             this
             is
             more
             then
             Mr.
          
           T.
           
             doth
             acknowledge
             them
          
           .
        
         
           Answ.
           It
           is
           indeed
           ,
           finding
           the
           argumen●s
           frivolous
           which
           Mr.
           B.
           hath
           brought
           for
           the
           visible
           Churchmembership
           of
           infants
           ,
           though
           I
           acknowledge
           salvation
           belongeth
           to
           some
           infants
           .
           It
           is
           before
           shewed
           how
           the
           promises
           may
           be
           verified
           according
           to
           the
           sense
           of
           the
           words
           if
           any
           sort
           of
           mercy
           be
           given
           to
           any
           children
           of
           the
           faithfull
           :
           Nor
           is
           it
           true
           ,
           that
           in
           the
           promises
           brought
           by
           Mr.
           B.
           the
           persons
           are
           determined
           to
           be
           all
           the
           seed
           of
           the
           faithfull
           ,
           and
           how
           the
           contrary
           is
           determined
           by
           the
           Apostle
           ,
           Rom.
           9.7
           ,
           8.
           according
           to
           Mr.
           B.
           himself
           ,
           is
           shewed
           before
           ,
           and
           what
           reason
           there
           is
           to
           understand
           Exod.
           20.6
           .
           of
           temporal
           mercies
           ,
           is
           shewed
           above
           ;
           so
           that
           here
           is
           nothing
           new
           to
           be
           answered
           .
        
         
           He
           adds
           ,
           
             If
             that
             Matth.
             18.10
             .
             be
             well
             considered
             ,
             it
             may
             make
             another
             argument
             full
             to
             the
             point
             .
             If
             little
             ones
             have
             their
             Angels
             beholding
             the
             face
             of
             God
             in
             heaven
             ,
             they
             shall
             be
             saved
             :
             For
             that
             is
             a
             mercy
             proper
             to
             the
             people
             of
             God.
             And
             that
             the
             Text
             speaks
             of
             infants
             ,
             others
             have
             fully
             proved
             .
          
        
         
           
             Answ.
             I
          
           grant
           the
           conclusion
           and
           argument
           ,
           but
           deny
           that
           it
           is
           at
           all
           to
           the
           point
           in
           question
           between
           us
           ,
           and
           that
           any
           one
           hath
           proved
           that
           by
           
             little
             ones
             ,
             Matth.
          
           18.10
           .
           are
           meant
           infants
           .
           Though
           the
           contrary
           be
           proved
           concerning
           Matth.
           18.5
           ,
           6.
           in
           the
           second
           part
           of
           this
           Review
           ,
           sect
           .
           15.
           where
           Mr.
           Bl.
           and
           Mr.
           C.
           are
           answered
           :
           Yet
           to
           shew
           the
           frovolousness
           of
           Mr.
           Bs.
           talk
           ,
           I
           add
           1.
           that
           Matth.
           18.10
           .
           cannot
           be
           expounded
           
             one
             of
             these
             little
             infants
          
           ;
           for
           such
           a
           speech
           would
           shew
           that
           then
           there
           were
           more
           little
           infants
           before
           them
           :
           But
           it
           appears
           from
           v.
           2
           ,
           4.
           there
           was
           but
           one
           set
           before
           them
           .
           2.
           
           From
           v.
           14
           ,
           11.
           
             the
             little
             ones
          
           were
           such
           as
           
             Christ
             came
             to
             save
             ,
             and
             that
             it
             was
             Gods
             will
             none
             should
             perish
          
           :
           But
           this
           is
           true
           onely
           of
           the
           elect
           and
           true
           believers
           ,
           not
           simply
           of
           infants
           as
           such
           .
           3.
           
           The
           words
           following
           ,
           v.
           15
           ,
           &c.
           shew
           they
           are
           meant
           of
           a
           sinning
           brother
           ,
           ergo
           ,
           not
           of
           infants
           .
        
         
           Mr.
           B.
           adds
           .
           
             That
             though
             he
             dare
             not
             say
             there
             is
             a
             full
             certainty
             of
             the
             savation
             of
             all
             believers
             infants
             so
             dying
             ,
             yet
             he
             professeth
             to
             think
             it
             better
             grounded
             then
             mine
             ,
             who
          
           (
           he
           saith
           )
           
             shut
             them
             out
             of
             the
             Church
             .
          
           But
           this
           I
           take
           to
           be
           and
           effect
           of
           that
           antipathy
           he
           hath
           against
           me
           ,
           who
           still
           chooseth
           that
           opinion
           which
           is
           most
           opposite
           to
           me
           ,
           and
           prefers
           it
           ;
           as
           p.
           141.
           the
           opinion
           
             of
             the
             old
             and
             new
             Socinians
             ,
          
           who
           take
           away
           an
           ordinance
           ,
           and
           whom
           he
           censures
           pag.
           24.
           
             as
             above
             obedience
             ,
             and
             so
             Gods
          
           ;
           and
           the
           opinion
           of
           baptizers
           in
           infancy
           and
           at
           age
           too
           ,
           pag.
           143.
           and
           professeth
           he
           would
           have
           nothing
           to
           do
           with
           me
           when
           I
           offered
           assistancce
           to
           him
           in
           another
           point
           ,
           as
           if
           he
           were
           like
           Maldovat
           the
           Jesuite
           that
           could
           have
           liked
           an
           interpretation
           had
           it
           not
           been
           Calvins
           .
           But
           I
           leave
           him
           to
           the
           Lord
           to
           judge
           him
           and
           me
           ,
           and
           do
           not
           despair
           but
           that
           he
           may
           yet
           live
           to
           see
           his
           errour
           ,
           and
           perhaps
           wish
           he
           had
           been
           better
           advised
           then
           so
           disdainfully
           to
           have
           rejected
           a
           friends
           offer
           .
        
         
         
           He
           saith
           ,
           
             He
             would
             urge
             another
             argument
             here
             from
             the
             universality
             of
             redemption
             ,
             Christ
             dying
             for
             all
             ,
             for
             every
             man
             ,
             for
             the
             sins
             of
             the
             whole
             world
             ,
             as
             the
             Scripture
             speaketh
             ;
             but
             that
             it
             would
             require
             more
             time
             to
             explain
             himself
             in
             it
             then
             he
             could
             then
             spare
             .
             However
             he
             thinks
             no
             man
             should
             deny
             that
             Christ
             died
             for
             every
             sort
             of
             men
             ,
             and
             every
             age
             ,
             and
             so
             for
             some
             infants
             .
          
           To
           which
           I
           reply
           ,
           Did
           he
           ever
           hear
           me
           deny
           it
           ?
           And
           if
           he
           did
           not
           ,
           why
           doth
           he
           talk
           of
           proving
           it
           here
           where
           he
           disputes
           against
           me
           ?
           But
           he
           is
           willing
           to
           pick
           what
           quarrels
           he
           can
           with
           me
           .
           However
           when
           he
           intends
           to
           urge
           this
           argument
           ,
           I
           hope
           I
           shall
           be
           provided
           to
           answer
           it
           ,
           if
           it
           oppose
           my
           thesis
           .
           That
           the
           
             Scripture
             saith
             Christ
             died
             for
             every
             man
             ,
             for
             the
             sins
             of
             the
             whole
             world
             ,
          
           is
           more
           then
           I
           find
           :
           If
           I
           mistake
           him
           not
           ,
           his
           Universal
           redemption
           he
           holds
           is
           conditional
           onely
           ,
           which
           I
           think
           to
           be
           a
           fiction
           ,
           redemption
           and
           election
           in
           Scripture
           being
           absolute
           in
           respect
           of
           persons
           ,
           ●nd
           commensurate
           ,
           redemption
           being
           as
           well
           from
           impenitency
           and
           unbelief
           as
           damnation
           :
           Yet
           were
           it
           granted
           him
           ,
           that
           he
           should
           thence
           infer
           ,
           not
           the
           salvation
           of
           all
           ,
           but
           of
           believers
           infants
           so
           dying
           and
           never
           performing
           the
           condition
           ,
           is
           yet
           a
           Riddle
           to
           me
           ;
           and
           I
           cannot
           yet
           imagine
           it
           to
           be
           any
           better
           then
           a
           sick-mans
           dream
           in
           Mr.
           B.
           
        
         
           Ch.
           28.
           
           He
           urgeth
           his
           23d
           .
           arg
           .
           from
           Christs
           being
           head
           of
           the
           visible
           Church
           in
           infancy
           ,
           that
           infants
           may
           be
           members
           ;
           whi●h
           I
           deny
           not
           :
           Nor
           is
           it
           the
           thing
           in
           question
           what
           they
           may
           be
           ,
           but
           what
           they
           are
           .
           But
           this
           argument
           is
           answered
           before
           ,
           sect
           .
           57.
           
           And
           what
           he
           saith
           here
           out
           of
           Irenaeus
           ,
           proves
           not
           what
           he
           would
           infer
           ,
           That
           
             Irenaeus
             took
             them
             for
             visible
             Churchmembers
             ,
             because
             he
             saith
             ,
             Christ
             by
             the
             example
             of
             his
             age
             sanctifieth
             them
             .
          
           For
           every
           one
           sanctified
           by
           Christ
           is
           not
           a
           visible
           Churchmember
           :
           Mr.
           B.
           saith
           before
           ,
           pag.
           78.
           
             we
             read
             of
             some
             that
             have
             been
             sanctified
             from
             the
             womb
             ,
          
           were
           they
           visible
           Churchmembers
           in
           the
           womb
           ?
           I
           know
           no
           absurdity
           in
           it
           to
           assert
           that
           Christ
           was
           head
           of
           the
           Church
           when
           an
           infant
           ,
           and
           worshipped
           as
           such
           ,
           and
           yet
           no
           infants
           should
           be
           visible
           Churchmembers
           .
           Mr.
           Bs.
           perswasion
           that
           they
           know
           not
           Gods
           will
           that
           think
           otherwise
           then
           he
           doth
           ,
           is
           but
           an
           effect
           of
           his
           fond
           affection
           to
           his
           own
           brats
           .
           And
           yet
           when
           he
           himself
           saith
           ,
           pag.
           62.
           
           
             I
             confess
             it
             is
             disputable
             whether
             Christ
             were
             ever
             a
             Churchmember
             properly
             ,
          
           he
           should
           not
           be
           very
           confident
           in
           asserting
           Christ
           in
           infancy
           to
           have
           been
           head
           of
           the
           visible
           Church
           .
           And
           for
           
             Irenaeus
             his
          
           speech
           ,
           it
           is
           so
           false
           ,
           that
           were
           not
           Mr.
           B.
           willing
           to
           catch
           at
           any
           shadow
           for
           his
           purpose
           ,
           he
           would
           have
           concealed
           it
           .
        
         
           Mr.
           Bs.
           29th
           .
           ch
           .
           and
           24th
           .
           argument
           ,
           is
           answered
           at
           large
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           22
           ,
           &c.
           
        
         
           Ch.
           30.
           
           He
           tels
           us
           ,
           that
           his
           25
           
             th
             .
             arg
             .
             is
             probable
             at
             least
             ,
             that
             the
             Scripture
             doth
             frequently
             and
             plainly
             tell
             us
             of
             the
             ceasing
             of
             Circumcision
             ;
             but
             never
             speaks
             one
             word
             of
             the
             ceasing
             of
             infants
             visible
             Churchmembership
             ,
             therefore
             we
             are
             not
             to
             judge
             that
             it
             is
             ceased
             .
          
           That
           the
           antecedent
           or
           minor
           in
           this
           argument
           is
           false
           ,
           is
           proved
           at
           large
           ,
           sect
           .
           50
           ,
           51
           ,
           52.
           
           The
           consequence
           is
           shewed
           to
           be
           invalid
           ,
           in
           that
           other
           things
           of
           which
           the
           cessation
           is
           certain
           ,
           as
           the
           freeing
           of
           servants
           ,
           the
           dedication
           of
           the
           first
           born
           ,
           are
           ceased
           ,
           and
           yet
           not
           expressed
           so
           much
           in
           Scripture
           as
           that
           
           of
           Churchmembership
           .
           To
           this
           saith
           Mr.
           
             B.
             The
             year
             of
             Jubile
             was
             one
             of
             their
             Sabbaths
             ,
             and
             so
             a
             type
             ,
             Col.
          
           2.17
           .
           But
           I
           reply
           ,
           Though
           the
           year
           of
           Jubile
           were
           a
           Sabbath
           ,
           yet
           this
           proves
           not
           that
           freeing
           servants
           then
           is
           any
           more
           said
           to
           be
           ceased
           then
           infants
           visible
           Churchmembership
           .
           2.
           
           Sai●h
           he
           ,
           
             The
             dedication
             of
             the
             first-born
             was
             evidently
             a
             type
             of
             Christ
             ,
             and
             the
             Church
             under
             him
             :
             Of
             both
             these
             many
             Scriptures
             are
             plain
             But
             let
             it
             be
             proved
             ,
             that
             the
             admitting
             of
             infants
             into
             the
             visible
             Church
             is
             a
             meer
             type
             ,
             or
             a
             meer
             judicial
             law
             proper
             to
             the
             Jewish
             Common-wealth
             ,
             any
             more
             then
             the
             admitting
             of
             men
             or
             women
             into
             the
             Church
             .
          
           I
           reply
           ,
           1.
           
           Admitting
           of
           infants
           into
           the
           visible
           Church
           ,
           was
           no
           other
           then
           by
           their
           circumcising
           or
           presenting
           at
           the
           Temple
           ;
           and
           these
           are
           ceased
           ,
           as
           proper
           to
           the
           Jewish
           Church
           or
           Commonwealth
           .
           2.
           
           A
           thing
           may
           cease
           though
           we
           cannot
           prove
           it
           a
           meer
           type
           ,
           nor
           a
           meer
           judicial
           law
           ,
           as
           the
           receiving
           tythes
           ,
           and
           paying
           them
           ;
           and
           things
           may
           remain
           though
           they
           were
           t●pes
           ,
           as
           mount
           Sion
           ,
           the
           land
           of
           Canaan
           ,
           the
           people
           of
           Israel
           ,
           wh●ch
           were
           types
           ,
           Heb.
           12.22
           .
           Gal.
           6.6
           .
           &c.
           3.
           
           That
           the
           Jewish
           infant
           Churchmembership
           was
           not
           by
           a
           law
           ,
           but
           by
           a
           fact
           of
           providence
           which
           took
           in
           the
           whole
           people
           of
           the
           Jews
           into
           the
           Church
           visible
           Jewish
           ,
           and
           consequently
           the
           infants
           as
           part
           of
           that
           people
           ;
           which
           by
           the
           breaking
           off
           that
           people
           ,
           and
           taking
           into
           the
           Church
           onely
           believers
           ,
           is
           now
           ceased
           ,
           as
           is
           shewed
           before
           ,
           sect
           50
           ,
           51
           ,
           52
           ,
           64.
           
        
         
           What
           Mr.
           B.
           adds
           ,
           
             If
             all
             Nations
             should
             have
             become
             Churchmembers
             th●y
             should
             have
             been
             circumcised
             ,
             and
             then
             it
             had
             not
             been
             peculiar
             to
             the
             Jews
             ;
             and
             that
             Sichemites
             being
             circumcised
             would
             not
             have
             been
             subje●t
             to
          
           Jacob
           ,
           
             and
             that
             when
             in
          
           Esthers
           
             time
             the
             people
             of
             the
             land
             became
             Jews
             ,
             they
             were
             not
             of
             the
             Jewish
             Commonwealth
             ,
             and
             under
             their
             Civil
             government
             ;
             is
             answered
             before
             ,
          
           sect
           .
           54.
           
        
         
           That
           which
           he
           saith
           ,
           p.
           108.
           
           
             That
             he
             hath
             sufficiently
             proved
             that
             infants
             ought
             to
             be
             admitted
             visible
             Churchmembers
             ,
          
           hath
           so
           little
           truth
           ,
           that
           if
           the
           Reader
           observe
           it
           ,
           he
           shall
           find
           sca●ce
           any
           of
           his
           arguments
           so
           much
           as
           to
           conclude
           the
           admission
           of
           infants
           into
           the
           visible
           Church
           ,
           much
           less
           to
           prove
           it
           ,
           but
           that
           they
           are
           visible
           Churchmembers
           .
           Whereby
           it
           is
           evident
           now
           (
           which
           I
           could
           not
           observe
           in
           the
           Dispute
           )
           that
           Mr.
           B.
           did
           leave
           the
           point
           to
           be
           proved
           ,
           that
           infants
           ought
           to
           be
           admitted
           visible
           Churchmembers
           ;
           and
           prosecuted
           another
           point
           instead
           of
           it
           ,
           that
           they
           are
           visible
           Churchmembers
           .
           But
           enough
           is
           done
           in
           answer
           to
           that
           also
           ,
           which
           I
           pray
           the
           Lord
           to
           bless
           for
           the
           undeceiving
           of
           the
           people
           of
           these
           nations
           who
           have
           been
           so
           shamefully
           misled
           by
           Mr.
           Bs.
           toy
           of
           an
           ordinance
           of
           infants
           visible
           Churchmembership
           unrepealed
           ,
           no
           where
           extant
           ,
           that
           were
           they
           not
           either
           willing
           to
           be
           deceived
           ,
           o●
           left
           to
           errour
           by
           God
           for
           their
           want
           of
           love
           to
           the
           truth
           ,
           they
           could
           hardly
           have
           been
           deluded
           by
           such
           vain
           arguing
           as
           he
           hath
           vented
           .
        
      
       
         
         
           SECT
           .
           LXXV
           .
           My
           Arguments
           to
           prove
           the
           ingraffing
           
             Rom.
             11.17
          
           .
           to
           be
           into
           the
           invisible
           Church
           by
           giving
           faith
           ,
           are
           vindicated
           from
           Mr.
           Bls.
           exceptions
           
             Vind.
             ●aed
             .
             chap.
             38.
          
           and
           Mr.
           Sidenham's
           Exercit.
           chap.
           
             8
             ,
             9.
          
           
        
         
           ALthough
           Mr.
           Bls.
           manner
           of
           disputing
           hath
           been
           shewed
           to
           bee
           such
           as
           requires
           not
           any
           full
           answer
           ,
           and
           would
           learned
           men
           compare
           ,
           as
           men
           that
           sought
           truth
           ,
           mine
           and
           his
           writings
           together
           ,
           they
           would
           perceive
           the
           insufficiency
           of
           his
           reply
           ,
           yet
           because
           I
           perceive
           some
           learned
           men
           do
           yet
           value
           his
           writings
           (
           without
           good
           reason
           )
           which
           oppose
           mine
           ,
           I
           shall
           add
           somewhat
           more
           to
           shew
           how
           short
           his
           writings
           are
           of
           weakening
           any
           thing
           of
           mine
           .
        
         
           
             Vindic.
             ●aed
          
           .
           ch
           .
           ●8
           .
           sect
           .
           1.
           
           
             Having
             made
             an
             analasis
             of
             part
             of
          
           Rom.
           11.
           from
           v.
           16.
           
             he
             takes
             on
             him
             to
             ground
             several
             undeniable
             positions
             .
             The
             third
             is
             the
             root
             of
             this
             tree
          
           (
           viz.
           
             the
             first
             supreme
             universal
             root
             )
             is
          
           Abraham
           ,
           Isaac
           and
           Jacob
           ,
           not
           Abraham
           
             alone
             so
             Ishmaelites
             would
             bee
             of
             the
             body
             .
             Nor
          
           Abraham
           with
           Isaac
           
             alone
             ,
             so
             the
             Edomites
             from
          
           Esau
           
             would
             have
             been
             taken
             in
             .
             But
             the
             Apostle
             in
             this
             Chapter
             (
             from
             Old
             Testament
             authority
             )
             excludes
             both
             of
             these
             ,
          
           Abraham
           ,
           Isaac
           and
           Jacob
           
             are
             therefore
             joyntly
             the
             root
          
           .
        
         
           Answ.
           1.
           
           That
           Abraham
           onely
           is
           
             the
             root
          
           meant
           Rom.
           11.16
           ,
           17
           ,
           18.
           
           I
           prove
           from
           Rom.
           4.11
           ,
           12
           ,
           16.
           where
           Abraham
           onely
           and
           no
           other
           of
           the
           Patriarchs
           is
           termed
           
             the
             Father
             of
             believers
          
           .
           But
           to
           bee
           
             the
             root
             Rom.
          
           11.16
           ,
           17
           ,
           18.
           is
           all
           one
           with
           
             the
             Father
             of
             believers
          
           .
           That
           
             the
             root
          
           notes
           a
           Father
           Mr.
           Bl
           yeilds
           ,
           that
           it
           notes
           not
           barely
           a
           natural
           father
           ,
           is
           proved
           in
           that
           the
           Gentiles
           should
           not
           be
           in
           that
           root
           ,
           if
           it
           not●d
           barely
           a
           natural
           father
           ,
           and
           that
           believers
           onely
           are
           branches
           of
           that
           root
           is
           proved
           from
           the
           text
           .
           1.
           
           In
           that
           
             their
             standing
             is
             by
             faith
          
           .
           2.
           
           That
           
             by
             unbelief
             some
             were
             broken
             off
             ,
             vers
             .
          
           20.
           which
           do
           plainly
           prove
           that
           they
           who
           were
           branches
           were
           believers
           ,
           who
           were
           unbelievers
           were
           not
           branches
           .
           3.
           
           That
           
             the
             partaking
             of
             the
             root
          
           could
           bee
           no
           otherwise
           then
           by
           faith
           ,
           nor
           any
           other
           way
           ingraffing
           can
           bee
           meant
           is
           manifest
           ▪
           in
           that
           the
           Gentiles
           (
           who
           had
           no
           other
           relation
           to
           Abraham
           as
           a
           father
           then
           by
           believing
           as
           hee
           did
           )
           partake
           of
           the
           root
           and
           are
           ingraffed
           into
           the
           Olive
           .
           Secondly
           ,
           To
           Master
           Bls.
           Argument
           ,
           I
           answer
           by
           denying
           that
           the
           Apostle
           doth
           in
           that
           Chapter
           or
           any
           other
           exclude
           the
           Ismaelites
           or
           Edomites
           from
           the
           body
           .
           Job
           ,
           and
           other
           believing
           Edomites
           were
           in
           the
           root
           and
           Olive
           .
           Yea
           if
           it
           were
           meant
           of
           the
           visible
           Church
           and
           natural
           descent
           ,
           Ishmael
           and
           Esau
           must
           be
           of
           the
           body
           who
           were
           of
           Abraham
           by
           natural
           descent
           and
           circumcised
           ,
           and
           so
           visible
           Churchmembers
           .
           If
           Mr.
           Bl.
           deny
           they
           were
           in
           the
           body
           ,
           because
           they
           were
           not
           of
           
             Abraham
             ,
             Isaac
          
           and
           Jacob
           ,
           by
           this
           reason
           Isaac
           and
           Jacob
           should
           be
           excluded
           .
           
           For
           they
           were
           not
           from
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           :
           they
           were
           not
           from
           themselves
           and
           yet
           were
           branches
           ,
           and
           consequently
           they
           were
           not
           the
           root
           ,
           but
           Abraham
           alone
           ,
           the
           root
           noting
           such
           a
           Father
           as
           from
           whom
           all
           branches
           have
           descent
           .
        
         
           His
           fifth
           position
           is
           ,
           
             the
             fatness
             of
             this
             tree
             is
             the
             glory
             of
             ordinances
             ,
             of
             which
             the
             whole
             Church
             partakes
             .
             Answ.
          
           By
           ordinances
           hee
           means
           outward
           ordinances
           ,
           as
           Baptism
           ,
           the
           Lords
           Supper
           ,
           preaching
           the
           word
           ,
           &c.
           
           By
           
             the
             whole
             Church
          
           hee
           means
           the
           Church
           visible
           .
           For
           that
           is
           his
           tenet
           all
           along
           ,
           that
           the
           olive
           tree
           is
           the
           Church
           visible
           ,
           not
           the
           inv●sible
           .
           This
           is
           then
           Mr.
           Bls.
           position
           ,
           that
           when
           it
           is
           said
           Rom.
           11.17
           .
           
             and
             wast
             partaker
             together
             of
             the
             root
             and
             fatness
             of
             the
             olive
             tree
             ,
          
           the
           meaning
           is
           ,
           thou
           Gentile
           Church
           or
           believer
           art
           made
           partaker
           of
           outward
           ordinances
           of
           which
           the
           whole
           Church
           partakes
           .
           Now
           under
           the
           whole
           visible
           Church
           he
           undoubtedly
           comprehends
           infants
           ,
           and
           sure
           there
           is
           no
           ordinance
           of
           which
           infants
           are
           partakers
           according
           to
           Mr.
           Bls.
           tenet
           but
           Baptism
           ,
           so
           that
           then
           the
           Apostle
           according
           to
           Mr.
           Bls.
           exposition
           ,
           should
           mean
           no
           more
           by
           the
           fatness
           of
           the
           tree
           ,
           of
           which
           the
           whole
           Church
           partakes
           ,
           but
           Baptism
           .
           Which
           is
           of
           it self
           so
           manifestly
           frivolous
           an
           exposition
           ,
           as
           that
           I
           shall
           not
           need
           of
           set
           purpose
           to
           refute
           it
           .
           Though
           ,
           it
           is
           true
           ,
           there
           is
           a
           glory
           and
           beauty
           in
           the
           ordinances
           of
           the
           new
           Testament
           :
           Yet
           first
           some
           of
           them
           ,
           as
           the
           preaching
           of
           the
           Gospel
           (
           which
           is
           the
           most
           glorious
           )
           those
           that
           are
           out
           of
           the
           visible
           Church
           may
           partake
           of
           ,
           and
           those
           wh●ch
           Mr.
           Bl.
           counts
           within
           may
           not
           partake
           of
           ,
           I
           mean
           infants
           and
           some
           others
           .
           Secondly
           ,
           that
           fatness
           which
           is
           meant
           Rom.
           11.17
           .
           passeth
           from
           the
           root
           to
           the
           tree
           ,
           and
           thence
           to
           the
           branches
           ,
           and
           therefore
           he
           that
           is
           said
           to
           bee
           partaker
           of
           the
           fatness
           of
           the
           olive
           tree
           ,
           is
           first
           said
           to
           bee
           partaker
           of
           the
           root
           ,
           but
           be
           the
           root
           Abraham
           or
           as
           Mr.
           Bl.
           would
           have
           it
           Isaac
           and
           Jacob
           with
           him
           ordinances
           pass
           not
           from
           them
           .
           It
           is
           true
           Circumcision
           was
           first
           begun
           in
           Abraham
           ,
           but
           all
           the
           rest
           of
           the
           Jewish
           ordinances
           are
           according
           to
           Scripture
           rather
           derived
           from
           Moses
           then
           Abraham
           ,
           and
           to
           say
           they
           were
           partakers
           of
           the
           root
           ,
           that
           is
           of
           Circumcision
           (
           which
           was
           the
           onely
           ordinance
           
             Abraham
             ,
             Isaac
          
           and
           Jacob
           did
           partake
           of
           )
           is
           both
           false
           ,
           for
           they
           were
           not
           circumcised
           ;
           and
           being
           so
           empty
           a
           thing
           as
           that
           it
           's
           termed
           with
           all
           the
           Jewish
           ordinances
           ,
           
             a
             shadow
             Col.
          
           2.17
           .
           Heb.
           10.1
           .
           it
           had
           no
           glory
           then
           at
           all
           .
           And
           for
           Baptism
           ,
           the
           Lords
           Supper
           ,
           &c.
           they
           passed
           not
           from
           
             Abraham
             ,
             Isaac
          
           and
           Jacob
           ;
           nor
           were
           they
           partakers
           of
           them
           ,
           but
           were
           instituted
           by
           Christ
           in
           the
           New
           Testament
           .
           Thirdly
           ,
           the
           partaking
           of
           the
           root
           and
           fatness
           of
           the
           olive
           tree
           was
           by
           the
           ingraffing
           and
           consequent
           of
           it
           .
           But
           the
           ingraffing
           according
           to
           Mr.
           Bl.
           doth
           not
           make
           them
           partakers
           of
           outward
           ordinances
           .
           For
           the
           chief
           of
           ordinances
           ,
           to
           wit
           ,
           the
           preaching
           of
           the
           Gospel
           ,
           was
           the
           instrument
           of
           their
           ingraffing
           ,
           as
           his
           own
           allegation
           shewes
           pag.
           278.
           from
           Acts
           11.21
           .
           and
           so
           was
           antecedent
           to
           the
           ingraffing
           ,
           nor
           by
           the
           ingraffing
           were
           they
           partakers
           of
           the
           other
           outward
           ordinances
           .
           For
           though
           the
           heart
           were
           wrought
           to
           a
           professed
           subjection
           to
           the
           way
           of
           God
           in
           ordinances
           (
           which
           is
           Mr.
           Bls.
           ingraffing
           )
           and
           so
           ingraffed
           .
           Yet
           they
           might
           bee
           never
           partakers
           
           of
           outward
           ordinances
           such
           as
           Baptism
           and
           the
           Lords
           Supper
           ,
           if
           either
           sickness
           or
           death
           prevented
           the
           administration
           or
           want
           of
           an
           administratour
           ,
           or
           the
           elements
           ,
           &c.
           hindered
           .
           Fourthly
           ,
           the
           fatness
           of
           the
           olive
           tree
           makes
           the
           partakers
           fresh
           and
           fruitful
           .
           But
           that
           is
           not
           outward
           ordinances
           ,
           but
           the
           spirit
           of
           God
           ,
           righteousness
           by
           faith
           ,
           &c.
           of
           which
           I
           shall
           speak
           more
           in
           vindicating
           my
           fourth
           argument
           .
        
         
           Mr.
           Bl.
           saith
           farther
           ,
           
             That
             the
             holiness
          
           Rom.
           11.16
           .
           
             is
             such
             as
             is
             communicable
             from
             parent
             to
             childe
             ,
             that
             is
             ,
             necessarily
             communicated
             ,
             as
             a
             root
             communicates
             to
             branches
             .
             This
             is
             so
             plain
             ,
             that
             if
             it
             be
             denied
             all
             the
             Apostles
             dispute
             falls
             .
          
        
         
           Answ.
           It
           is
           true
           ,
           that
           if
           the
           holiness
           bee
           not
           communicated
           from
           Abraham
           to
           all
           his
           children
           by
           faith
           ,
           who
           are
           believers
           as
           he
           was
           ,
           the
           Apostles
           dispute
           fals
           ,
           but
           the
           Apostles
           dispute
           holds
           though
           it
           bee
           not
           communicated
           to
           every
           childe
           of
           every
           believing
           father
           ,
           which
           is
           Mr.
           Bls.
           conceit
           ,
           as
           his
           following
           words
           shew
           .
           Yea
           hence
           is
           a
           good
           argument
           to
           prove
           the
           holiness
           not
           to
           bee
           meant
           of
           meer
           visible
           Church-membership
           ,
           nor
           the
           root
           of
           every
           parent
           professing
           faith
           ,
           because
           many
           of
           their
           children
           are
           never
           Christian
           visible
           Churchmembers
           ,
           as
           experience
           abundantly
           proves
           ,
           and
           so
           have
           not
           this
           holiness
           communicated
           to
           them
           .
           Yea
           ,
           Mr.
           Bl.
           saith
           ,
           
             who
             knowes
             not
             that
             holy
             fathers
             have
             unholy
             children
             ?
             regenerate
             parents
             have
             issue
             unregenerate
             ?
          
           I
           may
           add
           ,
           abortives
           ,
           natural
           fools
           ,
           still-born
           ,
           bred
           up
           in
           Mahometanism
           ,
           renegado's
           ,
           unbaptised
           ,
           excommunicated
           ,
           and
           consequently
           not
           visible
           Churchmembers
           or
           federally
           holy
           .
           And
           it
           is
           most
           false
           in
           this
           holiness
           of
           visible
           Churchmembership
           ,
           or
           as
           Mr.
           Bl.
           cals
           it
           federal
           that
           the
           proposition
           holds
           ,
           
             as
             is
             the
             Father
             so
             is
             the
             childe
             ,
             the
             Father
             being
             without
             the
             childe
             is
             without
             ;
             the
             Father
             being
             within
             the
             childe
             is
             within
             in
             regard
             of
             Church
             estate
             ,
             Covenant
             holiness
             ,
          
           eo
           nomine
           ,
           
             because
             a
             branch
             of
             such
             a
             root
             ,
             a
             childe
             of
             such
             a
             Father
          
           ;
           which
           Mr.
           Bl.
           dictates
           here
           ,
           but
           proves
           not
           ,
           and
           hath
           been
           often
           refuted
           by
           me
           ,
           nor
           is
           there
           any
           thing
           in
           Rom.
           11.16
           .
           for
           it
           .
           Yea
           Mr.
           Bls.
           own
           interpretation
           overthrowes
           this
           position
           .
           For
           if
           
             the
             root
          
           bee
           (
           as
           his
           position
           is
           )
           
             Abraham
             ,
             Isaac
          
           and
           Jacob
           ]
           then
           it
           is
           not
           every
           believing
           Father
           ,
           and
           if
           
             the
             root
          
           bee
           every
           believing
           Father
           then
           all
           the
           branches
           of
           the
           tree
           are
           natural
           ,
           and
           they
           derive
           their
           holiness
           by
           descent
           of
           nature
           ,
           whereas
           it
           is
           plain
           from
           the
           text
           (
           and
           Mr.
           Bls.
           fourth
           position
           is
           to
           the
           same
           purpose
           )
           that
           the
           Jews
           onely
           are
           natural
           branches
           ,
           the
           Gentiles
           are
           all
           ingraffed
           branches
           .
        
         
           Mr.
           
             Cuthbert
             Sidenham
          
           in
           his
           
             exercit
             .
             ch
          
           .
           8.
           takes
           upon
           him
           to
           demonstrate
           holiness
           and
           Churchmembership
           of
           the
           children
           of
           believing
           Gentiles
           from
           Rom.
           11.15
           ,
           16
           ,
           17.
           and
           to
           answer
           my
           arguments
           ch
           .
           9.
           
           Against
           my
           opinion
           of
           the
           ingraffing
           into
           the
           invisible
           Church
           he
           urgeth
           ,
           
             then
             persons
             may
             be
             broken
             off
             from
             the
             invisible
             Church
             ,
          
           and
           takes
           notice
           of
           my
           answer
           in
           my
           
             Examen
             p.
          
           64.
           but
           saith
           nothing
           to
           my
           answer
           in
           my
           
             Apology
             p.
          
           76.
           though
           he
           could
           not
           but
           know
           of
           it
           ,
           taking
           on
           him
           to
           answer
           my
           arguments
           in
           the
           next
           pages
           before
           .
           The
           rest
           he
           brings
           is
           from
           Mr.
           B.
           and
           is
           answered
           by
           me
           in
           my
           
             Review
             part
          
           .
           1.
           sect
           .
           6.
           &c.
           I
           agree
           with
           him
           in
           the
           position
           ,
           that
           Abraham
           is
           
             the
             root
          
           meant
           Rom
           
           11.16
           .
           and
           that
           he
           is
           a
           root
           exemplary
           onely
           ,
           nor
           do
           I
           deny
           that
           the
           Apostles
           arguing
           is
           from
           a
           special
           prerogative
           to
           Abraham
           to
           whom
           the
           promise
           was
           given
           Gen.
           17.7
           .
           and
           that
           the
           promise
           did
           comprehend
           the
           elect
           of
           his
           natural
           seed
           ,
           and
           that
           God
           had
           a
           more
           special
           regard
           to
           his
           natural
           seed
           in
           that
           promise
           then
           to
           other
           men●
           natural
           seed
           :
           yet
           not
           universally
           to
           his
           seed
           ,
           nor
           is
           it
           true
           
             that
             the
             Apostle
             makes
             the
             branches
             holy
          
           Rom.
           11.16
           .
           
             by
             a
             prerogative
             of
             grace
             grounded
             on
             the
             promise
             of
             God
             made
             to
             believing
             Fathers
             and
             their
             seed
             ▪
             which
             is
             the
             same
             in
             the
             New
             Testament
             and
             the
             Old
             ,
          
           as
           hee
           urgeth
           out
           of
           Dr
           Willet
           .
           For
           there
           is
           not
           that
           promise
           in
           the
           New
           Testament
           ,
           or
           old
           .
           And
           therefore
           the
           Argument
           upon
           this
           conceit
           can
           have
           no
           strength
           in
           it
           .
        
         
           Pag.
           71.
           he
           layes
           down
           this
           position
           ,
           
             Wee
             believing
             Gentiles
             are
             ingraffed
             into
             Abrahams
             Covenant
             in
             the
             room
             of
             the
             natural
             branches
             which
             were
             broken
             off
             .
          
        
         
           Concerning
           which
           I
           say
           ,
           that
           though
           I
           deny
           not
           the
           believing
           Gentiles
           to
           have
           interest
           in
           Abrahams
           Covenant
           Gen.
           17.7
           .
           that
           is
           ,
           God
           is
           their
           God
           ,
           and
           they
           have
           righteousness
           by
           faith
           as
           Abraham
           had
           :
           yet
           the
           Apostle
           doth
           not
           speak
           of
           their
           ingraffing
           into
           Abrahams
           Covenant
           ,
           that
           ●s
           Mr.
           Sidenhams
           mistake
           ,
           but
           into
           the
           olive
           tree
           ,
           that
           is
           as
           Mr.
           
             Bl.
             the
             whole
             body
             of
             the
             Church
             ,
          
           which
           he
           would
           have
           meant
           of
           the
           visible
           ,
           I
           of
           the
           invisible
           .
           Now
           to
           Mr.
           Sidenhams
           arguments
           to
           that
           position
           ;
           I
           yeeld
           the
           conclusion
           of
           the
           first
           ,
           that
           
             believing
             Gentiles
             and
             their
             children
             are
             graffed
             in
             ,
          
           but
           not
           all
           ,
           or
           any
           as
           their
           children
           ,
           and
           that
           
             the
             ingraffing
             is
             sutable
             to
             the
             breaking
             off
             ,
          
           that
           is
           ,
           that
           as
           the
           Jewes
           and
           their
           children
           were
           broken
           off
           from
           the
           invisible
           Church
           ,
           in
           which
           the
           elect
           Jewes
           and
           their
           children
           who
           were
           elect
           in
           former
           ages
           were
           for
           the
           greatest
           part
           ,
           so
           the
           Gentiles
           believers
           and
           their
           children
           are
           graffed
           in
           .
           Yet
           Mr.
           Sidenham
           himself
           pag.
           75.
           confesseth
           a
           very
           great
           disproportion
           ,
           taking
           it
           as
           he
           doth
           for
           ingraffing
           into
           the
           visible
           Church
           .
        
         
           For
           ,
           saith
           he
           ,
           
             there
             is
             this
             difference
             between
             the
             conveyance
             of
             priviledges
             of
             the
             Jewes
             as
             natural
             branches
             ,
             and
             the
             engraffed
             Gentiles
             ;
             That
             the
             whole
             body
             of
             the
             Jewes
             good
             and
             bad
             ,
             were
             called
             branches
             ;
             now
             onely
             believers
             of
             the
             Gentiles
             ,
             who
             are
             called
             by
             the
             Gospel
             ,
             with
             their
             children
             ,
             are
             ingraffed
             into
             that
             root
             .
          
           Which
           is
           enough
           to
           shew
           that
           the
           Gentiles
           were
           not
           ingraffed
           into
           the
           root
           or
           tree
           ,
           as
           the
           Jews
           by
           natural
           descent
           ,
           but
           by
           calling
           of
           the
           Gospel
           ,
           and
           that
           the
           body
           of
           the
           Gentiles
           or
           any
           nation
           of
           the
           Gentiles
           is
           not
           ingraffed
           ,
           but
           so
           many
           as
           are
           called
           .
           The
           ingraffing
           of
           the
           infant
           children
           with
           their
           parents
           into
           the
           visible
           Church
           by
           an
           outward
           ordinance
           is
           but
           his
           own
           dream
           ,
           and
           is
           overthrown
           by
           this
           ,
           that
           the
           Church
           Christian
           visible
           is
           not
           by
           descent
           but
           calling
           ;
           not
           national
           but
           Congregational
           ,
           by
           voluntary
           Covenant
           ;
           nor
           can
           the
           Churches
           called
           Independent
           hold
           this
           ,
           which
           Master
           Sidenham
           ,
           and
           Master
           Cobbet
           ,
           and
           others
           of
           their
           way
           hold
           ,
           that
           
             the
             ingraffing
             of
             the
             Gentiles
             into
             the
             visible
             Church
             is
             sutable
             to
             that
             of
             the
             Jewes
             as
             being
             in
             their
             stead
             ,
          
           but
           they
           must
           hold
           a
           national
           Church
           ,
           whi●h
           quite
           overturns
           the
           
           frame
           of
           their
           Churches
           ,
           and
           the
           Reformation
           they
           contend
           for
           .
           To
           his
           second
           argument
           ,
           the
           some
           that
           were
           broken
           off
           might
           be
           parents
           and
           children
           ,
           or
           parents
           and
           not
           children
           ,
           or
           children
           and
           not
           parents
           ;
           and
           of
           these
           there
           might
           be
           infants
           broken
           off
           without
           their
           own
           sin
           ,
           or
           their
           parents
           ,
           according
           to
           Gods
           good
           pleasure
           onely
           .
           But
           of
           this
           I
           have
           said
           enough
           in
           answer
           to
           Mr.
           Geree
           and
           Mr.
           Baxter
           ,
           in
           the
           first
           part
           of
           this
           Review
           ,
           sect
           .
           4
           ,
           6.
           
           The
           conclusion
           of
           the
           third
           argument
           is
           granted
           ,
           understood
           of
           ingraffing
           into
           the
           Church
           invisible
           ,
           not
           into
           the
           visible
           .
           To
           the
           fourth
           ,
           that
           [
           
             the
             fatness
             of
             the
             Olive
          
           ]
           should
           note
           priviledges
           and
           outward
           advantages
           such
           as
           this
           ,
           that
           the
           child
           should
           be
           visible
           Churchmember
           with
           the
           father
           in
           the
           Christian
           Church
           ,
           or
           that
           any
           other
           parent
           then
           Abraham
           should
           have
           a
           seminal
           vertue
           to
           convey
           such
           Church
           priviledge
           or
           fatness
           as
           the
           root
           mentioned
           Rom.
           11.17
           .
           is
           a
           meer
           fancy
           ;
           nor
           is
           there
           any
           thing
           Ephes.
           3.6
           .
           or
           any
           where
           else
           in
           Scripture
           for
           it
           .
        
         
           To
           the
           objection
           ,
           
             That
             now
             believers
             are
             onely
             branches
             ,
          
           Abraham
           
             onely
             the
             roote
             ,
             and
             therefore
             the
             argument
             holds
             not
             ,
             If
             the
             parent
             be
             holy
             so
             is
             the
             childe
             ,
             being
             understood
             of
             other
             then
          
           Abraham
           
             and
             his
             seed
          
           ;
           hee
           answers
           ,
           
             That
             yet
             the
             branches
             well
             ingraffed
             become
             natural
             branches
             ,
             and
             receive
             as
             much
             from
             the
             roote
             as
             those
             which
             grew
             naturally
             on
             it
             ,
             so
             Gentile
             believers
             must
             have
             the
             same
             priviledge
             ,
             and
             that
             there
             are
             sprigges
             which
             grow
             out
             of
             branches
             which
             may
             bee
             termed
             immediate
             rootes
             .
          
           But
           hee
           doth
           not
           shew
           that
           the
           Apostle
           or
           any
           wise
           man
           ever
           termed
           greater
           boughes
           of
           trees
           rootes
           to
           lesser
           ;
           neither
           dare
           hee
           say
           ,
           the
           Apostle
           meant
           every
           believing
           Father
           by
           
             the
             root
             ,
             Rom.
          
           11.16
           .
           and
           therefore
           all
           this
           is
           impertinent
           to
           answer
           the
           objection
           ,
           which
           was
           to
           invalidate
           the
           inference
           concerning
           the
           holiness
           of
           every
           believers
           infant
           ,
           because
           the
           Apostle
           saith
           ,
           
             if
             the
             roote
             bee
             holy
             so
             are
             the
             branches
             ,
          
           because
           Abraham
           onely
           is
           the
           roote
           there
           .
           As
           for
           Mr.
           Bls.
           saying
           ,
           I
           value
           it
           not
           ,
           it
           being
           without
           Scripture
           .
           It
           's
           sufficient
           for
           present
           to
           shew
           the
           insufficiency
           of
           Mr
           Bls.
           and
           Mr.
           Ss.
           proofes
           .
           I
           pass
           on
           to
           vindicate
           my
           arguments
           from
           their
           pretended
           answers
           .
        
         
           How
           the
           Dispute
           concerning
           the
           proof
           from
           Rom.
           11.16
           ,
           17.
           for
           infants
           of
           believing
           Gentiles
           visible
           Churchmembership
           and
           Baptism
           ,
           was
           brought
           to
           this
           issue
           ,
           Whether
           the
           ingraffing
           Rom.
           11.17
           .
           into
           the
           Olive
           tree
           ,
           be
           meant
           of
           joyning
           a
           person
           to
           the
           invisible
           Church
           of
           the
           elect
           by
           giving
           faith
           according
           to
           electon
           ,
           so
           that
           none
           are
           ingraffed
           but
           true
           believers
           or
           elect
           persons
           as
           I
           assert
           ,
           is
           shewed
           in
           the
           first
           part
           of
           this
           Review
           ▪
           sect
           .
           1.
           
           Mr.
           Bl.
           and
           Mr.
           Sydenham
           take
           on
           them
           to
           answer
           my
           arguments
           .
        
         
           The
           first
           is
           ,
           That
           act
           of
           ingraffing
           to
           the
           Church
           which
           is
           made
           Gods
           act
           by
           his
           sole
           power
           with
           such
           an
           Emphasis
           as
           implies
           it
           hopeless
           and
           impossible
           without
           the
           intervention
           of
           his
           omipotency
           ,
           is
           ,
           and
           can
           be
           no
           other
           ingraffing
           then
           into
           the
           invisible
           Church
           by
           giving
           of
           faith
           according
           to
           election
           .
           But
           such
           is
           the
           ingraffing
           Rom.
           11.17
           .
           as
           appears
           from
           v.
           23.
           
           Ergo.
           
        
         
           Mr.
           Sydenham
           answers
           ,
           that
           
             to
             argue
             from
             Gods
             power
             to
             his
             will
             ,
             or
             
             to
             election
             ,
             or
             from
             his
             power
             in
             general
             to
             the
             putting
             it
             forth
             absolutely
             in
             such
             a
             determinate
             act
             ,
             is
             strange
             ,
             unsound
             in
             Divinity
             ,
             and
             reason
             .
          
           But
           this
           is
           no
           answer
           .
           For
           there
           is
           no
           such
           arguing
           made
           by
           me
           .
           My
           arguing
           is
           none
           of
           those
           ways
           he
           mentions
           ,
           but
           from
           the
           ascribing
           the
           act
           to
           God
           as
           done
           by
           his
           sole
           power
           ,
           without
           which
           it
           were
           hopeless
           and
           impossible
           ,
           to
           prove
           that
           it
           is
           more
           then
           man
           by
           his
           ordinary
           power
           can
           do
           ,
           which
           can
           in
           this
           business
           be
           no
           other
           then
           the
           working
           of
           faith
           in
           the
           heart
           .
           And
           this
           the
           Contraremonstrants
           thought
           sound
           arguing
           in
           the
           
             conference
             at
             the
             Hague
          
           ,
           and
           so
           do
           generally
           pleaders
           for
           irresistable
           conversion
           .
           And
           Mr.
           Sydenham
           makes
           it
           
             like
             to
             the
             resurrection
             of
             the
             dead
             ,
             from
             v.
          
           ●5
           .
           which
           sure
           no
           act
           of
           man
           can
           perform
           .
           But
           admission
           to
           the
           visible
           Church
           may
           be
           performed
           by
           men
           ,
           therefore
           the
           ingraffing
           cannot
           be
           admission
           into
           the
           visible
           Church
           ,
           but
           an
           higher
           act
           of
           giving
           faith
           according
           to
           election
           .
        
         
           But
           saith
           he
           ,
           
             It
             is
             a
             work
             of
             mighty
             power
             to
             take
             away
             the
             prejudice
             against
             Christ
             ,
             in
             Jews
             and
             Gentiles
             ,
             to
             bring
             to
             outward
             confession
             .
          
           To
           which
           I
           reply
           ,
           it
           is
           no
           such
           work
           but
           may
           be
           done
           by
           moral
           suasion
           of
           Orators
           or
           Preachers
           ,
           specially
           backt
           with
           the
           encouragement
           and
           commands
           of
           Kings
           and
           Emperours
           ,
           as
           experience
           hath
           often
           shewed
           ,
           therefore
           this
           cannot
           be
           all
           which
           is
           meant
           by
           the
           ingraffing
           .
        
         
           But
           saith
           he
           ,
           
             It
             will
             require
             an
             act
             of
             power
             to
             gather
             them
             but
             visibly
             once
             again
             ,
             and
             bring
             them
             into
             one
             entire
             body
             to
             make
             a
             visible
             Church
             ,
             when
             they
             are
             so
             scattered
             up
             and
             down
             all
             nations
             .
          
           To
           which
           I
           reply
           ,
           1.
           
           The
           gathering
           them
           together
           into
           one
           place
           ,
           is
           not
           ingraffing
           them
           into
           the
           visible
           Church
           ;
           for
           ingraffing
           them
           imports
           joyning
           them
           to
           others
           ,
           but
           this
           gathering
           is
           a
           making
           them
           a
           distinct
           body
           of
           themselves
           ;
           the
           gathering
           into
           one
           place
           is
           accidental
           to
           their
           ingraffing
           i●to
           their
           own
           Olive
           ,
           he
           ingraffing
           may
           be
           without
           it
           ;
           and
           if
           they
           go
           together
           ,
           it
           is
           likely
           the
           ingraffing
           will
           be
           before
           that
           gathering
           ,
           and
           therefore
           that
           gathering
           and
           this
           ingraffing
           cannot
           be
           the
           same
           .
           2.
           
           That
           gathering
           may
           be
           by
           the
           power
           and
           favour
           of
           Emperors
           and
           Kings
           ,
           as
           it
           was
           by
           Cyrus
           his
           Proclamation
           heretofore
           in
           their
           return
           to
           Jerusalem
           ,
           and
           therefore
           is
           not
           this
           act
           of
           ingraffing
           which
           is
           ascribed
           to
           God
           by
           his
           sole
           power
           with
           such
           an
           Emphasis
           as
           implies
           it
           un●easable
           but
           by
           his
           omnipotency
           .
        
         
           Mr.
           Bl.
           saith
           ,
           that
           
             I
             do
             vainly
             make
             this
             engraffing
             to
             be
             in
             their
             sense
             ▪
             no
             more
             then
             baptizing
             .
          
           But
           1.
           whether
           I
           wrong
           my
           Antagonists
           ,
           may
           be
           perceived
           from
           Mr.
           Ms.
           words
           in
           his
           
             Def●nce
             ,
             p.
          
           135.
           
           
             To
             what
             I
             said
             ,
             the
             Jews
             infants
             were
             graffed
             in
             by
             Circumcision
             ;
             therefore
             ours
             are
             to
             be
             ingraffed
             by
             Baptism
             .
             You
             answer
             ,
             by
             demanding
             whether
             in
             good
             sadness
             I
             do
             think
             the
             Apostle
             here
             means
             by
             graffing
             in
             ,
             baptizing
             ,
             or
             circumcision
             ,
             or
             insition
             by
             outward
             ordinances
             ;
             for
             if
             that
             were
             the
             meaning
             ,
             then
             breaking
             off
             must
             be
             meant
             of
             uncircumcising
             ,
             or
             unbaptizing
             .
             To
             which
             I
             reply
             ,
             that
             in
             good
             sober
             sadness
             I
             do
             think
             that
             graffing
             in
             is
             admission
             into
             visible
             membership
             ,
             or
             visible
             communion
             with
             the
             Church
             of
             Christ
             ;
             and
             that
             the
             external
             seal
             of
             their
             visible
             graffing
             in
             was
             Circumcision
             ,
             and
             of
             ours
             Baptism
             .
          
           And
           he
           disputes
           against
           the
           ingraffing
           into
           the
           invisible
           Chu●ch
           ,
           therefore
           he
           can
           understand
           it
           of
           no
           more
           then
           baptizing
           .
           2.
           
           Nor
           
           can
           Mr.
           Bl.
           conformably
           to
           his
           tenet
           .
           For
           if
           the
           ingraffing
           be
           such
           a●
           is
           common
           to
           infants
           and
           parents
           ,
           and
           it
           be
           admission
           into
           the
           visible
           Church
           of
           both
           ,
           and
           infants
           are
           no
           way
           else
           admitted
           then
           by
           baptizing
           ,
           the
           ingraffing
           is
           no
           other
           .
        
         
           But
           ,
           saith
           he
           ,
           
             We
             understand
             a
             discipling
             of
             Gentile
             nations
             ,
             working
             the
             heart
             to
             a
             professed
             subjection
             to
             the
             way
             of
             God
             in
             ordinances
             tendered
             ,
             and
             assent
             of
             heart
             unto
             all
             that
             is
             there
             promised
             ,
             and
             acknowledge
             it
             a
             work
             above
             the
             power
             of
             man
             ,
             and
             confess
             it
             to
             be
             solely
             in
             the
             hand
             of
             God
             ,
             as
          
           Gen.
           9.27
           .
           Acts.
           1.21
           .
           
             We
             do
             not
             speak
             of
             the
             bare
             admission
             of
             one
             that
             stands
             intituled
             ,
             but
             the
             working
             of
             them
             to
             such
             a
             title
             ;
             and
             if
             an
             outward
             profession
             bee
             in
             the
             power
             of
             mans
             will
             ,
             yet
             to
             bring
             men
             or
             nations
             to
             such
             a
             profession
             cordially
             to
             embrace
             the
             Gospel
             so
             farre
             as
             to
             assent
             to
             the
             truth
             of
             it
             ,
             is
             above
             man
             ,
             and
             a
             worke
             of
             no
             such
             ease
             .
          
        
         
           I
           reply
           ,
           1.
           
           If
           it
           be
           not
           bare
           admission
           ,
           but
           such
           a
           work
           as
           he
           saith
           ,
           then
           infants
           are
           none
           of
           the
           branches
           ingraffed
           ,
           nor
           doth
           the
           ingraffing
           belong
           to
           them
           ,
           sith
           they
           have
           onely
           bare
           admission
           into
           the
           visible
           Church
           by
           Baptism
           .
           2.
           
           If
           the
           profession
           be
           onely
           from
           fear
           ,
           or
           carnal
           hopes
           ,
           this
           may
           be
           wrought
           by
           Teachers
           ,
           Orators
           ,
           especially
           the
           favour
           and
           power
           of
           Princes
           concurring
           ,
           and
           then
           it
           is
           no
           act
           above
           mans
           power
           to
           ingraff
           .
           But
           if
           the
           heart
           be
           brought
           to
           assent
           cordially
           ,
           and
           so
           to
           profess
           Christ
           in
           sincerity
           (
           as
           some
           of
           Mr.
           Bls.
           words
           seem
           to
           mean
           )
           then
           it
           is
           by
           giving
           faith
           according
           to
           election
           ,
           and
           the
           ingraffing
           into
           the
           invisible
           Church
           :
           And
           so
           Mr.
           Bl.
           while
           he
           seems
           to
           answer
           my
           argument
           ,
           doth
           unawares
           confirm
           it
           ,
           through
           the
           irrefragable
           force
           of
           the
           truth
           .
           Which
           might
           have
           been
           further
           cleared
           from
           the
           Text
           ,
           Rom.
           11.23
           .
           where
           it
           is
           said
           ,
           
             they
             also
             if
             they
             abide
             not
             in
             unbelief
             shall
             be
             graffed
             in
             ,
             for
             God
             is
             able
             to
             graff
             them
             in
             again
             .
          
           Whence
           it
           follows
           ,
           while
           they
           abide
           in
           unbelief
           they
           are
           not
           graffed
           in
           ,
           when
           they
           believe
           they
           are
           ;
           Ergo
           ,
           God
           ingraffs
           by
           giving
           faith
           according
           to
           election
           .
        
         
           My
           second
           argument
           was
           from
           v.
           15
           ,
           16
           ,
           17.
           where
           the
           ingraffing
           is
           termed
           reconciliation
           opposite
           to
           casting
           away
           .
        
         
           To
           this
           Mr.
           Sydenham
           answers
           ,
           1.
           
           
             If
             I
             mean
             reconciliation
             in
             the
             strictest
             sense
             ,
             as
             it
             denotes
             pardon
             of
             sins
             ,
             and
             being
             made
             friends
             with
             God
             by
             Christs
             atonement
             and
             mediatorship
             ,
             then
             many
             absurdities
             may
             follow
             :
          
           1.
           
           
             That
             the
             Jews
             and
             their
             rejection
             was
             the
             ground
             of
             the
             Gentiles
             ?
             reconciliation
             unto
             God.
          
           2.
           
           
             That
             no
             reconciliation
             was
             obtained
             for
             the
             Gentiles
             before
             the
             Jews
             were
             broken
             off
             .
          
           3.
           
           
             That
             those
             which
             are
             reconciled
             and
             their
             sins
             pardoned
             ,
             may
             be
             cast
             off
             ;
             for
             so
             were
             the
             Jews
             and
             the
             Gentiles
             threatned
             with
             the
             same
             misery
             on
             the
             same
             ground
             .
          
        
         
           Answ.
           1.
           
           If
           by
           [
           ground
           ]
           be
           meant
           [
           cause
           ,
           ]
           I
           deny
           that
           to
           follow
           on
           the
           exposition
           of
           reconciliation
           in
           the
           strictest
           sense
           ;
           if
           by
           [
           ground
           ]
           be
           meant
           onely
           [
           occasion
           ]
           I
           grant
           it
           follows
           ,
           but
           count
           it
           no
           absurdity
           ,
           it
           being
           the
           plain
           d●claration
           of
           the
           Apostle
           .
           2.
           
           I
           grant
           the
           second
           ,
           〈◊〉
           understood
           of
           the
           fulness
           or
           body
           of
           the
           Gentiles
           ,
           and
           count
           it
           no
           absurdity
           ;
           after
           the
           time
           of
           Gods
           separating
           of
           Israel
           to
           be
           his
           people
           ,
           there
           were
           onely
           some
           proselytes
           reconciled
           to
           God
           ,
           but
           no
           full
           and
           ample
           number
           ,
           so
           as
           to
           make
           any
           numerous
           Church
           of
           themselves
           .
           3.
           
           
           The
           third
           I
           yeeld
           as
           no
           absurdity
           ,
           understanding
           the
           casting
           off
           of
           the
           same
           people
           ,
           not
           the
           same
           persons
           ,
           from
           what
           their
           ancestors
           were
           ,
           not
           themselves
           .
        
         
           But
           Mr.
           S.
           answers
           2
           
             ly
             .
             by
             distinction
             of
             reconciliation
             into
             ou●ward
             and
             inward
             ,
             and
             he
             would
             have
             it
             meant
             of
             outward
             reconciliation
             ,
             by
             bringing
             them
             in
             under
             the
             means
             of
             the
             Gospel
             and
             the
             outward
             dispensation
             ,
             of
             the
             Church
             ,
             which
             is
             Gods
             common
             way
             to
             salvation
             ,
             and
             is
             to
             some
             effectual
             to
             inward
             grace
             ,
             unto
             others
             onely
             to
             outward
             privil●dges
             .
          
        
         
           Answ.
           1.
           
           This
           reconciliation
           would
           exclude
           infants
           ,
           for
           they
           are
           not
           so
           reconciled
           and
           consequently
           not
           ingraffed
           ,
           and
           so
           the
           argument
           for
           their
           ingraffing
           hence
           is
           evacuated
           ,
           if
           the
           reconciliation
           (
           which
           is
           confessed
           to
           be
           the
           same
           with
           the
           ingraffing
           )
           be
           such
           as
           agrees
           not
           to
           infants
           .
           2.
           
           He
           doth
           noth
           not
           so
           much
           as
           offer
           to
           produce
           one
           place
           of
           Scripture
           in
           which
           reconciliation
           is
           so
           taken
           ,
           nor
           one
           approved
           writer
           so
           expounding
           it
           .
           3.
           
           Nor
           can
           it
           be
           expounded
           so
           .
           For
           it
           is
           no
           reconciliation
           at
           all
           which
           he
           describes
           .
           In
           reconciliation
           there
           is
           still
           taking
           away
           enmity
           ,
           but
           in
           the
           bringing
           under
           the
           meanes
           of
           the
           Gospel
           there
           may
           be
           no
           taking
           away
           of
           enmity
           ,
           either
           from
           them
           to
           God
           ,
           for
           they
           may
           hate
           him
           as
           much
           ,
           yea
           more
           then
           before
           ;
           or
           from
           God
           to
           them
           ,
           for
           he
           may
           ha●e
           them
           as
           much
           or
           more
           then
           before
           .
           4.
           
           Nor
           in
           this
           place
           can
           it
           be
           the
           meaning
           .
           For
           
             the
             reconciliation
             of
             the
             world
             ,
             v.
          
           15.
           is
           v.
           1●
           .
           
             the
             riches
             of
             the
             world
             ,
             of
             the
             Gentiles
             .
          
           But
           their
           riches
           imports
           something
           opposite
           to
           their
           fall
           ,
           diminishing
           ,
           or
           detriment
           ;
           and
           their
           fall
           must
           be
           to
           damnation
           ,
           for
           it
           is
           v.
           11.
           opposed
           to
           salvation
           ,
           their
           riches
           must
           needes
           therefore
           bee
           to
           salvation
           ,
           so
           termed
           vers
           .
           11.
           
        
         
           But
           ,
           saith
           he
           ,
           
             The
             body
             of
             the
             Gentile
             world
             (
             which
             I
             mean
             )
             are
             not
             so
             reconciled
             as
             by
             election
             and
             saving
             grace
             ,
             though
             the
             sound
             of
             the
             Gospel
             hath
             gone
             through
             all
             the
             world
             .
          
        
         
           Answ.
           The
           body
           of
           the
           Gentiles
           ,
           that
           is
           a
           full
           ample
           part
           of
           them
           incomparably
           greater
           then
           the
           number
           of
           the
           proselytes
           to
           the
           Jewish
           Church
           is
           reconciled
           ,
           and
           hath
           been
           for
           many
           ages
           to
           God
           by
           election
           and
           saving
           grace
           .
        
         
           Mr.
           Bl.
           also
           answers
           
             by
             distinction
             of
             reconciliation
             gradual
             ,
             either
             to
             take
             in
             ,
             or
             hold
             a
             people
             in
             visible
             communion
             ;
             or
             total
             ,
             to
             receive
             them
             with
             an
             everlasting
             delight
             in
             them
             .
          
           The
           former
           he
           
             exemplifies
             out
             of
          
           Exod.
           32.10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           
           And
           thus
           applies
           it
           .
           
             Reconcilia●ion
             is
             opposite
             to
             casting
             away
             .
             The
             Jews
             then
             by
             reconciliation
             are
             brought
             into
             that
             state
             ,
             out
             of
             which
             they
             were
             once
             cast
             ;
             but
             they
             were
             not
             cast
             out
             of
             the
             Church
             invisible
             ;
             not
             out
             of
             election
             and
             justification
             ,
             but
             out
             of
             a
             visible
             Churchstate
             and
             fellowship
             .
             Breaking
             off
             ,
             as
             Mr.
             T.
             well
             saith
             ,
             is
             the
             same
             as
             casting
             away
             ,
             and
             reconciliation
             the
             same
             as
             ingraffing
             .
             Their
             reconciliation
             or
             ingraffing
             is
             then
             into
             that
             condition
             from
             which
             they
             were
             broken
             ,
             out
             of
             which
             they
             were
             cast
             ;
             now
             they
             were
             cast
             out
             of
             the
             Church
             visible
             ,
             not
             out
             of
             the
             Church
             invisible
             ;
             when
             they
             were
             in
             a
             Churchstate
             they
             were
             nigh
             unto
             God
             ,
             Deut.
             4.7
             .
             Psal.
             148.14
             .
             Ephes.
             2.17
             .
             Their
             reconciliation
             
             brings
             them
             into
             the
             same
             Churchstate
             ,
             which
             is
             a
             reconciliation
             gradual
             not
             total
             .
          
        
         
           Answ.
           The
           casting
           away
           v.
           15.
           is
           the
           same
           with
           the
           casting
           away
           v.
           1
           ,
           2.
           which
           is
           opposite
           to
           Gods
           fore-knowledge
           v.
           2.
           to
           the
           election
           of
           grace
           v.
           5.
           which
           obtained
           ,
           and
           the
           castaway
           were
           hardned
           or
           blinded
           v.
           7
           ,
           8
           ,
           9
           ,
           10.
           which
           he
           that
           understands
           of
           any
           other
           casting
           away
           then
           from
           the
           grace
           of
           election
           ,
           and
           effectual
           calling
           ,
           and
           the
           invisible
           Church
           seems
           to
           me
           to
           pervert
           the
           Apostles
           meaning
           very
           grosly
           .
           Nor
           do
           I
           conceive
           it
           any
           absurdity
           to
           say
           that
           the
           Jewish
           people
           in
           Pauls
           time
           were
           broken
           off
           or
           cast
           away
           from
           that
           election
           ,
           and
           state
           in
           the
           invisible
           Church
           which
           they
           never
           had
           in
           their
           own
           persons
           ,
           but
           their
           ancestors
           had
           ,
           and
           they
           in
           course
           had
           obtained
           but
           for
           their
           unbelief
           .
           As
           for
           
             the
             reconciliation
          
           in
           all
           places
           where
           he
           mentions
           it
           in
           his
           Epistles
           ,
           hee
           means
           it
           of
           that
           reconciliation
           which
           is
           by
           effectual
           conversion
           ,
           and
           justification
           ,
           through
           Christs
           death
           ,
           on
           which
           followes
           salvation
           ,
           Rom.
           5.10
           ,
           11.
           2
           
           Cor.
           5.18
           ,
           19
           ,
           20.
           
           Col.
           1.22
           .
           and
           not
           of
           Mr.
           Bls.
           gradual
           reconciliation
           ,
           of
           which
           hee
           hath
           not
           brought
           one
           instance
           for
           the
           use
           of
           the
           word
           in
           his
           sense
           ,
           nor
           is
           his
           example
           any
           thing
           like
           to
           the
           business
           in
           hand
           :
           For
           it
           was
           not
           a
           reconciliation
           so
           as
           to
           bring
           them
           to
           the
           priviledges
           of
           a
           visible
           Churchstate
           ,
           but
           so
           to
           pardon
           the
           sin
           of
           worshipping
           the
           golden
           Calf
           ,
           as
           not
           utterly
           to
           destroy
           that
           people
           ,
           though
           the
           sinners
           fell
           in
           the
           Wilderness
           :
           which
           was
           onely
           an
           abatement
           of
           punishment
           ,
           not
           an
           estating
           in
           priviledges
           as
           Mr.
           B.
           would
           have
           it
           .
        
         
           But
           Mr.
           Bl.
           to
           my
           urging
           any
           one
           to
           shew
           mee
           in
           Scripture
           or
           any
           approved
           Protestant
           Writer
           ,
           such
           use
           of
           the
           word
           reconciliation
           as
           his
           is
           ,
           and
           my
           alledging
           Protestant
           approved
           Writers
           for
           my
           exposition
           ,
           thus
           saith
           .
        
         
           1.
           
           
             When
             Mr.
          
           T.
           
             pleaseth
             ,
             hee
             can
             heap
             up
             phrases
             which
             are
             onely
             once
             used
             in
             a
             select
             sense
             in
             Scripture
             ,
             and
             that
             to
             uphold
             his
             interpretation
             of
             holy
             and
             unclean
             ,
          
           1
           Cor.
           7.14
           .
           
             when
             the
             context
             clearly
             evinces
             the
             contrary
             .
          
           But
           that
           this
           is
           false
           ,
           and
           that
           the
           text
           clearly
           evinceth
           my
           interpretation
           is
           fully
           proved
           in
           the
           first
           part
           of
           this
           Review
           .
           Section
           22
           ,
           &c.
           
        
         
           Secondly
           ,
           sai●h
           hee
           ,
           Master
           T
           
             when
             hee
             pleases
             ,
             dare
             undertake
             the
             defence
             of
             an
             opinion
             held
             unanimously
             by
             all
             Papists
             ,
             and
             as
             unanimously
             opposed
             by
             Protestants
             ,
             as
             in
             that
             of
             Covenant
             holiness
             .
          
        
         
           But
           this
           also
           is
           another
           of
           Master
           Bls.
           calumnies
           and
           unbrotherly
           taunts
           which
           hee
           frequently
           useth
           instead
           of
           answers
           ,
           and
           if
           there
           had
           been
           in
           him
           any
           candour
           of
           minde
           towards
           mee
           he
           had
           been
           satisfied
           with
           my
           answer
           in
           my
           postscript
           ,
           Sect.
           13.
           
           But
           sith
           hee
           writes
           against
           me
           in
           a
           Cynical
           humour
           ,
           I
           pass
           by
           his
           snarlings
           ,
           and
           leave
           the
           cause
           to
           the
           Lord.
           
        
         
           Thirdly
           ,
           saith
           he
           ,
           
             Gomarus
             ,
             T●m
          
           .
           1.
           p.
           111.
           
             observes
             that
             world
             is
             taken
             in
             tha●
             sense
             ,
             in
          
           Rom.
           11.12
           ,
           15.
           
             as
             in
             no
             other
             Scripture
          
           .
           But
           I
           think
           this
           is
           not
           true
           ,
           it
           is
           taken
           in
           the
           same
           sense
           1
           Tim.
           3.16
           .
           and
           I
           think
           2
           Cor.
           5.18
           ,
           19.
           1
           
           Joh.
           2.2
           .
        
         
           Fourthly
           ,
           saith
           he
           ,
           
             if
             recontiliation
             in
             no
             other
             place
             be
             so
             used
             ,
             yet
             little
             is
             
             gained
             ;
             seeing
             as
             wee
             have
             seen
             there
             are
             paralel
             phrases
             that
             hold
             out
             the
             same
             thing
             to
             us
             .
          
        
         
           Answ.
           1.
           
           Those
           paralel
           phrases
           were
           never
           yet
           seen
           by
           me
           .
           2.
           
           The
           thing
           is
           gained
           which
           is
           here
           contended
           for
           ,
           if
           reconciliation
           still
           signifie
           total
           reconciliation
           in
           the
           Scripture
           when
           it
           speakes
           of
           Gospel
           reconciliation
           ,
           and
           there
           is
           no
           cogent
           reason
           to
           move
           us
           to
           recede
           from
           that
           sense
           here
           ,
           and
           reconciliation
           be
           the
           same
           with
           ingraffing
           ,
           surely
           ingraffing
           is
           by
           giving
           faith
           according
           to
           election
           ,
           and
           the
           Church
           into
           which
           the
           ingraffing
           is
           ,
           is
           the
           invisible
           .
        
         
           Mr.
           Bl.
           produceth
           a
           speech
           of
           Ravanelius
           (
           which
           I
           have
           not
           )
           for
           his
           sense
           .
           But
           the
           words
           as
           hee
           produceth
           th●m
           seem
           not
           to
           mee
           to
           have
           that
           sense
           which
           Mr.
           Bl.
           alledgeth
           them
           for
           ,
           but
           rather
           my
           sense
           ,
           and
           a
           passage
           in
           the
           Annotations
           ,
           and
           another
           in
           Dr.
           Featley
           the
           Author
           of
           them
           on
           those
           Epistles
           .
           But
           in
           neither
           doth
           Dr.
           Featley
           say
           by
           the
           reconciliation
           to
           God
           Rom.
           11.15
           .
           is
           meant
           bare
           vouchsafing
           a
           visible
           Churchstate
           ;
           and
           by
           c●sting
           away
           ,
           and
           breaking
           off
           a
           loss
           of
           visible
           priviledges
           ,
           nor
           do
           
             Peter
             Martyr
          
           or
           Euc●r
           say
           so
           .
           And
           however
           I
           finde
           Protestant
           Writers
           do
           expound
           the
           ingraffing
           and
           breaking
           off
           in
           many
           of
           their
           writings
           of
           the
           visible
           Church
           ,
           yet
           those
           speeches
           which
           I
           alledged
           out
           of
           Mr.
           Ball
           and
           Dr.
           Ames
           are
           full
           to
           prove
           
             the
             reconciliation
             Rom.
          
           11.15
           .
           to
           be
           saving
           ,
           and
           they
           that
           understand
           by
           
             breaking
             off
          
           there
           ,
           more
           then
           the
           loss
           of
           visible
           priviledges
           ,
           may
           notwithstanding
           Mr.
           Bls.
           censure
           without
           any
           shift
           in
           that
           point
           be
           acquitted
           from
           Arminianism
           .
        
         
           My
           third
           arg
           .
           was
           from
           v.
           20.
           ingraffing
           must
           be
           by
           giving
           faith
           ,
           because
           it
           is
           by
           faith
           that
           the
           branch
           stands
           in
           the
           tree
           .
           To
           this
           Mr.
           S.
           and
           Bl.
           both
           answer
           by
           granting
           the
           conclusion
           ,
           that
           it
           is
           by
           giving
           faith
           .
           But
           this
           faith
           Mr.
           S.
           makes
           
             profession
             of
             faith
          
           ,
           Mr.
           
             Bl.
             a
             faith
             of
             profession
          
           .
        
         
           To
           which
           I
           reply
           .
           1.
           
           If
           it
           were
           faith
           professed
           by
           which
           the
           branches
           stand
           in
           the
           tree
           ,
           yet
           infants
           are
           excluded
           from
           being
           of
           the
           branches
           ,
           for
           they
           stand
           not
           by
           faith
           professed
           .
           2.
           
           That
           it
           is
           not
           profession
           of
           faith
           ,
           or
           faith
           barely
           dogmatical
           which
           is
           meant
           Rom.
           11.20
           .
           I
           prove
           1.
           thus
           .
           That
           standing
           which
           is
           a
           perseverance
           unto
           salvation
           is
           not
           by
           bare
           profession
           of
           faith
           ,
           but
           true
           justifying
           faith
           .
           But
           the
           standing
           Rom.
           11.20
           .
           is
           that
           stand●ng
           which
           is
           a
           perseverance
           unto
           salvation
           ,
           ergo
           .
           The
           major
           is
           manifest
           ;
           for
           it
           is
           not
           a
           bare
           profession
           of
           faith
           whereby
           a
           man
           perseveres
           to
           salvation
           ,
           but
           that
           which
           is
           justifying
           .
           The
           minor
           is
           plain
           from
           the
           text
           .
           The
           standing
           which
           is
           opposed
           to
           falling
           in
           which
           God
           shews
           his
           severity
           ,
           is
           standing
           by
           perseverance
           unto
           salvation
           .
           This
           I
           presume
           will
           be
           yeilded
           ,
           direct
           opposite
           termes
           being
           according
           to
           Logick
           rules
           to
           bee
           understood
           in
           a
           direct
           opposite
           sense
           .
           But
           
             the
             standing
             Rom.
          
           1●
           .
           20
           .
           is
           opposed
           to
           falling
           in
           which
           
             God
             shews
             his
             severity
             vers
          
           .
           2●
           .
           Ergo.
           2.
           
           The
           standing
           which
           was
           to
           bee
           prevented
           by
           beeing
           
             not
             high
             minded
             but
             fearing
          
           ,
           and
           the
           losing
           of
           which
           was
           to
           
             bee
             feared
          
           ,
           is
           not
           a
           bare
           standing
           in
           the
           visible
           Church
           ,
           nor
           by
           bare
           profession
           of
           faith
           ,
           But
           the
           loss
           of
           the
           standing
           was
           to
           
             be
             feared
          
           ,
           and
           to
           be
           prevented
           by
           not
           
             being
             high
             minded
             but
             
             fearing
             ,
             v.
          
           20.
           
           For
           the
           loss
           of
           standing
           in
           the
           visible
           Church
           needs
           not
           bee
           so
           much
           feared
           ,
           and
           a
           less
           care
           would
           serve
           turn
           to
           prevent
           it
           .
           3.
           
           That
           standing
           which
           would
           not
           prevent
           
             Gods
             not
             sparing
          
           ,
           is
           not
           the
           standing
           meant
           Rom.
           11.20
           .
           For
           that
           would
           prevent
           
             Gods
             not
             sparing
             ,
             v.
          
           21.
           
           But
           the
           standing
           onely
           in
           the
           visible
           Church
           by
           profession
           of
           faith
           ,
           would
           not
           prevent
           
             Gods
             not
             sparing
             ,
             Matt.
          
           7.23
           .
           Ergo.
           4.
           
           That
           faith
           and
           standing
           are
           meant
           here
           ,
           which
           in
           o●her
           places
           in
           that
           and
           other
           Epistles
           are
           meant
           by
           the
           Apostle
           ,
           when
           hee
           speakes
           of
           the
           same
           thing
           .
           But
           in
           those
           places
           standing
           so
           as
           to
           persevere
           to
           salvation
           ,
           and
           justifying
           faith
           are
           meant
           ,
           as
           Rom.
           5.2
           .
           and
           14.4
           .
           2
           Cor.
           1.24
           .
           Ergo.
           5.
           
           That
           standing
           and
           that
           faith
           is
           not
           meant
           of
           which
           it
           may
           bee
           said
           
             the
             root
             beareth
             them
             not
             ,
             verse
          
           18.
           
           But
           of
           them
           who
           onely
           stand
           in
           the
           visible
           Church
           by
           a
           profession
           of
           faith
           ,
           it
           may
           bee
           said
           
             the
             root
             beareth
             them
             not
          
           .
           For
           the
           roo●
           is
           Abraham
           ,
           and
           hee
           is
           a
           root
           or
           father
           to
           none
           but
           those
           who
           have
           justifying
           faith
           ,
           Rom.
           4.11
           ,
           12.
           
           Ergo.
           6.
           
           By
           that
           faith
           the
           branches
           stand
           which
           is
           directly
           opposite
           to
           
             the
             unbelief
             by
             which
          
           others
           
             were
             broken
             off
             ,
             vers
          
           .
           20.
           
           But
           that
           was
           unbelief
           of
           heart
           ,
           and
           not
           of
           mouth
           onely
           ,
           ergo
           ,
           the
           faith
           is
           in
           the
           heart
           ,
           and
           not
           in
           the
           mouth
           onely
           by
           which
           the
           branches
           stand
           .
           7.
           
           That
           ●aith
           the
           branches
           stand
           by
           v.
           20.
           by
           which
           
             they
             are
             partakers
             of
             the
             root
             and
             fatness
             of
             the
             Olive
             .
          
           But
           that
           is
           justifying
           faith
           ,
           as
           shall
           be
           shewed
           in
           the
           vindication
           of
           the
           next
           argument
           ,
           Ergo.
           
        
         
           Mr.
           S.
           takes
           upon
           him
           to
           prove
           it
           meant
           of
           the
           visible
           Church
           by
           profession
           of
           faith
           by
           some
           of
           Master
           ●s
           .
           arguments
           ,
           which
           because
           they
           are
           answered
           already
           in
           the
           
             first
             Part
          
           of
           this
           
             Review
             ,
             Sect.
          
           6
           ,
           &c.
           
           I
           let
           pass
           :
           onely
           whereas
           hee
           saith
           ,
           
             Can
             any
             man
             conceive
             that
             they
             should
             boast
             because
             the
             branches
             the
             Jewes
             were
             broken
             from
             election
             and
             true
             faith
             ,
             that
             they
             might
             be
             graffed
             in
             by
             a
             new
             act
             of
             God●
             election
             ,
             and
             by
             true
             and
             saving
             faith
             ?
          
        
         
           I
           answer
           ,
           though
           they
           might
           not
           thus
           boast
           ,
           yet
           they
           might
           boast
           that
           God
           having
           broken
           off
           the
           Jews
           ,
           had
           in
           their
           stead
           ingraffed
           them
           ,
           by
           giving
           saving
           faith
           according
           to
           his
           eternal
           election
           .
        
         
           And
           to
           what
           hee
           saith
           from
           v.
           20
           ,
           21
           ,
           22
           ,
           23.
           
           
             What
             ,
             are
             they
             exhort●d
             to
             look
             least
             they
             bee
             cut
             off
             from
             Gods
             election
             ,
          
           &
           c
           ?
           
             Will
             M.
          
           T.
           
             turn
             a
             downright
             Arminian
             ,
             that
             hee
             may
             have
             any
             plea
             against
             the
             baptising
             of
             poor
             infants
             ?
          
        
         
           I
           answer
           ,
           1.
           that
           I
           scarse
           think
           that
           scribler
           did
           well
           know
           what
           Arminianism
           was
           ,
           and
           that
           I
           have
           sufficiently
           acquit●ed
           my self
           from
           that
           which
           is
           indeed
           Arminianism
           ,
           and
           better
           then
           his
           magnified
           Aurthor
           Mr.
           B.
           2.
           
           That
           ●e
           might
           with
           as
           good
           reason
           impeach
           the
           Apostle
           of
           downright
           Arminianism
           ,
           in
           that
           he
           exhorts
           us
           
             to
             give
             all
             diligence
             that
             we
             make
             our
             calling
             and
             election
             sure
             ,
          
           2
           Pet.
           1.10
           .
        
         
           Mr.
           Bl.
           when
           he
           cannot
           untie
           this
           knot
           ,
           endeavours
           to
           cut
           it
           asunder
           by
           this
           assertion
           ,
           after
           many
           words
           which
           need
           no
           answer
           ;
           
             That
             there
             is
             no
             such
             thing
             in
             all
             Scripture
             as
             ingraffing
             into
             the
             Church
             invisible
             by
             faith
             ;
             all
             ingraffing
             is
             into
             the
             body
             visible
             ,
             and
             therefore
             by
             a
             faith
             of
             profession
             .
          
           And
           yet
           his
           three
           first
           arguments
           whereby
           hee
           would
           
           prove
           this
           proposi●ion
           ,
           do
           conclude
           no
           ingraffing
           but
           into
           Christ
           ,
           and
           consequently
           neither
           into
           the
           invisible
           nor
           visible
           ,
           which
           is
           directly
           to
           contradict
           his
           own
           saying
           ,
           
             All
             ingraffing
             is
             into
             the
             body
             visible
             .
          
           But
           let
           's
           view
           his
           proofs
           about
           this
           position
           con●erning
           which
           it
           pleaseth
           Mr.
           
             Bl.
             to
             enter
             into
             the
             lists
             with
             me
             .
          
        
         
           1.
           
           Saith
           hee
           ,
           
             All
             ingraffing
             is
             into
             that
             subject
             ,
             which
             immediately
             receives
             what
             is
             ingraffed
             ,
             as
             the
             stock
             receives
             the
             syens
             ,
             but
             it
             is
             CHRIST
             ,
             and
             not
             the
             Church
             invisible
             that
             receives
             the
             elect
             believer
             ;
             Christ
             dwels
             in
             us
             by
             faith
             ,
             so
             wee
             in
             Christ
             ,
             Ephes.
             3.17
             .
          
        
         
           Answ.
           ●his
           argument
           is
           made
           by
           Mr.
           Bl
           as
           if
           hee
           on
           purpose
           meant
           to
           refute
           himself
           .
           For
           1.
           he
           wou●d
           prove
           there
           is
           no
           ingraffing
           of
           elect
           believers
           into
           the
           invisible
           Church
           but
           into
           Christ
           ,
           because
           hee
           onely
           receives
           the
           elect
           believers
           ;
           which
           if
           true
           it
           would
           follow
           ;
           First
           ,
           that
           elect
           believers
           are
           not
           ingraffed
           into
           the
           visible
           Church
           ,
           but
           onely
           non-elect
           professours
           of
           faith
           who
           are
           hypocrites
           ,
           and
           so
           the
           visible
           Church
           should
           have
           no
           elect
           ones
           in
           it
           ,
           but
           all
           reprobates
           .
           Secondly
           ,
           i●
           the
           reason
           were
           good
           there
           should
           bee
           no
           ingraffing
           of
           prof●ssors
           of
           faith
           into
           the
           visible
           Church
           contrary
           to
           his
           assertion
           ,
           that
           
             all
             ingraffing
             is
             into
             the
             body
             visible
             .
          
           For
           it
           is
           Christ
           that
           immediately
           receives
           ,
           that
           is
           owns
           or
           acknowledgeth
           bare
           professours
           of
           faith
           as
           visible
           Churchmembers
           ,
           as
           well
           as
           he
           receives
           ,
           that
           is
           owns
           and
           acknowledgeth
           as
           his
           invisible
           members
           ,
           them
           who
           are
           ingraffed
           into
           his
           invisible
           body
           .
           3.
           
           If
           wee
           be
           ingraffed
           by
           that
           
             faith
             by
             which
             Christ
             dwels
             in
             us
             and
             we
             in
             Christ
             ,
             Ephes.
          
           3.17
           .
           then
           we
           are
           ingraffed
           into
           the
           olive
           by
           that
           ●aith
           which
           is
           justifying
           (
           for
           by
           no
           other
           ●aith
           doth
           Christ
           dwell
           in
           us
           nor
           wee
           in
           him
           ,
           nor
           is
           any
           other
           meant
           Ephes.
           3.17
           .
           as
           is
           apparent
           from
           the
           text
           ,
           the
           prayer
           of
           the
           Apostle
           being
           not
           for
           a
           bare
           dogmatical
           faith
           ,
           which
           they
           had
           already
           ,
           but
           justifying
           ,
           persevering
           ,
           
             whereby
             Christ
             might
             dwell
             in
             their
             hearts
             by
             his
             spirit
             ,
          
           &c.
           )
           and
           the
           ingraffing
           is
           into
           Christ
           ,
           and
           consequently
           into
           the
           invisible
           Church
           .
           But
           so
           it
           is
           by
           Mr.
           Bls.
           argument
           ,
           ergo
           .
        
         
           2.
           
           I
           answer
           ingraffing
           is
           a
           metaphor
           and
           it
           notes
           uniting
           or
           joyning
           ,
           and
           this
           joyning
           is
           not
           natural
           but
           spiritual
           or
           moral
           ,
           and
           may
           bee
           at
           a
           remote
           bodily
           distance
           ,
           and
           without
           the
           knowledge
           of
           those
           to
           whom
           the
           person
           is
           ingraffed
           ,
           and
           may
           be
           to
           Christ
           ,
           and
           to
           his
           invisible
           body
           or
           visible
           ,
           without
           any
           act
           of
           the
           Church
           visible
           or
           invisible
           which
           may
           bee
           termed
           receiving
           ;
           yea
           if
           Mr.
           Bs.
           position
           bee
           right
           ,
           
             Plain
             Script
             .
             proof
          
           ,
           &c.
           part
           .
           1.
           ch
           .
           27.
           that
           
             a
             man
             living
             alone
             in
             America
             may
             yet
             bee
             a
             member
             of
             the
             visible
             Church
             .
             For
             hee
             hath
             that
             which
             constituteth
             him
             a
             visible
             member
             though
             there
             bee
             none
             to
             discern
             it
             ,
          
           a
           man
           may
           bee
           ingraffed
           into
           the
           Church
           visible
           though
           neither
           hee
           know
           any
           other
           Churchmember
           ,
           nor
           any
           other
           know
           him
           ,
           and
           therefore
           I
           deny
           Mr.
           
             Bls.
             major
          
           proposition
           in
           his
           argumen●
           ,
           if
           understood
           (
           as
           it
           must
           be
           if
           it
           be
           to
           the
           purpose
           )
           of
           that
           metaphorical
           ingraffing
           which
           is
           Rom.
           11.17
           ,
           &c.
           
        
         
           2
           Saith
           he
           ,
           
             All
             ingraffin●
             is
             into
             that
             which
             gives
             sap
             and
             juyce
             to
             the
             ingraffed
             ,
             as
             the
             stock
             from
             the
             root
             to
             the
             syens
             ;
             now
             Christ
             gives
             sap
             to
             the
             
             elect
             believing
             ,
             not
             the
             Church
             ;
             and
             therefore
             it
             is
             not
             into
             the
             Church
             ,
             but
             into
             Christ.
             
          
        
         
           Answ.
           1.
           
           This
           argument
           also
           gainsays
           Mr.
           Bls.
           proposition
           ▪
           that
           
             all
             ingraffing
             is
             into
             the
             body
             visible
          
           ;
           for
           it
           is
           not
           the
           body
           visible
           that
           gives
           sap
           to
           the
           elect
           believing
           ,
           or
           professors
           of
           faith
           ,
           but
           Christ
           ;
           and
           therefore
           by
           this
           argument
           there
           is
           no
           ingraffing
           into
           the
           body
           visible
           .
           2.
           
           Christ
           onely
           gives
           sap
           and
           juice
           effectively
           ,
           Abraham
           exemplarily
           ;
           the
           Church
           doth
           it
           onely
           as
           a
           vessel
           receiving
           it
           ,
           as
           the
           stock
           receives
           it
           first
           ,
           then
           the
           branch
           ;
           the
           veins
           receive
           the
           bloud
           ,
           then
           the
           other
           parts
           of
           the
           body
           :
           And
           if
           Mr.
           
             Bls.
             major
          
           be
           understoood
           of
           any
           other
           giving
           juice
           ,
           it
           is
           denied
           ;
           if
           of
           this
           ,
           the
           minor
           .
        
         
           3.
           
           Saith
           he
           ,
           
             If
             saving
             faith
             ingraff
             the
             branch
             into
             the
             Church
             invisible
             ,
             then
             the
             Church
             invisible
             is
             the
             proper
             object
             of
             such
             faith
             ;
             but
             the
             Church
             is
             no
             such
             object
             of
             faith
             ,
             but
             Christ.
             
          
        
         
           Answ.
           1.
           
           The
           same
           argument
           holds
           thus
           ,
           If
           profession
           of
           faith
           ingraff
           into
           the
           Church
           visible
           then
           the
           Church
           visible
           is
           the
           proper
           object
           of
           such
           profession
           :
           But
           the
           Church
           visible
           is
           no
           such
           object
           ,
           but
           Christ
           ;
           therefore
           there
           is
           no
           ingraffing
           by
           profession
           of
           faith
           into
           the
           Church
           visible
           ,
           contrary
           to
           Mr.
           Bls.
           tenet
           .
           2.
           
           To
           say
           the
           Church
           invisible
           is
           the
           object
           of
           faith
           ,
           is
           no
           more
           then
           to
           say
           ,
           to
           believe
           the
           Holy
           Catholick
           Church
           is
           an
           Article
           of
           the
           Creed
           ,
           and
           this
           I
           think
           Mr.
           Bl.
           counts
           no
           absurdity
           .
           3.
           
           The
           consequence
           of
           the
           major
           proposition
           is
           denied
           .
           Fai●h
           that
           saves
           hath
           the
           object
           Christ
           ,
           and
           as
           it
           respects
           Christ
           doth
           unite
           or
           ingraff
           us
           to
           him
           as
           to
           our
           head
           ,
           and
           to
           the
           invisible
           Church
           as
           his
           body
           .
        
         
           4.
           
           Saith
           he
           ,
           
             That
             supposed
             ingraffing
             into
             the
             invisible
             Church
             ,
             is
             either
             known
             to
             the
             body
             invisible
             ,
             or
             unwitting
             ;
             if
             known
             ,
             then
             it
             is
             not
             invisible
             .
             They
             have
             no
             light
             to
             discern
             an
             invisible
             work
             if
             unknown
             ,
             then
             there
             could
             not
             be
             such
             a
             dispute
             about
             the
             new
             ingraffing
             of
             Gentiles
             ,
             nor
             complaint
             of
             breaking
             off
             of
             the
             Jewes
             ,
             all
             being
             done
             by
             an
             invisible
             translation
             ,
             and
             so
             the
             subject
             of
             the
             question
             is
             taken
             away
             .
          
        
         
           Answ.
           It
           was
           known
           to
           some
           of
           the
           invisible
           ,
           to
           others
           not
           ;
           though
           it
           were
           known
           yet
           it
           might
           be
           invisible
           ,
           they
           had
           light
           to
           discern
           an
           invisible
           work
           :
           Though
           the
           work
           were
           unknown
           to
           some
           ,
           yet
           there
           might
           be
           a
           dispute
           about
           the
           new
           ingraffing
           of
           Gentiles
           ,
           and
           complaint
           of
           breaking
           off
           the
           Jews
           ,
           as
           there
           was
           Acts
           11.
           though
           all
           were
           done
           by
           an
           invisible
           translation
           :
           So
           that
           there
           is
           no
           truth
           or
           strength
           in
           this
           rope
           of
           sand
           Mr.
           Bl.
           makes
           ,
           and
           the
           subject
           of
           the
           question
           still
           remains
           .
           There
           is
           as
           much
           futility
           in
           the
           rest
           of
           his
           dictates
           .
           Scheibler
           saith
           in
           his
           
             Topicks
             ,
             A
             not-being
             cannot
             be
             a
             part
             dividing
          
           ;
           yet
           he
           sai●h
           ,
           in
           case
           any
           defend
           that
           to
           be
           which
           yet
           is
           not
           ,
           in
           controversies
           such
           a
           division
           is
           to
           be
           supposed
           .
           But
           how
           vainly
           Mr.
           Bl.
           hath
           disputed
           against
           an
           ingraffing
           into
           the
           invisible
           Church
           ,
           may
           be
           discerned
           and
           thereby
           how
           frivolously
           〈◊〉
           compares
           it
           to
           a
           mountain
           of
           ayr
           .
           And
           what
           he
           saith
           ,
           
             that
             the
             access
             of
             the
             Gentiles
             in
             the
          
           Acts
           
             was
             an
             ingraffing
             into
             the
             Church
             visible
             ,
          
           may
           be
           granted
           ,
           and
           it
           may
           be
           true
           that
           it
           was
           into
           the
           invisible
           Church
           also
           ▪
           
             One
             new
             man
             ,
             Ephes.
          
           2.15
           .
           is
           true
           onely
           of
           the
           invisible
           
           Church
           ;
           for
           the
           Gentiles
           were
           never
           one
           visible
           Church
           with
           the
           Jews
           ,
           except
           some
           few
           proselytes
           of
           them
           .
           That
           
             the
             visible
             Church
             communicates
             sap
             and
             juyce
             which
             is
             the
             fatness
             of
             the
             Olive
             in
             ordinances
             ,
             and
             that
             saith
             dogmatical
             looks
             upon
             the
             Church
          
           (
           meaning
           the
           visible
           )
           
             as
             the
             partial
             object
          
           ,
           are
           di●tates
           ,
           which
           I
           need
           not
           refute
           ,
           sith
           there
           is
           no
           proof
           brought
           for
           them
           .
           As
           I
           concei●e
           he
           means
           them
           ,
           they
           are
           false
           ;
           so
           much
           for
           the
           vindication
           of
           my
           third
           argument
           .
        
         
           My
           fourth
           argument
           is
           from
           v.
           17.
           thus
           ,
           That
           ingraffing
           is
           meant
           v.
           17.
           whereby
           the
           wild
           Olive
           is
           co-partaker
           of
           the
           root
           and
           ●atness
           of
           the
           Olive
           tree
           :
           But
           such
           is
           onely
           by
           giving
           faith
           according
           to
           election
           ;
           Ergo.
           I
           proved
           the
           minor
           by
           shewing
           that
           Abraham
           is
           there
           
             the
             root
          
           as
           the
           Father
           of
           the
           faithfull
           ,
           and
           
             the
             fatness
             of
             the
             Olive
          
           not
           priviledges
           of
           outward
           ordinances
           ,
           but
           righteousness
           .
        
         
           Mr.
           Sydenham
           answers
           it
           by
           referring
           to
           Mr.
           Bl.
           and
           censuring
           my
           answer
           to
           him
           as
           
             a
             poor
             evasion
          
           ,
           which
           I
           shall
           free
           from
           this
           censure
           in
           my
           reply
           to
           Mr.
           Bl.
           Yet
           Mr.
           S.
           scribles
           somewhat
           besides
           ,
           which
           I
           shall
           reply
           to
           .
           He
           begins
           with
           questions
           ,
           1.
           
             ●ere
             not
             the
             natural
             branches
             which
             were
             broken
             off
             partakers
             of
             the
             fatness
             of
             the
             root
             ?
          
           Answ.
           No.
           
             And
             were
             they
             all
             elected
             and
             partakers
             of
             saving
             graces
             ,
             or
             outward
             priviledges
             onely
             ?
          
           Answ.
           None
           of
           the
           branches
           broken
           off
           were
           elected
           or
           partakers
           of
           saving
           graces
           ,
           though
           some
           were
           of
           outward
           priviledges
           .
           
             And
             why
             then
             should
             it
             be
             thought
             absurd
             for
             the
             Gentiles
             by
             ingraffing
             to
             p●rtake
             of
             the
             fatness
             of
             the
             root
             onely
             in
             outward
             priviledges
             ,
             seeing
             it
             was
             so
             with
             the
             natural
             branches
             ,
             and
             they
             all
             grow
             on
             the
             same
             root
             ?
          
           Answ.
           The
           natural
           branches
           as
           natural
           did
           not
           grow
           on
           the
           same
           root
           with
           the
           ingraffed
           ;
           Abraham
           was
           not
           a
           natural
           Father
           to
           the
           ingraffed
           branches
           ,
           they
           descended
           not
           from
           him
           by
           natural
           generation
           ,
           nor
           did
           the
           natural
           branches
           which
           were
           broken
           off
           grow
           on
           the
           same
           spiritual
           root
           with
           the
           ingraffed
           .
           Abraham
           was
           indeed
           the
           Father
           of
           the
           faithfull
           Gentiles
           ,
           and
           they
           his
           seed
           spiritually
           ;
           but
           so
           he
           was
           not
           ●o
           the
           Jews
           broken
           off
           ▪
           nor
           they
           ever
           in
           their
           own
           persons
           in
           the
           Olive
           tree
           ,
           as
           it
           notes
           the
           Church
           of
           true
           believers
           ,
           or
           in
           
             Abraham
             the
             root
          
           as
           is
           meant
           Rom.
           11.17
           .
           nor
           were
           ever
           partakers
           of
           the
           fatness
           of
           it
           ,
           but
           the
           Gentiles
           were
           ;
           nor
           did
           the
           Jews
           fall
           from
           election
           and
           saving
           graces
           which
           they
           had
           in
           their
           own
           persons
           ,
           but
           which
           they
           had
           in
           course
           been
           partakers
           of
           if
           they
           had
           believed
           ,
           which
           I
           have
           cleared
           more
           fully
           in
           my
           answer
           to
           Mr.
           Cobbet
           ,
           in
           the
           first
           part
           of
           this
           Review
           ,
           sect
           .
           10.
           
        
         
           He
           tels
           me
           further
           ,
           
             It
             's
             improper
             to
             call
             a
             root
             an
             exemplary
             cause
             ;
             there
             is
             no
             harmony
             between
             them
             ;
             and
             example
             conveyed
             nothing
             ;
             here
             is
             a
             conveyance
             of
             fatness
             .
          
        
         
           Answ.
           It
           is
           improper
           to
           term
           an
           exemplary
           cause
           a
           root
           ,
           for
           it
           is
           a
           metaphor
           ;
           but
           it
           is
           no
           more
           improper
           then
           to
           term
           an
           exemplary
           cause
           a
           Father
           ,
           as
           the
           Apostle
           doth
           
             Abraham
             the
             Father
             of
             believers
             ,
             Rom.
          
           4.11
           ,
           12.
           when
           yet
           the
           Text
           makes
           him
           only
           such
           by
           his
           exemplary
           believing
           ;
           and
           if
           there
           were
           harmony
           between
           a
           Father
           and
           ●n
           exemplary
           cause
           ,
           though
           Abraham
           conveyed
           not
           faith
           or
           righteousness
           ,
           but
           as
           an
           example
           ;
           there
           is
           harmony
           between
           a
           root
           and
           an
           exemplary
           cause
           ,
           
           though
           it
           convey
           nothing
           but
           as
           an
           example
           :
           Nor
           
             is
             it
             unsuitable
             to
             good
             language
          
           to
           say
           ,
           the
           ingraffed
           branches
           are
           partakers
           of
           the
           fatness
           or
           fulness
           of
           Abraham
           as
           an
           example
           .
           That
           fatness
           the
           Jews
           had
           from
           Abraham
           which
           is
           meant
           Rom.
           11.17
           .
           they
           had
           not
           from
           him
           as
           a
           natural
           father
           ,
           nor
           
             did
             God
             make
          
           the
           Evangelical
           Covenant
           
             with
             him
             and
             his
             natural
             seed
             ,
          
           nor
           do
           the
           ingraffed
           branches
           ever
           become
           
             natu●al
             branches
          
           ,
           though
           they
           partake
           of
           Evangelical
           benefits
           as
           well
           as
           the
           believing
           Jews
           ,
           who
           were
           natural
           branches
           .
           What
           Mr.
           S.
           adds
           in
           answer
           to
           my
           objection
           ,
           that
           if
           it
           were
           meant
           of
           outward
           priviledges
           it
           were
           false
           ;
           for
           the
           Gentiles
           were
           not
           partakers
           of
           the
           outward
           priviledges
           of
           Abraham
           ,
           that
           
             Abraham
             is
             a
             root
             in
             the
             New
             Testament
             as
             well
             as
             in
             the
             Old
             ,
          
           I
           grant
           ;
           but
           deny
           what
           he
           adds
           ,
           
             and
             still
             stands
             by
             vertue
             of
             the
             Covenant
             to
             believers
             and
             their
             children
          
           :
           For
           neither
           is
           there
           such
           a
           Covenant
           ,
           and
           if
           there
           were
           ,
           yet
           Abraham
           could
           be
           a
           root
           onely
           to
           his
           natural
           seed
           ,
           not
           to
           Gentiles
           by
           vertue
           of
           that
           Covenant
           .
           And
           what
           he
           adds
           ,
           that
           
             though
             old
             Testament
             ordinances
             were
             taken
             away
             with
             the
             Jews
             and
             that
             Church-state
             ,
             yet
             the
             root
             is
             not
             taken
             away
             ;
             but
             the
             New
             Testament
             priviledges
             grow
             on
             the
             same
             root
             ;
             and
             our
             ingraffing
             in
             gives
             us
             to
             be
             partakers
             of
             the
             fatness
             of
             them
             ,
             as
             well
             as
             it
             gave
             to
             the
             Jews
             the
             participation
             of
             former
             priviledges
             until
             they
             were
             broken
             off
          
           ;
           letting
           pass
           the
           vanity
           of
           the
           speeches
           ,
           that
           
             our
             ingraffing
             gave
             to
             the
             Jews
             the
             participation
             of
             former
             priviledges
             ,
          
           which
           they
           had
           not
           by
           our
           ingraffing
           ,
           but
           their
           own
           propagation
           from
           the
           root
           ,
           and
           that
           
             the
             Jews
             had
             the
             priviledges
             till
             they
             were
             broken
             off
             ,
          
           whereas
           the
           persons
           broken
           off
           never
           had
           
             the
             fatness
          
           meant
           Rom.
           11.17
           .
           all
           this
           answer
           avoids
           not
           the
           objection
           ,
           but
           plai●ly
           grants
           the
           argument
           .
           For
           if
           
             the
             Old
             Testament
             ordinances
             and
             the
             Jewish
             Churchstate
             were
             taken
             away
          
           (
           which
           all
           that
           are
           against
           a
           national
           Church-frame
           must
           aver
           )
           then
           if
           by
           fatness
           be
           meant
           
             outward
             ordinances
             and
             Churchstate
          
           ,
           the
           Gentiles
           cannot
           be
           said
           to
           partake
           of
           them
           ,
           nor
           they
           be
           meant
           by
           
             the
             fatness
             ,
             Rom.
          
           11.17
           .
           Let
           's
           examine
           what
           Mr.
           Bl.
           saith
           to
           this
           argument
           .
        
         
           1.
           
           
             He
             denies
             that
             he
             ever
             said
             every
             believing
             parent
             is
             the
             root
             ,
             a
             root
             he
             makes
             them
             ,
             not
             the
             root
             .
          
           But
           by
           his
           leave
           I
           charge
           him
           with
           nothing
           but
           what
           doth
           plainly
           follow
           from
           his
           words
           .
           For
           that
           is
           the
           root
           according
           to
           him
           which
           communicates
           Covenant
           holiness
           and
           Church-state
           ,
           and
           of
           whom
           it
           is
           verified
           if
           the
           root
           be
           holy
           so
           are
           the
           branches
           .
           But
           this
           is
           said
           by
           him
           in
           his
           
             Vindic.
             Faed
             .
             p.
          
           277.
           and
           elsewhere
           ,
           of
           every
           believing
           parent
           ;
           therefore
           if
           Mr.
           Bl.
           avouch
           his
           own
           arguings
           ,
           he
           makes
           every
           believing
           parent
           
             the
             root
             ,
             Rom.
          
           11.16
           ,
           17.
           
        
         
           What
           Mr.
           Bl.
           speaks
           ,
           that
           
             other
             parents
             are
             roots
             to
             their
             posterity
             ,
          
           is
           granted
           ,
           and
           needed
           not
           to
           be
           proved
           by
           Mr.
           Bl●ut
           ●ut
           that
           
             they
             being
             holy
             persons
             are
             holy
             roots
             communicating
             Covenant
             holiness
             to
             their
             children
             ,
          
           is
           not
           pr●ved
           by
           Mr.
           Bl.
           That
           the
           Covenant
           or
           promise
           of
           God
           made
           to
           
             Abraham
             ,
             Gen.
          
           15.5
           .
           &
           17
           4
           ,
           7.
           did
           assure
           and
           ●o
           constitute
           Abraham
           to
           be
           the
           root
           of
           the
           Church
           of
           true
           believers
           ,
           is
           not
           denied
           ,
           nor
           that
           Circumcision
           did
           seal
           to
           him
           
             the
             righteousness
             of
             faith
             as
             a
             believer
             and
             the
             father
             of
             believers
             ,
             Rom.
          
           4.11
           ,
           12.
           
           But
           the
           form
           denominating
           him
           
             Father
             of
             believers
          
           ,
           or
           
             root
             of
             the
             Olive
          
           ,
           is
           propagating
           them
           by
           his
           exemplary
           
           faith
           :
           Nor
           was
           David
           by
           his
           Covenant
           ,
           or
           Jesse
           ,
           or
           any
           other
           believing
           parent
           a
           root
           or
           father
           in
           the
           sense
           Rom.
           4.11
           .
           &
           11.16
           ,
           17.
           
           Though
           they
           were
           natural
           roots
           to
           their
           posterity
           ,
           and
           builders
           of
           the
           house
           of
           Israel
           ,
           and
           
             the
             Fathers
          
           1
           Cor.
           10.1
           .
           by
           natural
           generation
           ;
           yet
           none
           are
           said
           to
           build
           as
           Abraham
           ,
           from
           whom
           
             the
             fatness
             ,
             Rom.
          
           11.17
           .
           is
           derived
           ,
           and
           not
           from
           any
           other
           intermediate
           father
           .
           For
           Abraham
           had
           been
           father
           though
           he
           had
           had
           no
           child
           by
           natural
           generation
           ,
           Mat.
           3.9
           .
           descending
           from
           him
           :
           Nor
           can
           it
           be
           t●ue
           ,
           that
           he
           is
           termed
           
             the
             root
          
           by
           reason
           of
           natural
           generation
           ;
           For
           then
           the
           Gentiles
           had
           not
           been
           bran●hes
           and
           children
           ,
           and
           ●ll
           the
           branches
           had
           been
           natural
           ,
           contrary
           to
           v.
           21
           ,
           24.
           
        
         
           To
           this
           saith
           Mr.
           Bl.
           
           
             He
             makes
             them
             wild
             onely
             at
             their
             first
             ingraffing
             ,
             and
             so
             was
             all
             Terahs
             race
             wild
             likewise
             ,
             till
             that
             change
             of
             faith
             wrought
             in
             Abrahams
             call
             ,
             and
             the
             Covenant
             God
             entred
             with
             him
             ;
             we
             now
             are
             natural
             as
             they
             were
             ,
             and
             cannot
             be
             called
             wild
             ,
             but
             in
             our
             first
             original
             .
          
        
         
           Answ.
           They
           that
           were
           ingraffed
           were
           still
           branches
           of
           the
           wild
           Olive
           ,
           and
           so
           are
           we
           that
           are
           believers
           of
           the
           Gentiles
           ,
           for
           that
           title
           is
           by
           nature
           and
           natural
           descent
           ,
           Rom.
           11.24
           .
           which
           is
           not
           changed
           by
           grace
           ,
           though
           the
           fruit
           and
           sap
           be
           changed
           that
           is
           the
           qualities
           and
           actions
           by
           ingraffing
           :
           We
           that
           are
           believers
           of
           the
           Gentiles
           are
           not
           the
           branches
           according
           to
           nature
           ,
           for
           that
           is
           plainly
           meant
           of
           the
           Jews
           onely
           ,
           Rom.
           11.24
           .
           when
           it
           is
           said
           ,
           
             they
             that
             are
             according
             to
             nature
             shall
             be
             graffed
             in
             their
             own
             Olive
             .
          
           Which
           shews
           that
           the
           term
           
             they
             that
             are
             according
             to
             nature
          
           i●
           proper
           to
           the
           Jews
           :
           But
           if
           every
           believing
           parent
           should
           be
           
             the
             root
             ,
             Rom.
          
           11.16
           ,
           17.
           then
           every
           Gentile
           believers
           child
           should
           be
           a
           natural
           branch
           ,
           contrary
           to
           v.
           24.
           for
           they
           are
           all
           
             besides
             nature
          
           ,
           and
           no
           believing
           Gentile
           nor
           his
           child
           is
           now
           or
           hath
           been
           a
           natural
           branch
           in
           the
           sense
           the
           Apostle
           means
           ,
           Rom.
           11.24
           .
        
         
           But
           Mr.
           Bls.
           chief
           objection
           is
           this
           ,
           
             If
             the
             ingraffing
             be
             by
             a
             saving
             faith
             onely
             ,
             to
             derive
             saving
             graces
             personal●y
             inherent
             ,
             as
             a
             fruit
             of
             election
             from
             Abraham
             ,
             then
             it
             must
             needs
             be
             that
             we
             are
             elect
             in
             
               Abraham
               ▪
               Abraham
            
             may
             say
             ,
             without
             me
             ye
             can
             do
             nothing
             ,
             and
             he
             that
             believeth
             in
             me
             ,
             out
             of
             his
             belly
             shall
             flow
             rivers
             of
             living
             water
             :
             And
             we
             may
             say
             ,
             the
             life
             that
             we
             live
             in
             the
             flesh
             ,
             we
             live
             by
             faith
             in
             the
             son
             of
             Terah
             .
             This
             must
             necessarily
             follow
             ,
             if
             Abraham
             be
             the
             root
             ,
             no●
             onely
             respective
             to
             a
             conditional
             Covenant
             ,
             but
             to
             the
             graces
             under
             condition
             covenanted
             .
          
        
         
           Answ.
           1.
           
           This
           objection
           may
           be
           thus
           retorted
           ,
           If
           the
           ingraffing
           be
           by
           a
           faith
           of
           profession
           onely
           ,
           to
           derive
           onely
           outward
           ordinances
           ,
           outward
           priviledges
           ,
           Covenant
           holiness
           ,
           visible
           Churchmembership
           ,
           as
           a
           fruit
           of
           the
           Covenant
           from
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           the
           root
           ,
           then
           we
           are
           i●
           Covenant
           in
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           :
           They
           may
           say
           without
           us
           ye
           cannot
           be
           visible
           Churchmembers
           ,
           &c.
           he
           that
           professeth
           faith
           in
           us
           ,
           shall
           have
           outward
           Church
           priviledges
           ;
           the
           priviledges
           we
           have
           in
           the
           visible
           Church
           ,
           we
           have
           by
           profession
           of
           faith
           in
           the
           son
           of
           Terah
           .
           This
           must
           necessarily
           follow
           ,
           if
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           be
           the
           root
           respective
           to
           the
           Covenant
           and
           Covenant
           holiness
           ,
           as
           Mr.
           Bl.
           asserts
           .
           
           when
           Mr.
           Bl.
           hath
           freed
           himself
           from
           these
           absurdities
           ,
           I
           shall
           have
           somewhat
           more
           to
           answer
           him
           .
           2.
           
           In
           the
           mean
           time
           my
           answer
           in
           my
           Apology
           is
           ,
           that
           the
           absurdities
           follow
           not
           on
           my
           opinion
           ,
           who
           make
           not
           Abraham
           a
           roo●
           as
           communicating
           faith
           by
           infusion
           or
           impetration
           mediatory
           as
           Christ
           ,
           but
           as
           an
           exemplary
           cause
           of
           believing
           ,
           in
           which
           sense
           he
           is
           stiled
           
             the
             father
             of
             believers
             ,
             Rom.
          
           4
           11
           ,
           12.
           
        
         
           To
           this
           Mr.
           Bl.
           in
           his
           flirting
           fashion
           replies
           thus
           ,
           
             A
             root
             not
             by
             communication
             ,
             but
             example
             ;
             an
             ingraffing
             not
             to
             have
             any
             thing
             communicated
             from
             the
             root
             ,
             but
             to
             imitate
             it
             ,
             is
             such
             a
             Catachresis
             as
             may
             well
             make
             all
             Rhetorick
             ●shamed
             of
             it
             ;
             and
             if
             the
             Sun
             ever
             saw
             a
             more
             notable
             piece
             of
             non
             sense
             ,
             I
             am
             to
             seek
             what
             sense
             is
             .
             A
             root
             is
             too
             low
             in
             the
             earth
             to
             have
             its
             examples
             followed
             ,
             and
             a
             syens
             sucks
             in
             juyce
             ,
             but
             knowes
             not
             how
             to
             imitate
             .
          
        
         
           Answ.
           1.
           
           Mr.
           Bl.
           grosly
           abuseth
           me
           by
           insinuating
           as
           if
           I
           mentioned
           a
           root
           
             not
             by
             communication
             ,
             but
             example
             :
             and
             ingraffing
             not
             to
             have
             any
             thing
             from
             the
             roo●
             ,
             but
             to
             imitate
             it
             :
          
           But
           this
           I
           said
           ,
           that
           Abraham
           is
           not
           termed
           
             the
             root
          
           as
           communicating
           faith
           by
           infusion
           ,
           or
           impe●ration
           mediatory
           as
           Christ
           ,
           but
           as
           an
           exemplary
           cause
           of
           believing
           ,
           and
           the
           ingraffing
           I
           make
           to
           bee
           Gods
           act
           of
           giving
           faith
           after
           Abrahams
           example
           ,
           whereby
           righ●eousness
           is
           communicated
           from
           Abraham
           as
           the
           precedent
           or
           pattern
           ,
           according
           to
           which
           God
           gives
           both
           ,
           though
           the
           branches
           do
           not
           themselves
           imitate
           Abraham
           .
           Now
           this
           is
           no
           more
           non-sense
           then
           to
           term
           him
           a
           father
           without
           any
           other
           begetting
           or
           communicating
           then
           as
           an
           exemplary
           cause
           ,
           which
           the
           Apostle
           doth
           ,
           Rom.
           4.11
           ,
           12.
           and
           (
           as
           I
           shew
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             Sect.
          
           2.
           pag.
           1●
           .
           )
           Dr.
           
             Willet
             ,
             Diodati
             ,
             Pareus
          
           ,
           do
           so
           expound
           
             the
             root
          
           and
           
             father
             of
             the
             faithfull
          
           ;
           so
           that
           if
           there
           bee
           non-sense
           ,
           these
           learned
           men
           with
           the
           Apostle
           are
           to
           bee
           charged
           with
           it
           ,
           as
           well
           as
           my self
           ,
           which
           may
           redound
           more
           to
           Mr.
           Bls.
           then
           to
           the
           shame
           of
           Rhetorick
           .
           And
           
             if
             a
             root
             bee
             too
             low
             in
             the
             earth
             to
             bee
             as
             an
             example
             ,
          
           so
           is
           a
           fathers
           begetting
           too
           hidden
           a
           thing
           to
           bee
           our
           example
           ,
           yet
           Abrahams
           believing
           and
           justification
           may
           bee
           Gods
           example
           according
           to
           which
           hee
           gives
           faith
           and
           righteousness
           .
           2.
           
           When
           Mr.
           Bl.
           makes
           
             Abraham
             ,
             Isaac
          
           and
           Jacob
           ,
           the
           root
           as
           communicating
           Ordinances
           ,
           visible
           Churchmembership
           ,
           &c.
           
           I
           would
           know
           how
           hee
           makes
           them
           communicating
           roots
           of
           these
           to
           believing
           Gentiles
           infants
           .
           Sure
           not
           by
           natural
           generation
           ,
           for
           neither
           mediately
           nor
           immediately
           are
           they
           roots
           to
           them
           that
           way
           :
           not
           by
           teaching
           or
           example
           ,
           for
           they
           are
           not
           things
           imitable
           ,
           nor
           are
           they
           to
           them
           teachers
           ,
           or
           visible
           examples
           :
           not
           by
           communicating
           to
           them
           the
           Covenant
           ,
           that
           is
           ,
           Gods
           act
           .
           What
           way
           soever
           hee
           make
           them
           the
           root
           according
           to
           his
           opinion
           there
           will
           bee
           as
           much
           non-sense
           and
           shame
           to
           Rhetorick
           ,
           and
           less
           truth
           in
           his
           explication
           then
           in
           mine
           .
           What
           hee
           adds
           ,
           that
           
             whatsoever
             kinde
             of
             root
             I
             make
             it
             ,
             yet
             it
             is
             a
             communicative
             root
             ,
             vers
             .
          
           17.
           
           I
           grant
           it
           in
           the
           sense
           expressed
           ,
           not
           of
           communication
           by
           infusion
           or
           mediatory
           impetration
           ,
           but
           as
           an
           ●dea
           .
        
         
           And
           what
           hee
           saith
           further
           ,
           that
           
             the
             term
             Father
             and
             root
             are
             not
             full
             synonyma's
             ,
             yet
             in
             the
             main
             they
             agree
          
           ;
           is
           as
           much
           as
           I
           need
           to
           shew
           
           that
           it
           is
           no
           more
           non-sense
           to
           term
           him
           a
           root
           who
           communicates
           sap
           onely
           as
           a
           pattern
           ,
           then
           it
           is
           to
           term
           him
           a
           Father
           who
           begets
           onely
           as
           an
           example
           .
        
         
           And
           whereas
           hee
           saith
           ,
           
             both
             metaphors
             aptly
             set
             forth
             what
             the
             branches
             as
             from
             a
             root
             ,
             the
             children
             as
             from
             a
             Father
             receive
             ,
             namely
             their
             title
             to
             the
             Covenant
             from
             him
             ;
             and
             therefore
             as
             to
          
           Abraham
           ,
           
             so
             to
             all
             Israel
             pertained
             the
             Covenants
             and
             the
             Adoption
             ,
             Rom
             ,
          
           9.4
           ,
           5.
           
           
             And
             so
             to
             all
             that
             are
             become
             children
             and
             branches
             with
             them
             .
          
           I
           grant
           the
           metaphors
           set
           forth
           what
           the
           branches
           and
           children
           receive
           from
           the
           root
           and
           father
           :
           But
           that
           the
           thing
           received
           is
           title
           to
           the
           Covenant
           in
           Mr.
           Bls.
           sense
           ,
           that
           is
           to
           be
           partakers
           of
           outward
           ordinances
           (
           which
           is
           more
           truly
           non-sense
           then
           my
           expression
           of
           a
           root
           by
           exemplarity
           ,
           or
           that
           to
           Abraham
           and
           so
           to
           all
           Israel
           pertained
           the
           Covenants
           and
           adoption
           ,
           Rom.
           9.4
           ,
           5.
           or
           that
           to
           the
           ingraffed
           branches
           or
           Gentile
           children
           of
           Abraham
           ,
           belonged
           the
           Covenants
           and
           adoption
           and
           other
           p●iviledges
           which
           are
           there
           appropriated
           to
           Israel
           after
           the
           fl●sh
           ,
           though
           not
           imparted
           to
           all
           )
           there
           alledged
           ,
           is
           denied
           .
           Title
           to
           the
           Covenant
           of
           grace
           is
           not
           communicated
           to
           Gentile
           believers
           any
           otherwise
           ,
           then
           in
           that
           they
           are
           made
           Abrahams
           seed
           by
           faith
           ,
           and
           this
           is
           communicated
           to
           them
           no
           otherwise
           from
           Abraham
           then
           as
           an
           example
           ,
           and
           therefore
           he
           is
           a
           root
           no
           other
           way
           ●hen
           I
           assigne
           ,
           if
           there
           bee
           any
           other
           way
           it
           is
           more
           then
           yet
           Mr.
           Bl.
           hath
           shewed
           .
        
         
           Yet
           hee
           adds
           ,
           
             the
             title
             Father
             is
             yet
             extended
             to
             a
             greater
             Latitude
             ,
             as
             hee
             doth
             impart
             to
             his
             issue
             (
             as
             before
             )
             so
             hee
             is
             a
             pat●ern
             and
             example
             as
             even
             natural
             parents
             are
             likewise
             according
             as
          
           Rom.
           4.
           
           ●2
           .
           (
           
             quoted
             by
             Mr.
          
           T.
           )
           
             is
             set
             forth
             ,
             yet
             that
             place
             is
             too
             palpably
             abused
             .
          
        
         
           Answ.
           Though
           Fathers
           bee
           examples
           and
           patterns
           to
           their
           children
           in
           their
           actions
           ,
           yet
           not
           all
           nor
           onely
           parents
           are
           such
           ,
           nor
           is
           Abraham
           called
           a
           Father
           there
           because
           hee
           was
           a
           good
           pattern
           onely
           ,
           but
           because
           hee
           as
           the
           A●chtype
           or
           primitive
           pattern
           begat
           Jews
           and
           Gentile
           believers
           as
           his
           seed
           to
           faith
           ,
           nor
           in
           this
           or
           any
           thing
           have
           I
           abused
           the
           Apostle
           .
        
         
           Mr.
           Bl.
           tels
           mee
           .
           
             The
             steps
             of
             the
             faith
             of
             the
             Father
             Abraham
             is
             the
             doctrine
             of
             faith
             which
             Abraham
             believed
             ,
             or
             the
             profession
             of
             faith
             which
             hee
             made
             .
             All
             that
             were
             professedly
             Jews
             ,
             and
             all
             that
             were
             professedly
             Christians
             ,
             w●lk
             in
             the
             steps
             of
             that
             faith
             :
             All
             circumcised
             believers
             had
             not
             that
             faith
             that
             just●fies
             ,
             nor
             yet
             all
             the
             uncircumcised
             ;
             and
             Abraham
             is
             a
             father
             of
             both
             .
             Hee
             could
             bee
             exemplary
             as
             a
             pattern
             to
             bee
             followed
             ,
             onely
             in
             that
             which
             is
             external
             ;
             his
             faith
             quà
             justifying
             could
             not
             bee
             seen
             to
             bee
             imitated
             .
          
        
         
           Answ.
           I
           abhor
           it
           to
           abuse
           the
           Apostle
           so
           palpably
           as
           Mr.
           Bl.
           doth
           here
           .
           For
           it
           appears
           not
           onely
           from
           the
           main
           drift
           of
           the
           Apostle
           in
           the
           whole
           Chapter
           precedent
           ,
           specially
           v.
           9
           ,
           10.
           but
           also
           from
           the
           very
           words
           v.
           11.
           
             that
             righteousness
             might
             be
             imputed
             ●o
             them
             also
             ,
          
           that
           the
           Apostle
           speaks
           of
           that
           faith
           onely
           which
           is
           justifying
           ,
           which
           is
           
             believing
             with
             the
             heart
             ,
             Rom.
          
           10
           10.
           
           And
           therefore
           those
           speeches
           are
           palpably
           false
           ,
           
             that
             the
             steps
             of
             the
             faith
             of
             the
             Father
          
           Abraham
           
             is
             the
             doctrine
             of
             
             faith
             which
          
           Abraham
           believed
           (
           which
           may
           be
           by
           a
           Teacher
           that
           neither
           believes
           nor
           professeth
           )
           
             or
             the
             profession
             of
             faith
             which
             he
             made
          
           (
           which
           a
           Judas
           or
           
             Simon
             Magus
          
           might
           have
           ,
           and
           so
           should
           have
           righteousness
           imputed
           to
           them
           as
           Abraham
           had
           )
           
             that
             all
             professed
             Jewes
             or
             Christians
             walke
             in
             the
             steps
             of
             that
             faith
             ,
             that
          
           Abraham
           
             is
             Father
             of
             those
             uncircumcised
             believers
             who
             had
             not
             that
             faith
             that
             justifies
             .
          
           As
           for
           Mr.
           Bls.
           reason
           ,
           it
           is
           against
           himselfe
           ;
           for
           Abrahams
           profession
           could
           no
           more
           bee
           seene
           to
           bee
           imitated
           in
           the
           Apostles
           dayes
           then
           his
           faith
           as
           justifying
           :
           both
           might
           be
           known
           by
           Gods
           word
           ,
           and
           be
           followed
           as
           a
           pattern
           ,
           though
           I
           conceive
           the
           Apostle
           makes
           those
           
             to
             walk
             in
             the
             steps
             of
          
           Abrahams
           faith
           ,
           who
           do
           believe
           as
           hee
           did
           ,
           though
           they
           never
           saw
           or
           heard
           of
           Abrahams
           b●lieving
           ,
           as
           he
           may
           be
           said
           to
           write
           after
           a
           Copy
           who
           writes
           the
           same
           ,
           though
           he
           never
           saw
           the
           Copy
           .
        
         
           He
           adds
           ,
           
             And
             the
             like
             he
             hath
             pag.
             78.
             
             I
             make
             Abraham
             onely
             the
             root
             ,
             as
             he
             is
             onely
             the
             ●ather
             of
             believers
             exemplarily
             ;
             and
             that
             which
             made
             him
             the
             Father
             of
             believers
             ,
             was
             not
             the
             Covenant
             ,
             but
             his
             exemplary
             faith
             ,
             as
             I
             gather
             from
             the
             words
             of
             the
             Apostle
             ,
             Rom.
             9.16
             ,
             17
             ,
             18
             ,
             19
             ,
             21.
             
             Did
             none
             but
             Abraham
             give
             an
             example
             unto
             others
             of
             believing
             ?
             The
             Apostle
             to
             the
             Hebrews
             sets
             him
             out
             ,
             chap.
             11.
             as
             one
             example
             among
             many
             ▪
             we
             find
             many
             that
             went
             before
             him
             ,
             
               Abel
               ,
               Enoch
               ,
               Noah
            
             ;
             and
             more
             that
             followed
             after
             him
             .
             And
             I
             should
             rather
             think
             that
             the
             Text
             by
             him
             produced
             ,
             proves
             without
             any
             contradiction
             ,
             that
             the
             Covenant
             made
             Abraham
             the
             father
             of
             believers
             ;
             he
             is
             the
             called
             three
             Father
             of
             us
             all
             ,
             and
             a
             Text
             quoted
             for
             it
             ,
             which
             is
             Gen.
             17.5
             .
             A
             Father
             of
             many
             nations
             I
             have
             made
             thee
             :
             And
             whether
             that
             be
             not
             by
             vertue
             of
             Covenant
             ,
             let
             the
             context
             be
             consulted
             ,
             together
             with
             the
             Apostles
             words
             ,
             Rom.
             4.11
             .
             He
             closed
             with
             God
             in
             Covenant
             ,
             and
             accepted
             the
             seal
             of
             the
             Covenant
             ,
             that
             according
             to
             Covenant
             he
             might
             be
             the
             Father
             of
             all
             them
             that
             believe
             .
          
        
         
           Answ.
           1.
           
           If
           
             Abel
             ,
             Enoch
             ,
             Noah
             ,
             be
             set
             out
             as
             examples
             of
             believing
          
           with
           a
           faith
           justifying
           ,
           Heb.
           11.4
           ,
           5
           ,
           6
           ,
           7.
           
             by
             which
          
           Noah
           
             became
             heir
             of
             the
             righteousness
             which
             is
             by
             faith
             ,
          
           then
           it
           is
           not
           true
           which
           Mr.
           Bl.
           ●aith
           a
           little
           before
           ,
           that
           Abraham
           
             could
             be
             exemplary
             as
             a
             pattern
             to
             be
             followed
             onely
             in
             that
             which
             is
             external
             .
          
           2.
           
           Many
           before
           and
           after
           did
           believe
           as
           Abraham
           ,
           and
           they
           are
           examples
           to
           us
           ,
           Pleb
           .
           6.12
           .
           Yet
           we
           find
           not
           any
           whose
           faith
           was
           remarkably
           tried
           and
           approved
           as
           Abrahams
           ,
           and
           therefore
           none
           deno●inated
           the
           Fat●er
           of
           believers
           besides
           him
           .
           3.
           
           It
           is
           granted
           the
           promise
           or
           Covenant
           was
           the
           object
           of
           Abrahams
           faith
           ,
           and
           that
           it
           did
           assure
           that
           he
           should
           be
           the
           Father
           of
           believers
           both
           of
           Jews
           and
           Gentiles
           ;
           yet
           the
           reason
           of
           the
           denomination
           of
           Father
           of
           believers
           is
           made
           onely
           his
           eminent
           faith
           ,
           and
           the
           form
           denominating
           him
           is
           〈◊〉
           relation
           to
           them
           ,
           the
           foundation
           of
           which
           was
           his
           begetting
           believers
           exemplarily
           ▪
           4.
           
           Rom.
           4.11
           .
           It
           is
           neither
           said
           
             Abraham
             closed
             with
             God
             in
             Covenant
             ,
             nor
             that
             he
             accepted
             the
             seal
             of
             the
             Covenant
             ,
          
           nor
           is
           there
           in
           that
           v.
           any
           mention
           of
           the
           Covenant
           ,
           or
           of
           the
           seal
           of
           the
           Covenant
           ,
           but
           ●
           .
           16
           ▪
           the
           Apostles
           having
           termed
           
             Abraham
             the
             Father
             of
             us
             all
             ,
             v.
          
           17
           ,
           18
           ,
           19
           ,
           20
           ,
           21.
           he
           sets
           out
           his
           faith
           as
           most
           eminent
           ,
           and
           that
           as
           the
           reason
           of
           his
           Fatherhood
           .
        
         
         
           Mr.
           Bl.
           to
           what
           I
           said
           ,
           
             the
             fatness
             of
             the
             Olive
             tree
             ,
             Diodati
          
           said
           truly
           ,
           
             is
             the
             blessing
             and
             promise
             made
             to
          
           Abraham
           
             and
             to
             his
             seed
             ,
             and
             so
             the
             Apostle
             expresseth
             ,
             Gal.
          
           3.14
           .
           saith
           .
           
             This
             we
             grant
             ,
             and
             priviledge
             of
             ordinances
             contained
             this
             blessing
             and
             this
             promise
             ;
             we
             know
             the
             Gospel
             to
             be
             the
             power
             of
             God
             to
             salvation
             .
          
           To
           which
           I
           reply
           ,
           
             The
             blessing
             ,
             Gal.
          
           3.14
           .
           is
           j●stification
           ,
           v.
           8
           ,
           9.
           and
           
             the
             promise
          
           is
           
             of
             the
             spirit
             through
             faith
          
           ,
           which
           a
           man
           may
           be
           without
           ,
           though
           he
           have
           the
           outward
           ●riviledge
           of
           ordinances
           ,
           and
           therefore
           are
           not
           contained
           in
           it
           :
           Nor
           is
           
             the
             Gospel
             the
             power
             of
             God
             to
             salvation
          
           without
           faith
           ;
           and
           therefore
           if
           the
           ingraffing
           be
           onely
           into
           the
           visible
           Church
           ▪
           and
           a
           person
           have
           onely
           the
           priviledge
           of
           ordinances
           ,
           he
           may
           be
           without
           the
           blessing
           and
           promise
           made
           to
           Abraham
           and
           to
           his
           seed
           ,
           Gal.
           3.14
           .
           which
           is
           granted
           by
           Mr.
           Bl.
           to
           be
           
             the
             fatness
          
           meant
           Rom.
           11.17
           .
           and
           therefore
           
             the
             fatness
          
           is
           more
           then
           outward
           priviledges
           and
           ordinances
           ,
           and
           I
           said
           truly
           it
           is
           too
           washy
           and
           frigid
           an
           exposition
           which
           doth
           so
           expound
           it
           ,
           and
           this
           washes
           away
           the
           dust
           Mr.
           Bl.
           casts
           on
           Rom.
           11.17
           .
        
         
           But
           he
           argues
           thus
           .
           
             That
             wherein
             the
             Jews
             exceeded
             the
             Gentiles
             ,
             is
             the
             fatness
             whereof
             the
             Gentiles
             partake
             ,
             when
             they
             are
             ingraffed
             instead
             of
             the
             Jews
             ;
             this
             none
             can
             deny
             ,
             for
             this
             makes
             them
             their
             equals
             and
             co
             partners
             :
             But
             it
             is
             priviledges
             of
             ordinances
             (
             how
             frigid
             and
             washy
             things
             soever
             Mr.
             T.
             little
             better
             then
             profanely
             makes
             it
             )
             is
             the
             priviledge
             wherein
             Jews
             exceeded
             Gentiles
             ,
             Rom.
             3.1
             .
             Deut.
             ●
             .
             7
             ,
             8.
             
             Psal.
             147.19
             ,
             20.
             
             Therefore
             this
             is
             the
             fatness
             of
             the
             Olive
             .
          
        
         
           Answ.
           The
           major
           is
           not
           true
           ,
           if
           universal
           :
           and
           Mr.
           Bls.
           reason
           proves
           it
           .
           For
           the
           Gentiles
           when
           ingraffed
           ,
           were
           not
           made
           equals
           and
           co
           partners
           in
           many
           things
           wherein
           the
           Jews
           before
           exceeded
           the
           Gentiles
           .
           All
           those
           things
           mentioned
           Rom
           9.4
           ,
           5.
           were
           prerogatives
           of
           the
           Jewes
           never
           imparted
           to
           the
           Gentile
           believers
           ,
           yea
           that
           priviledge
           mentioned
           Rom.
           3.1
           .
           
             the
             committing
             the
             Oracles
             of
             God
             ,
          
           the
           Christian
           Gentiles
           were
           never
           made
           equals
           and
           co
           partners
           with
           the
           Jews
           in
           ,
           God
           did
           never
           give
           oracles
           and
           answers
           to
           the
           Christian
           Gentiles
           ,
           nor
           the
           Tables
           of
           the
           Covenant
           ,
           and
           the
           Book
           of
           the
           Law
           to
           be
           kept
           ,
           as
           hee
           did
           to
           the
           Jews
           .
           But
           that
           wherein
           the
           Jews
           and
           Gentiles
           were
           made
           equals
           and
           co
           partners
           ,
           was
           justification
           by
           faith
           ,
           and
           union
           with
           Christ
           by
           his
           spirit
           ,
           as
           Ephes.
           3.6
           .
           Gal.
           3.28
           ,
           29
           ,
           &c.
           and
           therefore
           this
           argument
           is
           rightly
           retorted
           thus
           on
           Mr.
           Bl.
           That
           wherein
           the
           Gentiles
           ingraffed
           were
           equals
           and
           copartners
           with
           the
           Jews
           is
           
             the
             fatness
          
           meant
           Rom.
           11.17
           .
           But
           this
           is
           not
           the
           priviledges
           of
           Ordinances
           ,
           but
           justification
           and
           oneness
           in
           Christ
           ,
           ergo
           that
           is
           
             the
             fatness
          
           meant
           Rom.
           11.17
           .
        
         
           To
           what
           I
           said
           ,
           that
           the
           Gentiles
           were
           not
           partakers
           of
           the
           outward
           priviledges
           and
           ordinances
           of
           Abraham
           and
           the
           Jews
           ,
           they
           being
           tak●
           away
           ,
           hee
           saith
           ,
           
             if
             that
             of
             the
             Apostle
             bee
             true
             ,
             that
             the
             Gospel
             was
             preached
             to
          
           Abraham
           ,
           Gal.
           3.8
           .
           
             then
             this
             cannot
             bee
             false
             .
             If
             the
             Rock
             and
             Manna
             in
             the
             Wilderness
             bee
             the
             same
             ,
             as
             that
             on
             which
             w●
             seed
             ,
          
           1
           Cor.
           10.2
           .
           
             the
             outward
             priviledges
             of
             that
             people
             may
             well
             the
             〈◊〉
             the
             same
             with
             ours
             .
          
        
         
           Answ.
           1.
           
           If
           the
           outward
           priviledges
           and
           ordinances
           of
           Abraham
           and
           
           the
           Jews
           be
           the
           same
           with
           ours
           ,
           then
           not
           onely
           the
           preaching
           the
           Gospel
           ,
           but
           also
           Circumcision
           ,
           the
           Passeover
           ,
           the
           Temple
           ,
           High
           Priest
           ,
           sacrifices
           ,
           &c.
           must
           be
           the
           same
           to
           us
           as
           to
           them
           .
           2.
           
           Though
           the
           Gospel
           be
           preached
           to
           us
           which
           was
           preached
           to
           them
           ,
           yet
           not
           in
           the
           same
           manner
           ;
           it
           was
           preached
           to
           them
           ●s
           future
           ,
           to
           us
           as
           accomplished
           ;
           nor
           by
           the
           same
           ordinances
           ,
           not
           by
           the
           slaying
           the
           Paschal
           Lamb
           ,
           the
           High
           Priests
           going
           into
           the
           most
           Holy
           place
           with
           bloud
           once
           a
           year
           ,
           &c.
           3.
           
           No●
           is
           it
           true
           that
           
             the
             Rock
             and
             Manna
             in
             the
             wilderness
             is
             the
             same
             as
             that
             on
             which
             we
             seed
             ,
          
           1
           Cor.
           10.3
           ,
           4.
           though
           it
           be
           true
           the
           same
           Christ
           or
           spiritual
           meate
           and
           drinke
           was
           signified
           by
           the
           Manna
           they
           ate
           ,
           and
           the
           water
           out
           of
           the
           Rocke
           which
           they
           dranke
           ,
           which
           is
           signified
           by
           the
           Bread
           and
           Wine
           wee
           receive
           in
           the
           Lords
           Supper
           :
           But
           this
           doth
           not
           shew
           the
           same
           outward
           priviledges
           of
           the
           Jewes
           and
           us
           ,
           but
           the
           same
           spirituall
           benefits
           signified
           to
           them
           which
           are
           to
           us
           .
        
         
           He
           next
           tels
           me
           ,
           
             I
             have
             taken
             pains
             for
             my
             own
             full
             refutation
             ;
             for
             if
          
           Abraham
           
             be
             the
             root
             ,
             then
             the
             natural
             posterity
             of
          
           Abraham
           
             must
             of
             necessity
             be
             the
             natural
             branches
             which
             were
             cut
             off
          
           :
           which
           he
           endeavours
           to
           prove
           from
           Rom.
           9.2
           ,
           3.
           
           &
           11.1
           ,
           14.
           though
           the
           conclusion
           be
           not
           denied
           ,
           but
           oft
           asserted
           by
           me
           ;
           and
           then
           brings
           in
           Paul
           thus
           disputing
           ,
           Pauls
           
             kinsmen
             after
             the
             flesh
             were
             the
             Church
             visible
             ,
             not
             invisible
             :
             But
          
           Pauls
           
             kindred
             according
             to
             the
             flesh
             were
             the
             branches
             cut
             off
             ;
             Ergo
             ,
          
           the
           Church
           visible
           not
           invisible
           was
           cut
           off
           :
           Which
           conclusion
           doth
           not
           contradict
           any
           thing
           I
           assert
           ,
           who
           never
           made
           the
           Church
           invisible
           cut
           off
           ,
           but
           some
           branches
           broken
           off
           from
           the
           Church
           invisible
           which
           was
           formerly
           in
           that
           people
           .
           So
           that
           Mr.
           Bl.
           hitherto
           hath
           m●de
           no
           answer
           to
           my
           arguments
           ,
           but
           talk●d
           at
           randome
           quite
           besides
           the
           matter
           urged
           in
           them
           .
        
         
           My
           5th
           .
           argument
           was
           ▪
           If
           the
           breaking
           off
           the
           Jews
           were
           by
           blinding
           ,
           then
           the
           ingraffing
           was
           by
           giving
           faith
           ;
           but
           the
           former
           is
           true
           ,
           v.
           25.
           
           Ergo
           ,
           the
           later
           .
        
         
           To
           this
           Mr.
           S.
           saith
           ,
           
             There
             is
             not
             the
             s●me
             reason
             ,
             seeing
             ●e
             takes
             i●
             of
             giving
             saving
             faith
             ;
             their
             blinding
             was
             judicial
             ,
             a
             punishment
             for
             their
             unbelieving
             rejecting
             of
             the
             Gospel
             ,
             though
             they
             had
             not
             saving
             faith
             to
             embrace
             the
             Gospel
             ;
             the
             giving
             of
             faith
             is
             not
             on
             such
             terms
             ;
             neither
             is
             saving
             faith
             so
             absolutely
             antecedent
             to
             make
             a
             man
             a
             member
             of
             the
             visible
             Church
             ,
             as
             blinding
             to
             Gods
             final
             rejection
             .
          
        
         
           Answ.
           He
           sai●h
           
             there
             is
             not
             the
             same
             reason
             ,
          
           but
           shews
           not
           why
           if
           the
           breaking
           off
           be
           by
           blinding
           ,
           the
           ingraffing
           should
           not
           be
           by
           giving
           a
           saving
           faith
           .
           Sure
           according
           to
           all
           the
           Logick
           I
           ever
           learned
           it
           is
           as
           clear
           an
           a●gument
           as
           can
           be
           in
           this
           case
           ,
           that
           where
           opposite
           effects
           are
           put
           ,
           the
           one
           effect
           being
           from
           one
           cause
           ,
           the
           other
           should
           be
           from
           the
           opposite
           cause
           T
           is
           true
           ,
           I
           take
           the
           inlightning
           opposite
           to
           blinding
           to
           be
           
             the
             giving
             saving
             faith
          
           :
           yet
           do
           not
           think
           the
           blinding
           v.
           25.
           to
           have
           bin
           
             judicial
             a
             punishment
             for
             their
             unbelieving
             ,
             rejecting
             of
             the
             Gospel
             ,
          
           but
           as
           it
           is
           v.
           32.
           
             the
             vety
             shutting
             up
             in
             unbelief
             ,
          
           the
           antecedent
           to
           unbelief
           ▪
           consequent
           on
           reprobation
           opposite
           to
           election
           ,
           as
           v.
           7
           ,
           8
           ,
           9
           ,
           10.
           do
           plainly
           shew
           ,
           not
           consequent
           to
           unbelief
           .
           What
           he
           means
           by
           
             the
             giving
             
             of
             faith
             is
             not
             on
             such
             terms
             ,
          
           I
           cannot
           readily
           divine
           ;
           the
           speech
           seems
           to
           me
           to
           be
           either
           non-sense
           ,
           there
           being
           no
           terms
           forementioned
           that
           I
           can
           perceive
           to
           which
           it
           may
           be
           referred
           ,
           or
           else
           it
           is
           impertinent
           to
           the
           answering
           the
           objection
           ,
           and
           so
           as
           that
           which
           follows
           .
           For
           though
           
             the
             giving
             of
             saving
             faith
             be
             not
             on
             such
             terms
          
           as
           Mr.
           S.
           means
           ,
           or
           that
           
             it
             be
             not
             so
             absolutely
             antecedent
             to
             make
             a
             man
             a
             member
             of
             the
             visible
             Church
             as
             blinding
             is
             to
             Gods
             final
             rejection
             ,
          
           doth
           it
           follow
           ,
           that
           if
           the
           breaking
           off
           be
           by
           blinding
           ,
           v.
           25.
           the
           ingraffing
           is
           not
           by
           giving
           faith
           ,
           v.
           24
           ?
           But
           Mr.
           S.
           adds
           .
        
         
           2.
           
           
             Blindness
             came
             but
             in
             part
             on
             Israel
             ;
             it
             fell
             onely
             on
             the
             meer
             visible
             members
             ,
             not
             the
             invisible
             and
             elect
             :
             therefore
             the
             ingraffi●g
             must
             be
             onely
             of
             visible
             members
             into
             the
             visible
             Church
             ,
             v.
          
           7.
           
           
             The
             election
             hath
             obtained
             it
             ,
             but
             the
             rest
             were
             blinded
             .
          
        
         
           Answ.
           There
           is
           no
           shew
           of
           consequence
           that
           I
           know
           in
           it
           ,
           that
           if
           blindness
           fall
           not
           on
           the
           elect
           ,
           therefore
           ingraffing
           is
           not
           of
           the
           elect
           onely
           ;
           the
           argument
           is
           plain
           on
           the
           contrary
           even
           from
           vers
           .
           7.
           alledged
           by
           him
           ,
           the
           rest
           to
           wit
           the
           non-elect
           were
           blinded
           ,
           therefore
           the
           ingraffed
           who
           obtained
           were
           onely
           the
           elect
           ,
           and
           their
           obtaining
           the
           ingraffing
           was
           by
           such
           enlightening
           as
           wrought
           saving
           faith
           in
           them
           .
        
         
           Mr.
           
             Bl
             grants
             the
             conclusion
             ,
             that
             the
             ingraffing
             is
             by
             giving
             faith
             ,
             but
             a
             faith
             of
             profession
             into
             a
             Churchstate
             ,
             as
             he
             answered
             to
             the
          
           3
           
             d.
             arg
          
           .
           To
           which
           I
           reply
           ,
           1.
           
           If
           it
           were
           giving
           of
           such
           a
           faith
           ,
           yet
           infants
           would
           be
           excluded
           ,
           sith
           they
           are
           not
           so
           ingraffed
           .
           2.
           
           The
           ingraffing
           notes
           more
           then
           admission
           by
           an
           outward
           ordinance
           .
           3.
           
           I
           proved
           from
           the
           Text
           v.
           7
           ,
           8
           ,
           10.
           that
           the
           blinding
           was
           of
           those
           who
           are
           not
           elect
           ;
           and
           therefore
           the
           inlightening
           by
           which
           
             the
             election
             obtains
          
           ,
           or
           the
           Gentiles
           are
           ingraffed
           is
           that
           ,
           as
           Dr.
           Ames
           saith
           
             Antisynod
             .
             animadv
             .
             in
             art
             .
          
           1.
           c.
           16.
           
             whereby
             they
             obtain
             faith
             and
             salvation
             from
             election
             .
          
           And
           I
           used
           these
           words
           ,
           If
           the
           blinding
           be
           the
           effect
           of
           reprobation
           ,
           and
           the
           breaking
           off
           be
           by
           blinding
           ,
           then
           the
           ingraffing
           is
           by
           inli●htening
           ,
           and
           that
           inlightening
           is
           according
           to
           election
           ,
           and
           so
           is
           all
           one
           with
           giving
           of
           faith
           ,
           by
           which
           I
           mean
           justifying
           or
           saving
           faith
           .
        
         
           At
           this
           passage
           Mr.
           Bl.
           lays
           about
           him
           thus
           ,
           
             Here
             is
             Divinity
             which
             calls
             for
             patience
             in
             a
             degree
             above
             all
             that
             is
             Christian
             ;
             which
             one
             of
             the
             Contraremonstants
             ,
             worthy
             the
             name
             of
             an
             adversary
             of
             the
             Arminians
             ,
             hath
             taught
             this
             Doctrine
             ?
             It
             is
             that
             which
             their
             adversaries
             indeed
             charge
             upon
             them
             ,
             but
             that
             which
             they
             unanimously
             do
             disclaim
             .
             I
             have
             heard
             that
             reprobation
             is
             the
             antecedent
             of
             sin
             ,
             but
             never
             that
             it
             was
             the
             cause
             ;
             and
             that
             sin
             is
             a
             consequent
             of
             it
             ,
             but
             never
             an
             effect
             .
             Reprobation
             is
             the
             act
             of
             God
             ;
             and
             in
             case
             it
             be
             the
             cause
             of
             blindness
             ,
             then
             God
             is
             the
             cause
             :
             So
             that
             the
             Contraremonstran●s
             have
             got
             a
             sweet
             Advocate
             to
             cast
             that
             upon
             them
             ,
             that
             none
             of
             their
             adversaries
             (
             though
             they
             have
             turned
             every
             stone
             to
             it
             )
             could
             never
             prove
             by
             them
             .
          
        
         
           Answ.
           1.
           
           I
           did
           onely
           use
           this
           expression
           [
           if
           the
           blinding
           be
           the
           effect
           of
           reprobation
           ]
           which
           causeth
           all
           this
           insulting
           ,
           which
           doth
           not
           positively
           assert
           it
           ,
           onely
           Mr.
           Bl.
           gathers
           it
           from
           the
           assumption
           which
           he
           
           supposeth
           I
           would
           have
           put
           ,
           which
           is
           not
           very
           candid
           dealing
           .
           2.
           
           The
           assumption
           he
           sets
           down
           thus
           ,
           
             then
             his
             assumption
             can
             be
             no
             other
             ,
             but
             that
             blindness
             is
             the
             effect
             of
             reprobation
          
           :
           But
           herein
           he
           doth
           grosly
           abuse
           me
           .
           For
           I
           did
           not
           say
           ,
           if
           blindness
           be
           the
           effect
           of
           reprobation
           ,
           but
           if
           blinding
           be
           the
           effect
           of
           reprobation
           ,
           between
           which
           there
           is
           a
           great
           difference
           .
           For
           blindness
           is
           mans
           sin
           ,
           but
           blinding
           is
           Gods
           act
           ,
           ascribed
           to
           God
           v.
           8.
           when
           it
           is
           said
           ,
           
             God
             hath
             given
             them
             a
             spirit
             of
             slumber
             ,
             eys
             that
             they
             should
             not
             see
             .
          
           And
           Job
           .
           12.40
           .
           
             He
             hath
             blinded
             their
             eys
             ,
             and
             hardened
             their
             heart
             .
          
           And
           this
           act
           being
           no
           other
           then
           the
           certain
           permission
           of
           sin
           ,
           is
           commonly
           made
           by
           Protestants
           an
           effect
           and
           means
           executing
           the
           decree
           of
           reprobation
           ,
           which
           is
           no
           other
           then
           blinding
           .
           
             Potav
             .
             synt
             .
             l.
          
           4.
           c.
           10.
           
           
             Reprobation
             is
             effectus
             est
             permissio
             lapsus
             .
             Ames
             .
             med
             .
             Theol.
             l.
          
           1.
           c.
           25.
           
           §
           .
           
             Tertius
             reprobationis
             actus
             est
             intentio
             dirigendi
             media
             illa
             ,
             quibus
             justitia
             possit
             in
             reprobas
             manifestari
             .
             Media
             hujus
             generis
             maxime
             propria
             sunt
             permissio
             peccati
             ,
             derelictio
             in
             peccato
             ,
             Rom.
          
           9
           18.
           2
           
           Thes.
           2.11
           ,
           12.
           
           
             Calvin
             Instit.
             l.
          
           3.
           c.
           23.
           
           §
           .
           1.
           unde
           (
           from
           Rom.
           9.18
           .
           )
           
             sequitur
             absconditum
             Dei
             consilium
             obdu
             ationis
             esse
             causam
             .
          
           Yea
           ,
           §
           4.
           he
           saith
           ,
           
             Cujus
             rei
             (
             defectionis
             Angelorum
             )
             causa
             non
             potest
             alia
             adduci
             quam
             reprobatio
             ,
             quae
             in
             arcano
             Dei
             consilio
             abscondita
             est
             ▪
             Vide
             Andr.
             Rivet
             .
             sum
             .
             contro
             .
             tr●ct
             .
          
           4.
           q.
           6
           ,
           7.
           
           And
           
             Piscat
             ▪
             observ
          
           .
           9.
           
             e
             Rom.
          
           9.10
           ,
           11
           ,
           12
           ,
           13.
           
           
             Erram
             igitur
             qui
             putant
             praedestinationem
             pendere
             a
             praevisis
             operibus
             ,
             vel
             a
             praevisa
             fide
             ,
             vel
             incredulitate
             .
             Imo
             haec
             omnia
             praedestinationis
             effecta
             sunt
             :
             quomodo
             igitur
             possunt
             statui
             praedestinationis
             causae
             ?
          
           So
           that
           if
           I
           had
           taught
           (
           as
           Mr.
           Bl.
           misreports
           me
           )
           that
           Gods
           reprobation
           causeth
           blindness
           ;
           yet
           I
           had
           Authours
           worthy
           the
           name
           of
           adversaries
           to
           the
           Arminians
           so
           saying
           :
           Nor
           have
           I
           done
           any
           
             such
             high
             dis
             service
             to
             the
             anti-Arminians
          
           as
           in
           the
           Table
           at
           the
           ●nd
           of
           his
           Book
           he
           chargeth
           me
           with
           .
           3.
           
           If
           Mr.
           Bl.
           had
           not
           minded
           to
           pick
           a
           quarrel
           ,
           he
           might
           have
           interpreted
           (
           as
           indeed
           I
           meant
           )
           the
           term
           effect
           not
           strictly
           or
           rigourously
           ,
           as
           Scheibler
           speaks
           ,
           but
           in
           the
           sense
           in
           which
           Logicians
           call
           the
           Eclipse
           of
           the
           Moon
           ,
           the
           effect
           of
           the
           inter
           position
           of
           the
           Earth
           between
           it
           and
           the
           Sun
           ,
           though
           it
           be
           rather
           a
           consequent
           ,
           then
           an
           effect
           ;
           after
           which
           manner
           I
           explained
           the
           term
           cause
           in
           the
           same
           Book
           ;
           
             Review
             ,
             part
          
           1.
           sect
           .
           35.
           p.
           238.
           4.
           
           Let
           the
           word
           [
           effect
           ]
           be
           left
           out
           ,
           and
           let
           the
           word
           [
           consequent
           ]
           be
           put
           in
           ,
           my
           argumen
           hath
           the
           same
           force
           ;
           and
           therefore
           this
           was
           in
           Mr.
           Bl.
           a
           meer
           wrangling
           exception
           .
        
         
           Let
           's
           view
           what
           he
           saith
           in
           answer
           thereto
           .
           He
           saith
           ,
           
             Mr.
             T.
             lays
             all
             upon
             God
             ,
             Gods
             reprobation
             causes
             blindness
             ,
             and
             their
             breaking
             off
             is
             by
             blinding
             ;
             here
             is
             no
             hand
             but
             Gods
             in
             their
             destruction
             .
             And
             now
             the
             blasphemy
             of
             the
             consequence
             being
             denied
             ,
             so
             that
             blindness
             is
             no
             effect
             of
             reprobation
             ,
             breaking
             off
             being
             not
             by
             blinding
             ;
             what
             becomes
             of
             the
             rule
             of
             opposites
             here
             produced
             ?
             And
             Mr.
             T.
             should
             not
             be
             ignorant
             ,
             that
             election
             and
             reprobation
             in
             the
             work
             of
             salvation
             and
             damnation
             do
             not
             
               per
               omnia
               quadrare
            
             ,
             otherwise
             as
             election
             leads
             to
             salvation
             without
             any
             merit
             of
             works
             ,
             so
             reprobation
             should
             lead
             to
             destruction
             without
             any
             merit
             of
             sin
             ;
             which
             Contraremonstrants
             unanimously
             deny
             ,
             though
             Mr.
             T.
             here
             will
             have
             them
             to
             affirm
             ,
             having
             before
             quoted
             v.
             8.
             
             &
             10.
             of
             this
             chapter
             ,
             he
             saith
             from
             
             which
             Anti-Arminians
             gather
             absolute
             reprobation
             ,
             and
             then
             explains
             himself
             what
             this
             absolute
             reprobation
             in
             his
             sense
             is
             in
             the
             words
             spoken
             to
             .
             And
             then
             in
             opposition
             to
             me
             cites
             Gomarus
             denying
             absolute
             reprobation
             in
             my
             sense
             ,
             that
             God
             absolutely
             reprobates
             any
             man
             to
             destruction
             without
             subordinate
             means
             ,
             to
             wit
             ,
             sin
             ;
             that
             God
             doth
             not
             effect
             sin
             ,
             or
             decree
             to
             effect
             it
             :
             And
             Dr.
             Prideaux
             ,
             that
             sin
             follows
             not
             on
             reprobation
             as
             an
             efficient
             ,
             but
             deficient
             ;
             is
             a
             consequent
             ,
             not
             effect
             of
             reprobation
             :
             And
             Mr.
             Ball
             ,
             that
             Gods
             decree
             is
             not
             the
             cause
             of
             mans
             sin
             .
          
        
         
           Answ.
           In
           all
           this
           there
           's
           not
           a
           word
           that
           takes
           away
           the
           force
           of
           the
           argument
           ;
           if
           that
           word
           [
           effect
           ]
           had
           been
           left
           out
           ,
           as
           it
           was
           left
           out
           in
           the
           first
           framing
           of
           it
           ,
           and
           [
           consequent
           ]
           had
           been
           put
           in
           ,
           though
           the
           argument
           had
           been
           as
           strong
           if
           that
           word
           had
           been
           used
           ,
           or
           ,
           as
           it
           was
           in
           the
           first
           framing
           ,
           neither
           used
           .
           He
           accuseth
           me
           of
           blasphemy
           ▪
           here
           as
           asserting
           blindness
           to
           be
           the
           effect
           of
           reprobation
           ,
           that
           I
           lay
           all
           upon
           God
           ,
           no
           hand
           but
           Gods
           in
           mens
           destruction
           ;
           that
           I
           make
           Contraremonstrants
           to
           affirm
           an
           absolute
           reprobation
           without
           any
           merit
           of
           sin
           ;
           and
           that
           I
           explain
           absolute
           reprobation
           gathered
           by
           them
           from
           Rom.
           11.8
           ,
           10.
           in
           this
           sense
           ,
           of
           all
           which
           charges
           there
           is
           not
           one
           true
           ;
           so
           that
           here
           is
           nothing
           but
           a
           fardel
           o●
           manifest
           calumnies
           .
           And
           as
           for
           what
           he
           alledgeth
           ,
           that
           
             breaking
             off
             is
             not
             by
             blinding
             ,
             because
             blindness
             was
             their
             guilt
             ,
             and
             casting
             off
             their
             just
             sentence
             ,
             and
             the
             guilt
             and
             punishment
             are
             not
             one
             ,
          
           it
           doth
           no
           whit
           infringe
           my
           argument
           .
           For
           these
           may
           well
           stand
           together
           ,
           that
           Gods
           reprobation
           is
           executed
           by
           blinding
           ,
           and
           yet
           blindness
           their
           guilt
           ,
           and
           upon
           their
           unbelief
           or
           blindness
           God
           breaks
           them
           off
           by
           a
           just
           sentence
           ;
           as
           on
           the
           other
           side
           ,
           election
           is
           the
           cause
           of
           Gods
           enlightening
           ,
           whereby
           the
           ingraffed
           branches
           believe
           ,
           and
           through
           fai●h
           they
           are
           by
           Gods
           act
           of
           grace
           ingraffed
           into
           the
           invisible
           Church
           of
           true
           believers
           :
           And
           in
           this
           manner
           the
           rule
           of
           opposites
           holds
           evidently
           ,
           although
           election
           and
           reprobation
           in
           the
           work
           of
           salvation
           and
           damnation
           do
           not
           
             per
             omnia
             quadrare
          
           ,
           nor
           there
           be
           any
           such
           absolute
           reprobation
           as
           leads
           to
           destruction
           without
           any
           merit
           of
           sin
           .
           Which
           kind
           of
           absolute
           rep●obation
           I
           never
           asserted
           ,
           nor
           ascribed
           to
           Contraremonstrants
           ,
           who
           onely
           make
           reprobation
           absolute
           ,
           in
           that
           the
           reason
           why
           God
           in
           his
           eternal
           decree
           or
           purpose
           did
           choose
           one
           to
           life
           and
           not
           another
           ,
           is
           not
           the
           foreseen
           belief
           and
           obedience
           of
           one
           ,
           or
           the
           foreseen
           unbelief
           or
           disobedience
           of
           the
           other
           ,
           but
           his
           own
           will
           ,
           Rom.
           9.11
           ,
           12
           ,
           13
           ,
           18.
           
           Nor
           do
           I
           make
           sin
           in
           proper
           or
           strict
           acception
           the
           effect
           of
           Gods
           act
           ;
           I
           never
           said
           ,
           blindness
           is
           the
           effect
           of
           Gods
           reprobation
           ,
           as
           Mr.
           Bl.
           misreports
           me
           ,
           nor
           that
           God
           doth
           by
           any
           positive
           influx
           work
           it
           in
           man
           as
           an
           efficient
           ;
           but
           I
           said
           ,
           blinding
           was
           the
           effect
           of
           reprobation
           in
           a
           larger
           sense
           ,
           as
           effect
           is
           taken
           for
           a
           consequent
           ,
           and
           that
           it
           was
           by
           blinding
           ,
           which
           doth
           not
           at
           all
           gainsay
           the
           sayings
           of
           those
           learned
           Writers
           alledged
           by
           Mr.
           Bl.
           And
           if
           
             Gods
             severity
             in
             not
             sparing
             the
             natural
             branches
             were
             explicitely
             no
             more
             then
             what
             Christ
             threatned
             ,
             Matth.
          
           21.43
           .
           yet
           my
           argument
           holds
           good
           .
           For
           
             the
             taking
             away
             of
             Gods
             Kingdome
          
           is
           not
           onely
           the
           taking
           away
           of
           the
           preaching
           of
           the
           Gospel
           ,
           but
           also
           the
           being
           of
           the
           Church
           of
           true
           believers
           among
           them
           as
           heretofore
           ;
           and
           so
           
           the
           breaking
           off
           was
           by
           blinding
           ,
           and
           the
           ingraffing
           into
           the
           invisible
           Church
           of
           true
           believers
           by
           giving
           of
           faith
           according
           to
           election
           ,
           which
           was
           to
           be
           proved
           .
        
         
           My
           6th
           .
           arg
           .
           was
           ,
           If
           reingraffing
           of
           the
           Jews
           produceth
           salvation
           ,
           is
           by
           turning
           them
           from
           iniquity
           ,
           taking
           away
           their
           sins
           according
           to
           Gods
           Covenant
           ,
           then
           it
           is
           into
           the
           invisible
           Church
           by
           giving
           faith
           ;
           But
           the
           former
           is
           true
           v.
           26
           ,
           27.
           
           Ergo
           ,
           the
           later
           .
        
         
           Mr.
           S.
           saith
           ,
           
             To
             which
             I
             give
             a
             fair
             answer
             ,
             that
             doubtless
             according
             to
             those
             promises
             ,
             when
             the
             Jews
             shall
             be
             called
             in
             to
             be
             a
             visible
             Church
             again
             ,
             there
             shall
             bee
             abundance
             of
             more
             glory
             brought
             in
             with
             them
             ,
             then
             ever
             yet
             the
             world
             saw
             ;
             and
             the
             new
             heavens
             ,
             and
             the
             new
             earth
             ,
             the
             coming
             down
             of
             the
             new
             Jerusalem
             and
             all
             those
             glorious
             things
             are
             fitted
             to
             fall
             in
             with
             that
             time
             .
             And
             from
             these
             considerations
             many
             do
             interpret
             v.
             26.
             litterally
             ,
             And
             so
             shall
             all
             Israel
             bee
             saved
             .
             But
             get
             1.
             they
             shall
             be
             ingraffed
             in
             as
             a
             visible
             Church
             ,
             else
             Abraham
             and
             the
             Fathers
             would
             never
             be
             mentioned
             as
             roots
             .
             2.
             
             They
             shal
             be
             ingraffed
             as
             they
             were
             broken
             off
             :
             now
             they
             were
             broken
             off
             as
             a
             visible
             Church
             .
             3.
             
             All
             that
             can
             be
             gathered
             is
             this
             ,
             that
             the
             fulness
             of
             salvation
             ,
             and
             the
             vertues
             of
             the
             promises
             shall
             more
             fully
             and
             universally
             take
             effect
             on
             the
             Jews
             ,
             even
             to
             the
             salvation
             of
             all
             of
             them
             ;
             and
             so
             the
             invisible
             &
             visible
             Church
             be
             more
             pure
             and
             as
             one
             in
             the
             earth
             ;
             but
             this
             fulness
             shall
             be
             to
             them
             as
             a
             visible
             Church
             and
             on
             the
             earth
             .
          
        
         
           Answ.
           'T
           is
           a
           fair
           answer
           ,
           but
           such
           as
           hath
           nothing
           to
           weaken
           the
           argument
           ,
           there
           being
           neither
           of
           the
           premises
           denied
           ,
           but
           the
           minor
           granted
           expresly
           ,
           that
           
             the
             vertues
             of
             the
             promises
             shall
             take
             effect
             on
             the
             Jews
             even
             to
             the
             salvation
             of
             all
             of
             them
             ,
          
           which
           if
           true
           ,
           then
           none
           are
           ingraffed
           but
           elect
           persons
           ,
           and
           their
           ingraffing
           into
           the
           invisible
           Church
           ,
           now
           the
           ingraffing
           of
           the
           Gentiles
           ,
           was
           the
           same
           with
           the
           re-ingraffing
           of
           the
           Jews
           ,
           if
           then
           the
           Jews
           re
           ingraffing
           were
           into
           the
           invisible
           Church
           according
           to
           election
           ,
           so
           is
           the
           ingraffing
           of
           the
           Gentiles
           .
           What
           hee
           saith
           ,
           
             yet
             they
             shall
             be
             ingraffed
             as
             a
             visible
             Church
             ,
             and
             this
             fulness
             shall
             be
             to
             them
             as
             a
             visible
             Church
             ,
          
           taking
           [
           as
           ]
           reduplicatively
           cannot
           bee
           true
           ,
           for
           then
           every
           visible
           Church
           should
           have
           all
           in
           it
           saved
           ,
           and
           for
           the
           reasons
           he
           brings
           to
           prove
           ,
           they
           are
           answered
           before
           ,
           the
           fathers
           are
           nor
           mentioned
           as
           roots
           ,
           but
           Abraham
           ,
           who
           is
           a
           root
           not
           of
           the
           visible
           Church
           a●
           such
           ,
           but
           of
           the
           invisible
           of
           true
           believers
           ,
           and
           they
           are
           ingraffed
           as
           the
           other
           were
           broken
           off
           from
           the
           invisible
           Church
           .
        
         
           Mr.
           Bl.
           saith
           ,
           
             This
             arg
             .
             well
             husbanded
             ,
             might
             have
             made
             three
             ;
             to
             the
             first
             I
             say
             ,
             that
             a
             Churchstate
             in
             Scripture
             phrase
             is
             salvation
             ,
             Job
             .
             4.22
             .
             seeing
             Churchmembers
             are
             partakers
             of
             saving
             ordinances
             ;
             And
             the
             fruition
             of
             ordinances
             under
             Gospel
             dispensations
             is
             a
             great
             salvation
             ,
             Heb.
             2.3
             .
             And
             so
             that
             text
             Rom
             11.26
             .
             And
             so
             all
             Israel
             shall
             be
             saved
             ,
             must
             be
             understood
             as
             I
             told
             Mr.
             
               T.
               p.
            
             67.
             of
             my
             answer
             out
             of
             the
             last
             annotations
             ,
             and
             so
             Diodate
             .
          
        
         
           Answ.
           This
           then
           is
           the
           meaning
           of
           Rom.
           11.26
           .
           
             All
             Israel
             shall
             bee
             saved
          
           ,
           that
           is
           ,
           
             they
             shall
             be
             in
             a
             visible
             Churchstate
             partakers
             of
             saving
             (
             outward
             )
             ordinances
             under
             Gospel
             dispensations
             .
          
           But
           can
           Mr.
           Bl.
           or
           any
           sober
           man
           think
           this
           to
           be
           the
           meaning
           ,
           
             they
             shall
             be
             saved
          
           ,
           that
           is
           ,
           they
           
           shall
           be
           in
           such
           an
           estate
           in
           which
           they
           may
           bee
           damned
           ,
           and
           in
           which
           many
           are
           damned
           ?
           or
           that
           God
           where
           hee
           mentions
           the
           effect
           of
           his
           his
           great
           Covenant
           of
           the
           Gospel
           ,
           means
           no
           more
           but
           such
           an
           estate
           ?
           Is
           this
           all
           or
           any
           part
           of
           the
           new
           Covenant
           Heb.
           8
           10
           ,
           
             &c.
             Heb.
          
           10.16
           ,
           17.
           to
           have
           a
           meer
           visible
           Churchstate
           ?
           I
           did
           alwayes
           think
           the
           Covenant
           of
           Grace
           had
           promised
           the
           spirit
           of
           Christ
           ,
           th●t
           the
           Ministery
           thereof
           was
           
             of
             the
             spirit
          
           ,
           2
           Cor
           3.6
           ,
           8.
           
             of
             righteousness
             ,
             v.
          
           9.
           not
           of
           a
           meer
           visible
           Churchstate
           .
           And
           sure
           if
           we
           look
           to
           the
           place
           whence
           these
           words
           are
           quoted
           (
           as
           Mr.
           ●l
           saith
           )
           Isai.
           59.20
           .
           Jerem.
           31.34
           .
           there
           is
           an
           express
           promise
           of
           the
           spirits
           continuance
           upon
           them
           ,
           which
           is
           sure
           much
           beyond
           a
           visible
           Churchstate
           .
           As
           for
           what
           he
           brings
           out
           of
           Scripture
           ,
           it
           is
           shamefully
           wrested
           .
           For
           Joh.
           4.22
           .
           a
           meer
           visible
           Church-state
           is
           not
           termed
           salvation
           ,
           but
           whether
           by
           it
           bee
           meant
           by
           a
           metonymy
           ,
           the
           doctrine
           of
           salvation
           ▪
           or
           the
           authour
           of
           salvation
           Christ
           himself
           ,
           it
           is
           certainly
           another
           thing
           then
           a
           meer
           visible
           Churchstate
           ,
           yea
           in
           that
           sense
           the
           speech
           were
           absurd
           to
           term
           a
           meer
           visible
           Church-state
           salvation
           ,
           and
           false
           to
           say
           tha●
           the
           visible
           Churchstate
           was
           of
           the
           Jewes
           .
           And
           for
           the
           other
           text
           ●eb
           2.3
           .
           it
           doth
           not
           term
           
             the
             fruition
             of
             outward
             Ordinances
             under
             Gospel
             d●spensations
             great
             salvation
             ,
          
           but
           the
           great
           benefit
           purchased
           by
           Christ
           termed
           
             eternal
             salvation
             ,
             Heb.
          
           5.9
           .
           declared
           and
           offered
           in
           the
           Gospel
           .
           
             Diodati
             annot
          
           .
           on
           Heb.
           2.
           
           ●
           .
           
             So
             great
             ]
             namely
             everlasting
             redemption
             ,
             revealed
             and
             communicated
             by
             the
             Gospel
             ,
             and
             impl●citely
             opposed
             by
             the
             Apostle
             to
             the
             temporal
             deliverance
             out
             of
             Egypt
             ,
             for
             the
             contemning
             of
             which
             the
             Israelites
             were
             punished
             in
             the
             wilderness
             .
          
           And
           though
           the
           
             new
             Annot.
          
           and
           Diodati
           paraphrase
           Rom.
           11.26
           .
           by
           [
           
             put
             into
             the
             way
             of
             salvation
          
           ]
           yet
           they
           do
           not
           restrain
           this
           to
           a
           meer
           visible
           Churchstate
           ;
           yea
           both
           add
           ,
           that
           by
           [
           
             all
             Israel
          
           ]
           may
           be
           understood
           
             the
             Israel
             of
             God
             ,
             Gal.
          
           6.16
           .
           
             of
             Jews
             and
             Gentiles
          
           ,
           which
           is
           the
           invisible
           Church
           .
           And
           Di●son
           thus
           parap●raseth
           the
           words
           ,
           
             And
             so
             all
             Israel
             ,
             that
             is
             ,
             the
             multitude
             of
             Jews
             comprehending
             the
             body
             of
             the
             people
             dispersed
             shall
             be
             converted
             .
          
           And
           Piscator
           in
           his
           
             Scholie
             ,
             The
             fulness
             of
             Israel
             shall
             be
             saved
             ,
             to
             wit
             being
             effectually
             called
             by
             the
             preaching
             of
             the
             Gospel
             ,
             and
             justified
             by
             faith
             in
             Christ.
             But
             what
             is
             said
             of
             all
             Israel
             ,
             is
             not
             to
             be
             extended
             to
             each
             ,
             but
             to
             be
             understood
             of
             the
             greatest
             part
             ,
             from
             which
             the
             denomination
             is
             wont
             to
             be
             made
             .
          
        
         
           Mr.
           Bl
           adds
           ,
           
             And
             such
             men
             brought
             into
             a
             Churchstate
             are
             turned
             from
             iniquity
             partially
             ,
             from
             their
             former
             way
             of
             iniquity
             ,
             their
             contradicting
             and
             blasp●eming
             ;
             having
             escaped
             the
             pollution
             of
             the
             world
             ,
             2
             Pet.
             2.6
             .
             of
             the
             world
             ●hat
             remains
             out
             of
             the
             Church
             of
             God.
             
          
        
         
           Answ.
           1
           ▪
           Were
           this
           the
           meaning
           ,
           yet
           infants
           should
           be
           excluded
           ,
           who
           are
           not
           thus
           turned
           .
           2.
           
           That
           such
           
             a
             partial
             turning
          
           cannot
           be
           meant
           ,
           is
           manifest
           ,
           in
           that
           the
           term
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           ungodlinesses
           ,
           that
           is
           ,
           all
           sorts
           of
           ungodliness
           
             from
             Jacob
          
           ,
           that
           is
           ,
           as
           Piscator
           in
           his
           
             scholie
             ,
             by
             pardoning
             or
             remitting
             and
             justifying
             by
             faith
             ,
          
           and
           this
           to
           be
           done
           by
           
             the
             redeemer
             which
             shall
             come
             out
             of
             Sion
          
           who
           so
           
             turns
             from
             iniquity
             as
             to
             bless
             them
             whom
             he
             turns
             ,
             Acts.
          
           3.26
           .
           which
           doth
           not
           agree
           to
           Mr.
           Bls.
           partial
           turning
           .
           More
           rightly
           Di●son
           thus
           paraphraseth
           the
           words
           .
           
             He
             foretelleth
             that
             so
             it
             should
             be
             ,
             that
             the
             true
             redeemer
             should
             free
             his
             nation
             from
             
             the
             guilt
             and
             servitude
             of
             sin
             ,
             the
             iniquities
             of
             that
             people
             being
             pardoned
             ;
             and
             that
             it
             should
             be
             ,
             that
             he
             would
             receive
             them
             into
             the
             Covenant
             of
             grace
             to
             the
             full
             abolishing
             of
             sin
             .
          
        
         
           But
           ,
           saith
           Mr.
           Bl.
           
           
             Their
             sin
             is
             pardoned
             
               quoad
               hoc
            
             :
             and
             when
             Moses
             ,
             prayed
             for
             the
             pardon
             of
             the
             sin
             of
             
               Israel
               ,
               Exod.
            
             32.
             and
             God
             promiseth
             it
             ,
             2
             Chron.
             7.14
             .
             it
             is
             so
             to
             be
             understood
             of
             a
             national
             pardon
             .
          
        
         
           Answ.
           A
           partial
           pardon
           
             quoad
             hoc
          
           of
           some
           particular
           sin
           ,
           and
           releasing
           onely
           of
           some
           particular
           evil
           ,
           cannot
           be
           meant
           Rom.
           11.26
           ,
           27.
           sith
           it
           is
           
             a
             taking
             away
             of
             their
             sins
             ,
          
           by
           the
           agency
           of
           
             the
             redeemer
             that
             comes
             out
             of
             Sion
             ,
          
           and
           according
           
             to
             Gods
             Covenant
             to
             them
          
           ;
           which
           1.
           the
           same
           with
           that
           ,
           Jer.
           31
           33.
           
           Heb.
           8.12
           .
           &
           10.16
           ,
           17.
           in
           which
           
             eternal
             redemp●ion
             and
             inheritance
          
           are
           assured
           ,
           Heb.
           9.12
           ▪
           15.
           
           I
           grant
           it
           shal
           be
           a
           nationa●
           pardon
           ,
           understanding
           by
           nation
           the
           greatest
           or
           chiefest
           part
           of
           the
           nation
           ,
           but
           different
           from
           the
           pardon
           obtained
           by
           
             Moses
             ,
             Exod.
          
           32.
           or
           prom●sed
           ,
           2
           Chron.
           7.14
           .
        
         
           To
           what
           I
           said
           in
           answer
           to
           Mr.
           Geree
           ,
           that
           I
           thought
           at
           the
           Jews
           restauration
           there
           shall
           be
           some
           of
           them
           formalists
           and
           hypocrites
           ,
           but
           none
           of
           the
           re-ingraffed
           ,
           Mr.
           Bl.
           replies
           ,
           
             The
             re-ingraffing
             here
             is
             in
             their
             stead
             that
             fell
             away
             by
             multitudes
             ,
             and
             therefore
             were
             hypocri●es
             and
             formalists
             ,
             and
             the
             ingraffed
             such
             as
             might
             fall
             ,
             which
             is
             not
             spiritual
             Israel
             ,
             but
             carnal
             .
          
           But
           the
           Text
           doth
           not
           say
           ,
           
             the
             Jews
             shall
             be
             re-ingraffed
             in
             their
             shead
             that
             sell
             away
             by
             multitudes
          
           ▪
           but
           onely
           that
           the
           Gentiles
           be
           graffed
           into
           the
           Olive
           in
           stead
           of
           the
           Jews
           broken
           off
           ,
           v.
           17.
           and
           the
           Jews
           shall
           be
           re-ingraffed
           
             when
             the
             fulness
             of
             the
             Gentiles
             shall
             come
             in
             ,
          
           and
           both
           be
           ingraffed
           together
           ,
           not
           the
           one
           broken
           off
           to
           make
           room
           for
           the
           other
           ,
           as
           in
           the
           calling
           of
           the
           Gentiles
           ,
           v.
           19.
           
           Yet
           were
           it
           so
           as
           Mr.
           Bl.
           saith
           ,
           how
           doth
           it
           follow
           ,
           the
           re-ingraffing
           here
           is
           in
           their
           stead
           that
           fell
           away
           by
           multitudes
           ,
           Ergo
           the
           re-ingraffed
           were
           some
           of
           them
           formalists
           and
           hypocrites
           ?
           I
           conceive
           it
           follows
           rather
           on
           the
           contrary
           ,
           those
           that
           fell
           away
           were
           hypocrites
           ,
           therefore
           they
           that
           are
           ingraffed
           in
           their
           stead
           are
           living
           branches
           ,
           or
           sincere
           believers
           .
           As
           for
           what
           he
           said
           before
           about
           the
           falling
           away
           of
           the
           ingraffed
           ,
           is
           answered
           before
           .
        
         
           But
           Mr.
           Bl.
           yet
           adds
           ,
           
             There
             is
             a
             national
             pardon
             ,
             and
             a
             personal
             :
             pardon
             i●
             o●t
             applied
             to
             a
             national
             return
             ,
             as
             2
             Chron.
             7.14
             .
             
               &
               Jerem.
            
             18.7
             ,
             8.
             there
             it
             is
             the
             removal
             of
             drought
             ,
             locusts
             ,
             pestilence
             ;
             here
             their
             judgement
             was
             the
             vail
             of
             blindness
             ,
             not
             assenting
             to
             the
             Gospel
             light
             ;
             and
             they
             shall
             be
             saved
             from
             this
             blindness
             ,
             as
             the
             Text
             expressly
             hath
             it
             ,
             v.
             25
             ,
             26.
             
          
        
         
           Answ.
           This
           blindness
           is
           no
           way
           removed
           but
           by
           giving
           of
           faith
           ,
           as
           is
           proved
           before
           ;
           and
           therefore
           this
           proves
           for
           me
           ,
           the
           ingraffing
           to
           be
           giving
           faith
           according
           to
           election
           ,
           and
           all
           the
           ingraffed
           to
           be
           elect
           .
        
         
           Yet
           once
           more
           saith
           Mr.
           Bl.
           
           
             The
             words
             quoted
             out
             of
             v.
             26
             ,
             27.
             are
             partly
             from
             Isa.
             59.20
             .
             and
             partly
             from
             Jerem.
             31.34
             .
             as
             I
             conceive
             ,
             which
             in
             the
             Prophets
             are
             directly
             spoken
             of
             a
             national
             return
             ,
             and
             national
             pardon
             ,
             as
             Mr.
             B.
             of
             one
             of
             them
             hath
             well
             observed
             :
             but
             in
             New
             Testament
             Scriptures
             variously
             applied
             ,
             as
             all
             know
             that
             text
             of
             Habakkuk
             is
             ,
             ch
             .
             2.4
             .
          
           That
           of
           Jeremy
           is
           applied
           personally
           :
           but
           here
           ,
           as
           the
           context
           
           
             is
             clear
             ,
             it
             ,
             must
             bee
             applied
             nationally
             to
             Israel
             according
             to
             the
             flesh
             .
             The
             vail
             shall
             be
             taken
             from
             them
             on
             whom
             it
             lies
             ;
             it
             lies
             on
             Israel
             according
             to
             the
             flesh
             :
             what
             mystery
             had
             the
             Apostle
             revealed
             in
             case
             he
             had
             onely
             shewed
             that
             all
             elect
             b●lievers
             should
             be
             saved
             ?
          
        
         
           Answ.
           Though
           that
           were
           no
           mystery
           ,
           yet
           it
           was
           a
           mystery
           ,
           that
           God
           shou●d
           contrive
           it
           so
           that
           Israel
           Gods
           people
           formerly
           should
           now
           be
           blind
           ,
           and
           the
           Gentiles
           see
           ,
           and
           
             when
             their
             fulness
             is
             come
             in
             ,
          
           then
           
             all
             Israel
             should
             be
             saved
          
           ,
           who
           were
           then
           broken
           off
           .
           And
           this
           salvation
           is
           to
           be
           national
           ,
           and
           yet
           spiritual
           ,
           there
           being
           a
           national
           effectual
           conversion
           to
           God
           ,
           although
           all
           of
           the
           nation
           be
           not
           converted
           ,
           as
           well
           as
           there
           is
           a
           national
           return
           from
           captivity
           ,
           and
           yet
           not
           all
           return
           .
           The
           words
           being
           quoted
           from
           ●sai
           .
           59.20
           .
           Jer.
           31.34
           .
           there
           being
           no
           reason
           to
           the
           contrary
           they
           shoul●
           be
           applied
           personally
           here
           ,
           as
           ●hey
           are
           Heb.
           8.12
           .
           &
           10.
           
           ●6
           ,
           17.
           
           I
           shall
           close
           up
           the
           vindication
           of
           this
           argument
           with
           the
           words
           of
           Dr.
           
             Owen
             of
             perseverance
             Ch.
          
           7.
           
           §
           .
           24.
           
           
             The
             force
             then
             of
             this
             promise
             ,
          
           Isa.
           59.
           
           ●0
           .
           
             and
             the
             influence
             it
             hath
             into
             the
             establishment
             of
             the
             truth
             we
             have
             in
             hand
             ,
             the
             perpetual
             abiding
             of
             the
             spirit
             with
             the
             Saints
             ,
             will
             not
             be
             evaded
             and
             turned
             aside
             ,
             by
             affirming
             ,
             that
             it
             is
             made
             to
             the
             whole
             people
             of
             Israel
             .
             For
             bes●des
             ,
             that
             the
             spirit
             of
             the
             Lord
             could
             not
             bee
             said
             to
             bee
             in
             the
             ungodly
             rejected
             part
             of
             them
             ,
             nor
             his
             word
             in
             their
             mouth
             ,
             there
             is
             not
             the
             least
             in
             text
             and
             context
             ,
             to
             intimate
             such
             an
             extent
             of
             this
             promise
             as
             to
             the
             object
             of
             it
             ,
             and
             't
             is
             very
             weakly
             attempted
             to
             bee
             proved
             from
          
           Pauls
           
             accommodation
             ,
             and
             interpretation
             of
             the
          
           v
           ▪
           
             fore
             going
             in
          
           Rom.
           11.26
           .
           
             For
             it
             is
             most
             evident
             ,
             and
             indisputable
             to
             any
             one
             ,
             who
             shall
             but
             once
             cast
             an
             eye
             upon
             that
             place
             ,
             that
             the
             Apostle
             accommodates
             and
             applies
             these
             words
             to
             none
             ,
             but
             onely
             those
             who
             shall
             be
             saved
             ,
             being
             turned
             away
             from
             ungodliness
             to
             Christ
             ,
             which
             are
             onely
             the
             seed
             before
             described
             .
             And
             those
             hee
             cals
             all
             Israel
             ;
             either
             in
             the
             spiritual
             sense
             of
             the
             word
             ,
             as
             taken
             for
             the
             chosen
             Israel
             of
             God
             ,
             or
             else
             indefini●ely
             for
             that
             nation
             ,
             upon
             the
             account
             of
             those
             plentiful
             fruits
             ,
             which
             the
             Gospel
             shall
             finde
             amongst
             them
             ,
             when
             they
             shall
             fear
             the
             Lord
             and
             his
             goodness
             in
             the
             latter
             dayes
             .
          
        
         
           My
           seventh
           argument
           was
           ,
           If
           the
           re-ingraffing
           bee
           by
           vertue
           of
           Gods
           election
           and
           love
           ,
           his
           gifts
           of
           calling
           ▪
           then
           it
           is
           into
           the
           invisible
           Church
           ,
           by
           election
           and
           giving
           of
           faith
           ;
           But
           the
           former
           is
           true
           v.
           28
           ,
           2●
           Ergo
           ,
           the
           latter
           .
           Mr.
           S.
           answers
           ,
           1.
           
           
             It
             's
             said
             ,
             that
             as
             touching
             election
             the
             Jews
             are
             beloved
             for
             their
             fathers
             sake
             ;
             hence
             it
             follows
             ,
             God
             hath
             a
             love
             of
             election
             to
             believers
             and
             their
             natural
             seed
             ;
             for
             so
             the
             Jews
             were
             the
             natural
             seed
             of
             Abraham
             .
          
        
         
           Answ.
           It
           followes
           not
           of
           believing
           Gentiles
           and
           their
           natural
           seed
           ,
           for
           this
           is
           spoken
           peculiarly
           of
           the
           Jews
           .
           Nor
           doth
           it
           follow
           of
           all
           the
           natural
           seed
           of
           Abraham
           ,
           the
           contrary
           is
           determined
           Rom.
           9.6
           ;
           7
           ,
           8.
           nor
           of
           any
           at
           all
           times
           ,
           as
           in
           the
           time
           of
           their
           great
           Apostasie
           .
           Much
           less
           doth
           it
           hence
           follow
           ,
           as
           it
           hath
           been
           pleaded
           for
           Paedobaptism
           ,
           that
           because
           God
           loved
           the
           Jews
           for
           the
           fathers
           sake
           ,
           therefore
           wee
           are
           to
           take
           in
           the
           parcels
           ,
           all
           the
           infants
           of
           inchurched
           believers
           ,
           to
           bee
           elect
           and
           in
           the
           Covenant
           of
           Grace
           ,
           and
           thereupon
           to
           baptise
           them
           ,
           this
           to
           my
           apprehension
           hath
           not
           a
           shadow
           of
           consequence
           .
        
         
         
           But
           saith
           Mr.
           S.
           2.
           
           
             It
             's
             granted
             that
             the
             calling
             of
             the
             Jews
             shall
             be
             according
             to
             Gods
             election
             and
             first
             love
             ;
             and
             that
             Gods
             election
             shall
             more
             fully
             take
             hold
             of
             the
             Jews
             at
             their
             recalling
             ,
             then
             of
             any
             nation
             :
             but
             yet
             still
             the
             argument
             is
             of
             no
             force
             to
             prove
             that
             their
             re-ingraffing
             and
             so
             ours
             is
             onely
             or
             firstly
             into
             the
             invisible
             Church
             ;
             for
             they
             are
             elected
             as
             well
             to
             be
             a
             visible
             Church
             ,
             as
             to
             be
             partakers
             of
             inward
             graces
             ;
             and
             their
             re-ingraffing
             must
             be
             specially
             and
             firstly
             into
             the
             visible
             Church
             from
             which
             they
             were
             broken
             off
             ,
             or
             else
             there
             will
             be
             no
             correspondence
             between
             their
             rejection
             and
             re-ingraffing
             .
          
        
         
           Answ.
           Yet
           the
           arg
           .
           is
           of
           force
           to
           prove
           it
           is
           into
           the
           invisible
           Church
           ,
           so
           as
           none
           are
           re-ingraffed
           but
           the
           elect
           and
           partakers
           of
           inward
           graces
           ,
           though
           it
           were
           granted
           that
           their
           re-ingraffing
           be
           specially
           and
           firstly
           into
           the
           visible
           Church
           :
           Yea
           ,
           Mr.
           Ss
           reason
           is
           against
           himself
           ,
           for
           if
           their
           re-ingraffing
           be
           not
           firstly
           and
           specially
           into
           the
           invisible
           Church
           by
           faith
           ,
           there
           wil
           be
           no
           correspondence
           between
           their
           re-ingraffing
           and
           rejection
           ,
           which
           was
           firstly
           and
           specially
           from
           the
           invisible
           Church
           by
           unbelief
           .
        
         
           Mr.
           Bl.
           answers
           thus
           .
           
             His
             election
             ,
             love
             ,
             and
             gifts
             of
             calling
             ,
             did
             at
             the
             first
             put
             them
             into
             a
             visible
             Churchstate
             and
             condition
             ,
          
           Deut.
           7.7
           ,
           8.
           
           
             And
             the
             same
             love
             ,
             election
             ,
             and
             gifts
             of
             calling
             ,
             now
             they
             are
             broken
             off
             ,
             doth
             re-ingraff
             them
             ;
             if
             this
             argument
             hold
             ,
             it
             was
             an
             invisible
             Church
             that
             was
             brought
             out
             of
             the
             land
             of
             Aegypt
             .
          
        
         
           Answ.
           According
           to
           Mr.
           Bl.
           the
           Apostle
           should
           mean
           that
           
             the
             election
          
           and
           
             love
             ,
             Rom.
          
           11.28
           .
           are
           meant
           of
           such
           election
           and
           love
           as
           may
           be
           to
           them
           that
           perish
           ,
           and
           such
           
             a
             calling
             and
             gifts
          
           as
           may
           be
           lost
           ,
           for
           such
           the
           election
           into
           a
           meer
           visible
           Churchstate
           and
           condition
           ,
           and
           calling
           ,
           and
           love
           ,
           and
           gifts
           are
           ,
           which
           Mr.
           
             Bl.
             p.
          
           302.
           will
           have
           to
           be
           the
           meaning
           of
           the
           Apostle
           here
           .
           But
           this
           is
           not
           meant
           here
           ,
           1.
           because
           that
           election
           ,
           love
           ,
           gifts
           and
           calling
           are
           here
           meant
           ,
           as
           are
           from
           the
           Covenant
           of
           the
           Redeemer
           ,
           v
           26
           ,
           27.
           and
           whereby
           
             all
             Israel
             shall
             be
             saved
          
           ;
           this
           is
           manifest
           from
           the
           connexion
           ,
           the
           words
           v.
           28
           ,
           29.
           being
           a
           confirmation
           of
           the
           proposition
           
             all
             Israel
             shall
             be
             saved
             ,
             v.
          
           26.
           from
           
             the
             Covenant
             to
             turn
             away
             impieties
             from
             Jacob
             ,
             and
             to
             take
             away
             their
             sins
             ,
          
           for
           this
           reason
           ,
           because
           
             they
             are
             beloved
             according
             to
             the
             election
             and
             calling
             of
             God
          
           ▪
           which
           are
           unchangeable
           .
           But
           such
           salvation
           ,
           election
           ,
           love
           ,
           gifts
           and
           calling
           never
           happen
           to
           them
           that
           perish
           ,
           the
           Covenant
           ,
           turning
           away
           from
           impieties
           ,
           and
           taking
           away
           sins
           ,
           belong
           onely
           to
           them
           who
           are
           eternally
           saved
           ;
           therefore
           they
           are
           not
           an
           election
           ,
           love
           ,
           gifts
           ,
           and
           calling
           which
           put
           into
           a
           meer
           visible
           Churchstate
           and
           condition
           .
        
         
           2.
           
           Such
           gifts
           and
           calling
           of
           God
           are
           not
           here
           meant
           which
           are
           revocable
           ,
           or
           of
           which
           God
           repents
           ;
           for
           to
           be
           
             without
             repentance
          
           is
           to
           be
           without
           revocation
           ,
           or
           change
           :
           But
           the
           gifts
           and
           calling
           which
           are
           into
           a
           mee●
           visible
           Churchstate
           ,
           are
           revocable
           and
           with
           repentance
           ,
           as
           both
           the
           Scripture
           and
           experience
           shews
           ,
           therefore
           they
           are
           not
           here
           meant
           .
        
         
           3.
           
           That
           calling
           and
           election
           are
           meant
           here
           which
           are
           ascribed
           to
           God
           in
           the
           passages
           where
           there
           is
           speech
           of
           Gods
           election
           and
           calling
           of
           persons
           before
           in
           the
           8th
           .
           9th
           .
           and
           11th
           .
           chapters
           ;
           for
           it
           is
           manifest
           ▪
           that
           the
           dispute
           about
           election
           and
           calling
           of
           the
           Jews
           and
           Gentiles
           ,
           ch
           .
           9
           ,
           10
           ,
           11.
           arose
           from
           the
           words
           of
           the
           Apostle
           ,
           Rom.
           8.28
           ,
           29
           ,
           &c.
           
           But
           
           the
           election
           and
           calling
           in
           all
           the
           passages
           signifies
           such
           an
           election
           and
           calling
           as
           is
           to
           eternal
           life
           and
           righteousness
           ,
           as
           is
           manifest
           from
           Rom.
           8.28
           ,
           30
           ,
           33.
           
           Rom.
           9.7
           ,
           11
           ,
           24
           ,
           25
           ,
           26.
           
           Rom.
           11.5
           ,
           7.
           
           Therefore
           not
           an
           election
           or
           calling
           into
           a
           meer
           visible
           Churchstate
           .
        
         
           4.
           
           That
           calling
           and
           election
           is
           meant
           here
           ,
           which
           is
           usually
           ,
           if
           not
           always
           ,
           meant
           by
           the
           Apostles
           in
           their
           writings
           .
           For
           it
           's
           likely
           Paul
           would
           speak
           here
           in
           the
           sense
           in
           which
           the
           word
           is
           commonly
           used
           ,
           there
           being
           no
           cogent
           reason
           to
           the
           contrary
           .
           But
           the
           words
           election
           and
           calling
           in
           the
           Apostles
           writings
           are
           taken
           usually
           ,
           it
           not
           always
           ,
           for
           election
           and
           calling
           to
           righteousness
           and
           eternal
           life
           ,
           as
           may
           appear
           by
           these
           places
           ,
           1
           Cor.
           1.2
           ,
           9
           ,
           24
           ,
           26
           ,
           27
           ,
           28
           ,
           29.
           
           &
           7.15
           ,
           18
           ,
           20.
           
           Ephes.
           1.4
           ,
           18.
           
           &
           4.1
           ,
           4.
           
           Gal.
           1.6
           ,
           15.
           
           &
           5.8
           ,
           13.
           
           Phil.
           3.14
           .
           Col.
           3.12
           ,
           15.
           1
           
           Thes.
           1.4
           &
           2.12
           .
           &
           5.24
           .
           2
           Thes.
           1.11
           .
           &
           2.11
           ,
           14.
           1
           
           Tim.
           5.21
           .
           &
           6.12
           .
           2
           Tim.
           1.9
           .
           &
           2.10
           .
           Tit.
           1.1
           .
           Heb.
           3.1
           .
           &
           9.15
           .
           James
           2.5
           .
           1
           Pet.
           1.1
           ,
           15.
           
           &
           2.9
           &
           5.10
           .
           2
           Pet.
           1.3
           ,
           10.
           
           Jude●●
           ●●
           Revel
           .
           17.14
           .
           Therefore
           the
           meaning
           is
           in
           like
           manner
           ,
           Rom.
           11.28
           ,
           29.
           
        
         
           That
           which
           Mr.
           Bl.
           alledgeth
           from
           Deut.
           7.6
           ,
           7.
           doth
           not
           weaken
           this
           .
           For
           though
           it
           prove
           that
           which
           is
           not
           denied
           ,
           that
           there
           is
           an
           election
           of
           a
           people
           to
           a
           visible
           Churchstate
           ;
           yet
           it
           proves
           not
           such
           an
           election
           and
           love
           to
           be
           meant
           Rom.
           11.28
           .
           nor
           by
           my
           argument
           doth
           it
           with
           any
           colour
           of
           reason
           follow
           ,
           that
           
             the
             Church
             brought
             out
             of
             Aegypt
             was
             the
             invisible
             Church
             ,
          
           because
           they
           are
           said
           to
           be
           chosen
           ,
           Deut.
           7.6
           ,
           7.
           any
           more
           then
           because
           Judas
           is
           said
           
             to
             be
             chosen
          
           by
           Christ
           ,
           John
           6.70
           .
           therefore
           
             election
             ,
             Rom.
          
           11.28
           .
           is
           into
           a
           meer
           visible
           Churchstate
           or
           Apostleship
           .
        
         
           But
           Mr.
           Bl.
           after
           his
           calumny
           
             of
             my
             dis
             service
             to
             the
             Anti
             Arminians
          
           ▪
           wiped
           away
           before
           ,
           tels
           us
           
             that
             the
             Apostle
             there
             delivers
             an
             universal
             proposition
             ,
             and
             ap●lies
             it
             to
             such
             election
             ,
             love
             ,
             and
             gifts
             that
             belongs
             to
             bodies
             or
             nations
             ▪
             yet
             it
             is
             a
             truth
             that
             equally
             holds
             ,
             when
             it
             is
             applied
             to
             election
             to
             salvation
             ,
             and
             with
             just
             warranty
             is
             applied
             by
             Divines
             to
             that
             purpose
             .
          
        
         
           Answ.
           It
           is
           not
           true
           that
           the
           Apostle
           delivers
           ,
           Rom.
           11.29
           .
           an
           universal
           proposition
           concerning
           any
           election
           ,
           love
           ,
           calling
           ▪
           gifts
           ,
           for
           then
           It
           would
           be
           false
           ,
           there
           be
           many
           gifts
           and
           callings
           of
           God
           which
           are
           not
           without
           repentance
           in
           the
           Apostles
           sense
           ;
           but
           a
           proposition
           of
           the
           gifts
           and
           calling
           which
           are
           to
           salvation
           ,
           according
           to
           that
           love
           and
           election
           which
           are
           to
           everlasting
           salvation
           according
           to
           the
           Covenant
           mentioned
           v.
           26.27
           .
           and
           therefore
           those
           Divines
           who
           understand
           it
           of
           election
           ,
           love
           ,
           gifts
           and
           calling
           to
           a
           meer
           visible
           Churchstate
           and
           condition
           ,
           have
           no
           warranty
           to
           apply
           it
           to
           prove
           that
           election
           and
           perseverance
           which
           the
           Text
           ,
           if
           they
           speak
           true
           ,
           speaks
           not
           of
           ;
           and
           the
           argmuent
           from
           thence
           for
           that
           purpose
           is
           utterly
           enervated
           by
           that
           interpretation
           ,
           sith
           the
           assumption
           is
           by
           it
           made
           confessedly
           false
           ,
           if
           the
           argument
           be
           thus
           framed
           ,
           That
           decree
           is
           immutable
           ,
           and
           that
           gift
           and
           calling
           of
           God
           do
           certainly
           continue
           which
           the
           Apostle
           saith
           are
           without
           repentance
           .
           But
           the
           Apostle
           saith
           the
           decree
           of
           election
           to
           eternal
           life
           ,
           and
           the
           gift
           of
           taking
           away
           sins
           ▪
           and
           the
           calling
           which
           is
           inward
           are
           without
           repentance
           .
           Ergo.
           As
           for
           Pareus
           his
           forming
           it
           as
           from
           the
           less
           to
           the
           greater
           ,
           it
           
           is
           ,
           as
           for
           the
           most
           part
           such
           arguments
           are
           ,
           liable
           to
           many
           exceptions
           ;
           and
           in
           this
           matter
           hath
           no
           strength
           ;
           for
           then
           it
           would
           follow
           ,
           that
           if
           Gods
           gift
           and
           calling
           to
           visible
           Churchstate
           is
           without
           repentance
           ,
           calling
           to
           the
           office
           of
           a
           Presbyter
           ,
           which
           is
           more
           ,
           is
           without
           repentance
           .
           I
           deny
           not
           but
           Commentators
           do
           speak
           some
           of
           them
           as
           Mr.
           Bl.
           alledgeth
           ,
           and
           some
           doubtfully
           of
           which
           election
           and
           calling
           to
           understand
           it
           ,
           and
           some
           speak
           disjunctively
           as
           if
           it
           were
           meant
           of
           either
           ;
           and
           some
           one
           while
           means
           it
           of
           the
           one
           ,
           and
           another
           while
           of
           the
           other
           .
           But
           it
           is
           not
           worth
           while
           to
           search
           into
           or
           set
           down
           their
           words
           .
           It
           is
           sufficient
           that
           I
           have
           demonstrated
           that
           i●
           must
           be
           meant
           of
           such
           election
           ,
           love
           ,
           gifts
           and
           cal●ing
           as
           are
           to
           saving
           holiness
           ,
           and
           righteousness
           ,
           and
           eternal
           life
           .
           Yet
           those
           which
           I
           alledged
           as
           writing
           against
           the
           Arminians
           ,
           and
           understanding
           it
           of
           the
           decree
           of
           election
           un●o
           life
           and
           perseverance
           in
           saving
           grace
           ,
           Mr.
           Bl.
           denies
           not
           that
           I
           have
           ●ightly
           cited
           them
           ,
           onely
           he
           will
           not
           have
           Ames
           so
           peremptory
           as
           I
           am
           ,
           by
           reason
           of
           some
           words
           of
           his
           ,
           from
           which
           Mr.
           Bl.
           doth
           most
           falsely
           infer
           thus
           ,
           [
           
             so
             that
             it
             appears
             according
             to
             him
             that
             they
             spake
             truth
             in
             the
             denial
             of
             this
             to
             be
             meant
             of
             the
             unchangeable
             decree
             of
             eternal
             election
             ,
          
           ]
           which
           they
           who
           read
           Ames
           his
           words
           in
           his
           
             Coronis
             ,
             art
          
           .
           5.
           cap.
           4.
           may
           easily
           discern
           .
           I
           add
           to
           tho●e
           I
           cited
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           2.
           pag.
           ●5
           .
           Dr.
           
             Owen
             ,
             of
             perseverance
             ,
             c.
          
           2.
           
           §
           .
           7.
           &c.
           Dr.
           
             Kendal
             ,
             of
             redemption
             ,
             ch
             .
          
           8.
           pag.
           ●20
           ,
           &c.
           The
           reason
           why
           some
           wil
           not
           have
           it
           meant
           of
           election
           and
           effectual
           calli●g
           to
           salvation
           is
           their
           mistake
           ,
           that
           particular
           persons
           may
           not
           be
           said
           to
           fall
           away
           from
           such
           ele●●ion
           and
           cal●ing
           .
           For
           though
           it
           be
           true
           ,
           that
           the
           particular
           persons
           never
           fall
           away
           from
           their
           personal
           election
           and
           calling
           ,
           yet
           they
           may
           fall
           away
           from
           that
           election
           and
           calling
           to
           eternal
           life
           which
           they
           in
           their
           ancestor●
           had
           ;
           which
           sense
           I
           have
           shewed
           to
           be
           agreeable
           to
           the
           Apostles
           meaning
           ,
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           3.
           
           And
           Dr.
           Twiss
           in
           his
           
             Vind.
             Grat.
             l.
          
           3.
           err
           .
           8.
           sect
           .
           3.
           
             acknowledgeth
             that
             when
             the
             Apostle
             saith
             ,
             Rom.
          
           11.23
           .
           
             they
             shall
             be
             graffed
             in
             ,
             he
             means
             it
             not
             of
             those
             individuals
             in
             their
             persons
             ,
             but
             their
             posterity
             .
          
        
         
           But
           Mr.
           Bl.
           argues
           thus
           .
           
             The
             Fathers
             for
             whose
             sake
             they
             are
             beloved
             are
             the
             ancient
             Fathers
             from
             whom
             after
             the
             flesh
             they
             did
             proceed
             ,
             specially
          
           Abraham
           ,
           Isaac
           ,
           and
           Jacob
           ,
           
             the
             word
             is
             for
             the
             Fathers
             :
             Then
             election
             must
             needs
             be
             understood
             of
             an
             external
             grace
             of
             the
             Covenant
             ,
             whereby
             God
             chose
             this
             nation
             to
             himself
             ,
             according
             to
             that
             of
          
           Moses
           ,
           Deut.
           7.6
           .
           
             unless
             we
             are
             elect
             in
          
           Abraham
           
             to
             salvation
             and
             not
             in
             Christ.
             And
          
           Abraham
           ,
           Isaac
           ,
           and
           Jacob
           
             are
             our
             mediators
             of
             reconciliation
             :
             and
             when
             the
             Apostle
             saith
             ,
             We
             are
             ●ccepted
             in
             the
             beloved
             ,
          
           Ephes.
           1.6
           .
           
             it
             is
             to
             be
             understood
             of
             acceptation
             in
          
           Abraham
           :
           
             and
             we
             are
             to
             conclude
             our
             prayers
             ,
             not
             in
             and
             through
             Christ
             but
          
           Abraham
           ,
           Isaac
           ,
           and
           Jacob
           ;
           
             we
             are
             not
             for
             their
             sakes
             beloved
             to
             salvation
             .
          
        
         
           Answ.
           1.
           
           That
           the
           election
           ,
           Deut.
           7.6
           .
           must
           be
           understood
           of
           an
           external
           grace
           of
           the
           Covenant
           ,
           needs
           bettr
           proof
           then
           Mr.
           Bl.
           brings
           .
           For
           God
           may
           be
           said
           to
           choose
           a
           nation
           ,
           and
           yet
           not
           choose
           every
           one
           of
           the
           nation
           ,
           it
           being
           usual
           ,
           as
           Mr
           Cobbet
           observes
           ,
           
             Just.
             vindic
             .
             part
          
           2.
           ch
           .
           2.
           that
           things
           said
           of
           a
           people
           collectively
           are
           meant
           of
           the
           greater
           or
           better
           part
           distributively
           .
           2.
           
           The
           absurdities
           will
           press
           Mr.
           Bl.
           as
           
           well
           as
           me
           .
           For
           if
           ,
           as
           Mr.
           Bl.
           saith
           ,
           the
           election
           and
           love
           be
           to
           a
           meer
           visible
           Churchstate
           and
           condition
           ,
           we
           may
           say
           by
           the
           same
           reason
           which
           he
           useth
           ,
           We
           are
           elected
           in
           Abraham
           to
           Churchstate
           ,
           and
           not
           in
           Christ
           ;
           he
           is
           our
           mediator
           of
           reconciliation
           ;
           we
           are
           accepted
           in
           Abraham
           the
           beloved
           ;
           we
           are
           to
           conclude
           our
           prayers
           not
           in
           and
           through
           Christ
           ,
           but
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           ,
           which
           are
           absurd
           :
           We
           are
           not
           beloved
           for
           their
           sakes
           in
           the
           sense
           in
           which
           we
           are
           beloved
           in
           Christ
           ,
           to
           visible
           Churchstate
           ,
           any
           more
           then
           to
           salvation
           .
           3.
           
           Though
           we
           are
           not
           for
           their
           sakes
           or
           for
           them
           beloved
           to
           salvation
           ,
           yet
           the
           Jews
           are
           .
           4.
           
           We
           are
           elect
           in
           Christ
           as
           
             the
             first-born
             among
             many
             brethren
             ,
             Rom.
          
           8.29
           .
           as
           the
           head
           of
           many
           members
           ,
           as
           the
           mediator
           ,
           the
           second
           Adam
           ,
           by
           whom
           the
           life
           we
           are
           elected
           to
           is
           conveyed
           ,
           in
           which
           sense
           we
           are
           said
           to
           be
           accepted
           or
           favoured
           ,
           he
           is
           the
           mediator
           of
           reconciliation
           by
           his
           bloud
           ,
           we
           conclude
           our
           prayers
           in
           and
           through
           him
           as
           the
           High
           Priest
           of
           our
           profession
           :
           But
           they
           that
           say
           ,
           the
           Jews
           are
           beloved
           to
           salvation
           for
           the
           fathers
           sakes
           ,
           or
           for
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           ,
           need
           not
           ,
           nor
           do
           mean
           it
           in
           these
           senses
           ;
           but
           thus
           ,
           they
           are
           beloved
           to
           salvation
           by
           reason
           of
           Gods
           Covenant
           to
           them
           ,
           Exod.
           32.13
           .
           Levit.
           26.42
           .
           their
           fidelity
           to
           him
           ,
           Nehem.
           9.8
           .
           so
           that
           
             Abraham
             was
             called
             the
             friend
             of
             God
             ,
             James
          
           2.23
           .
           which
           are
           no
           whit
           derogatory
           to
           the
           prerogative
           of
           Christ
           ,
           in
           whom
           alone
           we
           are
           elected
           ,
           reconciled
           ,
           favoured
           ,
           heard
           ,
           as
           the
           onely
           begotten
           son
           of
           God
           ,
           and
           the
           alone
           mediator
           between
           God
           and
           man.
           
        
         
           What
           Mr.
           Bl.
           desires
           me
           
             to
             consider
             that
          
           Moses
           
             interceded
             for
             the
             whole
             body
             of
          
           Israel
           ,
           Exod.
           32.13
           .
           
             and
             that
             God
             promiseth
             to
             remember
             the
             whole
             nation
             under
             suffering
             ,
             Levit.
          
           26.42
           .
           is
           nothing
           for
           Mr.
           Bls.
           purpose
           .
           For
           if
           it
           were
           granted
           ,
           that
           Moses
           interceded
           for
           the
           whole
           nation
           ,
           yet
           it
           follows
           not
           ,
           that
           Gods
           promise
           was
           to
           every
           individual
           of
           that
           nation
           ,
           Levit.
           26.42
           .
           And
           if
           it
           were
           ,
           yet
           it
           follows
           not
           that
           it
           must
           be
           so
           Rom.
           11.26
           ,
           27
           ,
           28
           ,
           29.
           
           Nor
           if
           it
           were
           granted
           (
           though
           the
           contrary
           is
           to
           me
           more
           probable
           )
           doth
           it
           follow
           ,
           that
           the
           election
           ,
           love
           ,
           gifts
           ,
           calling
           ,
           cannot
           be
           to
           salvation
           ,
           but
           must
           be
           into
           a
           meer
           visible
           Churchstate
           and
           condition
           ,
           or
           ,
           as
           Mr.
           Bl.
           terms
           it
           ,
           
             external
             grace
             of
             the
             Covenant
          
           ,
           sith
           there
           is
           no
           absurdity
           ,
           that
           I
           know
           of
           to
           conceive
           ,
           that
           at
           the
           calling
           of
           the
           Jews
           every
           individual
           Jew
           shall
           be
           a
           true
           believer
           ,
           and
           saved
           .
           Nor
           doth
           my
           opinion
           impute
           any
           errour
           to
           Moses
           or
           Paul
           ,
           but
           Mr.
           Bl.
           doth
           in
           this
           as
           in
           other
           things
           ,
           egregiously
           triffle
           as
           one
           that
           writes
           without
           heed
           of
           what
           he
           saith
           .
        
         
           My
           8th
           .
           argument
           is
           this
           .
           If
           the
           ingraffing
           both
           of
           Jews
           and
           Gentiles
           be
           the
           fruit
           of
           Gods
           mercy
           ,
           the
           breaking
           off
           by
           shutting
           up
           in
           unbelief
           ,
           then
           the
           ingraffing
           is
           into
           the
           invisible
           Church
           by
           election
           and
           giving
           faith
           :
           But
           the
           former
           is
           true
           ,
           vers
           .
           30
           ,
           31
           ,
           32.
           
           Ergo
           ,
           the
           later
           .
        
         
           Mr.
           S.
           rather
           flights
           then
           answers
           this
           argument
           .
           For
           he
           takes
           no
           notice
           of
           that
           part
           of
           the
           medium
           ,
           [
           the
           breaking
           off
           by
           shutting
           up
           in
           unbelief
           ,
           ]
           which
           shews
           what
           mercy
           it
           was
           by
           which
           they
           were
           ingraffed
           ,
           to
           wit
           ,
           converting
           and
           reconciling
           mercy
           proper
           to
           the
           elect
           ,
           as
           the
           very
           opposition
           of
           the
           terms
           shews
           .
           v.
           32.
           they
           were
           before
           shut
           up
           in
           unbelief
           by
           severity
           ,
           now
           by
           mercy
           they
           are
           brought
           to
           faith
           and
           favour
           ,
           
           but
           tels
           me
           ,
           
             this
             proposition
             is
             unsound
             on
             which
             the
             argument
             is
             built
             ,
             what
             ever
             is
             a
             fruit
             of
             Gods
             mercy
             is
             from
             election
             and
             ingraffing
             into
             the
             invisible
             Church
             ,
             because
             that
             health
             ,
          
           &c.
           
             are
             fruits
             of
             Gods
             mercy
          
           .
           But
           ●t
           is
           not
           true
           ,
           the
           proposition
           on
           which
           the
           argument
           is
           built
           is
           as
           hee
           ●●ith
           ,
           but
           thus
           ;
           That
           mercy
           which
           doth
           take
           away
           the
           shutting
           up
           in
           unbelief
           ,
           is
           converting
           reconciling
           mercy
           from
           election
           ,
           whose
           effect
           is
           the
           ingraffing
           into
           the
           visible
           Church
           by
           giving
           saving
           faith
           ,
           ergo
           ,
           if
           the
           ingraffing
           ,
           &c.
           
           And
           this
           Mr.
           S.
           hath
           not
           disproved
           ,
           nor
           do
           I
           think
           can
           be
           disproved
           .
        
         
           Mr.
           Bl.
           saith
           ,
           
             He
             hath
             answered
             this
             before
             ,
             and
             onely
             desires
             mee
             to
             give
             him
             a
             Comment
             on
          
           Hos
           ,
           1.6
           ,
           9.
           
        
         
           But
           first
           if
           he
           have
           answered
           this
           before
           ,
           then
           his
           answer
           is
           also
           refelled
           ,
           and
           it
           is
           shewed
           that
           the
           mercy
           here
           is
           more
           then
           the
           priviledge
           of
           a
           visible
           Churchstate
           .
           2.
           
           Mr.
           Bls.
           desire
           I
           shall
           not
           re●use
           to
           yeild
           to
           ,
           when
           I
           finde
           any
           argument
           drawn
           by
           him
           from
           Hos.
           1.6
           ,
           9.
           to
           make
           void
           my
           argument
           from
           Rom.
           11.30
           ,
           31
           ,
           32.
           
        
         
           But
           to
           my
           additional
           confirmation
           of
           my
           arguments
           in
           my
           Apology
           p.
           73.
           that
           the
           whole
           scope
           and
           series
           of
           the
           Chapter
           and
           the
           frequent
           mention
           from
           v.
           1.
           to
           13.
           of
           termes
           importing
           election
           ,
           reprobation
           and
           their
           consequents
           ,
           with
           the
           Apostles
           exclamation
           v.
           33.
           do
           fully
           shew
           the
           ingraffing
           to
           be
           into
           the
           invisible
           Church
           ,
           by
           election
           and
           giving
           faith
           ;
           Mr.
           Bl.
           replies
           thus
           .
        
         
           Mr.
           T.
           
             might
             do
             well
             to
             tell
             us
             what
             ingraffing
             is
             by
             election
             :
             I
             take
             that
             to
             be
             an
             immanent
             act
             in
             God
             ,
             which
             is
             terminated
             in
             himself
             ,
             and
             not
             on
             the
             creature
             ;
             such
             expressions
             do
             not
             sute
             with
             Mr.
          
           T.
           
             his
             high
             pretendings
             to
             scholastical
             learning
             .
          
        
         
           Answ.
           Where
           and
           when
           I
           made
           high
           pretendings
           to
           scholastical
           learning
           ,
           if
           Mr.
           Bl.
           had
           informed
           mee
           it
           might
           have
           done
           mee
           good
           to
           humble
           mee
           for
           such
           folly
           ,
           but
           this
           dealing
           of
           Mr.
           Bl.
           by
           ●uips
           to
           mis-represent
           me
           as
           an
           arrogant
           man
           ,
           hath
           no
           better
           appearance
           then
           a
           shew
           of
           a
           malevolent
           minde
           in
           him
           towards
           mee
           .
           I
           hope
           I
           have
           so
           much
           scholastical
           learning
           as
           to
           vindicate
           my
           own
           writings
           ,
           from
           his
           and
           others
           Cavils
           ,
           and
           sure
           I
           am
           that
           what
           ●ver
           my
           learning
           bee
           ,
           Master
           Bl.
           hath
           shewed
           more
           of
           a
           surcostical
           bitter
           spirit
           in
           his
           writings
           against
           mee
           ,
           then
           of
           scholastical
           learning
           ,
           in
           which
           how
           much
           hee
           is
           defective
           ,
           I
           had
           rather
           Mr.
           B
           and
           such
           birds
           as
           are
           of
           the
           same
           feather
           should
           tell
           him
           then
           my self
           .
           As
           for
           this
           exception
           it
           's
           so
           frivolous
           ,
           as
           that
           it
           deserves
           not
           a
           reply
           .
        
         
           I
           did
           not
           say
           the
           ingraffing
           is
           by
           election
           alone
           but
           by
           election
           and
           giving
           faith
           ,
           which
           sometimes
           I
           do
           express
           sutably
           to
           Ephes.
           1.4
           .
           thus
           [
           by
           giving
           faith
           according
           to
           election
           ]
           and
           even
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             pag.
          
           14.
           where
           I
           repeat
           this
           very
           thing
           ,
           and
           do
           often
           tell
           what
           the
           ingraffing
           is
           which
           is
           by
           election
           ,
           to
           wit
           effectual
           calling
           ,
           converting
           ,
           reconciling
           ,
           giving
           saving
           faith
           ,
           so
           that
           Mr.
           Bl.
           were
           hee
           not
           disposed
           to
           quarrel
           ,
           might
           have
           omitted
           this
           exception
           .
           As
           for
           that
           hee
           takes
           election
           to
           bee
           an
           immanent
           act
           in
           GOD
           ,
           so
           do
           I
           ,
           and
           conceive
           that
           the
           will
           or
           counsel
           of
           God
           Acts
           13.36
           .
           is
           an
           immanent
           act
           in
           God
           ,
           and
           yet
           it
           is
           said
           that
           
           
             David
             having
             served
             his
             generation
             by
             the
             will
          
           or
           
             counsel
             of
             God
             fell
             asleep
          
           ,
           and
           though
           election
           as
           the
           will
           of
           God
           be
           not
           in
           another
           subject
           then
           himself
           ,
           yet
           it
           is
           terminated
           on
           the
           creature
           as
           the
           object
           ,
           it
           being
           one
           of
           those
           acts
           of
           God
           that
           are
           
             ad
             extra
          
           though
           not
           extra
           ,
           which
           mee
           thinks
           Mr.
           Bl.
           should
           understand
           ,
           if
           age
           and
           disuse
           have
           not
           worn
           out
           his
           Logick
           and
           Theologick
           notions
           .
        
         
           Mr.
           Blake
           saith
           of
           me
           ,
           
             To
             have
             made
             up
             his
             argument
             he
             should
             have
             taken
             in
             by
             way
             of
             assumption
             ;
             The
             Jews
             in
             their
             fall
             from
             Church-fellowship
             ,
             cannot
             bee
             said
             to
             be
             rejected
             ,
             hardened
             ,
             given
             to
             a
             spirit
             of
             slumber
             ,
             or
             that
             their
             eyes
             are
             darkened
             ,
             or
             that
             they
             have
             stumbled
             ;
             And
             that
             for
             their
             call
             into
             Church-fellowship
             ,
             neither
             election
             or
             grace
             shall
             have
             any
             hand
             in
             it
             :
             This
             must
             bee
             his
             reasoning
             if
             there
             bee
             any
             shew
             of
             reason
             in
             his
             heap
             of
             words
             ,
             and
             then
             all
             men
             will
             admire
             Mr.
          
           ●
           .
           
             while
             he
             is
             in
             his
             admiration
             of
             Mr.
          
           M.
           
             I
             shall
             say
             no
             more
             but
             that
             hee
             is
             very
             weak
             both
             in
             Divinity
             and
             Logick
             ,
             that
             cannot
             presently
             upon
             the
             first
             ●ight
             discover
             the
             weakness
             ,
             and
             return
             a
             satisfying
             answer
             to
             this
             flourish
             of
             words
             .
          
        
         
           Answ.
           The
           words
           were
           as
           few
           as
           the
           matter
           would
           bear
           ,
           without
           any
           flourish
           at
           all
           .
           The
           assumption
           would
           not
           have
           been
           as
           Mr.
           Bl.
           makes
           it
           ,
           but
           thus
           ,
           that
           the
           Jewes
           by
           bare
           fall
           from
           visible
           Church
           fellowship
           ,
           cannot
           bee
           said
           to
           be
           rejected
           ,
           hardened
           ,
           given
           to
           a
           spirit
           of
           slumber
           ,
           or
           that
           their
           eys
           are
           darkned
           ,
           or
           that
           they
           have
           stumbled
           .
           (
           For
           a
           person
           may
           fall
           from
           visible
           Churchfellowship
           onely
           by
           excommunication
           ,
           putting
           out
           of
           the
           Synagogue
           ,
           and
           yet
           bee
           neither
           rejected
           by
           God
           ,
           nor
           hardened
           ,
           nor
           given
           to
           a
           spirit
           of
           slumber
           ,
           or
           his
           eys
           darkened
           ,
           or
           he
           stumble
           ,
           as
           in
           the
           case
           of
           the
           man
           born
           blinde
           ,
           Joh.
           9.34
           ,
           35.
           )
           and
           that
           the
           election
           and
           grace
           mentioned
           Rom.
           11.5
           ,
           7.
           are
           meant
           there
           or
           in
           any
           part
           of
           the
           Apostles
           discourse
           of
           these
           thing●
           ,
           Rom.
           8
           ,
           9
           ,
           11.
           ch
           .
           of
           election
           into
           meer
           visible
           Churchfellowship
           ,
           or
           grace
           that
           extends
           to
           no
           more
           then
           outward
           priviledges
           of
           Churchstate
           is
           not
           likely
           .
           And
           if
           any
           do
           take
           this
           reasoning
           to
           bee
           weak
           ,
           I
           must
           needs
           say
           that
           I
           or
           hee
           are
           stark
           blinde
           in
           Divinity
           and
           Logick
           ,
           and
           omitting
           my
           admiration
           of
           Mr.
           M.
           who
           I
           think
           after
           his
           edition
           of
           his
           Defence
           gave
           over
           the
           dispute
           ,
           I
           admire
           not
           that
           Mr.
           Bl.
           (
           who●e
           superficialness
           I
           perceive
           plainly
           enough
           )
           but
           that
           any
           man
           that
           accurately
           studies
           Rom.
           11.
           should
           interpret
           the
           ingraffing
           there
           meant
           of
           the
           bringing
           of
           persons
           into
           a
           meer
           visible
           Churchstate
           by
           a
           dogmatical
           faith
           ,
           or
           outward
           ordinance
           without
           giving
           saving
           faith
           according
           to
           Gods
           election
           .
        
         
           Mr.
           Bl.
           proceeding
           to
           vindicate
           Mr
           G.
           recites
           the
           words
           of
           the
           first
           part
           of
           this
           
             Review
             pag.
          
           14.
           and
           then
           saith
           ,
           
             It
             is
             well
             that
             Mr.
          
           T.
           
             yeilds
             so
             much
             ,
             and
             being
             n●w
             imbarqued
             in
             this
             business
             ,
             if
             hee
             did
             not
             not
          
           plus
           consulere
           ●amae
           quam
           conscientiae
           ,
           
             hee
             would
             yeild
             more
             ,
             and
             freely
             confess
             that
             the
             mercy
             here
             is
             no
             other
             ,
             nor
             no
             more
             then
             that
             which
             is
             general
             ,
             and
             that
             the
             faith
             here
             is
             historical
             and
             not
             saving
             ;
             I
             am
             sure
             there
             is
             enough
             to
             convince
             but
             it
             is
             God
             alone
             that
             must
             perswade
             .
          
        
         
           Answ.
           If
           Mr
           Bl.
           had
           never
           known
           me
           ,
           this
           censure
           might
           have
           been
           the
           more
           excusable
           ,
           but
           his
           many
           criminations
           and
           censures
           ,
           and
           misreports
           of
           me
           in
           his
           preface
           to
           his
           Book
           of
           the
           Covenant
           and
           
           throughout
           his
           Book
           do
           fully
           assure
           me
           he
           hath
           an
           evill
           eye
           towards
           me
           ,
           and
           that
           he
           is
           indisposed
           to
           put
           any
           fair
           construction
           on
           what
           I
           do
           or
           write
           .
           Of
           which
           malignity
           in
           him
           I
           know
           no
           reason
           ,
           but
           my
           opposing
           his
           da●ling
           of
           infant
           perfusion
           ,
           for
           sprinkling
           it
           seems
           he
           ownes
           not
           ,
           and
           baptism
           he
           useth
           not
           .
           As
           for
           what
           hee
           here
           saith
           o●
           me
           ,
           if
           this
           reply
           of
           mine
           acquit
           me
           not
           ,
           I
           have
           no
           remedy
           but
           to
           appeal
           to
           my
           witness
           in
           heaven
           .
           I
           do
           again
           protest
           ,
           that
           I
           see
           no
           reason
           to
           convince
           me
           of
           that
           Mr.
           Bl.
           here
           saith
           ,
           but
           abundant
           reason
           to
           the
           contrary
           ,
           if
           Mr.
           Bl.
           or
           any
           other
           shall
           detect
           my
           errour
           ,
           I
           am
           willing
           to
           be
           convinced
           and
           perswaded
           ;
           but
           such
           fli●ting
           ,
           quipping
           answers
           as
           Mr.
           Bl.
           makes
           ,
           I
           shall
           hereafter
           pass
           by
           as
           the
           froth
           and
           some
           of
           an
           angry
           satyrist
           ,
           not
           the
           dispute
           of
           a
           scholastique
           .
        
         
           He
           saith
           of
           me
           ,
           
             His
             reason
             to
             assert
             it
             to
             bee
             meant
             of
             saving
             faith
             ,
             is
             worthy
             of
             consideration
             ,
             being
             opposed
             to
             their
             former
             hardning
             ,
          
           &c.
           
           
             And
             is
             there
             not
             a
             hardning
             that
             reaches
             so
             high
             to
             hold
             men
             from
             so
             much
             as
             faith
             historical
             〈◊〉
             dogmatical
             ,
             as
             well
             as
             there
             is
             an
             hardning
             to
             hold
             men
             from
             that
             which
             is
             saving
             ?
          
        
         
           Answ.
           There
           is
           ,
           but
           no
           hardning
           meant
           Rom.
           9.
           or
           11.
           which
           doth
           not
           deprive
           of
           saving
           faith
           together
           with
           historical
           ,
           and
           consequently
           the
           shewing
           mercy
           opposite
           must
           bee
           not
           a
           giving
           an
           historical
           fai●h
           onely
           ,
           but
           also
           a
           saving
           faith
           .
        
         
           Mr.
           Bl.
           adds
           ,
           
             The
             va●l
             is
             (
             as
             the
             Apostle
             tels
             us
             )
             on
             the
             heart
             of
             the
             Jews
             to
             this
             day
             ,
             when
          
           Moses
           
             is
             read
          
           2
           Cor.
           13.15
           .
           
             And
             does
             not
             this
             vail
             so
             far
             blind
             their
             eyes
             that
             they
             see
             not
             so
             much
             as
             with
             faith
             historical
             ?
             That
             which
             the
             Jews
             to
             this
             time
             want
             ,
             is
             that
             from
             which
             they
             fell
             ,
             let
             Mr.
          
           T.
           
             take
             that
             into
             consideration
             ;
             But
             to
             this
             day
             they
             want
             even
             a
             faith
             historical
             ,
             had
             they
             kept
             faith
             in
             Christ
             so
             far
             as
             an
             assent
             in
             their
             whole
             nation
             ,
             so
             that
             they
             had
             past
             in
             name
             and
             dignity
             for
             Christians
             ,
             and
             had
             yet
             wanted
             among
             them
             that
             faith
             that
             was
             saving
             ,
             then
             there
             had
             been
             colour
             for
             what
             Mr.
          
           T.
           
             saith
             .
             But
             their
             being
             as
             it
             is
             ,
             and
             as
             it
             is
             here
             affirmed
             ,
             I
             cannot
             but
             wonder
             at
             the
             vail
             before
             Mr.
          
           T.
           
             his
             eyes
             ,
             that
             what
             is
             thus
             clear
             ,
             should
             be
             thus
             held
             from
             him
             .
          
        
         
           Answ.
           I
           shall
           forbear
           wondering
           hereafter
           ,
           forasmuch
           as
           I
           discern
           the
           reason
           of
           Mr.
           Bls.
           wrangling
           ,
           prejudice
           out
           of
           his
           affection
           to
           his
           brat
           termed
           Birth-priviledge
           ,
           makes
           him
           imagine
           a
           vail
           over
           mine
           eyes
           ,
           which
           is
           indeed
           over
           his
           own
           .
           What
           colour
           or
           proof
           rather
           is
           for
           my
           saying
           is
           shewed
           before
           .
           My
           argument
           is
           no
           whit
           infringed
           though
           the
           state
           of
           the
           Jews
           were
           such
           as
           that
           they
           wanted
           both
           historical
           and
           saving
           faith
           ,
           hardning
           being
           opposed
           to
           giving
           saving
           faith
           ,
           and
           no
           person
           said
           to
           be
           hardned
           but
           he
           that
           wants
           saving
           faith
           ,
           and
           he
           that
           wants
           being
           hardned
           though
           hee
           should
           have
           historical
           ,
           so
           that
           if
           hardning
           be
           a
           privation
           of
           both
           ,
           yet
           it
           hath
           its
           denomination
           onely
           from
           the
           privation
           of
           saving
           faith
           .
           And
           for
           Mr
           Bls.
           reason
           hee
           would
           have
           me
           consider
           ,
           first
           the
           conclusion
           of
           it
           is
           not
           to
           the
           present
           point
           .
           For
           if
           the
           Jewes
           might
           not
           bee
           said
           to
           fall
           from
           a
           saving
           faith
           ,
           yet
           their
           unbelief
           mentioned
           Rom.
           11.30
           .
           might
           bee
           and
           was
           a
           privation
           not
           onely
           of
           historical
           faith
           but
           also
           a
           saving
           (
           else
           Mr.
           Bl.
           must
           say
           they
           had
           a
           saving
           faith
           though
           not
           historical
           ,
           which
           is
           a
           palpable
           absurdity
           ,
           
           for
           then
           a
           person
           may
           have
           a
           saving
           faith
           and
           not
           an
           historical
           ,
           and
           the
           unbelieving
           Jewes
           had
           a
           saving
           faith
           )
           and
           consequently
           the
           shewing
           mercy
           must
           bee
           not
           onely
           a
           conferring
           an
           historical
           faith
           ,
           but
           also
           a
           saving
           .
           2.
           
           The
           ma●or
           is
           not
           true
           universally
           taken
           .
           All
           
             that
             which
             the
             Jews
             to
             this
             time
             want
             is
             that
             from
             which
             they
             fell
          
           ;
           For
           they
           want
           their
           Temple
           ,
           sac●ifi●es
           ,
           Priesthood
           ,
           &c.
           and
           yet
           they
           fell
           not
           from
           them
           .
           Third
           the
           argument
           is
           thus
           retorted
           ,
           That
           which
           the
           Jewes
           to
           this
           time
           want
           ,
           is
           that
           from
           which
           they
           fell
           ,
           let
           Mr.
           Bl.
           take
           that
           into
           considera●ion
           .
           But
           to
           this
           day
           they
           want
           even
           a
           saving
           faith
           ,
           Ergo
           ,
           they
           fell
           from
           a
           saving
           faith
           .
           Such
           ill
           hap
           hath
           Mr.
           Bls.
           arguing
           :
           yet
           as
           one
           whose
           fingers
           did
           itch
           to
           bee
           dealing
           with
           mee
           hee
           scribbles
           further
           .
        
         
           Whereas
           I
           alledged
           Ephes.
           2.12
           .
           to
           prove
           the
           unbelief
           of
           the
           Gentiles
           in
           times
           past
           mentioned
           Rom
           11.30
           .
           was
           not
           onely
           a
           privation
           of
           historical
           ,
           but
           also
           of
           saving
           faith
           ,
           Mr.
           Bl.
           puts
           these
           frivolous
           questions
           to
           mee
           ,
           
             Were
             they
             not
             without
             a
             dogmatical
             ●aith
             ?
             Were
             they
             not
             aliens
             and
             strangers
             so
             much
             as
             from
             the
             Commonwealth
             of
             Israel
             ?
          
        
         
           To
           which
           I
           answer
           ,
           they
           were
           ;
           and
           ask
           him
           ,
           Whether
           they
           were
           not
           without
           a
           saving
           faith
           ?
           And
           if
           so
           the
           shewing
           mercy
           is
           opposed
           to
           the
           no●
           giving
           a
           saving
           faith
           ,
           and
           Mr.
           Bls.
           position
           most
           absurd
           ,
           that
           
             the
             faith
             here
          
           (
           to
           wit
           Rom
           11.20
           where
           alone
           the
           word
           faith
           is
           used
           in
           that
           Chapter
           )
           
             is
             historical
             and
             not
             saving
          
           .
        
         
           Mr.
           Bl.
           adds
           ,
           
             And
             though
             in
             some
             sense
             every
             regenerate
             professing
             Christian
             is
             without
             CHRIST
             ,
             without
             God
             ,
             without
             hope
             ,
             respective
             to
             saving
             fruition
             ,
             and
             acceptable
             communion
             with
             him
             ,
             yet
             that
             text
             is
             manifestly
             abused
             when
             it
             is
             applied
             to
             any
             of
             Christian
             profession
             .
             The
             whole
             must
             be
             carried
             on
             in
             a
             due
             application
             of
             it
             ,
             Gentiles
             in
             the
             flesh
             ,
             aliens
             from
             the
             Common-wealth
             of
             Israel
             .
          
        
         
           Answ.
           Though
           I
           finde
           no
           emendation
           of
           it
           in
           Mr.
           Bls.
           Table
           of
           Errata
           ,
           yet
           I
           do
           conceive
           [
           regenerate
           ]
           is
           printed
           for
           [
           unregenerate
           ]
           otherwise
           the
           speech
           were
           more
           grosly
           false
           then
           I
           shall
           imagine
           Mr.
           Bl.
           would
           thus
           deliver
           .
           And
           it
           beeing
           so
           ,
           I
           conceive
           no
           abuse
           of
           it
           to
           have
           applied
           it
           to
           meer
           visible
           professors
           of
           Christianity
           among
           the
           Gentiles
           ,
           if
           the
           words
           were
           added
           to
           it
           which
           Mr.
           Bl.
           would
           have
           joyned
           .
           For
           they
           were
           Gentiles
           in
           the
           flesh
           ,
           aliens
           from
           the
           Commonwealth
           of
           Israel
           ,
           without
           Christ
           ,
           without
           God
           ,
           without
           hope
           .
           Nevertheless
           I
           know
           not
           what
           this
           makes
           to
           infringe
           my
           inference
           from
           Ephes.
           2.12
           .
           to
           prove
           the
           unbelief
           Rom.
           11.30
           .
           to
           have
           been
           a
           privation
           of
           saving
           faith
           .
        
         
           Master
           Bl.
           denies
           not
           this
           sense
           of
           the
           words
           ,
           that
           the
           Ephesians
           in
           their
           infidelity
           were
           without
           Christ
           ,
           without
           God
           ,
           without
           hope
           ,
           respective
           to
           saving
           fruition
           and
           acceptable
           communion
           with
           him
           ,
           and
           sure
           they
           that
           were
           thus
           were
           without
           saving
           faith
           ,
           except
           Mr.
           Bl.
           imagine
           they
           had
           a
           saving
           faith
           ,
           who
           had
           not
           so
           much
           as
           an
           historical
           :
           Nor
           is
           it
           denied
           the
           same
           state
           to
           bee
           described
           Rom.
           11.30
           .
           which
           is
           described
           Ephes.
           2.12
           .
           and
           therefore
           my
           inference
           stands
           notwithstanding
           this
           passage
           of
           Mr.
           Bl.
           
        
         
         
           He
           further
           saith
           ,
           
             And
             for
             his
             observation
             ,
             that
             it
             occasioned
             the
             Apostles
             exclamation
             ,
          
           O
           altitudo
           !
           
             O
             the
             depth
          
           ,
           &c.
           v.
           33.
           
           
             Sure
             the
             goodness
             of
             God
             bringing
             the
             Gentiles
             who
             were
             dogs
             ,
          
           Matth.
           15.26
           .
           
             unto
             the
             glory
             of
             children
             ,
             and
             the
             severity
             of
             God
             in
             casting
             out
             the
             children
             of
             the
             Kingdome
             ,
          
           Matth.
           8.12
           .
           
             might
             well
             occasion
             this
             exclamation
             in
             the
             Apostle
             ,
             as
             he
             had
             called
             to
             behold
             the
             goodness
             and
             severity
             of
             God
             ,
             on
             them
             which
             fell
             severity
             ,
             but
             towards
             the
             Gentiles
             goodness
             He
             might
             well
             cry
             out
             upon
             the
             greatest
             turne
             of
             providence
             that
             ever
             the
             world
             saw
             (
             which
             in
             ages
             past
             had
             beene
             hid
             ,
             and
             the
             Angels
             desired
             to
             looke
             into
             )
             O
             the
             depth
          
           !
           &c.
           
        
         
           Answ.
           True
           :
           but
           was
           this
           goodness
           or
           severity
           in
           respect
           of
           a
           meer
           visible
           Churchstate
           ?
           or
           was
           it
           not
           also
           in
           respect
           of
           their
           state
           in
           the
           invisible
           Church
           ?
           Sure
           the
           thing
           had
           not
           been
           so
           admirable
           ,
           if
           it
           had
           not
           been
           in
           respect
           of
           the
           later
           as
           well
           as
           the
           former
           ;
           and
           Writers
           and
           Preachers
           usually
           apply
           it
           to
           silence
           the
           objection
           against
           absolute
           election
           and
           reprobation
           concerning
           their
           everlasting
           state
           ,
           as
           if
           it
           imported
           unmercifulness
           and
           injustice
           incompetent
           to
           God
           ;
           and
           it
           seems
           so
           like
           the
           passage
           ,
           Rom.
           9.19
           ,
           20
           ,
           21
           ,
           22
           ,
           23
           ,
           24.
           that
           me
           thinks
           if
           Mr.
           Bl.
           did
           compare
           them
           ,
           he
           should
           judge
           both
           places
           meant
           of
           the
           same
           thing
           :
           and
           which
           i●
           an
           irrefragable
           argument
           ,
           it
           is
           clear
           Rom.
           11.33
           .
           hath
           reference
           to
           what
           he
           said
           before
           ,
           v.
           11
           ,
           12.
           which
           is
           manifestly
           meant
           of
           their
           estate
           of
           salvation
           and
           reprobation
           ,
           and
           therefore
           must
           be
           so
           meant
           v.
           33.
           
        
         
           What
           Mr.
           Bl.
           adds
           concerning
           my
           speech
           about
           Mr.
           G.
           and
           the
           Assembly
           ,
           is
           through
           mistake
           ,
           as
           if
           I
           had
           censured
           Mr.
           G.
           as
           like
           Plautus
           his
           
             miles
             gloriosus
          
           in
           his
           disposition
           ;
           whereas
           I
           censured
           him
           onely
           in
           respect
           of
           those
           words
           there
           used
           ,
           which
           was
           right
           however
           in
           other
           things
           he
           were
           without
           gall
           ,
           from
           which
           nevertheless
           that
           in
           his
           writings
           against
           me
           he
           was
           not
           altogether
           free
           ,
           is
           shewed
           in
           my
           
             Apology
             ,
             sect
          
           .
           6.
           
           And
           for
           Mr.
           Bls.
           conceit
           ,
           that
           where
           one
           degree
           of
           boasting
           is
           ascribed
           to
           Mr.
           G.
           one
           hundred
           will
           be
           ascribed
           to
           me
           by
           them
           that
           read
           our
           writings
           ▪
           it
           is
           not
           unlikely
           ,
           if
           they
           see
           through
           Mr.
           Bls.
           spectacles
           ,
           which
           make
           things
           seem
           black
           that
           are
           white
           ,
           and
           make
           small
           ●illocks
           seem
           hills
           :
           But
           I
           find
           cause
           to
           make
           it
           part
           of
           my
           Letany
           ,
           From
           the
           unrighteous
           and
           hard
           censures
           of
           Mr.
           Bl.
           Mr.
           B.
           and
           others
           of
           my
           Antagonists
           ,
           good
           Lord
           deliver
           me
           .
        
         
           What
           I
           said
           of
           the
           Assembly
           shewed
           no
           more
           boldness
           then
           was
           meer
           ,
           It
           is
           too
           apparent
           by
           the
           dealing
           with
           Mr.
           Coleman
           ,
           my selfe
           ,
           and
           others
           ,
           that
           the
           stream
           of
           voices
           in
           the
           Assembly
           went
           to
           establish
           all
           after
           the
           Scottish
           mode
           ,
           without
           a
           through
           examination
           of
           what
           was
           alledged
           to
           the
           contrary
           ,
           except
           what
           was
           objected
           were
           backed
           by
           a
           very
           considerable
           party
           in
           Parliament
           ,
           or
           Army
           ,
           or
           City
           of
           London
           .
           It
           is
           no
           more
           boldness
           in
           me
           to
           assault
           such
           an
           Assembly
           ,
           then
           it
           was
           in
           a
           particular
           dissenting
           brother
           .
           My
           weapons
           I
           ass●ult
           them
           with
           ▪
           are
           such
           as
           the
           Holy
           Scriptures
           yeeld
           ,
           and
           my
           interpretations
           such
           as
           my
           adversaries
           themselves
           give
           ,
           and
           my
           arguments
           and
           answers
           are
           the
           very
           same
           which
           they
           use
           in
           other
           disputes
           against
           Prelates
           and
           Arminians
           ;
           and
           with
           th●se
           weapons
           which
           M.
           Bl.
           disdainfully
           like
           a
           Goliath
           ,
           terms
           
           reeds
           or
           bulrushes
           ,
           I
           am
           no
           more
           afraid
           to
           assault
           the
           
             Assembly
             of
             Divine
             at
             Westminster
          
           ,
           then
           to
           assault
           
             Bakewel
             ,
             Hussey
          
           ,
           and
           such
           like
           scriblers
           .
        
         
           To
           my
           9th
           argument
           from
           parallel
           places
           ,
           Mr.
           Bl.
           tels
           me
           ,
           Mr.
           Hudson
           ,
           pag.
           132.
           
             hath
             not
             onely
             affirmed
             ,
             but
             proved
             ,
             that
             the
             Text
          
           1
           Cor.
           12.13
           .
           
             is
             meant
             of
             the
             Church
             as
             visible
             .
          
        
         
           Answ.
           I
           have
           viewed
           the
           place
           ,
           and
           find
           Mr.
           Hudson
           speaking
           thus
           in
           answer
           to
           the
           objection
           :
           
             But
             this
             is
             meant
             of
             the
             invisible
             company
             of
             believers
          
           he
           saith
           ,
           
             it
             is
             true
             ,
             but
             it
             is
             spoken
             of
             them
             as
             visible
             .
          
           So
           that
           Mr.
           Hudson
           affirms
           the
           same
           with
           me
           ,
           that
           1
           Cor.
           12.13
           .
           must
           be
           understood
           of
           the
           invisible
           Church
           ,
           yet
           in
           respect
           of
           that
           which
           is
           there
           said
           of
           them
           ,
           something
           is
           spoken
           of
           them
           as
           visible
           .
        
         
           To
           my
           allegation
           of
           Ephes.
           3.6
           .
           that
           
             the
             Gentiles
             were
             made
             fellow-heirs
             of
             the
             same
             body
             ,
             and
             co-partakers
             of
             the
             promise
             of
             God
             in
             the
             Gospel
          
           ;
           not
           by
           an
           outward
           ordinance
           ,
           but
           by
           giving
           of
           faith
           according
           to
           election
           :
           Ergo
           ,
           the
           ingraffing
           Rom.
           11.17
           .
           parallel
           to
           it
           ,
           is
           not
           by
           an
           outward
           ordinance
           ,
           b●t
           by
           giving
           faith
           according
           to
           election
           :
           Mr.
           Bl.
           thus
           in
           his
           flirting
           fashion
           answers
           ,
           
             Oh
             that
             Mr.
          
           T.
           
             spake
             truth
             ;
             then
             (
             as
             the
             Apostle
             saith
             of
             Israel
             at
             their
             restauration
             ,
             all
             Israel
             shall
             be
             saved
             ,
             Rom.
          
           11.26
           .
           )
           
             All
             England
          
           in
           statu
           quo
           ,
           
             should
             be
             saved
             in
             the
             sense
             that
             Mr.
          
           T.
           
             would
             understand
             salvation
             ,
             whether
             we
             be
             by
             descent
          
           Brittains
           ,
           Saxons
           ,
           or
           Normans
           ,
           
             we
             are
             Gentiles
             ,
             and
             consequently
             by
             his
             Divinity
             partakers
             of
             the
             Gospel
             by
             faith
             according
             to
             election
             .
          
        
         
           Answ.
           Not
           so
           ,
           unless
           by
           Gentiles
           were
           meant
           every
           Gentile
           ,
           which
           a
           fre●h
           man
           in
           the
           University
           would
           correct
           Mr.
           Bl.
           in
           ,
           who
           knows
           
             an
             indefinite
             proposition
             not
             to
             be
             equipollent
             to
             an
             universal
             incontingent
             matter
             .
          
           It
           is
           said
           ,
           Acts
           11.18
           .
           
             th●n
             hath
             God
             given
             to
             the
             Gentiles
             repentance
             unto
             life
          
           ;
           yet
           it
           follows
           nor
           ,
           he
           hath
           done
           so
           to
           every
           Gentile
           .
           Mr.
           Bl.
           adds
           .
           
             Sure
             I
             am
             this
             Text
             is
             meant
             of
             Gospel
             glory
             in
             ordinance
             dispensed
             by
             the
             Apostles
             ministery
             .
             Answ.
          
           Sure
           I
           am
           ,
           that
           
             to
             be
             fellow
             heirs
             ,
             and
             of
             the
             same
             body
             ,
             and
             partakers
             together
             of
             his
             promise
             in
             Christ
             by
             the
             Gospel
             ,
          
           imports
           more
           then
           a
           meer
           visible
           Churchstate
           ,
           even
           an
           estate
           of
           righteousness
           ,
           union
           with
           Christ
           ,
           and
           inheritance
           of
           eternal
           life
           :
           And
           I
           doubt
           not
           but
           many
           of
           his
           Auditors
           would
           correct
           Mr.
           Bl.
           if
           he
           taught
           otherwise
           at
           any
           Lecture
           of
           Christians
           of
           ordinary
           understanding
           .
        
         
           Yet
           he
           he
           saith
           further
           ,
           
             And
             as
             to
             the
             Jews
             appertained
             the
             glory
             and
             the
             promises
             ,
             Rom.
             9.4
             ,
             5.
             so
             now
             the
             glory
             and
             promises
             belong
             to
             the
             Gentiles
             :
             And
             as
             many
             Jews
             as
             fell
             not
             off
             ,
             still
             enjoy
             this
             glory
             with
             the
             Gentiles
             ,
             and
             so
             both
             make
             one
             new
             man
             ,
             Ephes
             .
             2.15
             .
             The
             visible
             state
             of
             the
             Jews
             was
             a
             distinct
             body
             from
             the
             Gentiles
             :
             Now
             upon
             this
             glorious
             call
             they
             are
             one
             new
             man
             ,
             or
             new
             body
             .
          
        
         
           
             Answ.
             The
             glory
             and
             promises
          
           meant
           Rom.
           9
           4
           ,
           5.
           did
           never
           belong
           to
           the
           Gentile
           believers
           in
           the
           Christian
           Church
           ,
           nor
           do
           the
           believing
           Jews
           still
           enjoy
           that
           glory
           with
           the
           Gentiles
           ,
           though
           both
           
             make
             one
             new
             man
          
           ,
           yet
           not
           the
           meer
           visible
           Church
           is
           that
           one
           man
           ,
           or
           body
           ,
           but
           the
           Church
           invisible
           reconciled
           to
           God
           by
           Christs
           death
           ,
           as
           the
           Text
           it self
           shews
           ,
           Ephes.
           2.15
           ,
           16
           ,
           17
           ,
           18
           ,
           19.
           
        
         
         
           Mr.
           
             Bl
             ▪
          
           tels
           me
           ,
           
             The
             ingraffing
             is
             not
             by
             giving
             faith
             of
             election
             ,
             nor
             is
             it
             an
             act
             of
             admission
             into
             the
             visible
             Church
             by
             an
             outward
             ordinance
             ;
             but
             it
             is
             by
             Gods
             giving
             of
             faith
             in
             and
             by
             Gospel
             ordinances
             ,
             to
             give
             assent
             to
             Gospel
             mysteries
             ,
             and
             make
             profession
             of
             them
             .
          
        
         
           Answ.
           I
           have
           proved
           before
           it
           is
           more
           then
           the
           giving
           of
           an
           historical
           faith
           ,
           however
           this
           concession
           in
           the
           close
           serves
           my
           purpose
           .
           For
           if
           this
           be
           the
           ingraffing
           ,
           then
           they
           onely
           that
           thus
           do
           assent
           and
           make
           profession
           ,
           are
           ingraffed
           :
           But
           infants
           do
           not
           thus
           assent
           and
           make
           profession
           ;
           Ergo
           ,
           they
           are
           not
           ingraffed
           ,
           and
           consequently
           the
           Text
           Rom.
           11.16
           ,
           17.
           alledged
           by
           the
           Assembly
           ,
           Mr.
           G.
           Mr.
           M.
           &c.
           for
           admission
           of
           infants
           with
           parents
           as
           with
           the
           Jews
           ,
           is
           brought
           
             obtorto
             collo
          
           plainly
           against
           the
           meaning
           of
           it
           .
        
         
           What
           Mr.
           Bl.
           adds
           ,
           that
           Gal.
           3.14
           ,
           26
           ,
           28
           ,
           29.
           
             there
             is
             an
             ingraffing
             into
             Christ
             mentioned
             ,
             but
             none
             into
             the
             Church
             ,
          
           is
           as
           vain
           as
           the
           rest
           ,
           there
           being
           no
           ingraffing
           into
           Christ
           by
           faith
           ,
           but
           it
           is
           also
           into
           the
           Church
           invisible
           ,
           who
           is
           Christ
           mystical
           ,
           1
           Cor.
           12.12
           The
           Scriptures
           I
           have
           produced
           are
           proved
           to
           be
           meant
           of
           the
           Church
           invisible
           ,
           because
           the
           things
           said
           in
           those
           Scriptures
           are
           such
           as
           agree
           to
           none
           other
           ;
           and
           they
           appear
           to
           be
           parallel
           by
           the
           indentity
           of
           the
           matter
           ,
           all
           expressing
           the
           state
           of
           Gentile
           believers
           upon
           their
           effectual
           cal●ing
           .
           It
           is
           Mr.
           Bls.
           false
           charge
           ,
           that
           
             the
             Reader
             will
             hereafter
             find
             me
             reasoning
             with
             my
             full
             strength
             against
             the
             force
             of
             all
             arguments
          
           a
           pari
           :
           This
           calumny
           is
           re●elled
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           3.
           
        
         
           As
           for
           my
           10th
           .
           argument
           ,
           whether
           the
           faith
           in
           the
           testimonies
           cited
           be
           meant
           of
           justifying
           ,
           and
           the
           election
           to
           eternal
           life
           ,
           needs
           no
           other
           decision
           then
           the
           very
           words
           ,
           which
           I
           took
           from
           Marlorat
           without
           searching
           into
           the
           Authors
           own
           books
           because
           I
           had
           them
           not
           of
           my
           own
           ,
           and
           I
           saw
           it
           needless
           to
           look
           further
           .
           If
           the
           words
           be
           ambiguous
           ,
           the
           Authors
           intended
           to
           deceive
           ;
           if
           elsewhere
           they
           speak
           against
           me
           ,
           they
           gainsay
           themselves
           :
           neither
           of
           which
           Mr.
           Bl.
           should
           charge
           them
           with
           ,
           if
           he
           regarded
           their
           credit
           .
        
         
           In
           Mr.
           Bls.
           arguments
           ,
           sect
           .
           3.
           the
           first
           is
           answered
           before
           in
           vindicating
           my
           4th
           .
           argument
           .
           I
           deny
           the
           major
           of
           the
           2d
           .
           which
           is
           answered
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           6.
           pag.
           66
           ,
           67.
           
           In
           the
           3d.
           the
           minor
           is
           false
           ,
           that
           
             the
             priviledge
             of
             ingraffing
             is
             the
             priviledge
             of
             every
             member
             of
             the
             visible
             Church
          
           :
           in
           that
           which
           is
           added
           to
           prove
           it
           to
           be
           the
           priviledge
           of
           ordinances
           ,
           if
           the
           major
           be
           universal
           ,
           it
           is
           false
           ;
           besides
           ,
           the
           argument
           may
           be
           retorted
           .
           In
           the
           4th
           .
           I
           deny
           the
           major
           ,
           and
           have
           often
           answered
           the
           inference
           [
           that
           then
           I
           must
           maintain
           falling
           away
           from
           true
           faith
           ]
           that
           by
           my
           exposition
           the
           falling
           away
           of
           particular
           persons
           from
           the
           true
           justifying
           faith
           they
           had
           in
           their
           own
           persons
           ,
           is
           not
           maintained
           ;
           but
           the
           falling
           away
           of
           the
           people
           of
           one
           age
           from
           that
           which
           their
           predecessors
           in
           a
           former
           age
           had
           .
           In
           the
           5th
           .
           if
           the
           minor
           be
           meant
           of
           a
           casting
           onely
           out
           of
           a
           visible
           Churchstate
           ,
           it
           is
           denied
           ;
           nor
           is
           it
           proved
           ,
           Matth
           21
           43.
           
           For
           
             the
             Kingdome
             of
             God
          
           not
           onely
           notes
           the
           outward
           Churchstate
           ,
           but
           also
           the
           rule
           of
           Christ
           in
           their
           hearts
           ,
           and
           protection
           of
           them
           by
           his
           spirit
           .
           In
           the
           6th
           .
           the
           conclusion
           is
           granted
           .
           That
           
           which
           Mr.
           Bl.
           saith
           ,
           that
           
             the
             body
             of
             believing
             Jews
             and
             Christian
             Gentiles
             ,
             called
             by
             the
             Apostle
             one
             new
             man
             ,
          
           Ephes.
           2.15
           .
           
             are
             capable
             of
             no
             other
             ingraffing
             then
             that
             which
             is
             visible
             ,
             and
             the
             body
             of
             them
             entitled
             new
             ,
             as
             the
             Jews
             before
             ,
             onely
             to
             priviledges
             of
             ordinances
             ,
          
           is
           not
           true
           .
           Nor
           is
           it
           true
           ,
           that
           in
           my
           speech
           recited
           by
           him
           pag.
           312.
           
             is
             taken
             for
             granted
          
           ,
           1.
           
             that
             the
             whole
             visible
             body
             of
             Christian
             nations
             are
             truly
             ingraffed
             into
             the
             Church
             invisible
             ,
          
           i●
           by
           whole
           body
           be
           meant
           all
           the
           parts
           ,
           o●
           every
           part
           .
           2.
           
           Nor
           is
           it
           true
           ,
           that
           it
           
             is
             taken
             for
             granted
             by
             me
             ,
             that
             in
             after
             ages
             the
             same
             body
             ,
             though
             not
             the
             same
             persons
             ,
             may
             be
             cast
             off
             ,
             and
             yet
             no
             particular
             person
             rejected
             ,
          
           without
           this
           explication
           ,
           that
           no
           particular
           person
           who
           was
           an
           elect
           person
           or
           true
           believer
           ,
           is
           rejected
           .
        
         
           But
           against
           this
           2d
           .
           imagined
           grant
           of
           mine
           ,
           Mr.
           Bl.
           thus
           argues
           .
           
             The
             2d
             .
             must
             be
             examined
             ;
             this
             Church
             thus
             cut
             off
             ,
             either
             continues
             in
             the
             invisible
             body
             as
             before
             ,
             or
             else
             is
             degenerate
             by
             the
             death
             of
             those
             numerical
             persons
             ,
             that
             made
             up
             a
             body
             invisible
             ,
             and
             succession
             of
             others
             that
             are
             no
             more
             then
             v●sible
             members
             .
             If
             it
             continue
             in
             the
             invisible
             body
             till
             the
             time
             of
             breaking
             off
             ,
             then
             Mr.
             T.
             is
             not
             holpen
             with
             his
             distinction
             of
             a
             consistent
             and
             a
             fluent
             being
             ,
             nor
             with
             hi●
             similitude
             of
             Euphrates
             ;
             for
             so
             a
             Church
             invisible
             is
             still
             broken
             off
             and
             rejected
             ,
             and
             falling
             away
             is
             maintained
             .
             If
             it
             be
             degenerate
             ,
             then
             1.
             they
             fall
             off
             themselves
             ,
             and
             are
             not
             broken
             off
             by
             God
             ;
             their
             own
             sin
             th●n
             should
             be
             noted
             ,
             nor
             Gods
             act
             as
             their
             punishment
             :
             But
             their
             breaking
             off
             ,
             or
             rejection
             is
             the
             act
             of
             God
             laying
             waste
             his
             Vineyard
             ,
             Isa
             5.
             taking
             away
             his
             Kingdome
             ,
             Matth.
             21
             43.
             removing
             the
             Candlestick
             ,
             Ephes.
             2.5
             .
             (
             it
             should
             be
             Revel
             .
             2.5
             .
             )
             All
             noting
             the
             act
             of
             God
             punishing
             upon
             the
             peoples
             act
             of
             sinning
             ,
             which
             is
             of
             the
             Church
             ,
             not
             invisible
             ,
             but
             visible
             .
             2.
             
             For
             the
             similitude
             of
             Cyrus
             his
             turning
             of
             Euphrates
             ,
             that
             he
             turned
             the
             same
             River
             that
             God
             created
             ,
             this
             will
             not
             serve
             Mr.
             T.
             his
             purpose
             ;
             for
             Euphrates
             continues
             a
             River
             of
             the
             same
             kind
             and
             nature
             as
             it
             was
             at
             the
             first
             creation
             ,
             and
             the
             Church
             in
             his
             expression
             is
             changed
             from
             the
             invisible
             body
             of
             Christ
             ,
             to
             a
             visible
             company
             of
             bare
             professors
             .
             The
             Church
             had
             changed
             her
             own
             channel
             .
             3.
             
             Mr.
             T.
             indeed
             grants
             the
             question
             ,
             for
             he
             confesses
             that
             the
             Church
             is
             visible
             that
             God
             breaks
             off
             ;
             and
             whatsoever
             it
             had
             been
             ,
             now
             it
             hath
             no
             more
             then
             a
             visible
             interest
             ;
             so
             that
             a
             visible
             Church
             falls
             off
             ,
             and
             Gentiles
             are
             ingraffed
             into
             that
             which
             is
             visible
             .
          
           Sect.
           4.
           
           M
           Bl.
           
             adds
             these
             words
          
           
             That
             wild
             assertion
             pag.
             19.
             
             That
             the
             branches
             were
             broken
             off
             from
             election
             and
             true
             faith
             ,
             and
             the
             invisible
             Church
             in
             which
             they
             were
             ,
             with
             this
             limitation
             ;
             understanding
             it
             not
             of
             the
             same
             singular
             persons
             ,
             but
             the
             same
             people
             or
             nation
             ,
             is
             a
             thread
             that
             runs
             through
             almost
             the
             whole
             ,
             and
             enough
             I
             suppose
             is
             spoken
             to
             it
             :
             And
             when
             he
             shall
             shew
             me
             an
             invisible
             nation
             (
             of
             which
             he
             speaks
             )
             from
             which
             there
             may
             be
             a
             breach
             ;
             I
             will
             either
             yeeld
             ●p
             all
             ,
             or
             he
             shall
             hear
             more
             .
             Till
             then
             I
             shall
             look
             on
             his
             words
             as
             such
             a
             —
             unworthy
             the
             pen
             of
             such
             a
             Writer
             ;
             an
             invisible
             nation
             it
             must
             be
             ,
             a
             visible
             nation
             cannot
             be
             cut
             off
             from
             the
             Church
             invisible
             .
          
        
         
           Answ.
           Speak
           out
           man
           ,
           let
           me
           know
           the
           worst
           you
           can
           say
           ,
           I
           expect
           
           no
           favour
           from
           you
           having
           found
           neither
           charity
           nor
           equity
           in
           your
           writings
           against
           mee
           .
           The
           assertion
           is
           such
           as
           will
           endure
           your
           strongest
           battery
           ,
           what
           you
           say
           here
           is
           merre
           wrangling
           ,
           like
           a
           Sophister
           perverting
           my
           words
           when
           they
           are
           truly
           repeated
           ,
           though
           thy
           are
           very
           plain
           .
           The
           Argument
           is
           quite
           from
           the
           matter
           .
           The
           Conclusion
           is
           ,
           that
           
             the
             Church
             cut
             off
             is
             not
             the
             invis●ble
             Church
             but
             visible
             ,
          
           which
           is
           not
           contradictory
           to
           my
           asserti●n
           ;
           who
           never
           asserted
           that
           the
           Church
           cut
           of●
           was
           the
           invisible
           Church
           ,
           but
           often
           asserted
           the
           contrary
           ,
           alwayes
           making
           the
           Olive
           tree
           the
           invisible
           Church
           to
           abide
           the
           same
           ,
           though
           some
           branches
           were
           broken
           off
           ,
           others
           were
           ingraffed
           ,
           as
           in
           the
           first
           part
           of
           this
           Review
           Section
           9.
           page
           83.
           with
           this
           explication
           page
           66.
           yet
           not
           as
           a
           rock
           that
           abides
           the
           same
           ,
           but
           as
           a
           river
           which
           is
           in
           flux
           ,
           and
           I
           often
           deny
           in
           express
           termes
           ,
           as
           pag.
           22
           ,
           74.
           that
           my
           meaning
           was
           that
           the
           Church
           of
           God
           is
           broken
           off
           from
           the
           invisible
           Church
           ;
           but
           this
           I
           say
           ,
           that
           the
           Nation
           of
           the
           Jews
           ,
           of
           which
           the
           body
           or
           most
           part
           in
           some
           ages
           were
           in
           the
           invisible
           Church
           as
           branches
           in
           the
           Olive
           in
           a
           continued
           succession
           ,
           in
           the
           time
           of
           the
           Apostle
           that
           people
           ,
           to
           wit
           the
           most
           part
           of
           that
           nation
           were
           broken
           off
           from
           the
           invisible
           Church
           or
           Olive
           tree
           ,
           in
           which
           that
           people
           in
           the
           individual
           persons
           of
           a
           former
           age
           did
           stand
           .
           Which
           thing
           having
           been
           so
           often
           and
           so
           plainly
           expressed
           by
           mee
           in
           that
           book
           which
           Mr.
           Bl.
           takes
           on
           him
           to
           answer
           ,
           it
           is
           an
           extremely
           shamefull
           abuse
           hee
           offers
           mee
           in
           going
           about
           to
           refute
           that
           as
           my
           assertion
           which
           is
           disclaimed
           by
           mee
           .
           Now
           this
           being
           premised
           and
           the
           term
           [
           
             this
             Church
          
           ]
           (
           as
           it
           should
           be
           )
           being
           changed
           into
           [
           this
           people
           or
           nation
           ]
           that
           is
           a
           great
           or
           the
           greatest
           part
           of
           them
           ,
           I
           answer
           they
           are
           broken
           off
           from
           the
           invisible
           Church
           ,
           in
           that
           the
           numerical
           persons
           that
           made
           up
           the
           invisible
           Church
           in
           a
           former
           age
           being
           dead
           ,
           the
           successors
           degenerated
           from
           their
           faith
           ,
           and
           were
           neither
           visible
           professors
           nor
           invisible
           believers
           in
           Christ
           :
           which
           not
           believing
           was
           their
           own
           act
           from
           their
           own
           will
           ,
           yet
           consequent
           on
           Gods
           act
           of
           rep●obation
           ,
           and
           the
           breaking
           off
           ,
           to
           wit
           the
           deprivation
           of
           them
           from
           the
           membership
           and
           priviledges
           of
           his
           invisible
           Church
           ,
           was
           Gods
           act
           of
           punitive
           justice
           for
           their
           unbelieving
           .
           And
           thus
           the
           similitude
           of
           Cyrus
           his
           turning
           Euphrates
           ,
           serves
           my
           purpose
           ,
           to
           shew
           how
           I
           am
           free
           from
           holding
           Arminian
           Apostasie
           ,
           the
           same
           people
           like
           that
           river
           beeing
           turned
           from
           their
           old
           channel
           ,
           though
           not
           the
           same
           persons
           ;
           not
           as
           Mr.
           Bl.
           falsly
           chargeth
           mee
           ,
           
             that
             in
             my
             expression
             the
             Church
             is
             changed
             from
             the
             invisible
             body
             of
             Christ
             ,
             to
             a
             visible
             company
             of
             bare
             professours
             ,
          
           or
           that
           
             the
             Church
             had
             changed
             her
             own
             channel
             .
          
           Nor
           do
           
             I
             grant
             the
             question
             ,
             or
             confess
             that
             the
             Church
             is
             visible
             that
             God
             breaks
             off
             ,
             and
             whatsoever
             it
             had
             been
             ,
             now
             it
             hath
             no
             more
             then
             a
             visible
             interest
             ;
             so
             that
             a
             visible
             Church
             falls
             off
             ,
             and
             Gentiles
             are
             ingraffed
             into
             that
             which
             is
             visible
          
           ;
           but
           what
           I
           say
           is
           of
           the
           Jewish
           people
           ,
           who
           had
           not
           so
           much
           as
           a
           visible
           interest
           when
           God
           brake
           them
           off
           ,
           or
           they
           fell
           off
           ,
           and
           the
           Gentiles
           are
           ingraffed
           into
           the
           invisible
           Church
           in
           their
           stead
           .
           Nor
           need
           I
           
             shew
             an
             invisible
             nation
             broken
             off
             ,
          
           it
           being
           neither
           true
           that
           
             I
             spake
             of
             an
             invisible
             nation
             ,
          
           nor
           that
           
             a
             visible
             nation
             cannot
             bee
             cut
             off
             from
             
             the
             Church
             invisible
             ,
          
           but
           these
           are
           Mr.
           Bls.
           dotages
           for
           want
           of
           heeding
           mine
           and
           his
           own
           words
           (
           as
           I
           conceive
           )
           through
           hast
           to
           insert
           some
           thing
           against
           me
           in
           that
           book
           ere
           it
           was
           printed
           .
           Which
           is
           so
           far
           from
           being
           enough
           to
           answer
           me
           ,
           that
           a●
           Solomon
           said
           of
           him
           
             that
             answered
             a
             matter
             afore
             he
             heard
             it
             ,
          
           so
           it
           may
           be
           said
           o●
           Mr.
           Bl.
           answering
           me
           afore
           he
           had
           studied
           my
           writings
           ,
           he
           hath
           said
           enough
           to
           shew
           his
           folly
           and
           to
           work
           his
           shame
           .
           My
           
             candour
             p.
          
           23.
           
             is
             ordinary
          
           where
           there
           is
           the
           like
           cause
           :
           I
           conceive
           
             the
             election
             of
             bodies
             ,
             societies
             ,
             or
             nations
             ,
          
           in
           the
           sense
           I
           have
           often
           given
           ,
           may
           bee
           as
           well
           into
           the
           invisible
           Church
           of
           true
           believers
           ,
           as
           into
           the
           visible
           Church
           of
           true
           professors
           ,
           and
           that
           the
           election
           of
           the
           Gentiles
           ,
           by
           which
           they
           were
           ingraffed
           ,
           was
           into
           the
           invisible
           Church
           of
           true
           believers
           .
           Of
           Calvins
           and
           B●cers
           words
           I
           shall
           say
           no
           more
           having
           not
           ●he
           books
           .
           Mr.
           
             Bl.
             p.
          
           314.
           adds
           .
        
         
           Mr.
           G.
           
             syllogistically
             concluding
             that
             the
             seed
             of
             Christians
             by
             a
             pure
             Gospel
             Covenant
             should
             enjoy
             outward
             Church
             priviledges
             ,
             Mr.
          
           T.
           sect
           .
           4.
           
             replies
             ,
             that
             it
             is
             not
             either
             formally
             or
             equivalently
             the
             thing
             to
             be
             proved
             ,
             which
             is
             ,
             that
             the
             Christian
             Jews
             and
             their
             seed
             were
             in
             infancy
             to
             be
             baptised
             .
             But
             by
             his
             favour
             ,
             he
             that
             concludes
             the
             whole
             ;
             concludes
             the
             parts
             of
             the
             whole
             .
             Outward
             Church-priviledges
             is
             the
             whole
             ,
             baptism
             is
             a
             part
             of
             the
             whole
             ;
             concluding
             Church
             priviledges
             he
             concludes
             baptism
             ,
             as
             hee
             that
             can
             conclude
             Mr.
          
           T.
           
             is
             at
          
           Lempster
           or
           Sudbury
           ,
           
             concludes
             also
             that
             his
             head
             and
             shoulders
             are
             .
             And
             if
             any
             priviledge
             bee
             concluded
             ,
             then
             baptism
             is
             concluded
             ,
             which
             is
             the
             leading
             one
             among
             Church-priviledges
             .
          
        
         
           Answ.
           Omitting
           Mr.
           Bls.
           snarling
           at
           my
           dwellings
           in
           Lemster
           and
           Ledbury
           (
           for
           so
           hee
           means
           )
           I
           observe
           how
           well
           he
           pleads
           for
           Mr.
           G.
           who
           would
           have
           him
           conclude
           ,
           that
           the
           seed
           of
           Christians
           by
           a
           pure
           Gospel
           Covenant
           should
           enjoy
           in
           infancy
           outward
           Church-priviledges
           as
           a
           whole
           ,
           and
           consequently
           Baptism
           as
           a
           part
           .
           Which
           if
           it
           were
           Mr.
           Gs.
           arguing
           ,
           hee
           should
           by
           the
           same
           reason
           have
           concluded
           their
           enjoying
           the
           Lords
           Supper
           ,
           and
           Church
           office
           .
           Nor
           is
           the
           other
           plea
           much
           better
           :
           For
           some
           priviledge
           may
           be
           concluded
           ,
           as
           laying
           on
           hands
           for
           a
           sign
           of
           prayer
           as
           Christ
           did
           ,
           and
           yet
           not
           baptism
           .
           For
           though
           baptism
           be
           the
           leading
           priviledge
           after
           a
           person
           is
           brought
           to
           the
           faith
           ,
           yet
           afore
           a
           person
           is
           a
           believer
           ,
           if
           there
           be
           any
           leading
           Church-priviledg
           competent
           to
           infants
           ,
           it
           must
           be
           laying
           on
           of
           hands
           ,
           the
           Scripture
           giving
           no
           hint
           of
           any
           other
           .
        
         
           The
           distinction
           I
           give
           in
           the
           first
           part
           of
           my
           
             Review
             ,
             sect
          
           .
           4.
           p.
           28.
           
             is
             handsome
          
           ,
           being
           set
           down
           as
           it
           is
           by
           me
           there
           ,
           though
           Mr.
           Bl.
           carp
           at
           it
           ,
           for
           those
           priviledges
           which
           Mr.
           G.
           termes
           Gospel
           priviledges
           ,
           and
           I
           term
           so
           in
           answer
           to
           him
           as
           keeping
           his
           term
           ,
           I
           may
           say
           of
           them
           (
           if
           they
           may
           be
           so
           called
           ,
           and
           not
           rather
           legal
           .
           )
        
         
           Mr.
           Bs.
           words
           ,
           
             the
             breaking
             off
             from
             the
             Church
             is
             an
             unavoidable
             consequence
             of
             the
             revoking
             of
             the
             gift
             of
             Churchmembership
             ,
             and
             the
             repealing
             of
             the
             ordinance
             :
             therfore
             where
             there
             is
             no
             breaking
             off
             from
             the
             Church
             ,
             there
             is
             no
             such
             revoking
             or
             repealing
          
           ;
           do
           justifie
           the
           title
           of
           the
           6th
           .
           sect
           .
           of
           the
           first
           part
           of
           my
           Review
           .
           That
           the
           breaking
           off
           Rom.
           11.17
           .
           was
           not
           by
           repeal
           of
           an
           ordinance
           concerning
           infants
           visible
           Churchmembership
           
           as
           Mr.
           B.
           conceive
           ,
           which
           Mr.
           Bl.
           opposeth
           with
           me
           .
           And
           his
           first
           reason
           ,
           
             the
             deserving
             cause
             of
             that
             breaking
             off
             is
             unbelief
             ▪
             now
             unbelief
             is
             not
             in
             infants
             ,
             much
             less
             proper
             to
             infants
             ,
          
           serves
           to
           prove
           that
           the
           infants
           of
           unbelievers
           are
           not
           broken
           off
           ,
           for
           unbelief
           is
           not
           in
           them
           ,
           and
           that
           infants
           of
           believers
           are
           not
           graffed
           in
           .
           For
           as
           the
           deserving
           cause
           of
           breaking
           off
           i●
           unbelief
           which
           is
           not
           in
           infants
           ,
           so
           the
           means
           of
           graffing
           in
           by
           the
           rule
           of
           opposites
           is
           faith
           ,
           which
           is
           not
           in
           infants
           .
           And
           when
           in
           his
           2d
           .
           reason
           he
           saith
           ,
           
             this
             breaking
             off
             was
             of
             the
             general
             body
             of
             the
             Church
             of
             the
             Jews
             ,
             that
             is
             the
             major
             part
             .
             Now
             infants
             were
             not
             the
             generality
             ,
             they
             made
             not
             up
             the
             major
             part
             of
             that
             body
             ,
          
           this
           serves
           to
           answer
           what
           Mr.
           Bl.
           before
           p.
           307.
           and
           elsewhere
           would
           infer
           ,
           that
           if
           the
           Gentiles
           or
           the
           body
           of
           them
           be
           elect
           then
           all
           must
           be
           so
           ,
           whereas
           the
           body
           according
           to
           himself
           may
           stand
           for
           the
           major
           part
           or
           generality
           ,
           which
           he
           denies
           infants
           to
           be
           ,
           and
           therefore
           the
           body
           and
           gen●rality
           may
           be
           ingraffed
           and
           not
           infants
           .
        
         
           Mr.
           Bls.
           exceptions
           against
           my
           distinctions
           of
           breaking
           off
           
             because
             breaking
             off
             implied
             a
             former
             union
          
           are
           vain
           ,
           for
           there
           may
           be
           a
           breaking
           off
           from
           that
           union
           which
           they
           had
           not
           in
           their
           own
           persons
           ,
           specially
           when
           the
           breaking
           off
           is
           of
           a
           people
           ,
           nor
           is
           it
           usual
           to
           term
           th●se
           acts
           privations
           of
           habits
           which
           take
           not
           away
           habits
           that
           were
           ,
           but
           might
           have
           been
           ,
           as
           when
           we
           are
           said
           to
           be
           redeemed
           ,
           delivered
           from
           hell
           ,
           to
           be
           cast
           out
           into
           outer
           darkness
           ,
           Matth.
           8.12
           .
           though
           never
           in
           heaven
           .
           But
           were
           not
           this
           right
           but
           non-sense
           ,
           yet
           Mr.
           ●ls
           exceptions
           against
           the
           distinctions
           is
           frivolous
           .
           For
           in
           those
           distinctions
           I
           do
           not
           set
           down
           the
           wayes
           of
           breaking
           off
           that
           were
           actually
           ,
           but
           such
           as
           are
           imaginable
           ,
           which
           is
           necessary
           when
           we
           go
           about
           to
           argue
           by
           a
           disjunctive
           syllogism
           ,
           as
           all
           Logicians
           know
           .
        
         
           Yet
           what
           Mr.
           Bl.
           saith
           ,
           
             excommunication
             is
             not
             the
             breaking
             off
             meant
          
           Rom.
           11.17
           ,
           20.
           
           
             For
             that
             is
             the
             act
             of
             the
             Church
             on
             some
             particular
             member
             ;
             But
             this
             here
             is
             the
             act
             of
             God
             ,
             which
             is
             by
             taking
             away
             the
             Kingdome
             ,
             by
             removing
             their
             Candlestick
             ,
             departing
             with
             his
             presence
             ,
          
           is
           right
           ,
           if
           understood
           of
           the
           subtracting
           of
           the
           presence
           of
           his
           spirit
           ,
           as
           well
           as
           his
           word
           .
           Which
           is
           to
           be
           conceived
           ,
           for
           the
           word
           was
           offered
           and
           preached
           to
           them
           when
           they
           were
           broken
           off
           ,
           and
           therefore
           they
           were
           not
           broken
           off
           barely
           by
           subtracting
           that
           .
           Besides
           the
           ingraffing
           is
           not
           by
           bare
           outward
           ordinances
           ,
           for
           they
           were
           vouchsafed
           even
           to
           the
           broken
           off
           ,
           and
           consequently
           the
           f●tness
           of
           the
           Olive
           is
           not
           the
           bare
           priviledge
           of
           outward
           Ordinances
           .
           And
           if
           it
           be
           not
           the
           Churches
           act
           ,
           but
           Gods
           by
           which
           there
           is
           ingraffing
           ,
           then
           infants
           are
           not
           ingraffed
           ,
           who
           have
           no
           act
           of
           God
           to
           ingraff
           them
           ,
           but
           onely
           that
           of
           the
           Church
           or
           administratour
           of
           Baptism
           .
        
         
           Mr.
           Bls.
           talk
           of
           the
           Ordinance
           of
           infants
           visible
           Churchmembership
           ,
           begun
           in
           the
           great
           Charter
           of
           heaven
           ,
           and
           continued
           ,
           is
           but
           vapouring
           ;
           Mr.
           Bl.
           mis
           recites
           Mr.
           Bs
           antecedent
           which
           was
           not
           as
           hee
           repeats
           it
           ,
           
             That
             the
             Jews
             were
             cast
             off
             for
             unbelief
             ,
          
           but
           
             that
             none
             of
             the
             Jews
             were
             broken
             off
             but
             for
             unbelief
             ,
          
           which
           I
           denied
           ,
           and
           Mr.
           Bls.
           exceptions
           is
           frivolous
           .
           
             But
             the
             text
             assignes
             unbelief
          
           ,
           Mr.
           T.
           
             assignes
             no
             other
             cause
             ,
             then
             that
             must
             stand
             .
          
           To
           which
           I
           reply
           ,
           and
           so
           it
           doth
           by
           my
           answer
           ,
           and
           yet
           I
           do
           assign
           another
           cause
           ,
           Gods
           act
           of
           executing
           his
           decree
           of
           reprobation
           .
        
         
         
           To
           what
           I
           said
           ,
           that
           the
           unbelief
           being
           positive
           Rom.
           10.21
           .
           if
           none
           were
           broken
           off
           but
           unbelievers
           here
           meant
           ,
           no
           infants
           no
           not
           of
           infidels
           that
           never
           heard
           of
           Christ
           were
           broken
           off
           ,
           he
           saith
           
             we
             easily
             yeild
             his
             conclusion
             ,
             if
             he
             frame
             it
             in
             a
             syllogism
             ;
             that
             the
             infants
             of
             infidels
             that
             never
             heard
             of
             Christ
             were
             never
             broken
             off
             .
             They
             could
             never
             be
             broken
             off
             that
             were
             never
             taken
             in
             ,
             A
             branch
             of
             a
             bramble
             was
             never
             broken
             off
             from
             a
             vine
             or
             olive
             .
             Answ.
          
           1.
           
           They
           may
           be
           said
           to
           be
           broken
           off
           who
           were
           never
           taken
           in
           in
           their
           own
           persons
           ,
           sure
           the
           abortives
           and
           stil-born
           were
           never
           taken
           into
           the
           visible
           Church
           of
           the
           Jews
           ,
           and
           yet
           if
           other
           infants
           were
           broken
           off
           so
           were
           they
           ,
           and
           if
           they
           were
           broken
           off
           though
           they
           were
           never
           taken
           in
           in
           their
           own
           persons
           but
           their
           ancestors
           ,
           then
           the
           infants
           of
           infidel
           Edomites
           might
           be
           said
           to
           be
           broken
           off
           ,
           who
           were
           in
           
             Esau
             ,
             Isaac
          
           ,
           and
           Abraham
           taken
           in
           :
           But
           they
           were
           not
           positive
           unbelievers
           ,
           therefore
           other
           then
           positive
           unbelievers
           are
           broken
           off
           ,
           which
           opposeth
           Mr.
           B.
           2.
           
           If
           infants
           of
           infidel
           Edomites
           be
           not
           broken
           off
           ,
           then
           according
           to
           Mr.
           B.
           the
           ordinance
           of
           visible
           Churchmembership
           is
           not
           in
           respect
           of
           them
           revoked
           and
           repealed
           ,
           and
           consequently
           they
           are
           visible
           Churchmembers
           according
           to
           the
           tenour
           of
           Mr.
           Bs.
           arguing
           .
           3.
           
           If
           
             God
             will
             not
             punish
             the
             children
             for
             the
             fathers
             sins
          
           (
           as
           Mr.
           B.
           sai●h
           )
           
             much
             less
             for
             a
             strangers
          
           ,
           then
           he
           would
           not
           break
           off
           the
           unbelieving
           Jews
           infant
           children
           ,
           then
           they
           are
           visible
           Churchmembers
           if
           Mr.
           Bs.
           arg
           .
           hold
           .
           4.
           
           Mr.
           Bls.
           reason
           is
           answered
           before
           ,
           by
           shewing
           how
           there
           may
           be
           privations
           of
           habits
           not
           in
           being
           ;
           And
           if
           his
           reason
           were
           good
           ,
           and
           unbelieving
           Jews
           infant
           could
           not
           be
           broken
           off
           ,
           for
           that
           it
           was
           never
           in
           the
           visible
           Church
           Christian
           ,
           and
           is
           the
           branch
           of
           a
           bramble
           .
           To
           my
           words
           ,
           that
           the
           breaking
           off
           is
           not
           revoking
           of
           an
           ordinance
           about
           visible
           churchmembership
           ,
           but
           the
           execution
           of
           the
           decree
           of
           reprobation
           in
           excluding
           them
           from
           the
           invisible
           Church
           ,
           M.
           Bl.
           replies
           1.
           
           By
           
             demand
             ;
             Is
             there
             any
             such
             decree
             as
             to
             cast
             out
             of
             the
             Church
             invisible
             ?
             I
             am
             sure
             that
             chapter
             hath
             no
             such
             thing
             .
             Answ.
          
           There
           is
           a
           decree
           of
           breaking
           off
           from
           the
           Church
           invisible
           ,
           and
           that
           decree
           is
           plainly
           exprest
           in
           that
           chapter
           ,
           v.
           7
           ,
           8
           ,
           9
           ,
           10.
           
           For
           what
           comes
           to
           pass
           in
           time
           that
           God
           decrees
           .
           But
           they
           were
           broken
           off
           in
           time
           from
           the
           invisible
           Church
           of
           believers
           ,
           v.
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           15
           ,
           17
           ,
           19
           ,
           22.
           2
           ly
           .
           Saith
           he
           ,
           
             I
             demand
             did
             they
             continue
             in
             the
             Church
             visible
             ,
             when
             upon
             execution
             of
             such
             a
             decree
             they
             were
             cast
             out
             of
             the
             Church
             invisible
             ?
             or
             was
             their
             station
             in
             the
             visible
             Church
             lost
             ,
             and
             that
             of
             the
             invisible
             Church
             never
             gained
             ,
             and
             therefore
             they
             were
             not
             broken
             off
             from
             it
             .
             Answ.
          
           They
           continued
           in
           the
           visible
           Church
           Jewish
           in
           opposition
           to
           the
           visible
           Church
           Christian
           ,
           which
           they
           persecuted
           when
           they
           were
           cast
           away
           and
           broken
           off
           from
           the
           Church
           invisible
           of
           true
           believers
           ,
           according
           to
           Gods
           decree
           of
           reprobation
           ,
           though
           they
           never
           gained
           a
           station
           in
           the
           invisible
           Church
           in
           their
           own
           persons
           .
           Mr.
           Bl.
           adds
           3
           
             ly
             .
             The
             Jews
             adhering
             to
             circumcision
             ,
          
           &c.
           
             though
             God
             changed
             the
             rites
          
           Moses
           
             gave
             them
             ,
             refused
             the
             way
             of
             God
             ,
             rejected
             the
             counsel
             of
             God
             in
             not
             being
             baptised
             ,
             doting
             upon
             elements
             beggerly
             ,
             and
             so
             their
             eys
             are
             held
             ,
             that
             they
             see
             nothing
             into
             glorious
             Gospel
             mysteries
             ;
             And
             this
             their
             unbelief
             is
             their
             breaking
             off
             from
             that
             visible
             Church
             station
             ,
             in
             which
             they
             sometimes
             stood
             ,
             upon
             which
             account
             they
             are
             kept
             out
             from
             interest
             in
             the
             Church
             invisible
             .
             And
             when
             this
             blindness
             shall
             be
             removed
             ,
             they
             shall
             then
             be
             saved
             .
          
        
         
         
           Answ.
           Their
           unbelief
           was
           the
           means
           of
           their
           breaking
           off
           ,
           but
           not
           of
           their
           breaking
           off
           from
           that
           visible
           Church-station
           in
           which
           they
           sometimes
           stood
           ;
           the
           visible
           Church-station
           in
           which
           they
           stood
           ,
           is
           ,
           as
           Mr.
           Bl.
           himself
           describes
           it
           ,
           their
           station
           in
           the
           Jewish
           Church
           visible
           in
           the
           way
           of
           Church
           ordinances
           ,
           Circumcision
           ,
           Sacrifices
           ,
           &c.
           changed
           by
           God
           ;
           yet
           ,
           as
           he
           himself
           faith
           ,
           the
           Jews
           stuck
           thereto
           ,
           and
           therefore
           stood
           still
           in
           their
           former
           visible
           Church-station
           .
           Besides
           ,
           their
           unbelief
           was
           not
           their
           breaking
           off
           from
           it
           .
           For
           1.
           as
           Mr.
           Bl.
           said
           before
           the
           breaking
           off
           was
           Gods
           act
           ,
           so
           was
           not
           their
           unbelief
           .
           2.
           
           According
           to
           Mr.
           Bl.
           breaking
           off
           was
           Gods
           act
           of
           punishment
           ,
           but
           it
           was
           no
           punishment
           but
           a
           mer●
           to
           be
           broken
           off
           from
           that
           visible
           Church
           station
           .
           Nor
           upon
           the
           account
           of
           their
           breaking
           off
           from
           that
           visible
           Church
           station
           in
           which
           they
           sometimes
           stood
           ,
           were
           they
           kept
           out
           from
           interest
           in
           the
           Church
           invisible
           ,
           but
           for
           their
           unbelief
           ,
           and
           their
           keeping
           that
           Church
           station
           .
           However
           ,
           if
           they
           were
           kept
           out
           from
           interest
           in
           the
           Church
           invisible
           ,
           their
           breaking
           off
           is
           more
           then
           depriving
           of
           a
           visible
           Churchstate
           ,
           y●a
           the
           same
           which
           I
           assert
           ,
           a
           breaking
           off
           from
           the
           invisible
           Church
           .
        
         
           If
           there
           be
           any
           mazes
           in
           my
           8th
           .
           and
           9th
           .
           sections
           of
           the
           first
           part
           of
           my
           Review
           ,
           Mr.
           B.
           led
           me
           into
           them
           ,
           whom
           I
           was
           necessitated
           to
           follow
           :
           Mr.
           Bs.
           arguments
           are
           answered
           without
           confusion
           ,
           and
           with
           so
           much
           strength
           ,
           as
           neither
           Mr.
           Bl.
           nor
           Mr.
           B.
           are
           able
           to
           refute
           .
        
         
           Mr.
           Bl.
           asserts
           contrary
           to
           me
           ,
           that
           
             the
             Christian
             visible
             Church
             and
             the
             Jewish
             are
             one
             and
             the
             same
             ,
          
           1.
           because
           Japhet
           
             dwels
             in
          
           Shems
           
             Tents
             ,
             which
             are
             the
             Church
             visible
             ,
             and
             this
             he
             saith
             needs
             no
             proof
             .
          
           But
           I
           require
           proof
           that
           by
           
             Shems
             tents
          
           are
           meant
           ,
           Gen.
           9.27
           .
           the
           visible
           Church
           Jewish
           or
           Christian.
           
        
         
           2.
           
           
             Because
             they
             are
             one
             sheep-fold
             ,
             Joh.
          
           10.16
           .
           and
           to
           the
           objection
           that
           it
           's
           meant
           of
           the
           invisible
           Church
           ,
           because
           Christ
           gives
           notes
           of
           those
           that
           were
           indeed
           his
           sheep
           ,
           he
           saith
           ,
           
             Christ
             speaks
             to
             those
             that
             were
             Disciples
             onely
             according
             to
             profession
             ,
             and
             gives
             notes
             ,
             Joh.
             8.31
             .
             of
             Disciples
             indeed
             ;
             and
             it
             is
             against
             all
             reason
             ,
             that
             Christ
             should
             in
             discourse
             point
             out
             the
             invisible
             Church
             with
             the
             demonstrative
             This
             ,
             and
             that
             to
             those
             that
             were
             malignant
             enough
             in
             the
             Church
             visible
             ,
             the
             Pharisees
             ,
             as
             appears
             in
             the
             close
             of
             the
             former
             Chapter
             .
             And
             the
             mention
             of
             thieves
             creeping
             into
             it
             ,
             hirelings
             employed
             in
             it
             ,
             doth
             contradict
             it
             .
             The
             visible
             Church
             of
             the
             Jews
             and
             Gentiles
             in
             which
             Christ
             hath
             true
             sheep
             for
             whom
             he
             dies
             ,
             and
             others
             that
             thieves
             and
             hirelings
             do
             deceive
             ,
             makes
             up
             one
             sheep-fold
             .
          
        
         
           Answ.
           The
           Text
           rather
           proves
           the
           contrary
           as
           Mr.
           Bl.
           expounds
           it
           ▪
           For
           if
           
             the
             fold
          
           be
           the
           visible
           Church
           ,
           and
           the
           other
           sheep
           are
           not
           of
           that
           visible
           Church
           ,
           then
           there
           is
           not
           one
           fold
           or
           Church
           of
           Jews
           and
           Gentiles
           ,
           but
           some
           sheep
           are
           of
           one
           fold
           ▪
           or
           visible
           Church
           ,
           and
           some
           of
           another
           .
           As
           for
           Mr.
           Bls.
           arguments
           ,
           they
           are
           of
           no
           force
           .
           For
           Christ
           might
           well
           enough
           in
           his
           discourse
           point
           out
           the
           invisible
           Church
           with
           the
           demonstrative
           [
           this
           ]
           it
           being
           usual
           to
           point
           out
           invisible
           things
           by
           it
           ,
           as
           Joh.
           6.29
           ,
           
             &c.
             
             This
             God
             is
             our
             God
          
           :
           And
           yet
           I
           do
           not
           think
           [
           
             this
             fold
             ,
             John
          
           10.16
           .
           ]
           notes
           the
           invisible
           Church
           ,
           but
           the
           people
           or
           nation
           
           of
           the
           Jews
           ,
           as
           
             Piscator
             ,
             Grotius
          
           ,
           &c.
           expound
           it
           ,
           or
           rather
           the
           place
           .
           For
           the
           fold
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           notes
           not
           the
           sheep
           ,
           and
           therefore
           not
           the
           Church
           ,
           but
           the
           place
           or
           country
           where
           or
           whence
           they
           are
           ▪
           Nor
           were
           deceivers
           ,
           hirelings
           ,
           thieves
           ,
           or
           wolves
           ,
           in
           or
           of
           the
           Church
           meant
           Joh.
           10.15
           ,
           16.
           though
           they
           might
           get
           into
           the
           place
           and
           company
           of
           them
           .
           Nor
           is
           it
           truly
           translated
           by
           our
           Translatours
           [
           
             there
             shall
             be
             one
             fold
          
           ,
           ]
           though
           (
           which
           I
           somewhat
           marvel
           at
           )
           they
           follow
           therein
           the
           vulgar
           Latine
           :
           For
           the
           Tigurine
           Divines
           note
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             in
             Greek
             signifies
             the
             flock
             ,
             not
             the
             fold
             .
          
           And
           
             Beza
             excepts
             against
             the
             vulgar
             for
             it
             ,
             and
             against
             the
             Romanists
             ,
             who
             would
             have
             that
             one
             f●ld
             to
             be
             Rome
             .
          
           And
           
             Grotius
             observes
             that
             the
             speech
             is
             proverbial
             ,
             One
             flock
             one
             shepheard
             ,
          
           to
           which
           he
           makes
           Ezek.
           37.24
           .
           to
           be
           like
           .
           Now
           that
           the
           one
           flock
           is
           not
           the
           meer
           visible
           Church
           ,
           but
           the
           invisible
           ,
           it
           appears
           from
           many
           things
           in
           the
           Text
           ,
           that
           
             Christ
             laid
             down
             his
             life
             for
             them
             ,
             that
             they
             follow
             him
             ,
             hear
             his
             voyce
             ,
             his
             Father
             and
             he
             knows
             them
             distinguishingly
             from
             others
             who
             do
             not
             believe
             because
             they
             are
             not
             of
             his
             sheep
             ,
             that
             he
             gives
             them
             eternal
             life
             ,
             none
             can
             pluck
             them
             out
             of
             his
             Fathers
             hands
             ,
             v.
          
           14
           ,
           15
           ,
           16
           ,
           26
           ,
           27
           ,
           28
           ,
           29.
           out
           of
           which
           many
           Protestant
           Divines
           gather
           absolute
           election
           ,
           particular
           redemption
           ,
           effectual
           conversion
           and
           perseverance
           ,
           against
           Arminians
           .
           And
           Diodati
           in
           his
           annot
           .
           on
           Joh.
           10
           16.
           hath
           it
           thus
           .
           
             Other
             sheep
             ]
             namely
             ,
             the
             elect
             among
             the
             Gentiles
             ,
             who
             are
             to
             be
             called
             by
             the
             Gospel
             ,
             and
             incorporated
             into
             the
             Church
             with
             the
             elect
             of
             the
             Jewish
             nation
             .
             One
             body
             ,
          
           1
           Cor.
           12.13
           .
           
             one
             new
             man
             ,
             Ephes.
          
           2.15
           .
           are
           the
           invisible
           Church
           as
           is
           shewed
           before
           .
           Matth.
           8.11
           .
           
             The
             Kingdome
             of
             heaven
          
           is
           the
           Kingdome
           of
           glory
           .
           Matth.
           21.43
           .
           
             The
             Kingdome
             of
             God
          
           is
           either
           the
           Gospel
           by
           a
           metonymy
           ,
           or
           the
           rule
           of
           God
           in
           their
           hearts
           ,
           which
           was
           taken
           from
           them
           ,
           that
           is
           that
           people
           ,
           with
           whose
           ancestors
           it
           was
           ,
           though
           not
           in
           those
           persons
           from
           whom
           it
           was
           taken
           .
           The
           visible
           Church
           cannot
           be
           meant
           by
           
             the
             Kingdome
          
           ,
           for
           
             the
             fruits
             of
             the
             Kingdome
          
           are
           not
           the
           fruits
           of
           the
           meer
           visible
           Church
           ,
           they
           are
           not
           bare
           profession
           ,
           but
           real
           faith
           ,
           holiness
           ,
           and
           obedience
           ,
           which
           are
           fruits
           of
           the
           spirit
           ,
           not
           of
           the
           Church
           ;
           or
           if
           of
           any
           Church
           ,
           of
           the
           invisible
           ,
           not
           the
           meer
           visible
           .
           And
           though
           
             all
             invisible
             members
             bring
             forth
             fruit
             ,
          
           yet
           that
           nation
           which
           had
           invisible
           members
           bringing
           forth
           fruit
           in
           a
           former
           age
           ,
           may
           in
           an
           after
           age
           not
           bring
           forth
           fruit
           ,
           and
           for
           that
           reason
           the
           Church
           invisible
           may
           be
           taken
           from
           them
           ,
           with
           whom
           it
           was
           in
           respect
           of
           their
           ancestors
           .
        
         
           To
           what
           I
           said
           ,
           If
           the
           Christian
           Gentiles
           were
           graffed
           into
           the
           same
           visible
           Church
           with
           the
           Jews
           ,
           then
           they
           should
           have
           been
           circumcised
           ,
           &c.
           contrary
           to
           the
           determination
           Acts
           15.
           
           Mr.
           Bl
           replies
           ,
           
             That
             is
             of
             no
             force
             ,
             as
             though
             we
             may
             not
             be
             in
             the
             same
             Kingdome
             ,
             and
             yet
             under
             a
             new
             way
             of
             administration
             .
             Law-givers
             on
             earth
             are
             sometimes
             pleased
             to
             change
             their
             Laws
             ,
             and
             so
             doth
             the
             Law-giver
             of
             Heaven
             ;
             or
             if
             he
             will
             limit
             his
             instance
             to
             Circumcision
             ,
             taking
             in
             no
             other
             Laws
             .
             The
             same
             house
             may
             have
             a
             new
             door
             or
             porch
             .
             Let
             Mr.
             T.
             then
             know
             that
             he
             is
             in
             the
             same
             visible
             Kingdome
             as
             
               Abraham
               ,
               Isaac
            
             ,
             and
             Jacob
             ,
             and
             their
             posterity
             after
             the
             flesh
             in
             Israel
             were
             .
          
        
         
         
           Answ.
           That
           which
           Mr.
           Bl.
           saith
           of
           the
           lameness
           of
           a
           Kingdome
           under
           a
           new
           way
           of
           administration
           ,
           of
           Law
           givers
           changing
           their
           laws
           ,
           of
           Gods
           doing
           so
           ,
           the
           identity
           of
           a
           house
           with
           a
           new
           door
           ,
           is
           all
           granted
           ;
           but
           doth
           not
           take
           away
           the
           force
           of
           my
           reason
           ,
           unless
           he
           could
           shew
           that
           any
           were
           graffed
           or
           to
           be
           graffed
           into
           the
           visible
           Church
           Jewish
           without
           Circumcision
           ,
           if
           he
           were
           a
           male
           .
           Doth
           not
           Mr.
           Bl.
           maintain
           here
           in
           answer
           to
           my
           4th
           .
           argument
           ,
           that
           we
           are
           partakers
           of
           the
           same
           outward
           priviledges
           and
           ordinances
           with
           the
           Jews
           ,
           as
           he
           expounds
           Rom.
           11.17
           .
           which
           opposeth
           his
           speech
           here
           of
           a
           new
           way
           ?
           Doth
           not
           Scripture
           term
           the
           Jewish
           Church
           or
           people
           ,
           the
           Circumcision
           ,
           because
           those
           that
           were
           in
           that
           Church
           ,
           if
           male
           ,
           were
           circumcised
           ?
           Was
           not
           Cornelius
           taken
           for
           unclean
           ,
           and
           not
           of
           that
           Church
           ,
           because
           uncircumcised
           ?
           or
           was
           he
           ever
           in
           the
           Jewish
           Church
           after
           his
           Baptism
           ?
           God
           might
           admit
           into
           the
           Jewish
           Church
           another
           way
           then
           by
           Circumcision
           ;
           but
           Mr.
           Bl.
           cannot
           shew
           he
           or
           the
           Jews
           did
           so
           .
           We
           are
           in
           the
           same
           invisible
           Kingdome
           of
           true
           believers
           ,
           and
           elect
           persons
           ,
           with
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           :
           but
           I
           do
           not
           yet
           know
           by
           any
           thing
           Mr.
           Bl.
           hath
           hitherto
           said
           ,
           that
           
             I
             am
             in
             the
             same
             visible
             Kingdome
          
           with
           
             Abraham
             ,
             Isaac
             ,
             and
             Jacob
             ,
             and
             their
             posterity
             after
             the
             flesh
             in
             Israel
             .
          
           Every
           one
           in
           the
           visible
           Kingdome
           of
           Israel
           after
           the
           flesh
           ,
           did
           partake
           of
           the
           Passeover
           ;
           the
           Apostle
           saith
           ,
           1
           Cor.
           10
           18.
           
           
             Behold
             Israel
             after
             the
             flesh
             :
             are
             not
             they
             which
             eat
             of
             the
             the
             sacrifices
             partakers
             of
             the
             altar
             ?
          
           Which
           intimates
           that
           Israel
           after
           the
           flesh
           did
           then
           when
           he
           wrote
           eat
           of
           the
           sacrifices
           ,
           which
           Christians
           did
           not
           ,
           and
           therefore
           were
           not
           adjoyned
           to
           Israel
           after
           the
           flesh
           ,
           but
           in
           that
           very
           place
           ,
           v
           16
           ,
           17.
           distinguished
           from
           them
           .
           I
           take
           Mr.
           Bls.
           assertion
           to
           infer
           Jad●ism
           :
           and
           if
           he
           or
           any
           other
           be
           not
           satisfied
           by
           my
           answer
           to
           Mr.
           Cobbet
           ,
           I
           have
           more
           reason
           to
           impute
           it
           to
           their
           prejudice
           ,
           then
           to
           defect
           in
           my
           answer
           .
        
      
       
         
           SECT
           .
           LXXVI
           .
           My
           sense
           of
           matrimonial
           holiness
           ▪
           
             1
             Cor.
             7.14
          
           .
           is
           vindicated
           from
           Mr.
           Blakes
           exceptions
           ,
           
             Vindic.
             Faed
          
           .
           ch
           .
           39.
           and
           Mr.
           Sydenhams
           Exircit
           .
           ch
           .
           7.
           
        
         
           MR.
           
             Bl.
             ch
          
           .
           39.
           avoucheth
           ,
           still
           his
           sense
           of
           federal
           holiness
           ,
           1
           Cor.
           7.14
           .
           I
           proceed
           to
           view
           what
           he
           saith
           .
           Sect.
           1.
           he
           sets
           down
           the
           Apostles
           resolution
           and
           the
           reason
           of
           it
           rightly
           ,
           which
           because
           it
           will
           tend
           much
           to
           the
           clearing
           of
           the
           sense
           which
           I
           give
           ,
           I
           shall
           here
           transcribe
           it
           .
           
             Let
             him
             not
             put
             her
             away
             ,
             let
             her
             not
             leave
             him
             ,
             unbelief
             breaks
             not
             the
             marriage
             bond
             ,
             ●enders
             it
             not
             a
             nullity
             ,
             Religion
             being
             not
             of
             the
             substance
             of
             marriage
             .
          
           But
           what
           he
           saith
           ,
           that
           
             their
             scruple
             and
             ground
             of
             their
             fear
             was
             the
             condition
             of
             their
             issue
             ,
             lest
             that
             they
             should
             not
             be
             reckoned
             with
             the
             Saints
             ,
             but
             of
             the
             fellowship
             of
             the
             unclean
             Gentiles
             ,
          
           is
           fictitious
           .
           For
           the
           resolution
           of
           it
           rightly
           given
           before
           by
           Mr.
           Bl.
           himself
           ,
           shews
           that
           their
           scruple
           arose
           not
           from
           fear
           of
           their
           childrens
           condition
           ,
           but
           the
           
           nullity
           of
           their
           marriage
           ,
           or
           unlawfulness
           of
           continuing
           in
           it
           by
           reason
           of
           the
           unbelief
           of
           the
           one
           party
           ;
           else
           the
           Apostle
           had
           not
           made
           his
           resolution
           apposite
           to
           the
           removing
           their
           scruple
           .
           Yea
           ,
           Mr.
           Bls.
           own
           speech
           is
           against
           his
           own
           conceit
           ,
           when
           he
           saith
           ,
           
             Reason
             is
             strong
             for
             this
             ,
             for
             they
             well
             knew
             ,
             as
             it
             is
             with
             the
             parent
             ,
             so
             it
             is
             with
             the
             child
             for
             Church
             state
             and
             condition
             ,
             being
             a
             priviledge
             communicable
             and
             descendable
             from
             parent
             to
             child
             .
             If
             the
             parent
             were
             without
             ,
             and
             of
             the
             Gentiles
             ,
             the
             child
             was
             ever
             such
             ;
             and
             in
             case
             they
             were
             of
             the
             people
             of
             God
             ,
             their
             children
             were
             reckoned
             so
             in
             like
             manner
             :
             Now
             parents
             being
             divided
             ,
             the
             one
             holy
             ,
             the
             other
             unclean
             ,
             they
             feared
             that
             the
             issue
             would
             follow
             the
             worser
             part
             ,
             a
             s●ain
             would
             lie
             upon
             them
             ,
             they
             would
             be
             accounted
             unclean
             with
             the
             unbelieving
             parent
             .
             In
             a
             like
             case
             it
             had
             been
             so
             determined
             ,
             Ezra
          
           10.3
           .
           For
           if
           
             they
             well
             knew
             as
             it
             is
             with
             the
             parent
             so
             it
             is
             with
             the
             child
             for
             Church-state
             ,
          
           they
           knew
           that
           the
           believing
           parent
           being
           a
           Churchmember
           ,
           notwithstanding
           the
           yokefellows
           unbelief
           ,
           their
           children
           were
           Churchmembers
           ,
           and
           so
           made
           no
           scruple
           of
           that
           ,
           nor
           did
           Paul
           ,
           or
           need
           he
           to
           resolve
           that
           scrup●e
           about
           their
           childrens
           condition
           .
           Yea
           ,
           the
           very
           form
           of
           the
           Apostles
           reasoning
           ,
           
             else
             were
             your
             children
             unclean
          
           ,
           doth
           plainly
           import
           ,
           that
           they
           took
           the
           uncleanness
           of
           their
           children
           as
           an
           absurdity
           deprehended
           by
           them
           ,
           and
           the
           contrary
           out
           of
           doubt
           ;
           as
           when
           ,
           1
           Cor.
           15.29
           .
           the
           Apostle
           saith
           ,
           
             Else
             what
             shall
             they
             do
             that
             are
             baptized
             for
             the
             dead
             ,
             if
             the
             dead
             rise
             not
          
           ?
           he
           supposeth
           they
           took
           it
           for
           an
           absurdity
           ,
           and
           the
           contrary
           out
           of
           doubt
           ,
           that
           they
           that
           are
           baptized
           for
           the
           dead
           do
           it
           in
           vain
           .
           And
           though
           that
           
             the
             parents
             being
             divided
             they
             might
             fear
             that
             the
             issue
             would
             follow
             the
             worser
             part
             ,
             a
             slain
             would
             lie
             upon
             them
             ,
          
           yet
           that
           this
           stain
           should
           be
           in
           respect
           of
           their
           Churchstate
           ,
           could
           not
           be
           ,
           if
           
             they
             well
             knew
          
           ,
           as
           Mr.
           Bl.
           saith
           ,
           
             as
             it
             is
             with
             the
             parent
             so
             it
             is
             with
             the
             child
             for
             Churchstate
             ,
          
           their
           own
           state
           in
           the
           Church
           being
           manifest
           and
           certain
           .
           That
           
             the
             case
             of
             the
             Corinthians
             and
             those
             ,
             Ezra
          
           10.3
           .
           
             is
             not
             like
          
           ,
           is
           shewed
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           17
           ,
           18.
           and
           will
           come
           into
           further
           consideration
           in
           that
           which
           follows
           .
        
         
           What
           Mr.
           Bl.
           adds
           ,
           
             That
             the
             Apostle
             tels
             them
             ,
             that
             the
             unbelieving
             party
             doth
             not
             (
             as
             they
             fear
             )
             defile
             the
             issue
             ,
             but
             is
             sanctified
             as
             to
             issue
             by
             the
             believer
             ,
          
           is
           a
           meer
           fiction
           .
           For
           the
           Apostle
           onely
           tels
           them
           they
           did
           not
           defile
           each
           other
           ,
           but
           were
           sanctified
           to
           each
           other
           ,
           by
           reason
           of
           their
           marriage
           state
           ,
           not
           the
           faith
           of
           one
           party
           .
           And
           it
           is
           as
           false
           ,
           that
           by
           
             reason
             of
             the
             parents
             faith
             the
             Apostle
             tels
             them
             the
             child
             is
             not
             reckoned
             with
             the
             unbelieving
             parent
             who
             is
             a
             Gentile
             ,
          
           or
           that
           
             by
             unclean
             is
             meant
             a
             sinner
             of
             the
             Gentiles
             ,
          
           for
           the
           child
           of
           both
           parents
           Gentile
           believers
           is
           still
           a
           Gentile
           ;
           and
           if
           unclean
           be
           
             a
             sinner
             of
             the
             Gentiles
          
           ,
           by
           holy
           should
           be
           meant
           
             a
             Jew
             by
             nature
          
           ,
           which
           is
           a
           ridiculous
           conceit
           of
           Mr.
           Bls.
           as
           
             if
             the
             parent
             being
             a
             believer
             ,
             the
             child
             were
             a
             Jew
             by
             nature
             ,
             and
             not
             a
             sinner
             of
             the
             Gentiles
             .
          
           What
           he
           adds
           ,
           that
           
             by
             believer
             in
             that
             place
          
           ,
           1
           Cor.
           7.14
           .
           
             is
             meant
             a
             professor
             of
             the
             true
             faith
             ,
          
           is
           vain
           ,
           when
           the
           word
           believer
           is
           not
           used
           in
           that
           v.
           or
           any
           v.
           of
           that
           Chapter
           about
           that
           matter
           ,
           nor
           in
           that
           sense
           there
           .
           If
           to
           
             be
             sanctified
          
           ,
           1
           Cor.
           7.14
           .
           
             be
             not
             to
             be
             set
             apart
             for
             God
             ,
          
           as
           Mr.
           Bl.
           determines
           ,
           then
           the
           term
           sanctified
           is
           not
           used
           in
           the
           common
           if
           not
           onely
           use
           of
           the
           word
           in
           Scripture
           and
           prophane
           
           writers
           ,
           and
           by
           him
           conceived
           here
           ,
           as
           Mr.
           B.
           asserts
           
             Plain
             Script
             .
             proof
          
           ,
           &c.
           part
           .
           1.
           ch
           .
           29.
           p.
           81.
           
        
         
           In
           answer
           to
           the
           2d
           .
           sect
           .
           of
           the
           39th
           .
           ch
           .
           of
           Mr.
           
             Bls.
             vindic
             faed
          
           .
           I
           say
           first
           ,
           that
           I
           do
           not
           yeild
           that
           the
           Corinthians
           had
           any
           scruple
           at
           all
           about
           their
           issue
           .
           2.
           
           That
           my
           waving
           the
           examining
           of
           the
           occasion
           of
           the
           doubt
           resolved
           1
           Cor.
           17.12
           ,
           13
           ,
           14.
           was
           not
           because
           of
           any
           strength
           I
           found
           in
           Mr.
           Bls.
           allegations
           ,
           but
           because
           I
           conceived
           neither
           of
           our
           opinions
           any
           other
           then
           a
           conjecture
           ,
           and
           therefore
           the
           thing
           not
           material
           ,
           nor
           in
           the
           framing
           my
           postscript
           had
           I
           time
           enough
           to
           do
           what
           I
           did
           after
           ,
           not
           out
           of
           a
           mind
           to
           quarrel
           ,
           but
           to
           shew
           the
           invalidity
           of
           Mr.
           Marshals
           4●h
           .
           arg
           .
           for
           his
           interpretation
           from
           his
           conceit
           of
           the
           occasion
           of
           the
           doubt
           ,
           to
           have
           been
           by
           reading
           the
           fact
           mentioned
           Ezr.
           10.3
           .
           Mr.
           Bl.
           here
           endeavors
           to
           confirm
           his
           exceptions
           against
           my
           allegation
           of
           1
           Cor.
           5.9
           .
           as
           the
           occasion
           of
           the
           doubt
           resolved
           1
           Cor.
           7.12
           .
           Yet
           replies
           nothing
           to
           my
           answer
           to
           the
           two
           first
           ,
           but
           to
           the
           3d.
           saith
           .
           
             If
             their
             scruple
             was
             concerning
             conversing
             with
             their
             idolatrous
             yoke
             fellows
             ,
             upon
             occasion
             of
             those
             words
             not
             to
             keep
             them
             company
             ;
             they
             must
             needs
             scruple
             their
             conversing
             with
             covetous
             ,
             and
             extortioners
             ,
             husbands
             or
             wives
             upon
             the
             same
             account
             ;
             and
             the
             Apostle
             being
             silent
             in
             his
             answer
             ,
             it
             is
             clear
             they
             were
             silent
             in
             their
             letter
             ,
             and
             moving
             no
             scruple
             ,
             they
             had
             no
             scruple
             ;
             when
             it
             is
             impossible
             for
             them
             to
             scruple
             one
             upon
             those
             words
             and
             not
             scruple
             all
             ▪
             Here
             is
             the
             wildest
             of
             fancies
             ,
             when
             hee
             names
             four
             evils
             respective
             to
             civil
             social
             converse
             ;
             they
             should
             startle
             at
             one
             (
             respective
             to
             their
             marriage
             society
             )
             and
             question
             no
             more
             .
          
           To
           which
           I
           answer
           ,
           it
           is
           neither
           impossible
           nor
           very
           unlikely
           ,
           much
           less
           a
           wild
           fancy
           to
           imagine
           it
           of
           them
           ,
           that
           the
           Corinthians
           either
           did
           not
           scruple
           at
           using
           their
           covetous
           husbands
           ,
           from
           1
           Cor.
           5.9
           ,
           10.
           though
           they
           did
           their
           idolatrous
           ,
           if
           they
           did
           not
           heed
           the
           explanation
           after
           added
           v.
           10.
           but
           onely
           the
           precept
           v.
           9.
           and
           understood
           by
           fornicators
           idolaters
           ,
           which
           they
           might
           easily
           do
           ;
           or
           if
           they
           did
           heed
           the
           explanation
           ,
           yet
           did
           not
           conceive
           the
           like
           reason
           of
           relinquishing
           covetous
           yoke-fellowes
           as
           idolatrous
           ,
           which
           they
           might
           well
           do
           ,
           finding
           precepts
           against
           marriages
           with
           idolaters
           ,
           none
           against
           marriages
           with
           them
           that
           were
           onely
           covetous
           and
           not
           idolaters
           ,
           or
           they
           might
           not
           put
           the
           doubt
           of
           any
           other
           to
           the
           Apostle
           then
           the
           idolatrous
           ,
           because
           there
           were
           none
           that
           had
           covetous
           yokefellows
           who
           were
           not
           idolaters
           ,
           and
           they
           wovld
           put
           the
           case
           onely
           about
           that
           which
           was
           the
           chief
           cause
           of
           their
           scruple
           ,
           or
           because
           they
           could
           easily
           resolve
           themselves
           ,
           that
           coveteousness
           and
           extortion
           from
           men
           do
           not
           so
           defile
           or
           are
           so
           inconsistent
           with
           marriage
           society
           as
           idolatry
           ,
           and
           going
           a
           whoring
           from
           God
           ,
           or
           they
           might
           put
           the
           case
           about
           the
           covetous
           as
           well
           as
           the
           idolaters
           ,
           yet
           the
           Apostle
           resolve
           the
           one
           onely
           expresly
           ,
           because
           the
           resolving
           the
           one
           would
           resolve
           the
           other
           ▪
           for
           which
           and
           for
           other
           reasons
           which
           might
           occur
           ,
           though
           not
           discernable
           now
           ,
           they
           well
           either
           startle
           at
           one
           onely
           ,
           or
           not
           seek
           for
           resolution
           of
           any
           more
           ,
           or
           if
           they
           did
           ,
           yet
           Paul
           resolve
           no
           more
           .
           And
           this
           being
           understood
           ,
           the
           Apostle
           needs
           not
           write
           to
           them
           as
           Mr.
           Bl.
           imagines
           he
           must
           ,
           if
           my
           conjecture
           hold
           ,
           and
           he
           took
           in
           every
           part
           of
           their
           scruple
           ,
           though
           not
           what
           Mr.
           Bl.
           conceivs
           must
           be
           their
           scruple
           upon
           my
           conjecture
           .
        
         
         
           And
           hereby
           Mr.
           Bls.
           replies
           
             of
             wonder
             of
             my
             thoughts
             ,
             of
             the
             Apostles
             need
             of
             resolving
             both
             scruples
             ,
             of
             the
             same
             evident
             ground
             of
             scruple
             concerning
             each
             ,
          
           as
           one
           are
           plainly
           answered
           without
           reply
           to
           his
           taunting
           quips
           .
           The
           rest
           also
           is
           answered
           concerning
           B.
           
             Howson
             ,
             Bunney
          
           ,
           my
           Uncle
           Whately
           ;
           for
           it
           goes
           upon
           this
           supposition
           ,
           that
           if
           the
           Corinthians
           took
           occasion
           to
           doubt
           ,
           from
           1
           Cor.
           5.9
           .
           then
           they
           must
           doubt
           whether
           they
           must
           live
           with
           fornicating
           yoke-fellows
           ,
           and
           the
           Apostle
           must
           resolve
           them
           ,
           that
           
             if
             any
             brother
             have
             a
             wife
             that
             is
             a
             fornicator
             let
             him
             not
             put
             her
             away
             ,
          
           which
           may
           not
           follow
           it
           by
           fornicators
           they
           understood
           onely
           idolaters
           and
           so
           doubted
           of
           them
           onely
           ,
           or
           chiefly
           doubted
           of
           them
           ,
           or
           resolving
           themselves
           otherwise
           propounded
           the
           doubt
           onely
           of
           them
           ,
           or
           the
           Apostle
           thought
           it
           needful
           onely
           to
           resolve
           concerning
           them
           ,
           knowing
           that
           they
           might
           from
           his
           resolution
           of
           them
           be
           resolved
           of
           the
           rest
           ,
           especially
           if
           the
           words
           
             let
             him
             not
             put
             her
             away
             ,
          
           be
           not
           a
           prohibition
           forbidding
           him
           to
           put
           her
           away
           ,
           but
           as
           a
           permission
           allowing
           him
           not
           to
           put
           her
           away
           ,
           which
           hath
           its
           likelihood
           .
           But
           of
           this
           enough
           ,
           if
           not
           too
           much
           about
           a
           conjecture
           not
           very
           material
           .
           My
           words
           in
           my
           Postscript
           page
           111.
           
             bare
             not
             Mr.
          
           Bl.
           
             in
             hand
          
           of
           any
           further
           answer
           then
           hath
           been
           given
           him
           ,
           my
           censure
           of
           his
           absurd
           glosses
           ,
           dictates
           ,
           fl●rts
           incoherent
           ,
           impertinent
           passages
           ,
           little
           solid
           nervous
           disputing
           is
           delivered
           in
           language
           meet
           to
           express
           the
           truth
           .
        
         
           If
           Mr.
           Calamy
           and
           Mr.
           Vines
           in
           their
           Epistle
           used
           not
           vain
           crackings
           of
           Mr.
           Marshal
           ,
           and
           Mr.
           
             Bls.
             answer
             to
             my
             Letter
          
           besides
           their
           misrepresentations
           of
           my
           Examen
           ,
           I
           never
           met
           with
           any
           .
           Were
           their
           worth
           far
           greater
           then
           it
           is
           ,
           and
           mine
           far
           less
           ,
           I
           shall
           take
           liberty
           however
           
             my
             ingeny
             be
             questioned
          
           ,
           as
           freely
           to
           censure
           Mr.
           Calamy
           and
           Mr.
           Vines
           ,
           as
           I
           did
           in
           this
           ,
           if
           they
           shall
           hereafter
           by
           their
           names
           and
           big
           words
           disparage
           the
           truth
           as
           they
           did
           in
           this
           .
           
             Who
             of
             my
             nearest
             friends
             have
             told
             mee
             to
             my
             face
             ,
             that
             they
             have
             been
             ashamed
             of
             that
             which
             I
             have
             written
             in
             my
             Apology
             ,
             whose
             honesty
             and
             judgement
             Mr.
          
           Bl.
           
             hath
             seeen
             attested
             under
             my
             own
             hand
             ,
          
           I
           do
           not
           yet
           know
           ,
           nor
           by
           ghess
           yet
           imagine
           .
           I
           know
           I
           have
           had
           censures
           hard
           enough
           of
           persons
           afore
           this
           controversie
           arose
           taken
           for
           my
           friends
           ,
           and
           have
           laid
           them
           more
           to
           heart
           then
           I
           hope
           I
           shall
           do
           hereafter
           ,
           finding
           upon
           the
           Review
           of
           this
           Dispute
           how
           unequal
           they
           have
           been
           ,
           and
           if
           
             that
             eminently
             learned
             man
             who
             observed
             that
             I
             had
             Donum
             impudentiae
             ,
          
           were
           hee
           who
           wrote
           the
           
             second
             Epistle
          
           to
           Mr.
           Baxter
           printed
           at
           the
           end
           of
           his
           
             Confession
             of
             his
             faith
          
           ,
           or
           any
           other
           did
           censure
           mee
           without
           well
           weighing
           my
           writings
           (
           as
           I
           have
           many
           reasons
           to
           conceive
           they
           do
           )
           as
           they
           are
           the
           more
           unrighteous
           ,
           so
           they
           are
           deservedly
           the
           less
           regarded
           by
           mee
           .
           It
           was
           no
           
             impudence
             in
             mee
             to
             publish
             that
             men
             call
             on
             mee
             to
             answer
          
           Mr.
           
             Bl.
             or
             that
             his
             writing
             was
             commended
          
           when
           others
           had
           done
           it
           before
           .
           The
           most
           frivolous
           treatise
           that
           is
           ,
           if
           it
           bee
           against
           me
           ,
           yet
           it
           wants
           not
           some
           to
           magnifie
           it
           ,
           Mr.
           Hussey's
           ,
           Mr.
           Horns
           ,
           Dr.
           Savages
           in
           Latin
           and
           others
           want
           not
           applauders
           .
           I
           discern
           the
           spirit
           of
           Paedobaptists
           even
           in
           those
           ,
           whom
           I
           had
           taken
           to
           be
           moderate
           ,
           judicious
           ,
           friendly
           ,
           yet
           in
           this
           point
           many
           of
           them
           shew
           neither
           equity
           to
           me
           ,
           nor
           love
           to
           truth
           ,
           nor
           judgement
           in
           according
           their
           opinion
           of
           Paedobaptism
           
           with
           their
           former
           and
           later
           principles
           and
           practises
           .
           But
           I
           shall
           wait
           till
           God
           awake
           men
           ,
           and
           specially
           those
           who
           have
           been
           so
           forward
           to
           reform
           Discipline
           and
           Ceremonies
           ,
           and
           have
           by
           solemn
           Covenant
           vowed
           to
           endeavour
           reformation
           according
           to
           Gods
           Word
           ,
           that
           they
           may
           see
           from
           what
           they
           are
           fain
           .
           I
           go
           on
           .
        
         
           Next
           Mr.
           Bl.
           speaks
           somewhat
           of
           the
           occasion
           of
           the
           doubt
           from
           Ezra
           9.10
           .
           
             Let
             me
             premise
             ,
             saith
             he
             ,
             this
             as
             an
             undoubted
             truth
             ,
             that
             these
             Corinthians
             had
             their
             scruples
             concerning
             their
             issue
             upon
             their
             marriage
             in
             this
             disparity
             .
             That
             which
             the
             Apostle
             sati●fies
             in
             his
             answer
             ,
             that
             the
             Corinthians
             scrupled
             in
             their
             letter
             ;
             This
             no
             man
             can
             deny
             ,
             for
             he
             writes
             to
             give
             satisfaction
             ,
             as
             is
             plain
             v.
             1.
             to
             their
             letter
             cases
             :
             But
             we
             see
             in
             the
             text
             that
             he
             satisfies
             as
             scruples
             concerning
             themselves
             ,
             so
             also
             concerning
             their
             issue
             .
          
        
         
           To
           which
           I
           answer
           ,
           the
           contrary
           is
           to
           me
           an
           undoubted
           truth
           ,
           and
           so
           it
           was
           to
           Dr.
           
             Thomas
             Goodwin
          
           ,
           whose
           reason
           with
           mine
           should
           have
           had
           some
           answer
           from
           Mr.
           Bl.
           As
           for
           his
           syllogism
           the
           major
           is
           not
           certain
           ,
           sith
           the
           Apostle
           might
           give
           satisfaction
           on
           the
           by
           ,
           about
           other
           things
           then
           the
           cases
           which
           they
           scrupled
           and
           wrote
           to
           him
           about
           .
           But
           the
           minor
           I
           do
           directly
           deny
           ,
           and
           sith
           Mr.
           Bl.
           hath
           brought
           nothing
           to
           prove
           it
           ,
           I
           slight
           it
           as
           a
           vain
           dictate
           .
        
         
           As
           for
           Mr.
           
             Bls.
             refusing
             to
             determine
             peremptorily
             ,
             that
             the
             occasion
             of
             the
             scruple
             was
             that
             ,
             Ezra
          
           9.
           
           &
           10.
           it
           serves
           my
           turn
           to
           prove
           that
           no
           argument
           drawn
           from
           thence
           to
           conclude
           federal
           holiness
           of
           infants
           of
           believers
           is
           valid
           .
           I
           have
           often
           shewed
           how
           wee
           can
           imagine
           
             the
             Corinthians
             hit
             upon
             their
             scruple
             ,
          
           and
           were
           
             affected
             with
             it
             without
             respect
             to
             the
             fact
             ,
             Exra
          
           9.
           
           &
           10.
           and
           therefore
           need
           not
           again
           answer
           that
           question
           .
           Mr.
           
             Bls.
             not
             saying
             that
             the
             Israelites
             and
             the
             Corinthians
             case
             was
             wholly
             the
             same
             ,
          
           tends
           to
           shew
           Mr.
           Marshals
           mistake
           ,
           and
           the
           defect
           of
           his
           argument
           .
        
         
           And
           for
           what
           Mr.
           Bl.
           observes
           
             that
             the
             Christian
             Corinthians
             were
             under
             the
             moral
             Law
             of
          
           Moses
           
             and
             it
             was
             not
             so
             easie
             for
             them
             to
             determine
             that
             the
             Command
          
           Deut.
           7.
           
             was
             judicial
          
           ,
           I
           grant
           it
           ,
           and
           thence
           infer
           that
           notwithstanding
           the
           words
           1
           Cor.
           10.15
           .
           yet
           they
           might
           not
           be
           so
           understanding
           in
           gathering
           consequences
           ,
           or
           discerning
           the
           meaning
           of
           Scriptures
           ,
           but
           that
           they
           might
           conceive
           otherwise
           then
           rational
           men
           usually
           do
           ,
           contrary
           to
           what
           Mr.
           Bl.
           suggests
           of
           them
           sect
           .
           3.
           
           Mr.
           Bl.
           having
           censured
           rather
           then
           refuted
           Dr.
           Goodwins
           opinion
           of
           
             the
             childrens
             real
             holiness
          
           ,
           1
           Cor.
           7.14
           .
           He
           tels
           me
           
             my
             interpretation
             is
             first
             childish
             ,
             to
             tell
             the
             Corinthians
             if
             their
             marriage
             society
             were
             adulterous
             ,
             then
             their
             children
             were
             bastards
             ,
             if
             their
             marriage
             were
             null
             children
             were
             illegitimate
             ,
             this
             is
             too
             low
             a
             way
             of
             reasoning
             ,
             such
             as
             every
             childe
             well
             knew
             before
             the
             Apostle
             told
             them
             .
          
           To
           which
           I
           answer
           ,
           if
           it
           were
           so
           easily
           understood
           it
           was
           the
           fitter
           for
           the
           Apostles
           purpose
           to
           satisfie
           the
           tender
           consciences
           of
           doubting
           Christians
           ,
           who
           are
           best
           satisfied
           with
           that
           which
           is
           obvious
           ,
           and
           easily
           discernable
           ,
           especially
           when
           the
           persons
           are
           women
           ,
           and
           men
           of
           ordinary
           capacities
           .
           And
           therefore
           this
           way
           of
           arguing
           shewed
           not
           childishness
           in
           the
           Apostle
           but
           fatherly
           wisedome
           ,
           and
           is
           a
           very
           good
           reason
           for
           my
           interpretation
           ,
           not
           against
           it
           ,
           sith
           it
           
           is
           acknowledged
           that
           the
           Apostles
           arguing
           as
           by
           me
           framed
           is
           right
           ,
           and
           serves
           his
           purpose
           .
        
         
           Secondly
           ,
           saith
           Mr.
           
             Bl.
             It
             is
             incongruous
             to
             bring
             phrases
             fully
             answering
             the
             Churchstate
             and
             condition
             of
             either
             parents
             ,
             believing
             and
             unbelieving
             (
             which
             in
             the
             Scripture
             is
             holy
             and
             unclean
             )
             and
             yet
             to
             understand
             them
             of
             holiness
             and
             uncleanness
             of
             another
             kinde
             of
             l●gitimation
             and
             bastardy
             ,
             if
             they
             may
             be
             (
             as
             I
             think
             they
             never
             were
             )
             so
             called
             is
             incongruous
             :
             That
             these
             words
             fully
             answer
             the
             Churchstate
             of
             parents
             and
             the
             Churchstate
             and
             condition
             which
             the
             children
             derive
             from
             them
             ,
             is
             plain
             in
             that
             parallel
             text
          
           Gal.
           2.15
           .
           
             Jews
             by
             nature
             ,
             that
             is
             holy
             by
             birth
             from
             believing
             parents
             ,
             not
             sinners
             of
             the
             Gentiles
             ,
             not
             unclean
             by
             birth
             from
             unbeleeving
             ancestours
             ;
             so
             Mr.
          
           Cartwright
           
             on
             these
             words
             ,
             in
             his
             answer
             to
             the
             Rhemists
             .
             If
             you
             will
             know
             what
             this
             holiness
             of
             children
             new
             born
             is
             ,
             the
             Apostle
             telleth
             you
             ,
             it
             is
             through
             the
             Covenant
             to
             be
             a
             Jew
             by
             nature
             ,
             or
             birth
             :
             and
             if
             you
             will
             f●rther
             understand
             what
             this
             uncleanness
             of
             children
             is
             ,
             the
             Apostle
             in
             the
             same
             place
             telleth
             you
             ,
             it
             is
             not
             to
             be
             sinners
             by
             nature
             as
             those
             which
             are
             born
             of
             the
             heathen
             .
          
        
         
           Answ
           What
           I
           said
           before
           I
           say
           still
           ,
           without
           any
           jeer
           or
           disregard
           to
           Mr.
           Cartwright
           ,
           that
           the
           conceit
           that
           1
           Cor.
           7.14
           .
           and
           Gal.
           2.15
           .
           
             are
             two
             full
             parallel
             Scriptures
          
           ,
           is
           but
           a
           dream
           ,
           there
           being
           neither
           agreement
           in
           scope
           ,
           matter
           ,
           words
           or
           sense
           between
           them
           .
           Not
           in
           scope
           .
           For
           1
           Cor.
           7
           ,
           12
           ,
           13
           ,
           14.
           the
           Apostles
           scope
           is
           ●o
           resolve
           a
           doubt
           about
           continuance
           of
           married
           persons
           in
           disparity
           of
           religion
           ,
           Gal.
           2.15
           .
           his
           scope
           is
           to
           determine
           by
           what
           we
           are
           justified
           ,
           not
           in
           matter
           ,
           for
           the
           one
           speaks
           of
           the
           sanctifying
           of
           husband
           and
           wife
           to
           each
           other
           ,
           and
           the
           holiness
           or
           uncleanness
           of
           the
           children
           ;
           the
           other
           of
           Jews
           and
           Gentils
           acding
           to
           their
           different
           national
           state
           ,
           nor
           is
           there
           one
           word
           used
           Gal.
           2.15
           .
           which
           is
           used
           1
           Cor
           ,
           7.14
           .
           nor
           can
           the
           sense
           be
           agreeing
           .
           For
           
             Jew
             by
             nature
          
           cannot
           be
           as
           much
           as
           holy
           1
           Cor.
           7.14
           .
           because
           then
           the
           children
           of
           the
           Corinthians
           should
           bee
           
             Jews
             by
             nature
          
           ,
           which
           was
           impossible
           ,
           they
           being
           born
           of
           Gentile
           parents
           ,
           for
           such
           were
           the
           Corinthians
           ,
           1
           Cor.
           12.2
           .
           Nor
           is
           Mr.
           Bls.
           sense
           
             Jew
             by
             nature
          
           ,
           that
           
             is
             holy
             by
             birth
             from
             believing
             parents
             ,
          
           any
           where
           else
           found
           in
           Scripture
           ;
           Nor
           doth
           
             Jew
             by
             nature
          
           intimate
           their
           Churchstate
           ,
           as
           if
           hee
           meant
           it
           thus
           ;
           we
           who
           are
           members
           of
           the
           visible
           Church
           ,
           or
           have
           this
           priviledge
           to
           bee
           in
           the
           Covenont
           of
           grace
           by
           nature
           ,
           in
           that
           wee
           are
           born
           of
           believing
           parents
           .
           For
           they
           are
           said
           to
           bee
           
             Jews
             by
             nature
          
           by
           reason
           of
           their
           natural
           descent
           ,
           without
           any
           respect
           to
           the
           faith
           or
           unbelief
           of
           their
           parents
           ,
           even
           those
           whose
           parents
           were
           idolaters
           ,
           as
           
             A●az
             ,
             Manasseh
          
           ,
           or
           any
           other
           of
           that
           line
           were
           
             Jews
             by
             nature
          
           ,
           and
           
             not
             sinners
             of
             the
             Gentiles
          
           ,
           and
           the
           children
           of
           the
           most
           holy
           Proselites
           ,
           yet
           were
           
             not
             Jews
             by
             nature
          
           :
           nor
           were
           they
           
             Jews
             by
             nature
          
           through
           the
           Covenant
           of
           grace
           ,
           they
           were
           
             Jews
             by
             nature
          
           without
           respect
           to
           the
           Covenant
           of
           grace
           ,
           for
           that
           was
           alwais
           to
           them
           who
           were
           believers
           ,
           whether
           Jewes
           or
           Gentils
           ,
           and
           the
           covenant
           whereby
           the
           Jews
           had
           priviledge
           was
           not
           the
           Covenant
           of
           Evangelical
           grace
           ,
           but
           the
           Covenant
           of
           peculiar
           national
           blessinigs
           ,
           but
           here
           the
           opposition
           to
           the
           Gentiles
           ,
           and
           the
           occasion
           shews
           Jews
           to
           bee
           taken
           as
           a
           term
           appropriate
           to
           natural
           Jews
           by
           natural
           
           descent
           from
           Jacob
           in
           contradiinstction
           to
           Gentiles
           from
           other
           roots
           .
           If
           any
           ask
           who
           are
           meant
           by
           [
           we
           ,
           ]
           and
           why
           here
           is
           mentioned
           [
           
             Jews
             by
             nature
          
           ,
           ]
           and
           why
           they
           are
           opposed
           to
           
             the
             Gentiles
          
           ,
           and
           they
           termed
           sinners
           ,
           I
           answer
           ,
           the
           words
           seem
           plainly
           to
           be
           a
           part
           of
           Pauls
           speech
           to
           Peter
           ,
           and
           that
           by
           we
           are
           meant
           himself
           with
           Peter
           termed
           
             a
             Jew
             ,
             v.
          
           14.
           and
           other
           believers
           of
           the
           Circumcision
           ,
           mentioned
           v.
           12
           ,
           13.
           and
           the
           sense
           is
           ,
           We
           though
           we
           are
           Jews
           by
           nature
           ,
           or
           even
           we
           who
           are
           Jews
           by
           natural
           birth
           ;
           and
           this
           mentioned
           ,
           because
           they
           had
           the
           Law
           peculiarly
           given
           them
           ,
           as
           Piscator
           in
           his
           
             Analysis
             ,
             Nos
             quantumvis
             Judaei
             sumus
             ,
             quibus
             nimirum
             lex
             peculiariter
             a
             Deo
             data
             est
             .
          
           Or
           as
           the
           opposite
           term
           [
           
             sinners
             of
             the
             Gentiles
          
           ]
           intimates
           ,
           knowers
           and
           keepers
           of
           the
           Law
           of
           Moses
           ,
           and
           therefore
           if
           any
           ,
           certainly
           much
           more
           then
           
             sinners
             of
             the
             Gentiles
          
           ▪
           we
           should
           seek
           and
           expect
           to
           be
           justified
           by
           the
           Law
           ;
           yet
           if
           
             we
             know
             that
             a
             man
             is
             not
             justified
             by
             the
             works
             of
             the
             Law
             ,
             but
             by
             the
             faith
             of
             Christ
             ,
          
           and
           
             even
             we
             have
             believed
             on
             Christ
             Jesus
             ,
             that
             we
             might
             be
             justified
             by
             the
             faith
             of
             Christ
             ,
             and
             not
             by
             the
             works
             of
             the
             law
             ,
          
           it
           is
           not
           equal
           that
           wee
           should
           as
           Peter
           did
           at
           Antioch
           ,
           dissemble
           our
           liberty
           in
           Christ
           ,
           
             compel
             the
             Gentiles
             to
             Judaize
          
           or
           keep
           the
           law
           for
           righteousness
           ,
           and
           so
           not
           
             walke
             uprightly
          
           or
           
             rightfoote
             it
             according
             to
             the
             truth
             of
             the
             Gospel
             .
          
           Now
           the
           Gentiles
           are
           termed
           sinners
           in
           the
           sense
           ,
           in
           which
           ,
           in
           the
           ordinary
           acception
           among
           the
           Jewes
           ,
           it
           was
           taken
           for
           men
           that
           observed
           not
           the
           law
           ,
           opposed
           to
           the
           righteous
           ,
           Matth.
           9.13
           .
           Luke
           15.1
           ,
           2
           ,
           7
           ,
           10.
           
           &
           18.9
           ,
           13.
           and
           many
           more
           places
           :
           And
           in
           this
           sense
           it
           is
           taken
           ,
           v.
           17.
           
             we
             our selves
             also
             are
             sound
             sinners
             ,
          
           that
           is
           ,
           we
           our selves
           also
           are
           deprehended
           ,
           convinced
           ,
           or
           proved
           to
           be
           prophane
           breakers
           ,
           or
           despise●s
           of
           the
           law
           :
           which
           the
           Gentiles
           did
           ,
           and
           which
           I
           think
           is
           meant
           Ephes.
           2.1
           ,
           2
           ,
           3.
           and
           that
           Paul
           doth
           not
           any
           more
           reckon
           himself
           with
           them
           Ephes.
           2.3
           .
           then
           he
           doth
           with
           them
           
             that
             are
             alive
             at
             Christs
             comming
             ,
          
           opposite
           to
           them
           
             who
             are
             dead
             in
             Christ
          
           ,
           1
           Thes.
           4.17
           .
           though
           he
           use
           the
           first
           person
           plural
           in
           both
           ;
           for
           I
           see
           not
           how
           that
           could
           stand
           with
           his
           speeches
           of
           himself
           ,
           Acts
           23
           ,
           1.
           
           Philip.
           3.4
           ▪
           5
           ,
           6.
           and
           therefore
           do
           conceive
           a
           conception
           or
           an
           enallage
           of
           person
           ,
           Ephes.
           2.3
           .
           used
           often
           in
           speeches
           ,
           whereby
           a
           speaker
           takes
           that
           to
           himself
           which
           is
           proper
           to
           others
           ,
           whether
           to
           avoid
           distaste
           as
           if
           he
           upbraided
           them
           ,
           or
           to
           insinuate
           into
           their
           affections
           ,
           or
           for
           such
           like
           reason
           .
           Out
           of
           all
           which
           I
           infer
           ,
           1.
           
           That
           [
           
             Jews
             by
             nature
          
           ]
           is
           not
           put
           Gal.
           2.15
           .
           to
           intimate
           a
           birth-priviledge
           of
           the
           children
           of
           believers
           ,
           whether
           Jews
           or
           Gentiles
           ,
           concerning
           their
           Ecclesiastical
           state
           even
           in
           infancy
           as
           visible
           Churchmembers
           ;
           but
           it
           is
           put
           to
           note
           either
           the
           advantage
           peculiar
           to
           the
           Jewish
           nation
           in
           that
           the
           law
           of
           Moses
           was
           given
           to
           them
           ,
           or
           rather
           the
           greater
           likelihood
           and
           meetness
           or
           congruity
           to
           seek
           or
           claim
           righteousness
           by
           the
           law
           then
           the
           Gentiles
           .
           2.
           
           That
           he
           meant
           not
           they
           were
           
             Jews
             by
             nature
             through
             the
             Covenant
             of
             grace
             .
          
           For
           that
           were
           clean
           opposite
           to
           his
           intention
           ,
           which
           was
           to
           shew
           that
           their
           estate
           of
           being
           Jews
           by
           nature
           did
           not
           confer
           to
           their
           justification
           ,
           which
           doubtless
           it
           would
           have
           done
           if
           it
           had
           been
           by
           the
           Covenant
           of
           grace
           ,
           but
           to
           intimate
           ,
           that
           the
           law
           was
           given
           to
           them
           ,
           or
           rather
           they
           studious
           of
           it
           ,
           and
           Zelots
           for
           it
           ,
           and
           therefore
           if
           any
           ,
           they
           should
           be
           justified
           by
           
           it
           ▪
           as
           Paul
           in
           a
           like
           place
           ,
           Phil.
           3.3
           ,
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8
           ,
           9.
           
           So
           that
           whatever
           advantage
           or
           precedency
           is
           intimated
           by
           it
           ,
           it
           is
           ascribed
           to
           the
           law
           ,
           and
           their
           observing
           of
           it
           ,
           not
           to
           the
           new
           Covenant
           of
           grace
           .
           3.
           
           The
           deteriority
           or
           worse
           condition
           of
           the
           Gentiles
           is
           ascribed
           to
           them
           ,
           not
           barely
           in
           respect
           of
           their
           birth
           from
           unbelievers
           ,
           and
           so
           agreeing
           to
           their
           infants
           ,
           much
           less
           as
           agreeing
           to
           infants
           of
           unbelieving
           Jews
           as
           well
           as
           Gentiles
           ,
           but
           in
           respect
           of
           their
           manners
           either
           onely
           or
           chiefly
           ,
           and
           so
           not
           competent
           to
           infants
           .
           And
           therefore
           notwithstanding
           Mr.
           Bl.
           thought
           Gal.
           2.15
           .
           a
           fit
           Text
           for
           his
           Sermon
           ,
           in
           which
           he
           asserted
           infants
           birth-priviledge
           of
           believing
           Gentiles
           ,
           though
           Mr.
           Calamy
           and
           Mr.
           Vines
           crack
           in
           their
           Epistle
           before
           Mr.
           
             Bls.
             answer
             to
             my
             Letter
          
           ,
           that
           
             he
             hath
             truly
             stated
             the
             the
             question
             ,
             set
             it
             upon
             the
             right
             basis
             ,
             and
             well
             fortified
             it
             ,
          
           and
           Mr.
           Bl.
           hath
           produced
           somewhat
           from
           Mr.
           Cantwright
           to
           colour
           his
           parallelling
           1
           Cor.
           7.14
           .
           with
           Gal.
           2.15
           .
           yet
           I
           say
           still
           ,
           and
           have
           
             such
             a
             gift
             of
             impudence
          
           as
           to
           aver
           ,
           that
           both
           Mr.
           Cartwright
           was
           mistaken
           ,
           and
           Mr.
           Calamy
           and
           Mr.
           Vines
           did
           vainly
           crack
           of
           Mr.
           
             Bls.
             Birth
             priviledge
          
           ,
           and
           Mr
           Bl.
           hath
           grosly
           abused
           Gal.
           2.15
           .
           as
           he
           did
           also
           Gal
           4.29
           .
           and
           there
           is
           no
           parallelism
           of
           1
           Cor.
           7.14
           .
           and
           Gal.
           2.15
           .
           to
           interpret
           the
           one
           by
           the
           other
           .
        
         
           3.
           
           Saith
           Mr.
           Bl.
           
           
             The
             argument
             thus
             understood
             is
             untrue
             :
             The
             stress
             is
             wholly
             laid
             upon
             the
             believing
             party
             ,
             as
             to
             the
             holiness
             of
             the
             issue
             ,
             twice
             over
             ;
             the
             unbeliever
             is
             meerly
             passive
             in
             it
             ,
             when
             the
             child
             hath
             legitimation
             equally
             from
             both
             .
             Against
             his
             interpretation
             ,
             and
             for
             mine
             (
             which
             Chamier
             affirms
             to
             be
             
               Calvini
               &
               omnium
               nostrorum
            
             )
             take
             these
             arguments
             .
             1.
             
             That
             holiness
             which
             necessarily
             follows
             to
             the
             issue
             ,
             from
             the
             sanctification
             of
             an
             unbelieving
             by
             a
             believing
             yokefellow
             ,
             is
             Covenant
             holiness
             ,
             and
             not
             legitimation
             :
             But
             the
             holiness
             in
             this
             place
             of
             the
             Apostle
             necessarily
             follows
             to
             the
             issue
             from
             the
             sanctification
             of
             an
             unbeliever
             by
             a
             believer
             ;
             Ergo
             ,
             it
             is
             Covenant
             holiness
             ,
             not
             legitimation
             .
             2.
             
             That
             which
             is
             derived
             from
             the
             eminency
             of
             one
             parent
             above
             another
             ,
             and
             not
             equally
             from
             both
             ,
             is
             not
             legitimation
             :
             But
             this
             holiness
             is
             derived
             from
             the
             eminence
             of
             one
             parent
             (
             viz.
             the
             believing
             parent
             )
             above
             the
             other
             ;
             Ergo
             ,
             it
             is
             not
             legitimation
             .
             3.
             
             The
             result
             or
             fruit
             which
             follows
             from
             a
             believers
             faith
             is
             not
             legitimation
             :
             But
             the
             holiness
             in
             the
             Text
             is
             a
             result
             of
             the
             faith
             of
             the
             believing
             yokefellow
             .
             The
             minor
             is
             evident
             ,
             seeing
             faith
             is
             twice
             hinted
             at
             in
             the
             believer
             .
             I
             know
             that
             Mr.
             T.
             denies
             that
             the
             unbelieving
             husband
             or
             wife
             is
             sanctified
             in
             the
             believing
             :
             It
             is
             (
             saith
             he
             )
             in
             the
             husband
             ,
             not
             in
             the
             believing
             husband
             ;
             in
             the
             wife
             ,
             not
             in
             the
             believing
             wife
             ,
             that
             is
             not
             in
             the
             Text.
             The
             marriage
             is
             between
             a
             believer
             and
             an
             unbeliever
             ,
             the
             unbeliever
             is
             sanctified
             ,
             whether
             husband
             or
             wife
             by
             their
             yokefellow
             ,
             but
             not
             by
             their
             believing
             yoke
             fellow
             ;
             the
             Reader
             that
             puts
             off
             his
             reason
             may
             matter
             such
             denials
             .
          
        
         
           Answ.
           The
           Reader
           that
           puts
           on
           his
           reason
           ,
           will
           easily
           see
           good
           reason
           for
           my
           denial
           of
           each
           of
           the
           minors
           in
           each
           of
           Mr.
           Bls.
           three
           arguments
           ,
           and
           the
           vanity
           of
           Mr.
           Bls.
           arguings
           ,
           laying
           the
           stress
           wholly
           upon
           the
           believing
           party
           ,
           which
           is
           not
           expressed
           in
           the
           Text
           ,
           but
           onely
           hinte●
           ;
           
           and
           upon
           a
           translation
           of
           the
           particle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           by
           ,
           which
           is
           not
           denied
           but
           may
           be
           translated
           in
           or
           to
           .
           Will
           any
           man
           of
           competent
           reason
           conceive
           ,
           that
           the
           Apostle
           being
           to
           give
           reason
           of
           his
           resolution
           of
           an
           important
           point
           of
           cons●ienc●
           ,
           about
           which
           he
           was
           by
           Letter
           consulted
           ,
           would
           so
           loosely
           argue
           as
           to
           leave
           out
           the
           chief
           word
           from
           whence
           he
           inferred
           his
           conclusion
           ,
           and
           conclude
           holiness
           as
           resulting
           from
           that
           which
           is
           not
           named
           ,
           yea
           though
           he
           named
           the
           opposite
           term
           twice
           ;
           and
           express
           a
           causality
           or
           antecedency
           by
           a
           term
           that
           had
           ordinarily
           another
           respect
           ,
           when
           there
           was
           a
           proper
           and
           usual
           particle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           express
           it
           by
           ?
           And
           on
           the
           other
           side
           so
           precisely
           name
           the
           terms
           of
           husband
           and
           wife
           twice
           ,
           and
           
             your
             children
          
           expresly
           ,
           and
           yet
           lay
           no
           part
           of
           the
           stress
           upon
           the
           conjugal
           relation
           so
           often
           and
           so
           plainly
           mentioned
           ?
           Yea
           ,
           do
           we
           think
           that
           the
           Apostle
           giving
           a
           reason
           why
           the
           husband
           and
           wife
           might
           live
           together
           in
           disparity
           of
           Religion
           ,
           would
           lay
           the
           whole
           stress
           upon
           that
           which
           was
           meerly
           accidental
           to
           their
           marriage
           state
           ,
           to
           wit
           ,
           the
           ones
           being
           a
           believer
           ,
           and
           the
           f●deral
           holiness
           of
           children
           ,
           without
           which
           their
           mrrriage
           might
           be
           good
           at
           first
           ,
           and
           they
           lawfully
           continue
           together
           ,
           and
           not
           ascribe
           it
           to
           that
           conjugal
           relation
           ,
           continuing
           which
           alone
           made
           their
           living
           together
           lawfull
           as
           their
           comming
           together
           at
           first
           ?
           That
           Chamier
           did
           overlash
           in
           saying
           the
           interpretation
           of
           federal
           holiness
           was
           
             omnium
             nostrorum
          
           ,
           is
           manifest
           by
           the
           words
           of
           
             Musculus
             ,
             Melancthon
          
           ,
           and
           Camerarius
           ,
           c●ted
           by
           me
           in
           my
           
             Exercitation
             sect
          
           .
           5.
           
           That
           it
           was
           Calvins
           and
           many
           mo●e
           Protestants
           opinion
           ,
           is
           a
           prejudice
           against
           our
           opinion
           ,
           but
           should
           not
           be
           with
           those
           that
           determine
           upon
           evidence
           of
           reason
           ,
           not
           the
           authority
           of
           men
           .
           Calvin
           was
           an
           excellent
           man
           ,
           but
           we
           may
           say
           of
           him
           ,
           
             Non
             videt
             omnia
          
           .
           I
           follow
           Mr.
           Bl.
           in
           his
           next
           section
           .
        
         
           Whereas
           Mr.
           Bl
           saith
           ,
           
             I
             put
             the
             Apostles
             argument
             into
             this
             form
             ,
             If
             the
             unbelieving
             husband
             were
             not
             sanctified
             by
             the
             wife
             ,
             then
             were
             your
             children
             unclean
             ;
             But
             they
             are
             not
             unclean
             ,
             but
             holy
          
           ;
           Ergo
           ,
           
             the
             unbelieving
             huusband
             is
             sanctified
             by
             the
             wife
          
           :
           Had
           
             he
             dealt
             fairly
             with
             me
             ,
             he
             would
             have
             rectified
             the
             major
             ,
          
           and
           changed
           [
           by
           ]
           into
           [
           to
           ,
           ]
           the
           conclusion
           of
           the
           syllogism
           ,
           and
           the
           words
           next
           before
           and
           all
           along
           in
           that
           section
           of
           my
           Examen
           having
           [
           to
           the
           wife
           ]
           which
           I
           contend
           for
           in
           that
           section
           ,
           and
           pag.
           14
           ,
           15.
           of
           my
           Exercitation
           ,
           as
           the
           genuine
           reading
           ,
           disclaiming
           [
           
             by
             the
             wife
          
           ,
           ]
           and
           of
           this
           advertise
           Mr.
           
             M.
             p.
          
           97.
           of
           the
           first
           part
           of
           this
           Review
           .
           The
           rest
           of
           the
           section
           is
           spent
           about
           the
           proposition
           proving
           this
           sequel
           ,
           [
           If
           the
           unbelieving
           husband
           be
           not
           sanctified
           in
           or
           to
           the
           wife
           ,
           your
           children
           were
           unclean
           ,
           ]
           and
           so
           included
           in
           the
           Apostles
           consequence
           .
           Mr.
           Bl.
           would
           have
           it
           to
           be
           thus
           ,
           
             Answer
             to
             my
             Letter
          
           ,
           p.
           38.
           
           [
           
             All
             the
             children
             of
             an
             unbeliever
             are
             unclean
             ,
             unless
             for
             generation
             he
             or
             she
             be
             sanctified
             by
             a
             believer
             .
          
           ]
           I
           conceive
           this
           proposition
           to
           be
           included
           in
           the
           Apostles
           consequence
           ,
           [
           All
           the
           children
           of
           those
           parents
           whereof
           one
           is
           not
           sanctified
           to
           the
           other
           ,
           are
           unclean
           ;
           ]
           or
           [
           none
           of
           the
           children
           of
           those
           parents
           whereof
           one
           is
           not
           sanctified
           to
           the
           other
           are
           holy
           .
           ]
           The
           point
           in
           difference
           between
           us
           ,
           is
           ,
           whether
           it
           be
           necessary
           to
           insert
           [
           
             of
             an
             unbeliever
             ,
             unless
             for
             generation
             he
             or
             she
             be
             sanctified
             by
             a
             believer
             .
          
           ]
           This
           I
           deny
           for
           these
           reasons
           .
           1.
           
           That
           is
           not
           necessary
           to
           
           be
           inserted
           ,
           without
           which
           the
           Apostles
           conclusion
           is
           inferred
           :
           But
           the
           Apostles
           conclusion
           is
           inferred
           without
           Mr.
           Bls.
           addition
           ;
           Ergo.
           The
           major
           is
           of
           it self
           evident
           .
           The
           minor
           is
           thus
           proved
           .
           The
           Apostle
           in
           his
           argument
           doth
           not
           at
           all
           mention
           sanctification
           for
           generation
           ,
           there
           may
           be
           and
           was
           sanctification
           without
           generation
           ,
           else
           no
           husband
           and
           wife
           could
           be
           sanctified
           one
           in
           or
           to
           another
           except
           children
           were
           begotten
           ,
           and
           so
           the
           Apostle
           should
           not
           resolve
           the
           lawfulness
           of
           their
           l●ving
           together
           who
           were
           barren
           ▪
           which
           is
           absurd
           .
           Nor
           is
           it
           necessary
           to
           add
           [
           
             by
             a
             believer
          
           ,
           ]
           sith
           the
           Apostle
           hath
           omitted
           it
           ,
           and
           that
           as
           it
           is
           very
           probable
           of
           set
           purpose
           .
           Nor
           is
           it
           necessary
           to
           add
           [
           unbeliever
           ]
           because
           it
           is
           false
           then
           even
           according
           to
           Paedobaptists
           hypotheses
           .
           For
           then
           it
           would
           fo●low
           ,
           the
           children
           of
           two
           believers
           are
           unclean
           ,
           and
           so
           Isaac
           and
           Jacob
           should
           be
           unclean
           ,
           or
           out
           of
           the
           Covenant
           ;
           if
           this
           were
           added
           
             all
             the
             children
             of
             those
             parents
             ,
             whereof
             one
             is
             not
             an
             unbeliever
             sanctified
             for
             generation
             by
             a
             believer
             ,
             are
             unclean
             .
          
        
         
           2.
           
           The
           second
           reason
           I
           form
           thus
           .
           That
           is
           not
           necessary
           to
           be
           added
           ,
           which
           would
           make
           the
           Apostles
           proposition
           false
           :
           But
           Mr.
           Bls.
           addition
           would
           make
           the
           Apostles
           proposition
           false
           .
           For
           it
           is
           false
           ,
           which
           he
           makes
           the
           Apostles
           proposition
           ,
           
             All
             the
             children
             of
             an
             unbeliever
             are
             unclean
             ,
             unless
             for
             generation
             he
             or
             she
             be
             sanctified
             by
             a
             believer
             .
          
           For
           whether
           by
           uncleanness
           we
           understand
           non-admissibleness
           into
           the
           Church
           ,
           it
           is
           false
           ;
           for
           the
           children
           of
           unbelievers
           bought
           with
           money
           by
           Abraham
           ,
           though
           infants
           ,
           yet
           were
           in
           Mr.
           Bls.
           sense
           federally
           holy
           :
           and
           me
           thinks
           Mr.
           Bl.
           who
           asserts
           against
           Mr.
           Firmin
           the
           baptizability
           of
           the
           infants
           of
           the
           generality
           of
           En●lish
           though
           the
           parents
           be
           openly
           profane
           ,
           and
           hate
           godliness
           ,
           should
           not
           deny
           it
           :
           however
           ,
           the
           case
           is
           clear
           in
           the
           Circumcision
           of
           professed
           infidels
           children
           bought
           with
           money
           ,
           Gen.
           17.27
           .
           And
           for
           federal
           real
           holiness
           ,
           I
           suppose
           Mr.
           Bl.
           will
           not
           deny
           ,
           but
           that
           many
           of
           them
           ,
           as
           Rahab
           ,
           &c.
           were
           in
           the
           Covenant
           of
           saving
           grace
           .
        
         
           To
           the
           first
           of
           these
           ,
           Mr.
           Bl.
           1.
           saith
           thus
           ,
           pag.
           338.
           
           
             I
             pray
             leave
             generation
             out
             ,
             and
             see
             whether
             there
             can
             be
             any
             sense
             in
             it
             ,
             unless
             it
             be
             understood
             ;
             their
             sanctification
             will
             confer
             no
             legitimation
             ,
             without
             generation
             ;
             if
             I
             say
             not
             believer
             ,
             I
             must
             say
             husband
             or
             wi●e
             that
             is
             a
             believer
             .
          
        
         
           Asw.
           If
           generation
           be
           left
           out
           ,
           and
           believer
           ,
           it
           may
           be
           good
           sense
           according
           to
           my
           interpretation
           .
           An
           unbelieving
           husband
           may
           be
           sanctified
           to
           his
           wife
           ,
           that
           is
           ,
           may
           lawfully
           use
           her
           though
           she
           were
           an
           unbeliever
           as
           his
           wife
           ,
           and
           may
           continue
           to
           live
           with
           her
           ,
           and
           she
           with
           him
           ,
           though
           they
           never
           had
           or
           should
           have
           children
           ,
           else
           your
           children
           which
           you
           might
           beget
           should
           be
           unclean
           ;
           but
           this
           being
           put
           ,
           they
           are
           legitimate
           .
           But
           according
           to
           Mr.
           Bls.
           interpretation
           it
           is
           not
           good
           sense
           in
           the
           case
           of
           the
           barren
           ;
           for
           she
           or
           he
           are
           not
           instrumentally
           sanctified
           for
           generation
           ,
           there
           being
           no
           generation
           there
           is
           no
           being
           an
           instrument
           for
           generation
           ,
           nor
           sanctification
           thereto
           .
           And
           an
           instrument
           is
           an
           efficient
           ,
           and
           where
           there
           is
           no
           effect
           there
           is
           no
           efficient
           ,
           nor
           instrument
           :
           And
           to
           be
           sanctified
           instrumentally
           must
           be
           as
           an
           instrument
           to
           a
           principal
           agent
           ,
           which
           in
           this
           thing
           cannot
           be
           any
           other
           then
           God
           ;
           
           now
           no
           instrument
           of
           God
           fails
           to
           produce
           its
           effect
           ,
           therefore
           without
           actual
           generation
           ,
           no
           wife
           can
           bee
           said
           to
           bee
           instrumentally
           sanctified
           for
           generation
           .
           And
           for
           the
           leaving
           out
           the
           term
           [
           believer
           ]
           it
           is
           good
           sense
           as
           I
           expound
           it
           without
           it
           ,
           and
           if
           the
           Apostle
           had
           not
           conceived
           it
           good
           sense
           without
           it
           ,
           hee
           would
           not
           ,
           as
           hee
           did
           ,
           have
           left
           it
           out
           .
           But
           I
           confess
           it
           is
           not
           good
           sense
           according
           to
           Mr.
           Bls.
           interpretation
           ,
           who
           saith
           (
           though
           falsely
           )
           p.
           334.
           
           
             The
             stress
             is
             wholly
             laid
             upon
             the
             believing
             party
             ,
             as
             to
             the
             holiness
             of
             the
             issue
             twice
             over
             .
          
           I
           confess
           their
           sanctification
           would
           confer
           no
           legitimation
           actual
           without
           actual
           generation
           ;
           yet
           their
           might
           bee
           legitimation
           of
           issue
           (
           which
           is
           enough
           to
           shew
           the
           consequence
           to
           bee
           good
           and
           for
           the
           Apostles
           purpose
           )
           without
           actual
           generation
           ,
           the
           legitimati●n
           being
           onely
           upon
           supposition
           (
           as
           it
           is
           usual
           in
           such
           arguments
           )
           and
           so
           the
           generati●n
           onely
           supposed
           .
           Doubtless
           the
           Apostle
           resolved
           the
           Corinthians
           of
           the
           lawful
           living
           together
           of
           the
           barren
           as
           well
           as
           they
           that
           had
           or
           should
           beget
           ,
           which
           wil●
           not
           agree
           with
           Mr.
           Bls.
           exposition
           of
           instrumental
           sanctification
           for
           that
           is
           not
           true
           but
           of
           actual
           generation
           past
           or
           future
           ,
           as
           I
           have
           proved
           .
        
         
           But
           Mr.
           Bl.
           adds
           ,
           
             the
             Apostles
             major
             is
             of
             an
             unbelieving
             huusband
             and
             a
             believing
             wife
             ,
             and
             I
             make
             the
             propo●●tion
             universal
             ,
             according
             to
             the
             capacity
             of
             the
             subject
             of
             all
             believing
             wives
             joyned
             to
             unbelieving
             husbands
             ,
             not
             with
             Mr.
          
           T.
           
             of
             all
             husbands
             and
             wives
             .
             And
             this
             is
             the
             Apostles
             included
             proposition
             ,
             which
             must
             bee
             the
             basis
             of
             so
             many
             inferences
             and
             refutations
             ,
             when
             yet
             all
             mens
             Logick
             (
             except
             what
             Mr.
          
           T.
           
             hath
             learnt
             )
             will
             utterly
             disclaim
             it
             .
          
        
         
           Answ.
           That
           the
           Apostles
           major
           is
           not
           of
           an
           unbelieving
           husband
           and
           a
           believing
           wife
           ,
           is
           manifest
           by
           the
           words
           in
           which
           the
           term
           [
           believing
           ]
           is
           in
           both
           speeches
           left
           out
           .
           And
           sure
           if
           the
           Apostle
           would
           have
           ascribed
           any
           thing
           to
           the
           believer
           as
           such
           ,
           hee
           could
           as
           easily
           have
           put
           it
           in
           as
           the
           term
           unbeliever
           ,
           or
           the
           terms
           brother
           or
           sister
           ,
           used
           v.
           12
           ,
           15.
           
           And
           though
           I
           deny
           not
           that
           
             the
             wife
          
           ,
           or
           huusband
           opposite
           to
           the
           infidel
           yoke-fellow
           were
           believers
           ,
           yet
           I
           have
           l●arned
           so
           much
           Logick
           and
           Divinity
           ,
           that
           what
           attributes
           do
           agree
           materially
           do
           not
           alwayes
           agree
           formally
           in
           each
           speech
           ,
           as
           though
           Ishmael
           was
           the
           son
           of
           Abraham
           ,
           yet
           what
           is
           said
           of
           him
           Gal.
           4
           13
           ,
           24
           ,
           25
           ,
           29
           ,
           30
           ,
           3●
           .
           is
           said
           of
           him
           n●t
           as
           Abrahams
           sonne
           ,
           but
           as
           Hagars
           .
           And
           so
           it
           is
           here
           ,
           though
           the
           husband
           or
           wife
           were
           a
           believer
           ,
           yet
           they
           are
           not
           there
           consid●red
           as
           believers
           ,
           nor
           the
           things
           there
           spoken
           of
           them
           ascribed
           to
           them
           under
           that
           consideration
           ,
           but
           under
           the
           consideration
           of
           husband
           and
           wife
           :
           and
           if
           any
           disclaim
           this
           Logick
           ,
           he
           will
           disclaim
           such
           Logick
           as
           the
           holy
           Scripture
           useth
           in
           these
           and
           other
           places
           .
        
         
           I
           alledged
           in
           my
           
             Examen
             part
          
           .
           3.
           sect
           .
           8.
           p.
           78.
           the
           words
           of
           
             Chamier
             :
             tom
          
           .
           4.
           
             paustr.
             cath
             .
             l.
          
           5.
           c.
           10.
           
           §
           .
           67.
           against
           Augustines
           interpretation
           of
           1
           Cor.
           7.14
           .
           o●
           a
           ceremonial
           holiness
           ,
           as
           apposite
           to
           refute
           his
           own
           of
           federal
           .
           For
           saith
           hee
           ,
           
             that
             interpretation
             is
             ridiculous
             if
             these
             propositions
             bee
             not
             true
             ,
             that
             all
             born
             of
             those
             ●arents
             whereof
             one
             is
             not
             sanctified
             in
             the
             other
             ,
             are
             begotten
             in
             the
             time
             of
             the
             womans
             monethly
             courses
             ,
             Infidel
             husbands
             never
             use
             their
             wives
             but
             at
             such
             time
             ,
             for
             so
             the
             
             Apostle
             is
             made
             to
             speak
             by
          
           Augustines
           interpretation
           .
           Now
           the
           self
           same
           I
           shewed
           to
           follow
           on
           his
           own
           interpretation
           ,
           the
           words
           being
           changed
           which
           should
           bee
           changed
           in
           such
           a
           retorsion
           .
           For
           then
           according
           to
           it
           the
           Apostle
           should
           say
           ,
           
             All
             the
             children
             born
             of
             those
             parents
             of
             whom
             one
             is
             not
             san●tified
             in
             the
             other
             ,
             are
             out
             of
             the
             Covenant
             of
             grace
             ,
             infidel
             parents
             never
             beget
             of
             their
             wives
             children
             within
             the
             Covenant
             of
             grace
             .
          
           Both
           which
           are
           false
           ,
           and
           consequently
           the
           interpretation
           of
           Chamier
           ,
           whence
           it
           is
           apparent
           that
           Chamier
           made
           these
           pr●positions
           in
           the
           Apostles
           arguing
           to
           be
           included
           ,
           
             Those
             children
             whereof
             one
             parent
             is
             not
             sanc●ified
             in
             the
             other
             are
             unclean
             ,
             none
             of
             the
             children
             of
             those
             parents
             whereof
             one
             is
             not
             sanctified
             in
             the
             other
             are
             holy
             .
          
           I
           said
           also
           in
           my
           
             Antidote
             pag.
          
           16.
           that
           Mr.
           Bl.
           confessed
           these
           propositions
           included
           in
           the
           Apostles
           consequence
           .
           Against
           this
           Mr.
           Bl.
           thus
           riseth
           up
           .
        
         
           
             What
             can
             I
             i●agine
             but
             that
             Mr.
             T.
             knowingly
             fastens
             this
             gross
             untruth
             upon
             mee
             ?
             Seeing
             he
             so
             we
             I
             knowes
             that
             I
             both
             deny
             it
             and
             have
             argued
             against
             it
             (
             having
             made
             such
             defence
             ●s
             he
             could
             in
             his
             Apology
             of
             it
             )
             y●t
             now
             in
             his
             Antidote
             says
             I
             confess
             it
             .
             I
             am
             overmuch
             honoured
             to
             be
             named
             (
             if
             I
             may
             say
             so
             )
             the
             day
             that
             Chamier
             is
             mentioned
             ,
             but
             as
             much
             wronged
             to
             have
             such
             a
             Monster
             of
             absurdities
             (
             as
             is
             contained
             in
             that
             proposition
             )
             obtruded
             upon
             mee
             ;
             my
             thoughts
             are
             over-high
             of
             Chamier
             to
             believe
             any
             such
             weakness
             in
             him
             ,
             when
             Mr.
             T.
             shewes
             it
             in
             him
             (
             having
             yet
             given
             his
             Reader
             no
             account
             where
             it
             may
             bee
             found
             )
             I
             shall
             subscribe
             to
             that
             Proverb
             ;
             
               Nullum
               magnum
               ingenium
               sine
               aliqua
               mixtura
               dementiae
               .
            
          
        
         
           
             Answ.
             Chamiers
          
           words
           in
           the
           place
           cited
           ,
           making
           the
           Apostles
           arguing
           with
           Augustines
           exposition
           to
           include
           the
           two
           propositions
           before
           named
           ,
           do
           plainly
           shew
           ,
           that
           in
           his
           Logick
           the
           Apostle
           asserted
           these
           propositions
           ,
           
             All
             the
             children
             whereof
             one
             parent
             is
             not
             sanctified
             in
             the
             other
             are
             unclean
             ,
             none
             of
             them
             are
             holy
          
           ;
           and
           Mr.
           Bl.
           in
           his
           
             answer
             to
             my
             Letter
             ch
          
           .
           7.
           sect
           .
           2.
           pag.
           36.
           to
           my
           fourth
           argument
           against
           instrumental
           sanctification
           thus
           made
           ,
           in
           this
           form
           of
           reasoning
           this
           proposition
           is
           included
           ;
           Their
           children
           could
           not
           bee
           holy
           without
           that
           sanctification
           ,
           which
           could
           not
           bee
           true
           of
           instrumental
           sanctification
           and
           federal
           holiness
           ,
           replies
           never
           den●ing
           the
           proposition
           to
           bee
           included
           ,
           but
           
             avers
             i●
             true
             of
             instrumental
             sanctification
             and
             federal
             holiness
             ,
             yea
             most
             true
             ,
             necessarily
             and
             universally
             true
             :
          
           Now
           hee
           that
           saith
           without
           that
           sanctification
           (
           of
           one
           parent
           in
           the
           other
           )
           the
           children
           could
           not
           be
           holy
           ,
           saith
           none
           of
           the
           children
           of
           those
           parents
           whereof
           one
           is
           not
           sanctified
           to
           the
           other
           are
           holy
           ,
           to
           which
           is
           equipollent
           all
           the
           children
           of
           those
           parents
           whereof
           one
           is
           not
           sanctified
           in
           the
           other
           are
           unclean
           .
           And
           thus
           it
           is
           shewed
           Mr.
           Bl.
           where
           hee
           and
           Chamier
           confessed
           those
           propositions
           to
           bee
           included
           ,
           which
           indeed
           have
           no
           monster
           of
           absurdities
           in
           them
           ,
           but
           are
           the
           genuine
           medium
           of
           the
           Apostles
           argument
           ,
           and
           Chamier
           without
           
             any
             mixture
             of
             madness
          
           ,
           did
           acutely
           discern
           to
           be
           included
           in
           the
           Apostles
           reasoning
           ,
           though
           hee
           heeded
           not
           how
           this
           very
           observation
           overthrowes
           his
           own
           interpretation
           as
           well
           as
           Augustines
           .
        
         
         
           The
           rest
           of
           this
           section
           not
           answered
           about
           the
           reason
           I
           gave
           why
           the
           proposition
           included
           in
           the
           Apostles
           sequel
           is
           to
           be
           conceived
           without
           the
           terms
           of
           believer
           and
           unbeliever
           inserted
           by
           Mr.
           Bl.
           and
           the
           illustration
           of
           it
           I
           shall
           make
           no
           further
           reply
           to
           here
           ,
           but
           refer
           the
           Reader
           to
           what
           is
           so
           largely
           spoken
           in
           vindication
           of
           my self
           in
           the
           first
           part
           of
           this
           
             Review
             sect
          
           .
           21.
           pag.
           170.
           sect
           .
           36.
           pag.
           249
           ,
           250.
           
           I
           proceed
           to
           examine
           Mr.
           Bls.
           fifth
           Sect.
           of
           the
           29th
           .
           Chapter
           ,
           although
           there
           are
           some
           things
           in
           the
           sixth
           Section
           which
           perhaps
           might
           bee
           more
           fitly
           answered
           first
           .
        
         
           Mr.
           Bl.
           Sect.
           5.
           having
           said
           that
           I
           alledge
           ,
           that
           the
           Apostles
           in
           this
           text
           brings
           a
           formal
           argument
           to
           prove
           the
           marriage
           society
           of
           these
           yoke-fellowes
           lawful
           ,
           which
           in
           the
           two
           former
           verses
           hee
           had
           determined
           ,
           hee
           then
           adds
           .
        
         
           
             And
             it
             cannot
             be
             denied
             but
             the
             words
             at
             the
             first
             sight
             ,
             seem
             to
             carry
             some
             colour
             to
             understand
             them
             so
             far
             in
             Mr.
             T.
             his
             sense
             ,
             as
             to
             make
             them
             formal
             ,
             concluding
             reasons
             of
             his
             former
             determination
             having
             said
             v.
             12
             ,
             13.
             then
             hee
             adds
             v.
             14.
             
             But
             the
             way
             of
             inference
             will
             as
             well
             bear
             it
             ,
             that
             the
             Apostle
             doth
             first
             determine
             in
             the
             controversie
             by
             revelation
             (
             as
             Mr.
             T.
             will
             have
             it
             )
             as
             an
             Apostle
             ,
             then
             takes
             off
             their
             scruples
             which
             o●casioned
             their
             fears
             ,
             both
             respective
             to
             their
             posterity
             and
             themselves
             ;
             Mr.
             T.
             indeed
             challenges
             this
             way
             of
             interpretation
             to
             make
             the
             Apostle
             immethodical
             ,
             but
             what
             better
             method
             then
             to
             determine
             a
             point
             ,
             and
             then
             answer
             reasons
             against
             it
             ;
             The
             Apostle
             meeting
             with
             their
             fears
             in
             respect
             of
             their
             posterity
             and
             themselves
             ,
             it
             must
             needs
             bee
             that
             they
             signified
             them
             and
             hee
             answers
             them
             ;
             The
             Apostles
             method
             (
             it
             is
             true
             )
             and
             manner
             of
             inference
             indifferently
             favours
             either
             interpretation
             ;
             But
             the
             words
             themselvs
             clearly
             evince
             ,
             that
             they
             are
             a
             removal
             of
             scruples
             against
             their
             marriage
             society
             ,
             and
             not
             a
             formal
             concluding
             argument
             against
             it
             .
          
        
         
           Answ.
           It
           is
           true
           it
           is
           a
           bottome
           I
           build
           much
           on
           ,
           1.
           
           That
           the
           Apostle
           brings
           the
           media
           or
           middle
           terms
           of
           two
           Syllogisms
           or
           formal
           arguments
           v.
           14.
           to
           prove
           the
           lawfulness
           of
           the
           continuance
           in
           marriage
           society
           of
           the
           believing
           yoke-fellow
           with
           the
           unbeliever
           ,
           determined
           by
           him
           v.
           12
           ,
           13.
           and
           that
           they
           are
           not
           as
           v.
           16.
           a
           Rhetorical
           argument
           onely
           to
           move
           the
           affe●●ions
           to
           embrace
           what
           before
           their
           judgements
           were
           setled
           in
           ,
           but
           a
           Logical
           proof
           of
           the
           resolution
           by
           setting
           down
           the
           medium
           out
           of
           which
           a
           syllogism
           is
           to
           be
           framed
           to
           infer
           the
           conclusion
           .
           2.
           
           That
           the
           Apostle
           doth
           not
           at
           all
           resol●e
           any
           doubt
           about
           their
           posterity
           ,
           but
           takes
           the
           state
           of
           their
           posterity
           as
           out
           of
           doubt
           with
           them
           ,
           and
           thence
           infers
           that
           which
           was
           doubtful
           to
           them
           concerning
           their
           own
           marriage
           state
           .
           Now
           Mr.
           
             Bl
             denies
             not
             the
             words
             at
             first
             sight
             seem
             to
             carry
             some
             calour
             to
             understand
             them
             so
             far
             in
             my
             sense
             as
             to
             make
             them
             formal
             ,
             concluding
             reasons
             of
             the
             Apostles
             former
             determination
             ,
          
           and
           confesseth
           
             the
             Apo●●les
             method
             and
             manner
             of
             inference
             indifferently
             favours
             either
             interpretation
             .
          
           B●t
           that
           the
           words
           are
           to
           bee
           analysed
           and
           conceived
           onely
           in
           ●he
           form
           I
           have
           resolved
           them
           ,
           I
           prove
           ,
           first
           by
           the
           particles
           ,
           
             for
             ,
             else
             ,
             but
             now
             :
          
           all
           these
           particles
           are
           argumentative
           .
           
           [
           For
           ]
           in
           many
           places
           ,
           as
           Rom.
           3.20
           .
           &
           4.15
           ,
           &c.
           1
           Corinth
           .
           7.9
           ,
           31
           ,
           &c.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           translated
           else
           ,
           or
           otherwise
           ,
           or
           
             for
             then
          
           are
           argumentative
           ,
           as
           1
           Cor.
           5.10
           .
           &
           15.15
           ,
           29.
           
           Rom.
           11.6
           .
           in
           which
           places
           it
           notes
           an
           absurdity
           consequent
           ,
           if
           the
           antecedent
           bee
           not
           granted
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             but
             now
          
           ,
           is
           used
           also
           frequently
           as
           an
           argumentative
           particle
           ,
           as
           1
           Corinth
           .
           12.18
           ,
           20.
           
           Rom.
           3.21
           .
           Heb.
           8.6
           .
           &
           9.26
           .
           there
           are
           both
           these
           used
           ,
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           &
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           so
           1
           Corinth
           .
           15.20
           .
           And
           accordingly
           Pasor
           in
           his
           Lexicon
           on
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             dici●ur
             etiam
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           1
           Cor.
           15.20
           .
           
             interdum
             servit
             assumptioni
             syllogismi
          
           ,
           1
           Cor
           ▪
           ●
           .
           v.
           14
           &
           15.
           v.
           20.
           
           Mr.
           
             Cobbet
             Just.
             vindic
             .
             p●rt
          
           .
           1.
           chap.
           1.
           sect
           .
           1.
           
           
             Where
             the
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             used
             in
             argumentation
             ,
             as
          
           1
           Cor.
           5.10
           .
           
             and
             the
             particle
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             like
             sort
             used
             ,
          
           1
           Cor.
           12.18
           ,
           20.
           
           So
           Rom.
           3
           .
           2●
           .
           Heb
           8.6
           ,
           &
           9.26
           .
           &
           11.16
           .
           
             Do
             declare
             that
             that
             sentence
          
           (
           in
           the
           la●ter
           part
           of
           1
           Cor.
           7.14
           .
           )
           
             is
             annexed
             in
             way
             of
             argumentation
             to
             the
             proposition
             immediately
             before
             .
             Beza
             annot
             .
             ad
          
           1
           Cor.
           7.14
           .
           
             particula
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             hoc
             in
             loco
             non
             est
             temporis
             adverbium
             ,
             sed
             est
             conjunctio
             quae
             adhiberi
             solet
             in
             argumentorum
             assumptionibus
             .
          
           2.
           
           This
           is
           proved
           from
           the
           ma●teer
           ,
           i●
           is
           agreed
           on
           that
           the
           Apostle
           determines
           the
           doubt
           of
           he
           
             Corinthians
             v.
          
           12
           ,
           13.
           and
           it
           is
           apparent
           that
           the
           first
           part
           of
           v.
           14.
           is
           a
           reason
           of
           his
           determination
           .
           Let
           us
           consider
           the
           det●rmination
           v.
           12
           ,
           13.
           
             let
             him
             not
             put
             her
             away
             ,
             let
             her
             not
             leave
             him
             .
          
           Now
           this
           determination
           may
           be
           understood
           either
           as
           a
           plain
           prohibition
           forbi●ding
           the
           believer
           to
           put
           away
           or
           leave
           the
           unbeli●ving
           yoke-fellow
           at
           all
           ,
           being
           contented
           to
           dwell
           with
           the
           believer
           .
           But
           this
           sense
           seems
           not
           to
           me
           to
           be
           the
           Apostles
           intent
           ;
           1.
           
           Because
           it
           might
           then
           be
           a
           hard
           yoke
           ,
           that
           a
           believer
           must
           not
           put
           away
           his
           wife
           which
           will
           dwell
           with
           him
           though
           she
           play
           the
           harlot
           ;
           or
           it
           may
           be
           understood
           as
           a
           determination
           of
           their
           liberty
           ,
           
             Let
             him
             not
             put
             her
             away
             ,
             let
             her
             not
             leave
             him
             ,
          
           that
           is
           ,
           there
           is
           no
           necessity
           that
           he
           should
           put
           her
           away
           ,
           that
           she
           should
           leave
           him
           ,
           conscience
           and
           duty
           to
           God
           ties
           them
           not
           to
           do
           so
           ,
           and
           this
           sense
           seems
           most
           probable
           to
           me
           ,
           though
           I
           reject
           not
           the
           other
           ,
           if
           some
           limitation
           more
           be
           added
           ,
           as
           thus
           ,
           
             let
             him
             not
             put
             her
             away
             ,
             nor
             shee
             leave
             him
             ,
          
           that
           is
           ,
           I
           forbid
           them
           to
           leave
           each
           other
           barely
           for
           the
           disparity
           of
           religion
           .
           Now
           the
           reasons
           of
           this
           later
           explication
           are
           these
           .
           1.
           
           Because
           the
           phrase
           v.
           15.
           
             let
             him
             depart
          
           is
           not
           an
           absolute
           command
           but
           a
           permission
           ,
           as
           the
           words
           following
           ,
           
             a
             brother
             or
             sister
             is
             not
             under
             bondage
             in
             such
             cases
             ,
          
           shew
           ,
           and
           the
           like
           is
           to
           bee
           said
           of
           the
           resolution
           v.
           17.
           
             so
             let
             him
             walk
          
           ,
           that
           is
           ,
           so
           hee
           may
           walk
           ,
           and
           that
           it
           is
           the
           sense
           ,
           I
           gather
           from
           the
           instances
           in
           the
           following
           verses
           ,
           whereby
           the
           Apostle
           illustrates
           his
           determination
           v.
           17.
           
           
             Is
             any
             man
             called
             being
             uncircumcised
             ?
             v
          
           18.
           
             let
             him
             not
             become
             uncircumcised
             :
             Is
             any
             called
             in
             uncircumcision
             ?
             let
             him
             not
             be
             circumcised
             .
          
           Which
           speeches
           do
           not
           absolu●ely
           forbid
           the
           drawing
           up
           the
           fore-skin
           or
           the
           cutting
           it
           off
           ,
           there
           might
           bee
           cases
           in
           which
           either
           might
           be
           lawful
           ,
           but
           leave
           it
           at
           liberty
           ,
           and
           so
           much
           the
           words
           ●ollowing
           also
           intimate
           
             circumcision
             is
             nothing
             ,
             and
             uncircumcision
             is
             nothing
             but
             the
             keeping
             the
             commandements
             of
             God
             ,
          
           which
           expression
           intimates
           the
           i●differency
           of
           these
           ,
           and
           the
           non
           availing
           to
           ingratiate
           us
           to
           God
           ,
           which
           is
           not
           a
           fit
           reason
           for
           an
           absolute
           prohibition
           ,
           but
           for
           a
           determination
           concerning
           the
           liberty
           of
           either
           .
        
         
         
           Then
           the
           Apostle
           v.
           20.
           repeats
           his
           determination
           v.
           17.
           
           
             Let
             every
             man
             abide
             in
             the
             same
             calling
             wherein
             he
             was
             called
          
           ;
           which
           (
           though
           true
           of
           it
           )
           is
           not
           meant
           of
           his
           ●hristian
           general
           calling
           ,
           as
           if
           he
           had
           said
           ,
           Let
           every
           man
           abide
           in
           Christianity
           wherein
           he
           was
           called
           ,
           which
           the
           words
           seem
           at
           first
           r●ading
           to
           import
           ;
           for
           the
           words
           following
           ,
           v.
           21.
           
           
             Art
             thou
             called
             being
             a
             servant
          
           ?
           do
           shew
           ,
           that
           the
           term
           [
           
             calling
             ]
             v.
          
           20.
           notes
           th●
           state
           of
           life
           antecedent
           to
           his
           being
           a
           Christian
           ,
           which
           by
           an
           elegant
           ●ntanaclasis
           is
           termed
           by
           the
           Apostle
           
             his
             calling
          
           :
           And
           this
           the
           Apostle
           doth
           not
           enjoyn
           so
           as
           that
           he
           forbids
           any
           servant
           to
           be
           free
           ;
           but
           the
           meaning
           i●
           ,
           as
           Diodati
           in
           his
           Annot.
           rightly
           expounds
           it
           ,
           
             He
             may
             abide
             therein
             with
             a
             safe
             conscience
             ,
             and
             ought
             not
             rashly
             to
             change
             it
             ,
             neither
             through
             superstition
             ,
             nor
             by
             doing
             another
             any
             wrong
             :
             but
             if
             he
             can
             do
             it
             for
             any
             just
             causes
             ,
             or
             through
             any
             lawfull
             means
             ,
             it
             is
             then
             lawfull
             for
             him
             to
             do
             it
             .
          
           The
           same
           is
           repeated
           v.
           24.
           and
           is
           to
           be
           understood
           ,
           not
           (
           as
           oft
           preachers
           do
           understand
           it
           )
           of
           a
           mans
           trade
           ,
           or
           imployment
           onely
           ,
           and
           as
           an
           absolute
           command
           ,
           that
           a
           man
           should
           not
           leave
           his
           i●ployment
           ,
           trade
           ,
           or
           function
           in
           which
           he
           was
           bred
           ,
           as
           of
           a
           tradesman
           to
           become
           a
           preacher
           ▪
           &c.
           but
           
             the
             calling
          
           is
           any
           state
           of
           life
           in
           which
           the
           person
           was
           found
           ,
           who
           was
           called
           to
           be
           a
           Christian
           ,
           as
           to
           be
           circu●cised
           or
           uncircu●cised
           ,
           a
           servant
           or
           freeman
           ,
           married
           or
           unmarried
           ,
           subject
           or
           Magistrate
           ,
           and
           so
           proves
           that
           Magistracy
           or
           any
           other
           state
           of
           life
           is
           consistent
           with
           Christianity
           .
           And
           the
           Apostles
           determination
           is
           not
           of
           necessi●y
           ,
           as
           if
           a
           Christian
           might
           not
           alter
           the
           calling
           or
           state
           of
           life
           he
           was
           in
           when
           he
           was
           converted
           ,
           for
           then
           the
           servant
           might
           not
           become
           free
           ,
           nor
           the
           unmarried
           marry
           ;
           but
           of
           liberty
           ,
           that
           Christians
           should
           not
           think
           themsel●es
           bound
           by
           their
           Christian
           profession
           ,
           to
           forsake
           these
           estates
           ,
           but
           they
           might
           continue
           in
           them
           .
           And
           so
           is
           the
           resolution
           v.
           12
           ,
           13.
           to
           be
           expounded
           .
           2.
           
           This
           exposition
           is
           agree●ble
           to
           the
           occasion
           of
           the
           Apostles
           determination
           ,
           which
           was
           the
           Corinthian
           Christians
           doubt
           of
           the
           lawfulness
           of
           their
           living
           together
           ,
           not
           of
           the
           inconvenience
           or
           convenience
           (
           for
           in
           that
           they
           could
           have
           best
           resolved
           themselves
           )
           and
           so
           the
           Apostles
           resolution
           is
           of
           the
           lawfulness
           of
           living
           together
           .
           3.
           
           This
           is
           further
           confirmed
           from
           the
           reason
           of
           his
           determination
           ,
           v.
           12
           ,
           13.
           in
           the
           first
           part
           of
           v.
           14.
           which
           is
           apparently
           set
           down
           to
           meet
           with
           the
           reason
           of
           their
           doubt
           :
           they
           thought
           that
           they
           might
           not
           live
           with
           the
           unbeliever
           ,
           because
           unholy
           .
           The
           Apostle
           on
           the
           contrary
           determines
           though
           hee
           were
           unholy
           in
           himself
           ,
           yet
           he
           was
           to
           his
           wife
           as
           if
           hee
           had
           been
           holy
           :
           and
           the
           reason
           is
           thus
           ,
           The
           wife
           may
           live
           with
           him
           as
           her
           husband
           ,
           who
           though
           an
           unbeliever
           ,
           is
           in
           respe●t
           of
           marriage
           use
           as
           if
           he
           were
           sanctified
           :
           But
           so
           is
           the
           unbelieving
           husband
           ;
           Ergo.
           Which
           reason
           cannot
           be
           a
           meer
           Rhetorical
           argument
           to
           move
           the
           affection
           ,
           for
           it
           supposeth
           the
           unbeliever
           continuing
           such
           which
           was
           their
           vexation
           ;
           but
           an
           argument
           to
           satisfie
           their
           consciences
           :
           Yet
           not
           of
           their
           duty
           that
           they
           must
           live
           together
           ,
           for
           it
           is
           heterogeneous
           to
           that
           end
           ,
           they
           were
           not
           bound
           to
           live
           together
           by
           reason
           of
           the
           sanctifiedness
           of
           the
           unbeliever
           ,
           bu●
           Gods
           command
           ,
           which
           alone
           makes
           duty
           ;
           but
           of
           the
           lawfulness
           notwithstanding
           his
           infidelity
           ,
           by
           determining
           against
           the
           ground
           of
           their
           
           doubt
           ,
           the
           unlawfulness
           of
           living
           together
           with
           an
           unsanctified
           infidel
           .
           As
           for
           the
           words
           following
           ,
           [
           
             Else
             were
             your
             children
             unclean
             ,
             but
             now
             are
             they
             holy
             ,
          
           ]
           they
           cannot
           be
           the
           resolution
           of
           another
           doubt
           :
           but
           1.
           the
           forms
           of
           expression
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           else
           or
           otherwise
           ,
           and
           
             but
             now
          
           ,
           ]
           do
           plainly
           shew
           ,
           that
           those
           words
           do
           confirm
           what
           was
           said
           next
           before
           ,
           [
           
             the
             unbelieving
             wife
             is
             sanctified
             to
             the
             husband
             .
          
           ]
           2.
           
           They
           shew
           that
           the
           thing
           was
           certain
           even
           to
           them
           ,
           that
           their
           children
           were
           not
           unclean
           ,
           and
           that
           it
           was
           absurd
           in
           their
           conceits
           that
           their
           children
           should
           be
           unclean
           .
           Mr.
           Bl.
           himself
           saith
           ,
           
             Vindic.
             Faed
          
           .
           pag.
           323.
           
           
             Else
             implies
             a
             certainty
             ,
             that
             upon
             this
             account
             of
             sanctification
             of
             the
             parent
             ,
             from
             whom
             the
             ground
             of
             fear
             arose
             ,
             the
             children
             are
             holy
             ;
             a
             like
             certainty
             ,
             that
             were
             it
             not
             that
             they
             were
             thus
             sanctified
             they
             were
             unclean
             .
          
           Which
           words
           do
           plainly
           set
           down
           the
           two
           propositions
           I
           conceived
           in
           the
           Apostles
           argument
           ,
           which
           Mr.
           Bl.
           terms
           
             a
             monster
             of
             absurdity
          
           ;
           for
           [
           
             It
             is
             certain
             that
             upon
             this
             account
             of
             sanctification
             of
             the
             parent
             from
             whom
             the
             ground
             of
             fear
             arose
             ,
             the
             children
             are
             holy
             ,
          
           ]
           is
           equipollent
           to
           this
           ,
           [
           All
           the
           children
           of
           those
           parents
           whereof
           one
           is
           sanctified
           to
           the
           other
           ,
           are
           holy
           ;
           ]
           and
           [
           
             it
             is
             certain
             ,
             that
             were
             it
             not
             that
             they
             were
             thus
             sanctified
             ,
             they
             were
             unclean
             ,
          
           ]
           is
           equipollent
           to
           this
           ,
           [
           none
           of
           the
           children
           of
           those
           parents
           whereof
           one
           is
           not
           sanctified
           to
           the
           other
           ,
           are
           clean
           or
           holy
           :
           ]
           and
           hereby
           
             their
             fear
          
           is
           confessed
           to
           have
           been
           
             about
             their
             own
             living
             together
          
           ,
           and
           the
           ground
           of
           it
           the
           imagined
           
             non
             sanctifiedness
             of
             the
             parent
          
           ,
           and
           that
           [
           
             else
             ]
             doth
             imply
             a
             certainty
             of
             the
             childrens
             holiness
             upon
             this
             account
             of
             sanctification
             of
             the
             parent
          
           ;
           which
           evidently
           shews
           ,
           that
           the
           childrens
           holiness
           is
           a
           consequent
           of
           the
           parents
           sanctification
           ,
           and
           brought
           to
           prove
           it
           ,
           and
           not
           to
           resolve
           another
           doubt
           of
           them
           .
           Yea
           ,
           it
           were
           ridiculous
           to
           resolve
           a
           doubt
           by
           a
           doubt
           ,
           to
           resolve
           them
           their
           children
           were
           holy
           ,
           because
           they
           were
           holy
           .
           Rightly
           saith
           Piscator
           in
           hi●
           scholie
           on
           the
           place
           .
           
             The
             argument
             is
             from
             the
             effect
             ,
             to
             wit
             a
             consequent
             absurdity
             ,
          
           and
           it
           is
           after
           this
           form
           ,
           
             If
             the
             unbelieving
             husband
             were
             not
             sanctified
             in
             the
             wife
             ,
             their
             children
             would
             be
             unclean
             :
             But
             they
             are
             not
             unclean
             ,
             for
             they
             are
             holy
             ;
             therefore
             the
             unbelieving
             husband
             is
             sanctified
             in
             the
             wife
             .
          
           Whence
           it
           is
           apparent
           ,
           that
           the
           words
           are
           not
           a
           resolu●●●n
           of
           a
           doubt
           of
           their
           children
           ,
           for
           then
           the
           childrens
           holines●
           would
           have
           been
           the
           conclusion
           ,
           whereas
           it
           is
           the
           assumption
           ,
           and
           consequently
           that
           the
           Apostle
           useth
           formal
           arguments
           ,
           or
           gives
           the
           middle-terms
           of
           them
           ,
           and
           that
           he
           doth
           not
           resolve
           two
           doubts
           ,
           but
           one
           of
           the
           lawfulness
           of
           the
           living
           together
           of
           yokefellows
           in
           disparity
           of
           Relig●on
           ,
           and
           th●t
           the
           first
           argument
           is
           taken
           from
           that
           which
           obviate●
           the
           ground
           of
           their
           fear
           ,
           and
           the
           later
           confirms
           that
           argument
           from
           a
           consequent
           absurdity
           even
           in
           their
           apprehension
           ,
           if
           that
           were
           not
           granted
           .
           T●is
           to
           be
           the
           t●u●
           Analysis
           o●
           the
           Apostles
           words
           ,
           the
           words
           of
           
             Chamier
             ,
             Beza
             ,
             Zegedin
          
           in
           his
           tables
           ,
           and
           many
           more
           do
           shew
           ,
           which
           I
           forbear
           to
           alledge
           as
           conceiving
           it
           needless
           .
           What
           saith
           Mr.
           Bl.
           to
           this
           ?
        
         
           
             Let
             us
             look
             first
             into
             v.
             16.
             where
             the
             [
             for
             ]
             may
             lay
             as
             fair
             a
             claim
             to
             a
             formal
             reason
             as
             this
             in
             the
             ●4th
             .
             and
             M.
             ●
             .
             himself
             says
             is
             a
             reason
             ,
             
               Antip●d
               pag.
            
             110.
             
             But
             I
             would
             fain
             learn
             how
             he
             can
             make
             it
             up
             into
             a
             reason
             ;
             he
             must
             thus
             draw
             it
             up
             .
             Whom
             a
             man
             in
             marria●e
             
             society
             may
             have
             hopes
             to
             save
             from
             idolatrous
             ways
             ,
             with
             such
             a
             one
             he
             may
             continue
             in
             marriage
             society
             :
             But
             a
             believing
             husband
             in
             marri●ge
             society
             may
             have
             hopes
             to
             save
             his
             unbelieving
             wife
             from
             idolatrous
             ways
             ▪
             Ergo
             ▪
             This
             proposition
             as
             to
             such
             a
             conclusion
             is
             1.
             vain
             ;
             for
             though
             there
             were
             no
             such
             hopes
             ,
             yet
             marriage
             society
             is
             to
             be
             continued
             ,
             Gentilism
             being
             not
             of
             the
             substance
             of
             marriage
             ,
             which
             Mr.
             T
             seems
             to
             yeeld
             ,
             
               Examen
               ,
               pag
            
             121.
             2.
             
             This
             proposition
             is
             false
             as
             to
             this
             purpose
             ;
             the
             incestuous
             Corinthian
             might
             ●ave
             had
             hopes
             to
             have
             converted
             his
             fathers
             wife
             (
             if
             a
             heathen
             )
             and
             yet
             such
             hopes
             would
             not
             conclude
             the
             lawfulness
             of
             their
             society
             together
             .
             Herod
             might
             have
             had
             like
             hopes
             to
             have
             converted
             his
             brother
             Philips
             wife
             ,
             and
             yet
             this
             was
             not
             objected
             against
             
               John
               Baptist
            
             ,
             and
             had
             it
             b●en
             obje●●ed
             ,
             it
             had
             be●n
             frivolous
             .
             We
             have
             many
             ●ases
             put
             about
             marriage
             ,
             if
             such
             an
             argument
             would
             serve
             the
             turn
             ,
             it
             would
             salv●
             them
             all
             .
          
        
         
           Answ.
           Though
           I
           say
           1
           Cor.
           7.16
           .
           is
           a
           reason
           to
           perswade
           to
           the
           resolution
           v.
           13.
           yet
           I
           do
           not
           say
           it
           is
           a
           reason
           to
           conclude
           the
           lawfulness
           of
           living
           together
           ,
           but
           to
           perswade
           them
           the
           rather
           to
           live
           together
           from
           the
           possibility
           or
           hopefulness
           of
           that
           event
           ,
           which
           he
           urgeth
           in
           a
           Rhetorical
           way
           in
           an
           interrogation
           ,
           not
           in
           a
           Logick
           way
           as
           he
           did
           v.
           14.
           and
           yet
           it
           may
           be
           drawn
           up
           Logically
           thus
           .
           They
           are
           the
           rather
           to
           live
           together
           ,
           it
           being
           otherwise
           determined
           lawfull
           ,
           whereof
           one
           ,
           if
           they
           live
           together
           ,
           may
           save
           the
           o●her
           :
           But
           so
           it
           may
           be
           if
           the
           brother
           or
           sister
           live
           with
           the
           infidel
           yokefellow
           ,
           Ergo.
           So
           that
           by
           my
           maintaining
           that
           v.
           14.
           [
           for
           ]
           notes
           the
           medium
           of
           a
           formal
           argument
           ,
           and
           that
           thereby
           the
           lawfulness
           of
           the
           believing
           and
           infidel
           yokefellows
           continuing
           together
           in
           marriage
           society
           is
           concluded
           ,
           and
           that
           [
           
             for
             ,
             v.
          
           16.
           ]
           notes
           a
           reason
           of
           the
           resolution
           ,
           v
           16.
           yet
           it
           follows
           not
           the
           conclusion
           inferred
           v.
           16.
           is
           the
           same
           with
           that
           inferred
           v.
           14.
           nor
           the
           reason
           to
           be
           drawn
           as
           Mr.
           Bl.
           would
           ,
           nor
           is
           there
           any
           need
           I
           should
           retract
           my
           Analysis
           of
           v.
           12
           ,
           13
           ,
           14.
           nor
           answer
           Mr.
           Bls.
           objections
           against
           〈◊〉
           argument
           which
           I
           neither
           ascribe
           to
           the
           Apostle
           ,
           nor
           is
           deducible
           out
           of
           any
           of
           my
           grants
           .
        
         
           Mr.
           Bl.
           adds
           .
           
             And
             for
             v.
             14.
             though
             I
             cannot
             say
             ,
             but
             in
             case
             i●
             were
             made
             up
             (
             into
             Mr.
             Ts.
             his
             sense
             )
             into
             a
             reason
             of
             the
             former
             conclusion
             ,
             it
             would
             contain
             a
             truth
             ,
             and
             so
             far
             might
             pass
             in
             the
             way
             of
             a
             reason
             :
             Yet
             I
             have
             many
             material
             exceptions
             against
             it
             ;
             1.
             from
             the
             thing
             it self
             ,
             it
             would
             be
             a
             reason
             silly
             ,
             childish
             ,
             vain
             ,
             your
             married
             condition
             is
             lawfull
             ,
             else
             your
             children
             were
             bastards
             ▪
             what
             child
             in
             Corinth
             but
             well
             understood
             it
             ?
             2.
             
             From
             the
             phrase
             in
             which
             it
             is
             delivered
             altogether
             unsuitable
             to
             a
             reason
             of
             this
             doctrine
             ,
             1.
             being
             onely
             to
             tell
             them
             ,
             that
             the
             legitimation
             of
             their
             issue
             proved
             the
             lawfulness
             of
             their
             marriage
             society
             ,
             he
             should
             attribute
             all
             (
             as
             to
             either
             sex
             )
             to
             the
             believer
             ,
             when
             the
             child
             owe●
             his
             legitimation
             equally
             to
             either
             parent
             :
             2
             :
             That
             being
             to
             give
             〈◊〉
             reason
             of
             the
             lawfulness
             of
             marriage
             in
             such
             a
             special
             case
             ,
             he
             should
             give
             his
             reason
             of
             equal
             concernment
             to
             all
             marriages
             ▪
             where
             both
             are
             unbelievers
             ,
             both
             believers
             ,
             as
             well
             as
             this
             between
             a
             believer
             and
             an
             unbeliever
             :
             
             3.
             
             When
             he
             is
             to
             speak
             onely
             of
             legitimation
             and
             bastardy
             ,
             he
             should
             phrase
             it
             in
             such
             uncouth
             language
             ,
             and
             in
             words
             fit
             it
             onely
             suteable
             to
             their
             parents
             Ecclesiastical
             capacity
             ,
             whether
             title
             to
             it
             ,
             as
             in
             the
             believer
             ,
             or
             want
             of
             it
             ,
             as
             in
             the
             unbeliever
             .
             Now
             on
             the
             other
             hand
             interpret
             the
             Apostles
             words
             (
             as
             his
             method
             will
             equally
             beare
             )
             accordingly
             as
             you
             have
             heard
             before
             ,
             and
             no
             such
             inconvenience
             follows
             from
             the
             words
             either
             v.
             14.
             or
             16.
             
          
        
         
           Answ.
           Mr.
           Bls.
           confession
           that
           
             my
             analysis
             and
             exposition
             would
             contain
             a
             truth
             ,
             and
             that
             it
             might
             pass
             in
             the
             way
             of
             a
             reason
             ,
          
           and
           therefore
           is
           opposite
           to
           the
           Apostles
           purpose
           ,
           and
           his
           exceptions
           though
           termed
           by
           him
           material
           ,
           yet
           as
           I
           shall
           shew
           ,
           having
           no
           weight
           ,
           and
           his
           method
           and
           exposition
           neither
           agree
           with
           the
           words
           nor
           matter
           ,
           is
           a
           very
           good
           evidence
           for
           me
           against
           him
           .
           As
           for
           his
           exceptions
           ,
           they
           are
           the
           same
           which
           he
           brought
           before
           ,
           sect
           .
           3.
           and
           are
           answered
           by
           me
           in
           this
           section
           ,
           that
           it
           was
           the
           fitter
           for
           the
           Apostle
           to
           us●
           if
           the
           reason
           were
           so
           easily
           understood
           that
           the
           Apostle
           doth
           not
           attribute
           all
           to
           the
           believer
           ,
           that
           no
           reason
           was
           so
           fit
           to
           settle
           them
           about
           their
           special
           case
           ,
           as
           that
           which
           evinced
           ,
           that
           the
           marriage
           state
           was
           not
           made
           void
           by
           the
           unbelief
           of
           the
           parties
           ,
           that
           the
           Apostles
           phrases
           are
           not
           uncouth
           language
           after
           my
           sense
           ,
           but
           very
           agr●eable
           to
           such
           language
           he
           useth
           in
           the
           same
           Chapter
           ;
           as
           when
           v.
           20
           by
           an
           Antana●lasis
           he
           terms
           the
           civil
           state
           of
           the
           Christians
           
             the
             calling
             wherein
             they
             are
             called
             ,
          
           and
           to
           other
           expressions
           ,
           as
           I
           shew
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           12
           ,
           23
           ,
           24
           ,
           25
           ,
           26
           and
           that
           the
           phrases
           are
           not
           suitable
           to
           the
           parents
           Ecclesiastical
           capacity
           ;
           and
           the
           Apostles
           speeches
           and
           argument
           do
           imply
           falshood
           ,
           and
           are
           inconsistent
           with
           the
           terms
           and
           matter
           of
           them
           ,
           if
           expounded
           and
           r●solved
           as
           Mr.
           Bl.
           would
           .
        
         
           Mr.
           Bl.
           adds
           .
           
             And
             now
             Mr.
             T.
             may
             easily
             receive
             answer
             to
             that
             odious
             inference
             ,
             which
             he
             makes
             from
             our
             interpretation
             of
             Covenant
             holiness
             .
             According
             to
             this
             interpretation
             (
             saith
             he
             )
             the
             medium
             of
             the
             Apostle
             to
             prove
             the
             lawfulness
             of
             the
             living
             of
             a
             believing
             wife
             with
             an
             unbelieving
             husband
             ,
             will
             as
             well
             prove
             the
             lawfulness
             of
             a
             believing
             fornicatrix
             living
             with
             an
             unbelieving
             fornicator
             ,
             as
             may
             appear
             (
             saith
             he
             )
             by
             a
             syllogistical
             analysis
             of
             the
             Apostles
             argument
             the
             major
             whereof
             is
             this
             ,
             That
             man
             and
             woman
             may
             live
             together
             ,
             notwithstanding
             the
             unbelief
             of
             one
             party
             ,
             whereof
             one
             i●
             sanct●fied
             to
             the
             ●ther
             for
             begetting
             an
             holy
             seed
             .
             This
             is
             manife●●ly
             the
             Apostles
             reason
             after
             our
             interpretation
             .
             But
             Mr.
             T.
             is
             manifestly
             mistaken
             ,
             not
             to
             mention
             the
             liberty
             that
             ●e
             will
             scarce
             allow
             another
             ,
             to
             leave
             out
             husband
             and
             wife
             exprest
             in
             the
             Text
             ,
             and
             instead
             of
             it
             to
             put
             man
             and
             woman
             :
             The
             Apostle
             doth
             not
             conclud●
             the
             lawfulness
             of
             their
             marriage
             society
             by
             the
             federation
             of
             their
             issue
             ,
             but
             shews
             that
             t●e
             supposed
             and
             feared
             non-federation
             doth
             not
             conclude
             the
             unlawfulness
             :
             And
             I
             dare
             yeeld
             that
             any
             man
             an●
             woman
             may
             live
             together
             ,
             notwithstanding
             any
             fear
             of
             the
             unholiness
             of
             their
             issue
             ;
             where
             one
             is
             sanctified
             by
             the
             faith
             of
             another
             to
             the
             begetting
             of
             an
             holy
             seed
             .
             And
             if
             Mr.
             T.
             will
             apply
             this
             ,
             which
             the
             Apostle
             speaks
             ,
             of
             a
             
             mans
             living
             with
             his
             wife
             (
             
               ad
               faciendum
               populum
            
             )
             to
             the
             living
             wi●h
             his
             whore
             ,
             there
             is
             no
             danger
             to
             yeeld
             it
             ;
             Pharez
             his
             issue
             had
             belonged
             to
             the
             Commonweal
             of
             Israel
             ,
             if
             Thamar
             had
             been
             an
             infidel
             ,
             as
             for
             ought
             wee
             know
             ,
             in
             all
             probability
             it
             was
             with
             Jephtaes
             mother
             .
             If
             Sampson
             had
             issue
             by
             the
             harlot
             of
             
               Gaza
               Judg.
            
             16.1
             .
             such
             issue
             had
             belonged
             to
             Israel
             ,
             such
             ●ssue
             male
             had
             right
             to
             circumcision
             .
             To
             gratifie
             Mr.
             T.
             I
             shall
             put
             it
             under
             my
             hand
             ,
             that
             if
             a
             man
             have
             no
             other
             reason
             from
             Scripture
             to
             leave
             his
             harlot
             then
             the
             non-federation
             of
             his
             issue
             ,
             he
             may
             still
             abide
             with
             her
             .
          
        
         
           Answ.
           There
           is
           no
           mistake
           in
           my
           argument
           ,
           nor
           is
           there
           any
           answer
           at
           all
           made
           by
           Mr.
           Bl.
           to
           it
           ,
           which
           hee
           either
           wittingly
           or
           unwittingly
           I
           judge
           not
           ,
           certain
           I
           am
           he
           doth
           manifestly
           mistake
           .
           He
           tels
           me
           ,
           
             The
             Apostle
             doth
             not
             conclude
             the
             lawfulness
             of
             their
             marriage
             society
             by
             the
             federation
             of
             their
             issue
             ,
          
           whereby
           he
           intimates
           as
           if
           I
           said
           he
           did
           ,
           and
           that
           therein
           was
           my
           mistake
           :
           But
           let
           my
           words
           be
           viewed
           Apol.
           sect
           .
           18.
           p.
           96.
           
           Postscript
           .
           sect
           .
           7.
           p.
           122.
           
           Review
           part
           .
           1.
           sect
           .
           22
           ,
           36.
           and
           it
           will
           appear
           that
           I
           frame
           not
           the
           argument
           so
           according
           to
           the
           Apostle
           ●ightly
           onderstood
           ,
           but
           as
           Mr.
           M.
           and
           others
           interpret
           him
           .
           I
           said
           the
           Apostle
           concludes
           the
           lawfulness
           of
           their
           living
           together
           by
           the
           sanctification
           of
           the
           husband
           though
           an
           unbeliever
           to
           or
           in
           the
           wife
           ,
           and
           that
           the
           proposition
           of
           the
           Apostle
           is
           ,
           They
           may
           live
           together
           whereof
           one
           is
           sanctified
           in
           the
           other
           ,
           the
           assumption
           is
           ,
           But
           the
           unbelieving
           husband
           is
           sanctified
           in
           the
           wife
           ,
           Ergo.
           Now
           the
           major
           with
           Mr.
           Ms.
           and
           Mr.
           Bls.
           exposition
           hath
           this
           sense
           ,
           They
           may
           live
           together
           whereof
           one
           is
           sanctified
           by
           the
           faith
           of
           the
           other
           for
           the
           begetting
           a
           holy
           seed
           ,
           for
           so
           they
           expound
           the
           Apostle
           .
           But
           according
           to
           them
           the
           vnbelieving
           fornicator
           is
           sanctified
           by
           the
           believing
           fornicatrix
           for
           the
           begetting
           a
           holy
           seed
           ,
           which
           is
           confessed
           by
           them
           .
           By
           Mr.
           Bl.
           here
           ,
           when
           he
           saith
           ,
           
             The
             issue
             of
          
           Tamar
           ,
           Jephtha's
           
             mother
             ,
             the
             Harlot
             at
          
           Gaza
           
             were
             holy
             federally
          
           :
           and
           for
           the
           major
           there
           is
           no
           necessity
           of
           putting
           in
           [
           
             husband
             and
             wife
          
           ]
           sith
           as
           Mr.
           Bl.
           saith
           p
           ,
           334.
           
           
             The
             stress
             is
             wholly
             laid
             upon
             the
             believing
             party
             ,
             as
             to
             the
             holiness
             of
             the
             issue
             ,
          
           and
           here
           ,
           
             I
             dare
             yeeld
          
           ,
           saith
           he
           ,
           
             that
             any
             man
             and
             woman
             may
             live
             together
             ,
             notwithstanding
             any
             fear
             of
             the
             unholiness
             of
             their
             issue
             ;
             where
             one
             is
             sanctified
             by
             the
             faith
             of
             another
             to
             the
             begetting
             of
             an
             holy
             seed
             .
          
           Now
           put
           all
           these
           together
           .
           The
           Apostle
           argues
           the
           believer
           may
           live
           with
           the
           unbeliever
           ,
           because
           the
           one
           is
           sanctified
           in
           the
           other
           ,
           and
           this
           sanctifying
           is
           according
           to
           Mr.
           Ms.
           and
           Mr.
           Bls.
           exposition
           for
           the
           begetting
           a
           holy
           seed
           ,
           and
           this
           begetting
           of
           a
           holy
           seed
           according
           to
           Mr.
           Bl.
           is
           ascribed
           wholly
           to
           the
           faith
           of
           the
           one
           parent
           ,
           it
           's
           a
           result
           or
           fruit
           of
           the
           parents
           faith
           whether
           married
           or
           unmarried
           ,
           therefore
           according
           to
           Mr.
           Bls.
           exposition
           of
           the
           Apostle
           ,
           ●he
           lawfulness
           of
           living
           together
           is
           deduced
           from
           th●t
           which
           doth
           as
           well
           ag●ee
           to
           fornicators
           as
           the
           married
           ,
           and
           consequently
           ●he
           lawfulness
           of
           living
           together
           in
           fornication
           is
           inferred
           from
           the
           Apostles
           reason
           as
           Mr.
           Bl.
           and
           Mr.
           M.
           and
           others
           expound
           it
           as
           well
           as
           of
           husband
           and
           wife
           .
           It
           is
           true
           I
           would
           not
           allow
           another
           to
           leave
           [
           
             husband
             and
             wife
          
           ]
           exprest
           in
           the
           text
           out
           of
           the
           argument
           framed
           by
           me
           according
           to
           my
           exposition
           ,
           which
           is
           the
           Apostles
           meaning
           as
           I
           conceive
           ,
           because
           
           I
           lay
           the
           whole
           stress
           upon
           those
           terms
           ,
           and
           still
           contend
           that
           no
           persons
           are
           sanctified
           one
           in
           or
           to
           another
           but
           the
           husband
           and
           wife
           ,
           and
           that
           these
           are
           so
           sanctified
           ,
           whether
           one
           or
           both
           or
           neither
           are
           believers
           .
           But
           if
           I
           frame
           the
           reason
           according
           to
           Mr.
           Ms.
           Mr.
           Bls.
           and
           others
           interpretation
           of
           the
           Apostle
           ,
           I
           am
           to
           be
           allowed
           to
           leave
           them
           out
           ,
           sith
           by
           them
           no
           stress
           is
           laid
           on
           the
           husband
           and
           wife
           or
           conjugal
           relation
           ,
           but
           the
           faith
           of
           one
           party
           .
           That
           there
           was
           any
           such
           fear
           of
           non-federation
           of
           issue
           ,
           or
           supposition
           of
           it
           in
           the
           Corinthians
           if
           they
           livid
           together
           cannot
           be
           evinced
           from
           the
           text
           ,
           but
           the
           contrary
           is
           manifest
           by
           the
           arguing
           from
           the
           uncleanness
           of
           their
           children
           ,
           as
           an
           absurdity
           in
           their
           apprehensions
           ,
           and
           the
           holiness
           of
           them
           as
           a
           thing
           known
           and
           certain
           to
           them
           ,
           as
           the
           particle
           [
           else
           ]
           shews
           :
           and
           therefore
           that
           
             the
             Apostle
             shews
             that
             the
             feared
             and
             supposed
             non-federation
             doth
             not
             conclude
             the
             unlawfulness
             ,
          
           is
           but
           a
           fiction
           ,
           nor
           doth
           the
           Apostle
           make
           any
           such
           distinction
           between
           concluding
           the
           lawfulness
           ,
           and
           the
           not
           concluding
           the
           unlawfulness
           ,
           between
           which
           if
           there
           bee
           any
           distinction
           (
           which
           yet
           I
           perceive
           not
           )
           yet
           it
           is
           certain
           that
           the
           words
           v.
           12
           ,
           13.
           
             let
             him
             not
             put
             her
             away
             ,
             let
             her
             not
             leave
             him
             ,
          
           are
           a
           positive
           resolution
           of
           the
           lawfulness
           of
           their
           continuing
           together
           in
           marriage
           society
           ,
           and
           the
           reason
           shews
           v.
           14.
           that
           the
           doubt
           was
           of
           the
           believers
           conjunction
           with
           the
           unbeliever
           ,
           because
           he
           was
           an
           unsanctified
           person
           ,
           and
           consequently
           the
           reason
           of
           the
           doubt
           was
           not
           the
           fear
           of
           the
           non-federation
           of
           issue
           but
           the
           unlawfulness
           of
           marriage
           society
           with
           an
           infidel
           unsanctified
           :
           and
           consequently
           it
           is
           a
           monstrous
           addition
           which
           Mr.
           Bl.
           seems
           to
           put
           either
           into
           the
           conclusion
           thus
           ,
           
             let
             her
             not
             leave
             him
             if
             this
             be
             all
             the
             fear
             the
             non-federation
             of
             issue
             ,
          
           or
           in
           the
           reason
           ,
           
             They
             may
             live
             together
             whereof
             one
             is
             sanctified
             by
             the
             faith
             of
             the
             other
             party
             ,
             so
             as
             that
             there
             is
             no
             fear
             of
             the
             non
             federation
             of
             their
             issue
             ,
          
           there
           being
           nothing
           in
           the
           text
           for
           this
           addition
           .
           Yet
           if
           it
           were
           put
           in
           it
           will
           justifie
           my
           
             odious
             inference
          
           as
           hee
           terms
           it
           .
           For
           let
           the
           major
           be
           thus
           after
           Mr.
           Bls.
           minde
           ,
           They
           may
           live
           together
           whereof
           one
           is
           sanctified
           by
           the
           faith
           of
           the
           other
           ,
           so
           as
           there
           is
           no
           fear
           of
           non-federation
           of
           their
           issue
           ,
           the
           minor
           is
           thus
           expresly
           after
           Mr
           Bls.
           minde
           ;
           But
           the
           unbelieving
           fornicatrix
           is
           sanctified
           by
           the
           faith
           of
           the
           believing
           fornicator
           ,
           so
           as
           that
           there
           is
           no
           fear
           of
           non-federation
           of
           their
           issue
           ,
           Ergo
           they
           may
           live
           together
           according
           to
           Mr.
           Bl.
           and
           consequently
           Mr.
           Bl.
           blasphemously
           by
           his
           exposition
           makes
           the
           Apostle
           justifie
           the
           living
           together
           of
           a
           believer
           with
           an
           unbeliever
           in
           fornication
           ;
           which
           is
           enough
           to
           shew
           the
           falshood
           of
           that
           exposition
           ,
           yea
           and
           of
           any
           other
           which
           ascribes
           the
           sanctified●ess
           v.
           14.
           (
           which
           is
           the
           reason
           of
           their
           lawful
           living
           together
           ,
           v.
           12
           ,
           13.
           )
           to
           the
           faith
           of
           the
           one
           party
           ,
           and
           not
           to
           the
           conjugal
           relation
           .
           The
           rest
           of
           Mr.
           Bls.
           talk
           
             of
             my
             willingness
             to
             have
             him
             waste
             his
             time
             ,
             his
             falling
             on
             my
             sapless
             tree
             ,
             the
             readiness
             of
             his
             axe
             ,
             his
             pains
             in
             applying
             it
             ,
          
           is
           vain
           and
           frivolous
           talk
           ,
           sith
           the
           tree
           still
           stands
           after
           all
           his
           hacking
           and
           hewing
           at
           it
           ,
           and
           his
           axe
           appears
           to
           bee
           very
           blunt
           ,
           or
           else
           he
           strikes
           besides
           the
           tree
           .
           As
           for
           my
           sixe
           years
           space
           ,
           Mr.
           Bl.
           might
           have
           understood
           that
           the
           reason
           of
           my
           not
           publishing
           the
           first
           part
           of
           my
           Review
           till
           1652.
           six
           years
           after
           the
           printing
           of
           Apology
           ,
           was
           (
           besides
           my
           
           constant
           labours
           and
           extraordinary
           publike
           and
           private
           employments
           )
           from
           the
           necessity
           of
           my
           removing
           my
           dwelling
           from
           the
           Temple
           to
           Bewdley
           ,
           from
           Bewley
           to
           Ledbury
           ,
           thence
           to
           Lemster
           ,
           besides
           my
           frequent
           flittings
           by
           reason
           of
           the
           wars
           ,
           travels
           to
           regain
           my
           plundered
           goods
           ,
           difficulty
           to
           get
           my
           treatise
           printed
           ,
           the
           variety
           of
           Antagonists
           I
           had
           to
           answer
           ,
           which
           is
           yet
           the
           reason
           of
           my
           slowness
           in
           publishing
           this
           part
           of
           the
           Review
           ,
           and
           comes
           from
           the
           venemous
           spirit
           of
           such
           as
           Mr.
           Bl.
           Mr.
           B.
           and
           other
           Paedobaptists
           ,
           who
           would
           never
           comply
           with
           me
           in
           the
           fair
           motion
           in
           the
           Epilogue
           of
           my
           Examen
           to
           joyn
           together
           in
           a
           brotherly
           way
           of
           ventilating
           the
           point
           ,
           but
           what
           they
           can
           bait
           me
           with
           calumnies
           tending
           to
           discredit
           me
           as
           covetous
           ,
           arrogant
           ,
           &c.
           with
           multitude
           of
           replies
           ,
           and
           magnifying
           them
           though
           frivolous
           ,
           vilifying
           my
           writings
           that
           men
           might
           not
           reade
           them
           ,
           and
           discern
           the
           truth
           ,
           nor
           Book-sellers
           be
           willing
           to
           print
           or
           sell
           them
           ,
           stirring
           up
           Parliaments
           and
           Rulers
           to
           remove
           those
           of
           our
           way
           ,
           out
           of
           all
           places
           which
           have
           publike
           salary
           ,
           that
           our
           hands
           may
           be
           weakned
           ;
           which
           I
           may
           truly
           call
           wicked
           practises
           ,
           of
           which
           too
           many
           of
           them
           have
           been
           guilty
           ,
           and
           for
           which
           God
           will
           judge
           them
           .
           I
           go
           on
           .
        
         
           Mr.
           Bl.
           sect
           .
           6.
           to
           my
           argument
           against
           his
           instrumental
           sanctification
           ,
           that
           barren
           persons
           cannot
           be
           said
           to
           be
           instrumentally
           sanctified
           for
           producing
           an
           holy
           seed
           pressed
           by
           me
           in
           the
           1.
           part
           of
           this
           Review
           p.
           150
           ,
           151.
           sect
           .
           19
           :
           saith
           thus
           ,
           
             And
             I
             will
             appeal
             to
             any
             ,
             yea
             the
             meanest
             Christian
             ,
             whether
             persons
             that
             have
             children
             born
             in
             wedlock
             bonds
             ,
             in
             such
             disparity
             may
             not
             have
             their
             fears
             and
             scruples
             about
             them
             ,
             notwithstanding
             others
             in
             the
             same
             condition
             of
             marriage
             are
             childless
             ,
             or
             unable
             to
             bring
             forth
             children
             ?
             Whether
             the
             seed
             which
             came
             of
             those
             marriages
          
           Ezra
           .
           10.
           
             were
             not
             unclean
             ,
             notwithstanding
             many
             so
             married
             had
             no
             children
             ;
             Many
             of
             the
             Priests
             had
             herein
             transgrest
             ,
             and
             it
             was
             but
             some
             of
             them
             had
             wives
             by
             whom
             they
             had
             children
             ,
             Ezra
          
           10.44
           .
           All
           which
           I
           grant
           ,
           but
           there
           is
           not
           a
           jot
           in
           all
           this
           which
           answers
           my
           objection
           ▪
           that
           the
           barren
           by
           accident
           or
           nature
           could
           not
           bee
           said
           to
           bee
           sanctified
           to
           produce
           an
           holy
           seed
           ,
           and
           yet
           the
           reason
           of
           the
           Apostle
           must
           bee
           conceived
           to
           reach
           to
           the
           proof
           of
           the
           lawfulness
           of
           their
           living
           together
           in
           disparity
           of
           religion
           as
           well
           as
           the
           fruitful
           ,
           and
           therefore
           the
           sanctifying
           must
           be
           expounded
           in
           another
           sense
           then
           Mr.
           Bls.
           which
           agrees
           not
           to
           their
           case
           .
        
         
           But
           hee
           adds
           .
           
             And
             because
             this
             is
             the
          
           medium
           
             for
             proof
             of
             the
             Apostles
             determination
             ,
             v.
          
           1●
           .
           
             that
             they
             might
             live
             together
          
           ,
           pag.
           152.
           
             hee
             will
             have
             it
             to
             be
             from
             a
             future
             contingent
             ;
             but
             when
             this
             is
             no
          
           medium
           
             for
             proof
             of
             the
             Apostles
             determination
             ,
             as
             hath
             been
             sufficiently
             sh●wn
             it
             is
             not
             ,
             this
             fals
             with
             the
             other
             .
          
        
         
           Answ.
           That
           it
           hath
           been
           sufficiently
           shewn
           that
           the
           first
           part
           of
           v.
           14.
           is
           not
           a
           medium
           for
           proof
           of
           the
           Apostles
           determination
           ,
           is
           said
           without
           any
           colour
           of
           truth
           .
           All
           the
           reason
           I
           finde
           given
           is
           ,
           v.
           16.
           
             is
             not
             a
             formal
             reason
          
           ,
           ergo
           ,
           
             neither
             v.
          
           14.
           to
           which
           answer
           hath
           been
           given
           by
           denying
           both
           the
           antecedent
           and
           the
           consequence
           ,
           it
           is
           a
           formal
           reason
           though
           not
           ●s
           Mr.
           Bl.
           frames
           it
           ,
           and
           if
           it
           were
           not
           ,
           yet
           the
           term
           [
           
             for
             ,
             else
             ,
             but
             now
          
           ]
           being
           argumentative
           terms
           ,
           shew
           there
           is
           formal
           reasoning
           
           v.
           14.
           v.
           14.
           and
           the
           producing
           an
           holy
           seed
           being
           a
           contingent
           event
           ,
           if
           the
           Apostle
           should
           ,
           as
           Mr.
           Bls.
           exposition
           makes
           him
           ,
           prove
           their
           lawful
           living
           together
           ,
           because
           the
           unbeliever
           is
           sanctified
           instrumentally
           to
           produce
           an
           holy
           seed
           ,
           hee
           should
           argue
           from
           an
           uncertain
           event
           ,
           which
           
             Chamier
             tom
          
           .
           4.
           
             paustr.
             Cath.
          
           lib.
           5.
           chap.
           10.
           sect
           .
           46.
           disapproved
           in
           another
           case
           ,
           as
           I
           shew
           in
           my
           Examen
           pag.
           7●
           .
        
         
           To
           my
           argument
           against
           instrumental
           sancti●●cation
           ,
           that
           it
           cannot
           be
           meant
           o●
           it
           ,
           sith
           the
           barren
           cannot
           bee
           said
           to
           bee
           Gods
           instrument
           ,
           ●or
           that
           always
           effects
           ,
           and
           when
           God
           sanctifies
           hee
           specially
           designes
           some
           ,
           whereas
           this
           is
           common
           to
           all
           husbands
           and
           wives
           ,
           and
           the
           unbeliever
           is
           said
           to
           bee
           sanctified
           ,
           whereas
           it
           is
           the
           believer
           according
           to
           them
           who
           is
           the
           instrument
           of
           producing
           a
           holy
           seed
           .
        
         
           Mr.
           Bl.
           saith
           ,
           
             I
             am
             sure
             they
             bring
             ●orth
             children
             unto
             God
             ,
             Ezek
             .
             16.20
             .
             and
             this
             they
             do
             not
             independently
             of
             themselves
             ,
             so
             Christ
             would
             not
             have
             warned
             Matth.
             23.10
             .
             call
             no
             man
             father
             upon
             earth
             ,
             for
             one
             is
             your
             father
             who
             is
             in
             heaven
             .
             All
             natural
             parents
             are
             instruments
             of
             God
             to
             produce
             a
             seed
             to
             people
             the
             world
             ,
             according
             to
             that
             blessing
             of
             Gen.
             1.28
             .
             Gen.
             9.1
             .
             Bee
             fruitful
             and
             multiply
             and
             replenish
             the
             earth
             ;
             All
             believing
             parents
             are
             instruments
             of
             God
             for
             an
             holy
             seed
             ,
             it
             being
             of
             his
             free
             grace
             that
             the
             promise
             is
             to
             them
             and
             their
             seed
             .
          
        
         
           Answ.
           What
           is
           said
           Ezek.
           16.20
           .
           was
           said
           onely
           of
           Israelites
           and
           those
           manifest
           idolaters
           as
           well
           as
           true
           believers
           ,
           and
           the
           words
           do
           import
           no
           more
           but
           this
           ,
           that
           the
           
             Israelites
             children
             were
             born
          
           of
           right
           
             to
             him
          
           ,
           that
           is
           ,
           to
           be
           at
           his
           disposal
           for
           his
           service
           ,
           Levit.
           25.42
           .
           
             because
             hee
             brought
             them
             out
             of
             Egypt
             ,
          
           and
           therefore
           it
           was
           unjust
           in
           them
           to
           alienate
           them
           from
           him
           by
           offering
           them
           to
           idols
           ,
           which
           is
           not
           to
           be
           said
           of
           the
           Corinthian
           believers
           children
           .
           Matth.
           23.9
           .
           is
           as
           impertinently
           alledged
           ,
           for
           it
           speaks
           not
           of
           Gods
           being
           a
           Father
           in
           respect
           of
           natural
           generation
           ,
           nor
           forbids
           calling
           any
           man
           a
           father
           in
           that
           respect
           ,
           but
           in
           that
           manner
           in
           which
           the
           Jews
           termed
           their
           teachers
           fathers
           and
           themselv●s
           their
           children
           ,
           in
           respect
           of
           absolute
           subjection
           of
           their
           consciences
           to
           their
           dictates
           ,
           as
           Diodati
           rightly
           in
           his
           
             annot
             .
             This
             teacheth
             the
             believers
             not
             to
             yeeld
             that
             absolute
             reverence
             ,
             nor
             power
             over
             their
             consciences
             to
             any
             living
             man
             which
             belongeth
             to
             God
             onely
             ,
             as
             ignorant
             people
             did
             use
             to
             do
             to
             the
             Pharisees
             .
          
           If
           a●l
           natural
           parents
           be
           instruments
           of
           God
           to
           people
           the
           world
           ,
           yet
           Mr.
           Bl.
           will
           not
           say
           they
           are
           instruments
           to
           produce
           a
           holy
           seed
           to
           peo●le
           the
           Church
           for
           the●
           all
           children
           and
           not
           believers
           onely
           should
           b●e
           fede●ally
           holy
           :
           so
           t●at
           all
           this
           is
           meerly
           impertinent
           .
           That
           
             all
             believing
             parents
             are
             instruments
             of
             God
             for
             an
             holy
             seed
             ,
          
           is
           said
           without
           proof
           ,
           there
           being
           
             no
             such
             promise
             to
             them
             and
             their
             seed
          
           produced
           ,
           nor
           if
           there
           were
           did
           it
           follow
           they
           were
           all
           federally
           holy
           in
           Mr.
           ●ls
           .
           sense
           :
           But
           were
           this
           g●anted
           ,
           yet
           it
           is
           no●hing
           to
           prove
           the
           unbelieving
           parent
           to
           bee
           Gods
           instrument
           to
           produce
           a
           holy
           seed
           ,
           who
           is
           said
           ,
           and
           not
           the
           believer
           to
           bee
           sanctified
           ,
           and
           that
           signanter
           considered
           as
           an
           unbeliever
           ,
           much
           less
           every
           unbelieving
           wife
           though
           b●rren
           who
           hath
           a
           believing
           husband
           ,
           much
           less
           to
           bee
           specially
           designed
           for
           that
           
           end
           ,
           and
           therefore
           the
           sanctification
           instrumental
           which
           Master
           Bl.
           conceives
           meant
           1
           Corinth
           .
           7.14
           .
           is
           quite
           besides
           the
           Apostles
           meaning
           .
        
         
           Mr.
           Bl.
           goes
           on
           thus
           of
           me
           ,
           
             The
             2d
             .
             argument
             he
             hath
             in
             his
             Apol.
             p.
             123.
             where
             he
             says
             that
             the
             Apostles
             proposition
             understood
             of
             federal
             holiness
             were
             most
             certainly
             false
             ,
             giving
             in
             his
             reason
             ,
             for
             many
             children
             of
             both
             unbelieving
             parents
             are
             federally
             holy
             ;
             he
             saith
             that
             I
             answer
             ,
             they
             are
             not
             so
             at
             their
             birth
             .
             My
             answer
             is
             ,
             if
             afterwards
             by
             grace
             they
             are
             changed
             ;
             this
             is
             no
             fruit
             of
             their
             birth
             (
             of
             which
             the
             question
             is
             in
             this
             place
             )
             but
             the
             work
             of
             the
             Gospel
             through
             grace
             ,
             Mr.
             T.
             says
             ,
             This
             is
             nothing
             to
             the
             purpose
             ,
             sith
             the
             proposition
             hath
             not
             those
             words
             in
             it
             ,
             nor
             the
             Apostle
             ;
             the
             Apostles
             reason
             supposeth
             it
             cannot
             be
             at
             any
             time
             ;
             It
             seems
             then
             that
             the
             Apostles
             proposition
             hath
             this
             in
             it
             ,
             that
             their
             children
             so
             born
             cannot
             bee
             clean
             at
             any
             time
             ,
             or
             else
             Mr.
             T.
             his
             exception
             is
             less
             to
             purpose
             ,
             who
             does
             not
             see
             that
             the
             Apostle
             speaks
             of
             uncleanness
             or
             holiness
             ,
             as
             as
             a
             product
             of
             their
             birth
             without
             consideration
             of
             any
             thing
             which
             after
             by
             providence
             (
             through
             the
             omnipotence
             and
             free
             grace
             of
             God
             )
             might
             happen
             ,
             as
             a
             mean
             woman
             given
             in
             marriage
             to
             a
             Senator
             or
             Peer
             ,
             she
             is
             enobled
             by
             her
             husband
             ,
             otherwise
             her
             issue
             were
             Plebeians
             ▪
             yet
             so
             as
             they
             are
             capable
             of
             honour
             by
             the
             Princes
             munificence
             ,
             or
             their
             own
             merit
             ;
             It
             seems
             that
             proposition
             of
             Christs
             ,
             That
             which
             is
             born
             of
             the
             flesh
             is
             flesh
             ,
             Joh.
             3.6
             .
             will
             not
             hold
             ,
             unless
             it
             must
             for
             ever
             continue
             flesh
             ,
             and
             no
             omnipotence
             of
             God
             shall
             be
             able
             to
             make
             it
             otherwise
             .
          
        
         
           Answ.
           It
           is
           true
           that
           it
           seems
           to
           me
           the
           Apostles
           proposition
           hath
           this
           in
           it
           ,
           that
           their
           children
           born
           unclean
           cannot
           be
           clean
           at
           any
           time
           ,
           and
           I
           grant
           that
           the
           Apostle
           speaks
           of
           uncle●nness
           or
           holiness
           as
           a
           product
           of
           their
           birth
           or
           generation
           ,
           without
           consideration
           of
           any
           thing
           which
           after
           by
           providence
           (
           through
           the
           omnipotence
           and
           free
           grace
           of
           God
           )
           might
           happen
           and
           therefore
           of
           illegitimation
           and
           legitimation
           by
           birth
           ,
           and
           not
           of
           federal
           holiness
           which
           is
           no
           product
           of
           birth
           ,
           and
           yet
           that
           proposition
           ,
           
             That
             which
             is
             born
             of
             the
             flesh
             is
             flesh
             ▪
             Joh
             ▪
          
           3.6
           .
           will
           hold
           ,
           though
           after
           the
           person
           born
           after
           the
           flesh
           be
           made
           spirit
           or
           spiritual
           ,
           there
           being
           no
           contradiction
           in
           this
           ,
           that
           the
           person
           born
           after
           the
           flesh
           should
           become
           spiritual
           in
           his
           qualities
           ,
           but
           it
           is
           impossible
           that
           that
           which
           hath
           been
           illegitimate
           in
           birth
           ,
           should
           not
           be
           illegitimate
           in
           birth
           ,
           i●
           be●ng
           a
           thing
           past
           ,
           and
           therefore
           cannot
           by
           God
           be
           made
           not
           a
           thing
           past
           ,
           or
           not
           done
           ,
           for
           then
           it
           should
           be
           true
           that
           a
           thing
           hath
           been
           at
           birth
           ,
           and
           hath
           not
           been
           ,
           been
           and
           not
           been
           ,
           which
           is
           a
           contradiction
           .
        
         
           Mr.
           Bl
           saith
           ,
           
             I
             farther
             add
             ,
             And
             yet
             it
             may
             be
             certain
             that
             the
             child
             of
             two
             unbelievers
             may
             be
             federally
             holy
             at
             birth
             ,
             whether
             it
             bee
             understood
             of
             election
             ,
             inherent
             holiness
             or
             outward
             holiness
             ,
             if
             God
             please
             to
             work
             and
             declare
             it
             ,
             I
             would
             Mr
          
           T
           
             would
             speak
             ,
             whether
             there
             were
             ever
             any
             such
             a
             thing
             a●
             the
             child
             of
             two
             unbelievers
             ,
             at
             the
             instant
             of
             their
             birth
             ,
             declared
             of
             God
             to
             bee
             of
             those
             whom
             hee
             took
             ●o
             bee
             federally
             holy
             ,
             and
             of
             the
             number
             of
             his
             Covenant
             people
             ,
             let
             that
             proposition
             stand
             till
             God
             by
             such
             a
             miracle
             confute
             or
             contradict
             it
             .
          
        
         
         
           Answ.
           1.
           
           Though
           I
           could
           not
           speak
           there
           was
           such
           a
           thing
           ,
           yet
           it
           is
           enough
           for
           me
           to
           shew
           that
           and
           how
           it
           might
           be
           .
           2.
           
           I
           doubt
           not
           but
           many
           a
           captive
           woman
           gotten
           w●th
           child
           by
           an
           infidel
           ,
           and
           she
           her self
           an
           infidel
           ,
           hath
           been
           delivered
           in
           Abrahams
           house
           ,
           and
           those
           children
           were
           in
           Mr.
           ●ls
           .
           sense
           federally
           holy
           at
           the
           instant
           of
           their
           birth
           ,
           for
           for
           they
           were
           ,
           if
           males
           ,
           capable
           of
           Circumcision
           on
           the
           eighth
           day
           ,
           according
           to
           the
           law
           ,
           Gen.
           17.12
           ,
           13.
           and
           this
           is
           to
           be
           federally
           holy
           according
           to
           Mr.
           Bls.
           doctrine
           ,
           who
           makes
           all
           to
           be
           in
           the
           Covenant
           at
           their
           birth
           who
           are
           capable
           by
           reason
           of
           their
           birth
           of
           the
           sign
           of
           the
           Covenant
           .
        
         
           He
           yet
           saith
           .
           Mr.
           T.
           adds
           ,
           But
           the
           issue
           of
           them
           that
           are
           not
           lawfully
           conjoyned
           as
           husband
           and
           wife
           cannot
           be
           made
           legitimate
           by
           God
           ,
           because
           it
           is
           contrary
           to
           the
           definition
           of
           legitimation
           ,
           which
           is
           a
           state
           consequent
           upon
           birth
           by
           the
           lawfull
           copulation
           of
           lawfull
           husband
           and
           wife
           .
           
             This
             must
             conclude
             for
             his
             interpretation
             and
             against
             ours
             ,
             because
             God
             by
             his
             omnipotence
             can
             make
             our
             unclean
             ones
             holy
             ,
             and
             to
             make
             his
             unclean
             ones
             holy
             ,
             is
             without
             the
             verge
             of
             omnipotence
             :
             If
             we
             should
             put
             case
             in
             Mr.
          
           T.
           
             his
             manner
             ,
             that
             God
             should
             appear
             in
             approbation
             of
             a
             mans
             enjoying
             a
             woman
             out
             of
             marriage
             society
             ,
             then
             there
             were
             a
             legitimation
             of
             the
             issue
             ,
             as
             he
             did
             the
             marriage
             of
             the
             brothers
             wife
             ,
          
           Deut.
           25.5
           .
           
             otherwise
             against
             the
             moral
             law
          
           ,
           Levit.
           18.16
           .
        
         
           Answ.
           It
           concludes
           for
           me
           if
           it
           be
           true
           (
           which
           Mr.
           Bl.
           disproves
           not
           )
           that
           the
           holiness
           is
           meant
           1
           Cor.
           7.14
           .
           which
           cannot
           be
           without
           the
           sanctification
           there
           spoken
           of
           ,
           and
           Mr.
           Bls.
           holiness
           may
           be
           without
           his
           sanctification
           ,
           and
           the
           proposition
           is
           true
           of
           no
           other
           holiness
           but
           that
           which
           I
           assign
           .
           If
           the
           definition
           of
           legitimation
           be
           a
           state
           of
           birth
           from
           parents
           generating
           in
           lawfull
           marriage
           ,
           though
           God
           should
           approve
           of
           a
           mans
           enjoying
           a
           woman
           out
           of
           marriage
           society
           ,
           there
           were
           no
           legitimation
           of
           the
           issue
           ,
           and
           yet
           the
           marriage
           Deut.
           25.5
           .
           were
           lawfull
           ,
           and
           the
           issue
           legitimate
           .
           I
           am
           sorry
           Mr.
           Bl.
           hath
           tyred
           himself
           and
           me
           with
           so
           many
           impertinent
           words
           ,
           which
           have
           shaken
           nothing
           of
           my
           Fabrick
           :
           I
           am
           glad
           I
           am
           so
           near
           an
           end
           with
           him
           ,
           and
           pass
           from
           him
           to
           Mr.
           Sydenham
           ,
           who
           in
           the
           7th
           .
           ch
           .
           of
           his
           Exercit.
           thus
           speaks
           ,
        
         
           
             The
             scope
             of
             the
             Apostle
             here
             is
             to
             hold
             forth
             some
             special
             Gospel
             priviledge
             annexed
             to
             the
             state
             :
             and
             he
             frames
             his
             argument
             by
             no
             ordinary
          
           medium
           ,
           
             of
             the
             lawfulness
             of
             the
             marriage
             according
             to
             a
             natural
             ,
             moral
             ,
             or
             positive
             rule
             ;
             but
          
           a
           majori
           ,
           
             from
             an
             eminent
             advantage
             they
             had
             together
             in
             the
             Gospel
             .
             For
          
           1.
           
             the
             unbelieving
             husband
             is
             sanctified
             in
             ,
             or
             to
             ,
             or
             by
             the
             wife
             .
          
           2.
           
           
             The
             children
             in
             such
             a
             state
             are
             holy
             ,
             as
             if
             they
             had
             been
             both
             believers
             .
          
        
         
           Answ.
           The
           scope
           of
           the
           Apostle
           ,
           1
           Cor.
           7.12
           ,
           13
           ,
           14.
           can
           be
           no
           other
           then
           the
           resolving
           of
           the
           doubt
           in
           the
           Corinthians
           ,
           which
           Mr.
           Sydenham
           truly
           saith
           
             he
             answered
             ,
             v.
          
           12
           ,
           13.
           
             and
             then
             gives
             ,
             v.
          
           14.
           
             an
             argument
          
           to
           prove
           it
           .
           Now
           therein
           is
           no
           speeial
           Gospel
           priviledge
           held
           forth
           ;
           For
           1.
           if
           any
           priviledge
           be
           there
           assigned
           it
           is
           to
           the
           unbeliever
           remaining
           an
           unbeliever
           ,
           for
           he
           is
           said
           to
           be
           sanctified
           ▪
           But
           sure
           an
           unbeliever
           ▪
           remaining
           an
           unbeliever
           hath
           no
           special
           Gospel
           priviledge
           ;
           Ergo.
           2.
           
           The
           unbeliever
           is
           put
           there
           ,
           not
           to
           shew
           any
           meliority
           of
           condition
           
           to
           himself
           ,
           but
           to
           take
           away
           the
           doubt
           which
           was
           concerning
           him
           ,
           as
           defiling
           their
           society
           :
           So
           that
           the
           meaning
           is
           not
           ,
           the
           unbeliever
           is
           a
           gainer
           by
           his
           wife
           ,
           but
           the
           unbeliever
           brings
           no
           damage
           to
           her
           in
           respect
           of
           the
           thing
           in
           doubt
           concerning
           the
           lawfulness
           of
           continuing
           together
           in
           marriage
           use
           by
           his
           unbelief
           ;
           there
           is
           no
           advantage
           mentioned
           to
           either
           of
           them
           ,
           but
           a
           determination
           that
           there
           is
           not
           that
           disadvantage
           from
           the
           one
           as
           necessitated
           to
           leave
           the
           other
           .
           Nor
           is
           there
           any
           thing
           that
           carries
           the
           shew
           of
           an
           argument
           
             a
             majori
          
           :
           The
           Apostle
           doth
           no●
           say
           ,
           they
           have
           an
           eminent
           advantage
           together
           in
           the
           Gospel
           ,
           therefore
           much
           more
           may
           live
           together
           .
           Yea
           ,
           such
           an
           argument
           had
           been
           far
           from
           being
           strong
           ,
           there
           being
           no
           arguments
           usually
           weaker
           then
           such
           ,
           if
           any
           disparity
           may
           be
           shewed
           they
           are
           quickly
           enervated
           .
           And
           in
           this
           thing
           the
           proposition
           would
           have
           been
           false
           upon
           which
           such
           an
           argument
           must
           turn
           as
           its
           hinge
           ,
           to
           wit
           ,
           They
           that
           have
           an
           eminent
           advantage
           together
           in
           the
           Gospel
           may
           much
           the
           rather
           live
           together
           .
           For
           1.
           it
           would
           have
           been
           from
           that
           which
           is
           meerly
           extrinsecal
           and
           accidental
           to
           marriage
           society
           ,
           Gospel
           priviledges
           neither
           establishing
           nor
           dissolving
           marriage
           society
           ,
           which
           is
           lawfull
           as
           well
           among
           them
           who
           have
           no
           Gospel
           priviledge
           as
           those
           that
           have
           .
           2.
           
           The
           proposition
           were
           false
           ,
           for
           then
           if
           the
           unbelieving
           whore
           have
           Gospel
           advantage
           (
           as
           I
           conceive
           Mr.
           S.
           will
           not
           deny
           any
           more
           then
           other
           Paedobaptists
           do
           )
           by
           the
           believing
           fornicator
           ,
           they
           may
           live
           together
           ;
           so
           that
           if
           the
           fornicator
           being
           a
           believer
           beget
           a
           holy
           child
           on
           an
           unbelieving
           whore
           ,
           or
           what
           ever
           other
           Gospel
           priviledge
           it
           is
           the
           unbeliever
           hath
           by
           the
           believer
           ,
           imagine
           to
           cast
           out
           Devils
           in
           Christs
           name
           ,
           though
           she
           be
           not
           joyned
           to
           the
           Church
           ,
           to
           prophesie
           in
           Christs
           name
           ,
           or
           to
           do
           wonders
           ,
           by
           this
           Gospel
           priviledge
           they
           are
           allowed
           to
           live
           together
           in
           fornication
           :
           Which
           are
           monstrous
           absurdities
           following
           Mr.
           Ss.
           conceit
           .
        
         
           But
           he
           tels
           us
           .
           
             That
             the
             Apostle
             holds
             out
             a
             Gospel
             priviledge
             ,
             not
             common
             to
             meer
             unbelievers
             in
             their
             marriage
             state
             is
             clear
          
           ;
           1.
           So●eza
           ●eza
           
             affirms
             ,
             that
             in
             two
             special
             Copies
             he
             finds
             the
             words
             thus
             read
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             :
             Neither
             can
             it
             hold
             sense
             with
             the
             former
             words
             ,
             but
             as
             thus
             read
             :
             And
             if
             it
             had
             not
             been
             the
             Apostles
             proper
             meaning
             to
             shew
             the
             special
             priviledge
             the
             believing
             party
             hath
             notwithstanding
             the
             unbeliever
             ,
             he
             would
             have
             ●nely
             said
             ,
             the
             husband
             is
             sanctified
             to
             the
             wife
             ,
             and
             the
             wife
             to
             the
             husband
             ;
             that
             would
             have
             been
             the
             plainest
             and
             least
             ambiguous
             expression
             of
             such
             a
             sentence
             :
             And
             the
             Apost●e
             would
             never
             have
             made
             an
             argument
             of
             four
             terms
             ▪
             when
             three
             could
             onely
             satisfie
             ;
             for
             all
             know
             ,
             that
             an
             argument
             with
             four
             terms
             is
             most
             deceitfull
             and
             false
             .
          
        
         
           Answ.
           1
           The
           reason
           hath
           no
           strength
           in
           it
           ,
           the
           Apostle
           puts
           the
           advantage
           on
           the
           believers
           side
           ,
           Ergo
           the
           Apostle
           holds
           out
           a
           Gospel
           priviledge
           not
           common
           to
           meer
           unbelievers
           in
           their
           marriage
           state
           .
           For
           there
           may
           be
           expr●ssed
           an
           advantage
           on
           the
           believers
           side
           ,
           as
           suppose
           her
           liberty
           ,
           her
           quiet
           of
           conscience
           ,
           &c.
           and
           yet
           the
           thing
           from
           whence
           it
           is
           
           inferred
           no
           Gospel
           priviledge
           ,
           but
           a
           thing
           common
           to
           unbelievers
           ,
           as
           in
           case
           ,
           a
           b●liever
           doubt
           of
           the
           lawfull
           eating
           of
           an
           infidels
           meat
           offered
           to
           an
           Idol
           ,
           and
           i●
           be
           resolved
           as
           the
           Apostle
           doth
           1
           Cor.
           10.25
           ,
           26
           ,
           27.
           from
           the
           right
           God
           hath
           to
           all
           creatures
           ,
           here
           is
           the
           advantage
           on
           the
           believers
           side
           ,
           the
           quiet
           of
           his
           conscience
           ,
           and
           yet
           no
           Gospel
           priviledge
           held
           forth
           but
           such
           as
           is
           common
           to
           unbelievers
           ,
           the
           lawfull
           eating
           of
           what
           was
           sold
           in
           the
           shamble●
           .
           2.
           
           Mr.
           Ss.
           antecedent
           ,
           that
           
             the
             Apostle
             puts
             the
             advantage
             on
             the
             believers
             side
             ,
             and
             there
             fixeth
             it
             ,
          
           is
           contrary
           to
           what
           he
           said
           before
           ,
           
             that
             the
             argument
             is
             from
             an
             eminent
             advanta●e
             they
             had
             together
             in
             the
             Gospel
          
           ;
           for
           if
           they
           had
           the
           eminent
           advantage
           together
           ,
           it
           was
           no
           mor●
           put
           or
           fixed
           on
           the
           believers
           side
           then
           on
           the
           unbelievers
           .
           3.
           
           It
           is
           so
           far
           from
           being
           true
           that
           the
           Apostle
           puts
           the
           advantage
           on
           the
           believers
           side
           ,
           that
           it
           is
           true
           rather
           on
           the
           contrary
           ,
           if
           any
           advantage
           be
           exprest
           it
           is
           put
           on
           the
           unbelievers
           side
           ,
           for
           the
           unbeliever
           is
           said
           to
           be
           sanctified
           not
           the
           believer
           .
           4.
           
           It
           is
           not
           true
           that
           the
           unbelieving
           wife
           is
           sanctified
           in
           the
           husband
           as
           believing
           ,
           and
           that
           which
           Mr.
           Sydenham
           alledgeth
           to
           prove
           it
           is
           of
           no
           force
           .
           For
           the
           reading
           in
           two
           Copies
           is
           not
           sufficient
           to
           countervail
           the
           multitude
           of
           Copies
           which
           have
           it
           otherwise
           ,
           it
           being
           more
           likely
           that
           the
           addition
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           was
           made
           by
           some
           Scribe
           then
           by
           the
           Apostle
           at
           first
           ,
           who
           v.
           13.
           used
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           without
           it
           .
           And
           for
           the
           sense
           it
           holds
           ●s
           good
           sense
           without
           it
           as
           it
           did
           v.
           13.
           
           The
           unbeliever
           is
           mentioned
           not
           to
           shew
           a
           special
           priviledge
           to
           the
           believer
           ,
           but
           because
           the
           occasion
           of
           the
           doubt
           was
           from
           his
           infidelity
           ,
           and
           therefore
           that
           could
           not
           be
           omitted
           without
           omitting
           that
           in
           which
           was
           the
           force
           of
           the
           objection
           ,
           which
           could
           not
           be
           distinctly
           satisfied
           without
           mentioning
           it
           ;
           and
           by
           putting
           it
           in
           there
           are
           not
           four
           terms
           ,
           as
           unskilfully
           Mr.
           S.
           intimates
           ,
           but
           by
           omitting
           it
           there
           come
           to
           be
           four
           terms
           ,
           the
           conclusion
           to
           be
           proved
           being
           this
           ,
           The
           wife
           may
           live
           with
           her
           unbelieving
           husband
           ,
           and
           the
           premises
           these
           ,
           That
           wife
           may
           live
           with
           her
           husband
           who
           is
           sanctified
           to
           her
           ,
           But
           so
           is
           the
           unbelieving
           husband
           to
           his
           wife
           ,
           Ergo.
           But
           of
           this
           the
           Reader
           may
           see
           more
           at
           large
           the
           first
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           14.
           
        
         
           2.
           
           Saith
           Mr.
           
             S.
             The
             Apostle
             doth
             use
             higher
             terms
             and
             phrases
             in
             this
             argument
             ,
             then
             is
             ever
             used
             in
             Scripture
             to
             express
             a
             meer
             lawfull
             or
             common
             priviledge
             ;
             as
             to
             be
             sanctified
             in
             the
             wife
             ,
             and
             the
             children
             to
             be
             holy
             ;
             expressions
             of
             another
             dialect
             then
             to
             hold
             forth
             a
             civil
             or
             natural
             ,
             or
             legal
             conjunction
             :
             being
             singled
             out
             in
             Scripture
             ,
             to
             hold
             forth
             the
             best
             state
             of
             persons
             in
             relation
             to
             God
             and
             his
             use
             .
          
        
         
           Answ.
           1.
           
           Were
           all
           this
           true
           ,
           as
           it
           is
           not
           ,
           yet
           Mr.
           Ss.
           conclusion
           is
           not
           proved
           thereby
           .
           For
           though
           the
           terms
           should
           never
           express
           a
           meer
           lawfull
           or
           common
           priviledge
           ,
           a
           civil
           or
           natural
           ,
           or
           legal
           conjunction
           ,
           and
           that
           they
           are
           singled
           ●ut
           in
           Scripture
           to
           hold
           forth
           the
           b●st
           sta●●
           of
           persons
           in
           relation
           to
           God
           and
           his
           use
           ;
           yet
           it
           follows
           not
           the
           Apostle
           holds
           out
           by
           them
           a
           Gospel
           priviledge
           ,
           sith
           they
           may
           hold
           out
           a
           Jewish
           priviledge
           ,
           which
           is
           not
           a
           Gospel
           ,
           but
           r●ther
           a
           legal
           priviledge
           ,
           as
           the
           term
           [
           
             holy
             seed
          
           ]
           doth
           Ezra
           9.2
           .
           2.
           
           H●w
           fi●ly
           these
           terms
           sute
           to
           the
           exposition
           I
           give
           without
           holding
           forth
           a
           Gospel
           priviledge
           ,
           may
           
           be
           seen
           in
           my
           
             Examen
             part
          
           .
           3.
           sect
           .
           8.
           in
           the
           first
           part
           of
           t●is
           
             Review
             ,
             sect
          
           .
           12
           ,
           13
           ,
           24
           ,
           25
           ,
           26.
           
        
         
           Mr.
           S.
           adds
           ,
           1.
           
           
             That
             the
             term
             unclean
             notes
             the
             same
             it
             doth
          
           Acts
           10.14
           .
           where
           Cornelius
           
             being
             a
             Gentile
             without
             the
             pale
             of
             the
             Jewish
             Church
             ,
             is
             called
             common
             and
             unclean
             ,
             as
             all
             the
             Gentiles
             were
             before
             they
             came
             under
             the
             promise
             ,
             he
             was
             no
             bastard
             ,
             he
             was
             without
             the
             Church
             just
             in
             the
             same
             phrase
             with
             the
             Apostle
             here
             ▪
             when
             he
             saith
             that
             children
             are
             not
             unclean
             ,
             he
             must
             needs
             mean
             they
             are
             not
             of
             common
             use
             or
             to
             be
             excluded
             from
             outward
             priviledges
             of
             the
             Church
             .
          
           2.
           
           
             That
             [
             unclean
             ]
             is
             used
             for
             legal
             pollutions
             and
             uncleannesses
             ,
             which
             made
             men
             to
             be
             separated
             from
             the
             Congregation
             ,
             and
             excommunic●ted
             from
             the
             priviledge
             of
             ordinances
             untill
             they
             were
             washed
             and
             sanctified
             :
             Thus
             in
          
           Levit
           5.2
           ,
           3
           ,
           4.
           ch
           .
           7.19
           .
           &
           14.7
           ,
           8.
           
           Isa.
           ●2
           .
           1
           .
           Hag
           2.13
           .
           
             with
             many
             other
             places
             ,
             where
             unclean
             is
             opposed
             to
             a
             present
             suitable
             capacity
             for
             Church
             priviledges
             .
          
        
         
           Answ.
           1
           In
           all
           those
           places
           ,
           Levit.
           5.2
           ,
           3
           ,
           4
           &
           7.19
           .
           &
           14.7
           ,
           8.
           
           Hag.
           2.13
           .
           Isa.
           52.1
           .
           the
           uncleanness
           is
           not
           opposed
           to
           a
           Gosp●l
           priviledge
           ,
           but
           a
           legal
           or
           Jewish
           ,
           nor
           were
           the
           unclean
           out
           of
           the
           Covenant
           or
           the
           people
           of
           God
           even
           when
           they
           were
           unclean
           ,
           and
           therefore
           if
           ●
           Cor.
           7.14
           .
           he
           should
           tell
           them
           their
           children
           were
           not
           unclean
           in
           that
           sense
           ,
           he
           should
           not
           tell
           them
           of
           a
           Gospel
           priviledge
           ,
           but
           a
           Judaical
           Legal
           Mosaical
           priviledge
           ,
           which
           had
           been
           both
           false
           for
           they
           were
           uncircumcised
           Gentiles
           ,
           and
           therefore
           were
           unclean
           in
           that
           sense
           ,
           and
           vain
           to
           tell
           them
           of
           that
           as
           a
           priviledge
           ,
           which
           was
           no
           priviledge
           ,
           but
           which
           hee
           counts
           nothing
           of
           1
           Cor.
           7.19
           .
           2.
           
           Cornelius
           is
           not
           termed
           unclean
           as
           wanting
           a
           Gospel
           priviledge
           ,
           he
           was
           in
           Covenant
           with
           God
           and
           accepted
           with
           him
           ▪
           and
           in
           the
           visible
           Church
           ,
           sith
           Acts●0
           ●0
           .
           2
           .
           But
           he
           is
           termed
           unclean
           as
           one
           not
           mee●
           by
           reason
           of
           his
           uncircumcision
           for
           a
           Jew
           to
           go
           into
           ,
           or
           eat
           with
           Acts
           11
           3.
           and
           therefore
           if
           the
           Apostle
           should
           1
           Cor.
           7.14
           .
           mean
           it
           just
           in
           the
           same
           sense
           with
           Acts
           10.14
           .
           he
           should
           tell
           them
           their
           children
           w●re
           not
           unclean
           ,
           that
           is
           ,
           were
           persons
           with
           whom
           they
           might
           ea●
           and
           converse
           which
           understood
           of
           infants
           were
           ridiculous
           ●f
           meant
           in
           the
           ●ense
           God
           tearmed
           Cornelius
           clean
           ,
           then
           it
           is
           as
           unfitly
           appl●ed
           to
           infants
           ,
           who
           are
           not
           clean
           as
           Cornelius
           ,
           in
           that
           
             fearing
             God
             and
             working
             righteousness
             he
             wa●
             accepted
             with
             him
             ,
             Acts.
          
           10.34
           ,
           35.
           which
           is
           more
           th●n
           an
           ou●wa●d
           Church
           priviledge
           and
           a
           〈◊〉
           thing
           then
           Mr.
           S.
           and
           his
           ●ellow
           Paedobaptist
           conceive
           the
           Apostle
           meant
           1
           Cor.
           7.14
           .
        
         
           That
           which
           Mr.
           S.
           brings
           of
           the
           use
           of
           the
           word
           
             holy
             that
             it
             ex●resseth
             the
             Heb●ew
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             that
             it
             ever
             signif●es
             that
             which
             is
             appropriated
             to
             a
             Divine
             use
             ,
             and
             that
             it
             is
             the
             〈◊〉
             notion
             of
             holiness
             in
             the
             Old
             and
             New
             Testament
             ,
             and
             never
             taken
             otherwise
             :
             and
             that
             for
             proof
             of
             it
             he
             hath
             compared
             a●ove
          
           ●00
           .
           
             places
             in
             the
             Old
             ●esta●ent
             ●ccording
             to
             the
             Septuagint
             ,
             and
             all
             the
             N.
             T.
             places
             where
             the
             word
             is
             gener●lly
             taken
             in
             Scripture
             to
             express
             a
             separation
             of
             things
             to
             God
          
           how
           false
           or
           insufficient
           it
           is
           to
           his
           purpose
           ,
           is
           so
           a●ply
           shewed
           in
           the
           first
           part
           of
           〈◊〉
           Review
           sect
           .
           12
           ,
           ●3
           ,
           22
           ,
           23
           ,
           24
           ,
           25
           ,
           26.
           that
           I
           conceiv●●
           〈…〉
           this
           time
           to
           add
           any
           more
           .
           In
           which
           place●
           it
           may
           be
           seen
           what
           I
           grant
           concerning
           the
           word
           generally
           taken
           ,
           and
           〈…〉
           more
           places
           th●n
           1
           Tim.
           
           4.5
           .
           1
           Thes.
           4.3
           ,
           4
           ,
           7.
           for
           another
           use
           then
           Mr.
           S.
           asserts
           ▪
           to
           bee
           
             the
             proper
             notion
             of
             holy
             in
             the
             Old
             and
             N.
             T.
             that
             it
             notes
             that
             which
             is
             appropriated
             to
             Divine
             use
             ,
             and
             is
             never
             taken
             otherwise
             ,
          
           to
           shew
           it
           to
           bee
           taken
           otherwise
           ,
           as
           1
           Sam.
           21.5
           .
           Isai.
           13.3
           .
           Ezra
           9.2
           ,
           &c.
           But
           let
           's
           view
           what
           hee
           saith
           to
           my
           allegation
           of
           1
           Tim.
           4.5
           .
           1
           Thes.
           4.3
           ,
           4
           ,
           7.
           for
           a
           different
           use
           from
           his
           sense
           .
        
         
           From
           1
           Tim.
           4.5
           .
           
             saith
             Mr.
          
           T.
           
             is
             meant
             onely
             the
             lawful
             use
             of
             the
             creature
             in
             opposition
             to
             what
             is
             to
             be
             refused
             .
             It
             is
             a
             wonder
             ,
             but
             that
             God
             leaves
             men
             to
             blindness
             when
             they
             leave
             truth
             ,
             how
             any
             man
             of
             common
             understanding
             ,
             finding
             the
             word
             holy
             and
             sanctified
             alwayes
             used
             in
             a
             religious
             sense
             ,
             should
             flye
             to
             this
             place
             to
             make
             an
             exception
          
        
         
           Answ.
           I
           have
           so
           far
           as
           I
           thought
           needful
           looked
           into
           my
           former
           writings
           ,
           and
           do
           not
           finde
           any
           place
           where
           I
           say
           as
           Mr.
           S.
           here
           saith
           I
           do
           ,
           what
           I
           yeelded
           at
           the
           Dispute
           at
           Bewdley
           ,
           and
           for
           what
           reason
           is
           shewed
           in
           the
           first
           part
           of
           this
           Review
           sect
           .
           27.
           p.
           203.
           and
           if
           Mr.
           S.
           took
           from
           Mr.
           B.
           this
           which
           he
           here
           so
           unbrotherly
           chargeth
           me
           with
           ,
           hee
           might
           have
           there
           found
           an
           answer
           ,
           which
           should
           have
           been
           taken
           notice
           o●
           ,
           if
           my
           answer
           printed
           1652.
           came
           to
           his
           knowledge
           afore
           the
           publishing
           his
           Exercit.
           1653.
           
           But
           I
           never
           could
           finde
           in
           my
           Antagonists
           Mr.
           B.
           M.
           
             ●l
             &c.
          
           any
           such
           candor
           as
           to
           construe
           any
           thing
           that
           came
           from
           me
           ,
           since
           this
           controversie
           arose
           between
           us
           ,
           in
           the
           better
           part
           ,
           but
           I
           think
           I
           may
           say
           almost
           in
           every
           thing
           I
           have
           done
           or
           said
           that
           th●y
           mention
           ,
           they
           pervert
           my
           words
           and
           deeds
           ,
           and
           aggravate
           them
           in
           the
           worser
           sense
           ,
           when
           they
           might
           have
           had
           a
           good
           or
           at
           least
           excusable
           construction
           .
           As
           for
           this
           thing
           which
           Mr.
           S.
           here
           makes
           an
           instance
           of
           Gods
           leaving
           me
           to
           blindness
           when
           I
           left
           truth
           ,
           the
           true
           state
           of
           it
           is
           thus
           .
           I
           had
           said
           in
           my
           Examen
           part
           .
           3.
           sect
           .
           8.
           p.
           73
           ,
           74
           ▪
           That
           this
           may
           be
           the
           sense
           ,
           I
           gather
           from
           the
           like
           use
           of
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           used
           1
           Tim.
           4.5
           .
           where
           
             the
             creature
             of
             God
             is
             said
             to
             be
             sanctified
             ,
          
           that
           is
           lawfully
           used
           in
           opposition
           to
           
             that
             which
             is
             to
             be
             refused
          
           ;
           so
           here
           
             the
             unbelieving
             husband
             is
             sanctified
          
           ,
           that
           is
           lawfully
           enjoyed
           as
           a
           husband
           by
           ,
           or
           to
           ,
           or
           in
           respect
           of
           his
           wife
           ,
           whether
           believer
           ,
           or
           unbeliever
           ,
           in
           this
           case
           there
           is
           no
           difference
           ,
           and
           alledged
           some
           words
           of
           Mr.
           M.
           in
           his
           Sermon
           p.
           24.
           to
           the
           same
           purpose
           .
           Which
           when
           Mr.
           M.
           in
           his
           Defence
           p.
           155.
           framed
           an
           argument
           from
           against
           me
           ,
           I
           shewed
           him
           his
           mistake
           in
           the
           first
           part
           of
           this
           Review
           sect
           .
           13.
           p.
           115.
           denying
           the
           sanctification
           1
           Cor.
           7.14
           .
           to
           bee
           such
           a
           sanctification
           as
           that
           place
           1
           Tim.
           4.5
           .
           means
           ,
           but
           onely
           make
           them
           like
           thus
           far
           ,
           that
           as
           1
           Tim.
           4.5
           .
           it
           signifies
           lawfully
           enjoyed
           ,
           so
           here
           ,
           though
           in
           a
           different
           manner
           ,
           and
           from
           a
           different
           reason
           or
           cause
           .
           And
           for
           the
           concession
           in
           the
           Dispute
           at
           Bewdley
           ▪
           my
           yeilding
           Mr.
           Bs.
           conclusion
           doth
           prove
           that
           Mr.
           S.
           doth
           here
           falsely
           charge
           mee
           to
           say
           that
           1
           Tim.
           4.5
           .
           is
           meant
           onely
           the
           lawful
           use
           of
           the
           creature
           .
           Nor
           is
           it
           true
           that
           I
           
             fled
             to
             this
             place
             to
             make
             an
             exception
             against
             the
             taking
             the
             word
             holy
             in
             a
             religious
             sense
             .
          
           For
           neither
           did
           I
           make
           use
           of
           1
           Tim.
           4.5
           .
           about
           the
           sense
           of
           the
           word
           holy
           ,
           but
           the
           word
           sanctified
           ,
           nor
           do
           I
           conceive
           the
           word
           sanctified
           used
           in
           any
           other
           then
           a
           religious
           sense
           ,
           yea
           I
           have
           often
           said
           that
           [
           sanctified
           ]
           1
           Cor.
           7.14
           .
           is
           taken
           for
           religiously
           sanctified
           ,
           as
           1
           Cor.
           6.11
           .
           as
           baptised
           ,
           1
           Cor.
           10.2
           .
           
           
             mother
             ,
             Mark
          
           3.35
           .
           
             dead
             ,
             Heb.
          
           11.12
           .
           
             made
             himself
             Eunuch
             ,
             Matth.
          
           19.12
           .
           
             son
             ,
             Exod.
          
           2.9
           .
           and
           many
           more
           places
           ,
           the
           words
           are
           taken
           in
           their
           proper
           notion
           ,
           onely
           they
           are
           applied
           in
           a
           limited
           sense
           ,
           or
           in
           some
           respect
           by
           an
           impropriety
           or
           abuse
           of
           speech
           to
           those
           to
           whom
           absolutely
           and
           in
           propriety
           or
           exactness
           of
           speech
           they
           do
           not
           belong
           ,
           and
           therefore
           this
           which
           Mr.
           S.
           here
           suggests
           of
           me
           is
           but
           his
           calumny
           which
           he
           was
           willing
           to
           take
           up
           that
           through
           my
           sides
           he
           might
           wound
           the
           truth
           .
        
         
           But
           Mr.
           S.
           adds
           .
           
             The
             Apostle
             saith
             first
             ,
             Every
             creature
             which
             God
             hath
             made
             is
             good
             in
             it self
             ,
             and
             none
             to
             be
             refused
             :
             that
             is
             ,
             all
             may
             be
             lawfully
             used
             without
             any
             legal
             pollution
             as
             formerly
             :
             But
             then
             he
             goes
             higher
             ,
             speaking
             of
             a
             religious
             use
             of
             outward
             things
             ,
             they
             are
             sanctified
             by
             the
             Word
             and
             Prayer
             ;
             they
             are
             all
             good
             and
             lawfull
             in
             their
             use
             to
             every
             man
             ;
             but
             they
             are
             onely
             sanctified
             by
             these
             holy
             means
             ,
             the
             Word
             and
             Prayer
             .
             And
             he
             might
             have
             as
             well
             said
             ,
             that
             the
             Word
             and
             Prayer
             are
             not
             holy
             means
             ,
             but
             onely
             lawfull
             to
             be
             used
             ;
             as
             that
             the
             sanctification
             which
             is
             by
             the
             word
             and
             prayer
             ,
             is
             to
             make
             the
             creatures
             onely
             lawfull
             to
             be
             used
             .
             If
             a
             wicked
             man
             ea●
             his
             meat
             without
             seeking
             a
             blessing
             on
             it
             ,
             or
             giving
             thanks
             ,
             will
             any
             one
             say
             that
             he
             hath
             not
             a
             lawfull
             use
             of
             the
             creature
             ?
             but
             any
             man
             may
             say
             ,
             it
             's
             not
             sanctified
             to
             him
             .
             The
             Apostle
             in
             these
             2
             ver
             .
             goes
             on
             gradatim
             by
             degrees
             ,
             from
             a
             lawfull
             use
             to
             a
             holy
             use
             of
             the
             creatures
             ;
             All
             is
             good
             and
             may
             be
             used
             ,
             but
             they
             are
             sanctified
             by
             the
             word
             and
             prayer
             .
             Thus
             you
             see
             the
             nature
             of
             this
             priviledged
             place
             .
          
        
         
           Answ.
           What
           word
           it
           is
           which
           is
           meant
           1
           Tim.
           4
           :
           5.
           whether
           the
           word
           of
           Gods
           power
           creating
           them
           ,
           which
           the
           words
           v.
           3.
           
             which
             God
             hath
             created
             for
             receiving
          
           seem
           to
           lead
           to
           ,
           or
           the
           word
           of
           Gods
           declaration
           ,
           whether
           by
           our
           Lord
           Christ
           ,
           Mark
           7.15
           .
           or
           to
           
             Peter
             ,
             Acts
          
           10.15
           .
           or
           promise
           of
           blessing
           ,
           it
           is
           manifest
           that
           the
           Apostle
           in
           that
           place
           doth
           not
           make
           any
           distinction
           between
           a
           sanctified
           and
           a
           lawfull
           use
           ,
           nor
           doth
           he
           say
           they
           
             are
             created
             for
             any
             to
             be
             received
             but
             with
             thanksgiving
             of
             them
             who
             believe
             and
             know
             the
             truth
          
           ;
           nor
           doth
           he
           make
           
             the
             creature
             good
             or
             not
             to
             be
             refused
             but
             being
             received
             with
             thanksgiving
             ,
          
           nor
           
             sanctified
             but
             by
             the
             word
             of
             God
             and
             prayer
             :
          
           Nor
           do
           I
           find
           but
           that
           interpreters
           take
           lawfull
           use
           and
           sanctified
           for
           the
           same
           .
           So
           Beza
           in
           his
           
             Annot.
             It
             is
             made
             holy
             ,
             to
             wit
             ,
             in
             respect
             of
             us
             ,
             so
             as
             that
             we
             may
             use
             it
             with
             a
             good
             conscience
             ▪
             as
             duly
             received
             from
             the
             hand
             of
             God.
             For
             other
             men
             do
             enjoy
             it
             no
             otherwise
             then
             as
             thieves
             and
             sacriledgious
             persons
             goods
             usurped
             .
             And
             he
             lawfully
             useth
             goods
             ,
             who
             acknowledgeth
             and
             invocat●th
             the
             giver
             of
             them
             after
             his
             word
             .
             Piscat
             .
             anal
             .
             He
             minds
             which
             is
             the
             lawfull
             and
             allowed
             use
             of
             meats
             ,
             to
             wit
             ,
             when
             we
             receive
             them
             with
             thanksgiving
             and
             prayer
             proceeding
             from
             faith
             ▪
             Diodati
             ,
             Dicson
             ,
          
           and
           others
           speak
           to
           like
           purpose
           .
           Nor
           is
           there
           any
           thing
           here
           that
           intimates
           any
           gradation
           from
           a
           lawfull
           use
           v.
           3
           ,
           4.
           to
           a
           sanctified
           use
           v.
           5.
           
           For
           v.
           3
           ,
           4.
           to
           
             the
             receiving
             of
             them
             thanksgiving
          
           is
           required
           
             of
             them
             that
             believe
             and
             know
             the
             truth
             ,
          
           and
           the
           
             creature
             is
          
           not
           said
           
             to
             be
             good
          
           and
           
             nothing
             to
             be
             refused
             but
             being
             taken
             with
             thanksgiving
             ,
          
           which
           is
           the
           same
           with
           
             sanctified
             by
             the
             word
             and
             prayer
             ,
             v.
          
           5.
           and
           v.
           5.
           is
           a
           reason
           of
           that
           which
           is
           said
           v.
           4.
           and
           therefore
           no
           gradation
           or
           rising
           higher
           ,
           as
           Mr.
           S.
           imagines
           ▪
           
           Which
           I
           do
           not
           produce
           to
           shew
           that
           I
           conceive
           no
           distinction
           between
           a
           lawful
           use
           and
           a
           holy
           use
           of
           things
           (
           which
           I
           do
           acknowledge
           in
           the
           first
           part
           of
           this
           Review
           p.
           114.
           and
           elsewhere
           )
           but
           onely
           to
           shew
           how
           insufficiently
           Mr.
           S.
           opposeth
           me
           ,
           whom
           he
           so
           severely
           censures
           ,
           even
           in
           that
           which
           I
           spake
           rightly
           enough
           ,
           and
           his
           own
           blindness
           made
           him
           to
           judge
           hardly
           of
           me
           ,
           as
           left
           by
           God
           to
           blindness
           .
        
         
           Mr.
           S.
           saith
           further
           ,
           
             But
             the
             main
             place
             Mr.
             T.
             alledgeth
             for
             holiness
             to
             be
             used
             for
             what
             is
             barely
             civil
             or
             lawful
             ,
             is
             that
             1
             Thes.
             4.3
             ,
             4
             ,
             7.
             
             Here
             uncleanness
             is
             taken
             ,
             saith
             he
             ,
             for
             fornication
             ,
             and
             holiness
             for
             chastity
             .
             To
             which
             I
             answer
             with
             Mr.
             M.
             that
             chastity
             among
             the
             heathens
             is
             never
             called
             sanct●fication
             ,
             but
             among
             believers
             it
             is
             ,
             being
             a
             part
             of
             the
             new
             crea●i●n
             ,
             and
             one
             branch
             and
             part
             of
             their
             sanctification
             wrought
             by
             the
             spirit
             of
             God.
             And
             though
             Mr.
             T.
             sai●h
             this
             is
             but
             a
             shift
             ,
             yet
             he
             shall
             see
             it
             demonstrative
             ,
             if
             he
             observe
             the
             phrases
             in
             the
             text
             ,
             and
             the
             nature
             of
             sanctification
             :
             in
             the
             1
             and
             2.
             v.
             the
             Apostle
             beseecheth
             and
             exhorteth
             them
             to
             walk
             as
             they
             had
             received
             from
             him
             how
             to
             walk
             and
             to
             please
             God
             according
             to
             the
             rules
             of
             Jesus
             Christ
             ;
             and
             he
             urgeth
             it
             in
             v.
             3
             with
             this
             ;
             It
             's
             the
             will
             of
             God
             ,
             even
             your
             sanctification
             ,
             that
             is
             ,
             that
             you
             should
             walk
             in
             all
             holiness
             ,
             sutable
             to
             the
             blessed
             rules
             of
             the
             Gospel
             ,
             and
             as
             one
             part
             and
             expression
             of
             holiness
             ,
             to
             abstain
             from
             sin
             :
             And
             he
             instanceth
             specially
             in
             fornication
             ,
             which
             was
             the
             common
             and
             reigning
             sin
             among
             the
             Gentiles
             :
             so
             that
             if
             you
             view
             the
             place
             you
             shall
             find
             ,
             that
             1.
             
             He
             speaks
             of
             sanctification
             in
             general
             ,
             in
             it's
             full
             latitude
             v.
             3.
             as
             sutable
             to
             all
             the
             will
             and
             mind
             of
             God
             ;
             This
             is
             the
             will
             of
             God
             ,
             even
             your
             sanctification
             ;
             that
             is
             ,
             it
             is
             Gods
             command
             ,
             and
             Gods
             delight
             to
             see
             you
             sanctified
             :
             then
             he
             brings
             in
             abstinence
             from
             fornication
             (
             the
             sin
             of
             the
             times
             )
             as
             one
             part
             of
             that
             holiness
             God
             requires
             :
             For
             sanctification
             may
             be
             considered
             as
             it
             lies
             in
             vivification
             ,
             or
             in
             mortification
             ,
             which
             for
             distinctions
             sake
             we
             we
             may
             call
             the
             two
             parts
             of
             sanctification
             .
             Now
             chastity
             in
             it self
             ,
             as
             in
             the
             heathens
             and
             natural
             men
             ,
             is
             not
             properly
             a
             part
             of
             sanctification
             ;
             some
             other
             Epi●hite
             becomes
             it
             better
             :
             would
             Mr.
             T.
             call
             all
             the
             abstinencies
             and
             actings
             of
             the
             heathens
             by
             the
             name
             of
             sanctifications
             ,
             and
             speak
             like
             a
             Christian
             and
             a
             Divine
             ?
             Would
             it
             be
             proper
             to
             say
             in
             his
             Pulpit
             (
             when
             he
             was
             speaking
             of
             the
             nature
             of
             holiness
             and
             chastity
             )
             sanctified
             Socrates
             ,
             holy
             Aristides
             ?
             And
             can
             he
             think
             the
             Apostle
             would
             express
             that
             which
             is
             common
             among
             heathens
             ,
             in
             such
             a
             high
             Gospel
             dialect
             as
             sanctification
             is
             appropriated
             always
             in
             Scripture
             to
             God
             ,
             Angels
             ,
             Saints
             ,
             and
             their
             highest
             graces
             and
             workings
             ,
             and
             to
             things
             raised
             above
             common
             use
             ,
             dedicated
             to
             God
             and
             his
             service
             ,
             but
             that
             he
             meant
             it
             according
             as
             the
             whole
             tenure
             of
             Scripture
             defines
             holiness
             ?
             How
             much
             will
             the
             phrase
             of
             holiness
             and
             sanctification
             be
             debased
             and
             made
             common
             ,
             if
             that
             sense
             should
             be
             admitted
             ,
             contrary
             to
             the
             Scripture
             use
             of
             the
             word
             ?
             But
             that
             is
             a
             weak
             cause
             that
             puts
             men
             to
             such
             extraordinary
             shifts
             to
             maintain
             .
          
        
         
           Answ.
           It
           's
           the
           property
           of
           some
           persons
           ,
           like
           Thersites
           in
           Homer
           ,
           to
           speak
           much
           and
           to
           performe
           little
           ,
           and
           so
           it
           befals
           Mr.
           S.
           here
           .
           He
           saith
           ,
           1.
           
           
             I
             alledge
          
           1
           Thes.
           4.3
           ,
           4
           ,
           7.
           
             as
             the
             main
             place
             for
             holiness
             to
             be
             used
             
             for
             what
             is
             barely
             civil
             or
             lawfull
             ,
          
           whereas
           I
           alledge
           it
           not
           as
           Mr.
           S.
           saith
           ,
           but
           to
           shew
           that
           it
           is
           not
           true
           which
           Mr.
           M.
           said
           ,
           that
           
             holiness
             is
             always
             taken
             in
             a
             sacred
             sense
             ,
             for
             a
             separation
             of
             persons
             and
             things
             from
             common
             to
             sacred
             uses
             .
          
           2.
           
           
             Though
             I
             say
             ,
             Mr.
          
           Ms.
           
             answer
             to
             be
             but
             a
             shift
             ,
             yet
             I
             shall
             see
             it
             demonstrative
             ,
             if
             I
             observe
             the
             phrases
             in
             the
             Text
             ,
             and
             the
             nature
             of
             sanctification
             .
          
           But
           if
           all
           should
           be
           yeelded
           ,
           that
           1
           Thes.
           4.3
           ,
           4
           ▪
           7.
           holiness
           were
           but
           a
           part
           of
           the
           new
           creation
           ,
           that
           chastity
           in
           heathens
           is
           never
           called
           sanctification
           ;
           yet
           this
           were
           but
           a
           shift
           to
           avoid
           the
           proof
           against
           Mr.
           Ms.
           assertion
           ,
           
             that
             holiness
             is
             always
             taken
             in
             a
             sacred
             sense
             for
             a
             separation
             of
             persons
             and
             things
             from
             common
             to
             sacred
             uses
          
           ;
           for
           the
           chastity
           of
           regenerate
           persons
           ,
           confessed
           to
           be
           term●d
           holiness
           and
           a
           part
           of
           sanctification
           ,
           is
           not
           taken
           in
           a
           sacred
           sense
           for
           separation
           from
           common
           to
           sacred
           uses
           :
           But
           of
           this
           more
           may
           be
           seen
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           12.
           pag.
           108.
           
           And
           as
           for
           Mr.
           Ss.
           reasoning
           ,
           it
           is
           far
           from
           demonstrative
           ,
           it
           being
           indeed
           against
           himself
           .
           For
           if
           v.
           1
           ,
           2.
           be
           an
           exhortation
           
             to
             please
             God
             in
             general
          
           ,
           and
           v
           3.
           
             express
             one
             part
             and
             expression
             of
             holiness
             to
             abstain
             from
             sin
             ,
          
           and
           no
           other
           sin
           be
           named
           but
           fornication
           ,
           he
           doth
           particularly
           term
           abstaining
           from
           fornication
           holiness
           ;
           which
           is
           more
           fu●ly
           confirmed
           v.
           4.
           where
           chastity
           is
           termed
           
             possessing
             our
             vessel
             in
             holiness
             and
             honour
             ,
          
           opposite
           to
           possessing
           our
           vessel
           (
           that
           is
           our
           body
           )
           
             in
             the
             lust
             of
             concupiscence
             as
             the
             Gentiles
             ,
          
           among
           whom
           fornication
           was
           frequent
           ,
           and
           this
           is
           v.
           7.
           termed
           uncleanness
           ,
           and
           the
           opposite
           to
           it
           holiness
           ,
           that
           is
           chastity
           .
           And
           for
           the
           other
           thing
           ,
           that
           
             chastity
             in
             it self
             as
             in
             the
             heathens
             and
             natural
             men
             is
             not
             properly
             a
             part
             of
             sanctification
             ,
          
           and
           that
           
             sanctity
             is
             ascribed
             to
             the
             highest
             things
             ,
          
           it
           is
           but
           frivolous
           .
           For
           though
           it
           be
           no
           part
           of
           true
           sanctification
           ,
           yet
           it
           may
           be
           termed
           holiness
           ,
           as
           there
           be
           many
           called
           Gods
           who
           are
           not
           the
           true
           and
           everliving
           God
           ,
           to
           whom
           though
           the
           term
           [
           God
           ]
           do
           properly
           belong
           onely
           ,
           yet
           Magistrates
           and
           Angels
           are
           sometimes
           termed
           Gods
           without
           any
           debasement
           ,
           and
           though
           I
           would
           not
           in
           my
           pulpit
           without
           distinction
           term
           Magistrates
           ,
           Angels
           Gods
           ,
           or
           call
           an
           unlawfull
           assembly
           of
           Idolaters
           
             a
             Church
          
           ,
           yet
           who
           knows
           not
           the
           term
           Elohim
           ,
           and
           Ecclesia
           or
           Church
           to
           be
           applied
           to
           them
           ?
           So
           that
           however
           Mr.
           S.
           prattle
           of
           his
           demonstration
           and
           of
           the
           weakness
           of
           my
           cause
           and
           extraordinary
           shifts
           ,
           yet
           this
           is
           but
           frivolous
           talk
           without
           any
           performance
           .
        
         
           He
           adds
           .
           
             But
             to
             go
             on
             a
             little
             further
             ;
             The
             same
             word
             is
             used
             by
             the
             Apostle
             in
             all
             his
             salutations
             and
             inscriptions
             of
             his
             Epistles
             to
             all
             the
             Churches
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             the
             Saints
             or
             holy
             ones
             at
             Rome
             ,
             at
             
               Corinth
               ,
               Galatia
               ,
               Ephesus
            
             ,
             &c.
             which
             when
             appropriated
             to
             persons
             ,
             always
             signifies
             a
             visible
             Saint
             :
             So
             here
             when
             he
             calls
             children
             of
             believing
             parents
             holy
             ,
             he
             cannot
             but
             mean
             ,
             they
             are
             to
             be
             accounted
             as
             visible
             Saints
             ,
             until
             they
             do
             profess
             the
             contrary
             :
             and
             I
             know
             no
             reason
             can
             be
             given
             ,
             why
             the
             meaning
             of
             the
             Apostle
             in
             his
             Epistles
             ,
             when
             he
             writes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               the
               Saints
            
             ,
             should
             not
             be
             as
             well
             understood
             written
             onely
             to
             the
             legitimate
             ,
             and
             those
             that
             are
             not
             bastards
             a●
             
               Rome
               ,
               Corinth
            
             ,
             &c.
             as
             well
             as
             for
             them
             to
             interpret
             the
             same
             word
             so
             in
             this
             place
             :
             For
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             when
             applied
             to
             grown
             men
             ,
             must
             signifie
             
             visible
             and
             Evangelical
             holiness
             ,
             and
             must
             be
             translated
             Saints
             ▪
             but
             when
             applied
             to
             children
             ,
             it
             must
             onely
             signifie
             legitimacy
             ,
             that
             they
             are
             not
             bastards
             ;
             when
             all
             men
             know
             ,
             that
             
               magis
               &
               minus
               non
               variant
               speciem
            
             ;
             and
             the
             word
             is
             of
             the
             same
             import
             in
             every
             place
             of
             the
             New
             Testament
             .
          
        
         
           Answ.
           It
           is
           not
           true
           ,
           that
           
             the
             same
             term
             is
             used
             by
             the
             Apostle
             in
             all
             his
             salutations
             and
             inscriptions
             of
             his
             Epistles
             to
             all
             the
             Churches
             ,
          
           it
           is
           not
           used
           in
           the
           Epistles
           to
           the
           Galatians
           and
           Thessalonians
           ;
           and
           in
           the
           titles
           where
           it
           is
           appropriated
           to
           persons
           ,
           signifies
           a
           Saint
           
             called
             ,
             sanctified
             in
             Christ
             Jesus
             ,
             faithfull
             ,
          
           which
           rather
           note
           an
           invisible
           then
           a
           visible
           Saint
           :
           and
           if
           they
           do
           note
           a
           visible
           Saint
           ,
           they
           note
           one
           by
           calling
           ,
           sanctified
           in
           Christ
           ,
           believer
           in
           profession
           ,
           none
           of
           which
           are
           to
           be
           ascribed
           to
           infants
           of
           believers
           as
           such
           ,
           nor
           can
           be
           meant
           1
           Cor.
           7.14
           .
           where
           children
           are
           termed
           holy
           by
           birth
           ,
           not
           by
           calling
           ;
           and
           are
           not
           said
           to
           be
           holy
           in
           Christ
           ,
           but
           in
           respect
           of
           their
           parents
           .
           Whence
           apparent
           reason
           is
           given
           ,
           why
           the
           term
           [
           holy
           ]
           in
           the
           titles
           of
           the
           Epistles
           cannot
           be
           translated
           legitimate
           in
           opposition
           to
           bastardy
           ,
           but
           Saints
           ,
           or
           men
           who
           are
           set
           apart
           for
           God
           by
           the
           love
           of
           God
           ,
           and
           therefore
           termed
           
             beloved
             of
             God
             ,
             Rom.
          
           1.7
           .
           and
           the
           sanctification
           of
           the
           spirit
           by
           the
           Gospel
           :
           and
           on
           the
           other
           side
           ,
           why
           [
           holy
           ]
           1
           Cor.
           7.14
           .
           cannot
           be
           translated
           Saints
           ,
           or
           visible
           Saints
           ,
           not
           for
           that
           frivolous
           conceit
           of
           Mr.
           S.
           as
           if
           they
           might
           not
           be
           termed
           Saints
           1
           Cor.
           7.14
           .
           for
           want
           of
           age
           ;
           whose
           gross
           application
           of
           a
           Logick
           rule
           ,
           shews
           he
           was
           but
           a
           smatterer
           therein
           :
           For
           if
           visible
           saintship
           had
           been
           given
           to
           elder
           persons
           in
           respect
           of
           grown
           age
           ,
           and
           denied
           to
           infants
           ,
           yet
           there
           had
           been
           no
           variation
           of
           kind
           from
           more
           or
           less
           growth
           ,
           saintship
           being
           not
           the
           species
           or
           kind
           of
           such
           persons
           ,
           but
           humanity
           .
           And
           what
           he
           saith
           ,
           
             that
             the
             word
             is
             of
             the
             same
             import
             in
             every
             place
             of
             the
             New
             Testament
             ,
          
           it
           is
           so
           false
           a
           speech
           ,
           and
           so
           ill
           beco●ming
           him
           that
           said
           ,
           p.
           53.
           
             he
             had
             compared
             all
             the
             places
             in
             the
             New
             Testament
          
           where
           the
           word
           is
           used
           ,
           that
           no
           other
           excuse
           but
           of
           heedlesness
           or
           forgetfulness
           can
           acquit
           him
           from
           deceit
           .
           For
           besides
           the
           places
           alledged
           ,
           Luke
           2.23
           .
           2
           Pet.
           1.18
           .
           &c.
           and
           his
           own
           distinctions
           of
           federal
           and
           inherent
           holiness
           ,
           together
           with
           the
           holiness
           intentional
           meant
           Rom.
           11.16
           .
           shew
           it
           to
           be
           false
           .
        
         
           What
           he
           adds
           ,
           
             By
             the
             same
             reason
             we
             account
             grown
             men
             holy
             ,
             we
             may
             account
             infants
             of
             believers
             ;
             for
             these
             that
             make
             a
             profession
             ,
             may
             have
             no
             inward
             and
             inherent
             holiness
             ;
             and
             a
             bare
             profession
             is
             not
             holiness
             ;
             we
             onely
             account
             them
             holy
             by
             a
             judicious
             charity
             ;
             and
             we
             are
             often
             deceived
             ,
             and
             have
             cause
             to
             repent
             of
             our
             judgements
             :
             ●nfants
             may
             be
             inwardly
             sanctified
             ,
             and
             God
             hath
             taken
             them
             into
             Covenant
             with
             their
             parents
             ,
             and
             would
             have
             us
             look
             on
             them
             as
             separated
             to
             himself
             ,
             which
             is
             ground
             enough
             to
             build
             our
             charity
             on
             ,
             as
             to
             esteem
             them
             holy
             ,
             as
             grown
             persons
             .
             There
             is
             no
             difference
             but
             this
             in
             it
             ;
             That
             concerning
             the
             holiness
             of
             persons
             at
             age
             ,
             we
             trust
             our
             own
             judgements
             ;
             and
             in
             judging
             of
             infants
             we
             trust
             Gods
             word
             ,
             who
             hath
             comprehended
             them
             under
             the
             promise
             with
             their
             parents
             ;
             there
             hath
             been
             as
             many
             deceits
             in
             the
             event
             in
             our
             judgement
             of
             those
             of
             riper
             years
             ,
             as
             in
             that
             which
             is
             acted
             through
             a
             mixture
             of
             faith
             on
             infants
             .
             And
             Gods
             promise
             ,
             though
             never
             so
             indefinite
             ,
             is
             a
             surer
             ground
             for
             hope
             then
             
             my
             probable
             judgement
             ;
             which
             is
             the
             most
             I
             can
             have
             of
             the
             generality
             of
             professors
             of
             ripe
             years
             ,
          
           is
           much
           of
           it
           false
           ,
           as
           
             that
             God
             hath
             taken
             infants
             into
             Covenant
             with
             their
             parents
             ,
             thay
             are
             comprehended
             under
             the
             promise
             with
             their
             parents
             ,
             God
             would
             have
             us
             to
             look
             on
             them
             as
             separated
             to
             himself
             ,
             by
             the
             same
             reason
             we
             account
             grown
             men
             holy
             we
             may
             account
             infants
             of
             believers
             ,
             we
             onely
             account
             them
             holy
             by
             a
             judicious
             charity
             ,
          
           and
           all
           impertinent
           ,
           forasmuch
           as
           professors
           of
           faith
           are
           accounted
           visible
           Saints
           not
           by
           a
           judgement
           of
           charity
           ,
           but
           of
           certainty
           from
           their
           profession
           which
           is
           visible
           ,
           and
           so
           are
           qualified
           for
           Baptism
           ,
           not
           from
           hopes
           of
           real
           holiness
           ,
           or
           faith
           of
           Covenant
           holiness
           ,
           which
           do
           not
           entitle
           to
           Baptism
           without
           certainty
           of
           profession
           .
        
         
           What
           he
           adds
           .
           
             That
             holy
             is
             a
             pure
             religious
             word
             ,
             that
             in
             my
             sense
             it
             would
             be
             no
             considerable
          
           medium
           
             for
             argumentation
             ,
             that
          
           else
           were
           ,
           
             &c.
             hath
             force
             from
             the
             specialness
             of
             the
             priviledge
             to
             their
             issue
             to
             be
             in
             a
             peculiar
             state
             of
             seperation
             to
             God
             ,
             visible
             Churchmembers
             with
             the
             believing
             parent
             ,
          
           contains
           nothing
           but
           unproved
           dictates
           often
           before
           refuted
           .
           What
           he
           adds
           of
           
             cold
             comfort
             in
             my
             sense
             ,
             and
             of
             strength
             and
             sweetness
             in
             his
             ,
          
           is
           alike
           frovolous
           .
           For
           the
           speech
           of
           the
           Apostle
           was
           to
           be
           no
           otherwise
           consolatory
           ,
           then
           so
           far
           as
           it
           might
           satisfie
           their
           consciences
           of
           the
           lawfulness
           of
           their
           continuing
           together
           ,
           which
           is
           clearly
           done
           by
           my
           Analysis
           and
           exposition
           of
           the
           Apostle
           ,
           and
           not
           done
           at
           all
           by
           his
           way
           .
           For
           what
           is
           a
           priviledge
           of
           the
           children
           which
           perhaps
           they
           shall
           never
           have
           ;
           or
           if
           they
           have
           ,
           it
           is
           nothing
           to
           take
           away
           the
           defilement
           by
           the
           infidel
           for
           satisfaction
           of
           their
           consciences
           concerning
           living
           together
           in
           disparity
           of
           Religion
           ?
           I
           have
           done
           with
           this
           scribler
           :
           I
           shall
           a
           little
           examine
           what
           some
           others
           have
           said
           ;
           with
           as
           much
           brevity
           as
           the
           maintenance
           of
           the
           truth
           will
           permit
           ,
           and
           hasten
           to
           an
           end
           .
        
      
       
         
           SECT
           .
           LXXVII
           .
           Mr.
           
             William
             Carters
          
           attempt
           of
           proving
           the
           Christian
           Sabbath
           from
           
             Heb.
             4.7
             ,
             9
             ,
             10.
          
           is
           shewed
           to
           be
           succesless
           ,
           and
           so
           useless
           for
           proof
           of
           Infant
           Baptism
           .
        
         
           THere
           is
           a
           Treatise
           intituled
           ,
           
             The
             Covenant
             of
             God
             with
          
           Abraham
           opened
           by
           Mr.
           
             William
             Carter
          
           ,
           which
           pretends
           
             to
             clear
             the
             duty
             of
             Infant
             Baptism
             ,
          
           and
           in
           his
           Epistle
           to
           the
           Reader
           saith
           ,
           
             the
             root
             of
             this
             matter
             is
             the
             Covenant
             of
             God
             with
          
           Abraham
           ;
           which
           because
           of
           the
           eminency
           of
           the
           Author
           ,
           and
           the
           publishing
           it
           
             in
             observance
          
           (
           as
           is
           said
           )
           
             of
             the
             commands
             of
             the
             Lord
             Mayor
             ,
             Aldermen
             ,
             and
             Sheriffs
             of
             the
             City
             of
             London
             ,
          
           rather
           then
           for
           any
           shew
           of
           strength
           in
           the
           discourse
           ,
           I
           shall
           examine
           ,
           that
           if
           this
           Review
           come
           to
           their
           hands
           ,
           they
           also
           may
           discern
           their
           mistakes
           .
           Which
           I
           think
           necessary
           to
           be
           done
           ,
           because
           he
           also
           (
           as
           other
           Paedobaptists
           use
           to
           do
           )
           is
           not
           afraid
           upon
           his
           own
           conjectures
           (
           for
           they
           are
           no
           better
           )
           to
           charge
           us
           who
           baptize
           not
           infants
           
             as
             breaking
          
           Abrahams
           Covenant
           ,
           as
           
             small
             friends
             to
             Christs
             Kingdome
             ,
             
             waving
             and
             neglecting
             the
             right
             way
             of
             increasing
             that
             Kingdome
             ,
             and
             of
             exalting
             his
             Throne
             and
             power
             in
             the
             world
             ,
             taking-up
             ways
             unnatural
             ,
             unsafe
             and
             false
             .
          
           Let●s
           then
           see
           what
           he
           writes
           .
        
         
           Afore
           he
           meddles
           with
           the
           point
           of
           infant
           Baptism
           (
           which
           he
           saith
           
             is
             the
             thing
             he
             especially
             intended
             in
             his
             discourse
          
           )
           he
           endeavours
           to
           deduce
           the
           Christian
           Sabbath
           ,
           as
           it
           is
           termed
           ,
           from
           Heb.
           4.
           
           I
           omit
           that
           he
           saith
           ,
           p.
           3.
           that
           Heb.
           2.15
           ,
           16.
           
             the
             birthright
          
           vendible
           is
           
             their
             priviledges
             in
             the
             Church
             ,
             and
             worship
             of
             the
             Gospel
             ,
          
           and
           that
           p.
           6.
           he
           expound●
           the
           holding
           ●ast
           ●he
           confidence
           or
           liberty
           and
           the
           rejoycing
           of
           the
           hope
           ,
           Heb.
           3.6
           .
           by
           
             holding
             fast
             the
             ordinances
             and
             priviledges
             of
             the
             Gospel
          
           :
           Which
           if
           he
           mean
           (
           as
           he
           seems
           to
           do
           )
           of
           the
           o●twar●
           priviledges
           and
           worship
           ,
           it
           appears
           that
           he
           mistakes
           ,
           sith
           the
           birthright
           not
           to
           be
           sold
           ,
           and
           the
           confidence
           and
           rejoycing
           of
           hope
           are
           greater
           matters
           ,
           which
           no
           hypocrite
           may
           attain
           to
           ,
           and
           are
           plainly
           intimated
           Heb.
           12.14
           ,
           15.
           to
           be
           
             the
             seeing
             of
             God
             ,
             the
             attaining
             his
             grace
             ,
          
           and
           the
           estate
           Evangelical
           mentioned
           v.
           22
           ,
           23
           ,
           24.
           which
           they
           might
           sell
           ,
           though
           they
           never
           had
           it
           ,
           by
           their
           Apostacy
           from
           their
           profession
           of
           Christ
           ,
           through
           whom
           they
           were
           in
           expectation
           of
           it
           ,
           at
           least
           in
           appearance
           .
           And
           in
           like
           manner
           the
           boldness
           ,
           liberty
           ,
           confidence
           ,
           or
           r●joycing
           of
           their
           hope
           ,
           must
           needs
           be
           of
           something
           yet
           attainable
           ,
           and
           not
           to
           be
           attained
           without
           holding
           it
           to
           the
           end
           ,
           v.
           6
           ,
           14.
           and
           which
           no
           unbelievers
           could
           attain
           to
           ;
           which
           are
           not
           true
           of
           bare
           outward
           Chu●ch
           priviledges
           and
           Gospel
           worship
           ,
           but
           of
           
             that
             salvation
          
           mentioned
           Heb.
           ●●
           .
           
             the
             grace
             brought
             in
             the
             revelation
             of
             Jesus
             Christ.
          
           1
           Pet.
           1.13
           .
           whereby
           we
           are
           
             Gods
             house
             ,
             Heb
             ▪
          
           3.6
           .
           are
           
             partakers
             of
             Christ
             ,
             v.
          
           14.
           
           But
           I
           shall
           insist
           somewhat
           on
           that
           he
           saith
           p.
           8.
           that
           
             by
             to
             day
             if
             ye
             will
             hear
             his
             voice
             ,
             in
             that
             Psal.
          
           95.7
           .
           
             is
             meant
             the
             Christian
             Sabbath
             day
             ,
          
           by
           whi●h
           he
           means
           the
           day
           which
           in
           the
           New
           Testament
           is
           termed
           
             the
             Lords
             day
          
           or
           
             first
             day
             in
             the
             week
          
           ,
           which
           I
           conceive
           not
           right
           for
           these
           reasons
           .
           1.
           
           
             The
             day
             ,
             Heb.
          
           4.7
           .
           i●
           a
           limited
           or
           definite
           day
           ,
           and
           that
           must
           needs
           imply
           this
           meaning
           ;
           [
           This
           is
           the
           day
           in
           which
           if
           ye
           hear
           his
           voyce
           and
           harden
           not
           your
           hearts
           ,
           ye
           may
           enter
           into
           ●ods
           rest
           ;
           if
           ye
           do
           not
           this
           day
           ,
           ye
           will
           come
           short
           .
           ]
           Which
           if
           true
           ,
           then
           (
           as
           Mr.
           C.
           expounds
           it
           )
           though
           they
           should
           hear
           the
           voice
           of
           Christ
           ,
           and
           not
           harden
           their
           hearts
           on
           the
           week
           day
           ,
           yet
           they
           should
           not
           enter
           into
           the
           rest
           promised
           ,
           which
           I
           think
           will
           be
           counted
           absurd
           ,
           and
           evacuate
           the
           hopes
           by
           all
           the
           week
           day
           Lectures
           .
           2.
           
           From
           H●b
           .
           3.13
           .
           I
           thus
           argue
           .
           
             To
             day
             ,
             Heb
          
           3.7
           .
           is
           the
           same
           with
           the
           space
           of
           time
           
             which
             i●
             called
             ●o
             day
             ,
             v.
          
           13.
           
           This
           is
           so
           evident
           in
           the
           Text
           ,
           that
           every
           one
           that
           re●ds
           the
           ●ext
           will
           easily
           perceive
           it
           ,
           sith
           it
           is
           plain
           ,
           that
           the
           calling
           it
           to
           day
           is
           meant
           ●f
           the
           calling
           it
           i●
           that
           place
           v.
           ●
           .
           and
           the
           words
           ▪
           
             lest
             any
             of
             you
             be
             hardened
          
           ▪
           shew
           it
           .
           But
           [
           
             to
             day
             ,
             Heb.
          
           2.13
           ▪
           ]
           is
           meant
           of
           any
           day
           ▪
           o●
           every
           day
           wherein
           Christians
           might
           exhort
           one
           another
           ,
           therefore
           not
           restrained
           to
           the
           Lords
           day
           :
           but
           either
           extended
           to
           t●e
           whole
           space
           of
           time
           they
           live
           on
           earth
           ,
           or
           to
           any
           opportunity
           in
           any
           day
           whatsoever
           ,
           whether
           week
           day
           or
           Lords
           d●y
           ,
           wherein
           they
           might
           exhort
           3.
           
           B●
           comparing
           these
           plac●s
           with
           〈◊〉
           Cor
           6
           2
           where
           it
           is
           said
           ,
           [
           
             Now
             is
             the
             accepted
             time
             ,
             now
             〈◊〉
             the
             d●y
             of
             salvation
             ,
          
           ]
           which
           seem
           plainly
           to
           intimate
           the
           same
           day
           with
           that
           which
           is
           meant
           Heb.
           3.7
           ,
           13.
           
           and
           that
           day
           being
           manifestly
           meant
           of
           the
           time
           wherein
           the
           Embassadours
           for
           Christ
           do
           beseech
           men
           to
           bee
           reconciled
           to
           GOD
           ,
           2
           Cor.
           5.20
           .
           it
           is
           very
           probable
           or
           rather
           certain
           ,
           that
           
             to
             day
             ,
             Heb.
          
           3.7
           ,
           13.
           
           &
           4.7
           .
           is
           not
           meant
           particularly
           the
           Lords
           day
           or
           first
           day
           of
           the
           week
           ,
           but
           any
           day
           of
           a
           mans
           life
           wherein
           the
           Gospel
           of
           Christ
           is
           preached
           ,
           and
           reconciliation
           to
           God
           offered
           him
           ;
           and
           received
           by
           him
           .
           Or
           as
           
             Cameron
             .
             quaest
             .
             in
             Epist.
             ad
          
           Heb.
           3.7
           .
           
             That
             time
             which
             by
             the
             Prophets
             and
             Apostle
             is
             called
             the
             last
             dayes
             and
             fulness
             of
             time
             ,
             which
             is
             the
             time
             of
             the
          
           Messiah
           exhibited
           ,
           not
           precisely
           the
           Lords
           day
           or
           first
           day
           of
           the
           week
           .
           Let
           us
           view
           Mr.
           Carters
           reasons
           for
           his
           conceit
           .
        
         
           
             First
             ,
             it
             is
             evident
             that
             it
             is
             meant
             of
             a
             day
             of
             rest
          
           c●ap
           .
           4
           ,
           7
           ,
           8.
           
             for
             if
          
           Joshuah
           
             had
             given
             them
             rest
             ,
             namely
             that
             rest
             of
             which
          
           David
           
             speaketh
             ,
             then
             hee
             would
             not
             aftewards
             have
             spoken
             of
             another
             day
             ,
             therefore
             of
             a
             day
             of
             rest
             i●
             must
             bee
             meant
             ,
             else
             the
             Apostles
             argument
             had
             not
             been
             concluding
             nor
             pertinent
             ,
             because
             many
             other
             days
             might
             have
             afterwards
             been
             spoken
             off
             ,
             although
          
           Joshuah
           
             had
             given
             them
             all
             the
             rest
             that
             was
             ever
             to
             bee
             expected
             .
          
        
         
           Answ.
           It
           is
           true
           that
           he
           Authour
           of
           that
           Epistle
           doth
           rightly
           gather
           from
           the
           word
           [
           
             to
             day
          
           ]
           that
           there
           was
           another
           day
           of
           rest
           yet
           remaining
           for
           the
           people
           of
           God
           besides
           the
           seventh
           day
           rest
           ,
           a●d
           the
           rest
           in
           the
           Land
           o●
           Canaan
           which
           they
           p●ssessed
           by
           Joshuah
           ▪
           s
           conduct
           ,
           yet
           doth
           not
           imply
           that
           the
           day
           in
           which
           the
           word
           was
           spoken
           was
           the
           day
           of
           rest
           .
           But
           thus
           hee
           gathers
           it
           ,
           These
           words
           were
           spoken
           by
           David
           many
           hundreds
           of
           years
           both
           after
           God
           sware
           in
           the
           Wilderne●s
           they
           should
           not
           enter
           into
           his
           rest
           who
           believed
           not
           ,
           and
           after
           Joshuah
           had
           setled
           the
           posterity
           of
           the
           unbelievers
           in
           the
           land
           of
           Canaan
           ,
           and
           therefore
           the
           rest
           in
           the
           land
           of
           Canaan
           is
           not
           that
           which
           is
           meant
           in
           Davids
           speech
           ,
           but
           there
           is
           implied
           a
           future
           day
           of
           rest
           to
           bee
           attained
           by
           believing
           in
           JESUS
           the
           Messiah
           .
           For
           David
           if
           it
           had
           been
           meant
           of
           the
           rest
           in
           Canaan
           would
           not
           have
           spoken
           to
           them
           not
           to
           harden
           their
           hearts
           f●r
           fear
           of
           being
           excluded
           from
           Gods
           rest
           .
        
         
           
             Secondly
             ,
             
               saith
               Mr
               C.
            
             It
             is
             meant
             of
             such
             a
             rest
             as
             GOD
             can
             and
             sometimes
             doth
             swear
             in
             his
             wrath
             against
             his
             own
             people
             ,
             who
             are
             his
             house
             ,
             and
             the
             people
             of
             his
             pasture
             ,
             that
             they
             shall
             not
             enter
             into
             it
             :
             this
             cannot
             bee
             said
             of
             what
             they
             enjoy
             in
             their
             personal
             in●erest
             by
             faith
             onely
             ;
             but
             as
             for
             the
             co●fort
             of
             his
             ordinances
             and
             Sabbath
             .
          
        
         
           Answ.
           To
           omit
           the
           unfitness
           of
           the
           expression
           ,
           sith
           the
           comfort
           of
           Gods
           Ordinances
           and
           Sabbath
           is
           a
           personal
           interest
           enjoyed
           by
           faith
           onely
           ,
           it
           is
           not
           true
           ,
           that
           what
           is
           said
           of
           the
           rest
           cannot
           bee
           meant
           of
           what
           the
           people
           of
           God
           enjoy
           in
           their
           personal
           interest
           by
           faith
           onely
           ,
           because
           of
           Gods
           oath
           .
           For
           that
           oath
           doth
           not
           imply
           that
           believers
           shall
           not
           enter
           into
           the
           rest
           ,
           yea
           the
           Apostles
           inference
           is
           to
           the
           contrary
           v
           1
           ,
           6.
           sith
           some
           were
           not
           to
           enter
           in
           ,
           others
           were
           to
           enter
           in
           ,
           and
           sith
           GOD
           sware
           some
           should
           not
           ,
           hee
           promised
           some
           should
           ,
           and
           chap.
           3.18
           .
           sith
           some
           entred
           not
           through
           unbelief
           ,
           
           others
           in
           whom
           
             the
             word
             is
             mixed
             with
             faith
             ,
             ch
             .
          
           4.2
           .
           do
           enter
           in
           .
           And
           this
           is
           a
           good
           argument
           that
           the
           rest
           mentioned
           is
           not
           the
           Christian
           Sabbath
           day
           which
           is
           the
           first
           day
           of
           the
           week
           ,
           sith
           they
           that
           believe
           not
           come
           short
           of
           it
           ;
           it
           's
           a
           consequent
           upon
           the
           holding
           the
           
             boldness
             ,
             confidence
             and
             rejoycing
             of
             our
             hope
             firm
             to
             the
             end
          
           ;
           it
           was
           then
           in
           promise
           to
           the
           Hebrews
           ,
           and
           
             remained
             to
             the
             people
             of
             God
             ,
          
           who
           were
           to
           bee
           warned
           that
           they
           came
           not
           short
           of
           it
           ;
           where
           as
           the
           Sabbath
           dayes
           rest
           was
           then
           in
           p●ssession
           ,
           not
           to
           bee
           expected
           afterwards
           ,
           but
           then
           in
           use
           when
           this
           Epistle
           was
           written
           ,
           and
           yet
           such
           as
           hypocrites
           ,
           unbelievers
           ,
           and
           Apostats
           did
           in
           some
           sort
           enjoy
           as
           well
           as
           sincere
           persevering
           believers
           .
        
         
           
             Thirdly
             ,
             
               saith
               Mr.
               C.
            
             That
             it
             is
             meant
             of
             a
             Sabbath
             dayes
             rest
             ,
             appeareth
             by
             the
             manner
             of
             the
             Apostles
             arguing
             in
             this
             place
             ,
             in
             as
             much
             as
             the
             Apostle
             proveth
             it
             to
             be
             another
             day
             of
             rest
             ,
             besides
             what
             was
             in
             use
             in
             the
             Church
             before
             .
             Another
             in
             opposition
             to
             the
             7th
             .
             day
             Sabbath
             ,
             and
             that
             because
             David
             speaketh
             of
             it
             as
             a
             rest
             to
             bee
             entered
             into
             a
             long
             time
             after
             ;
             although
             the
             7th
             .
             days
             rest
             was
             entered
             into
             from
             the
             beginning
             of
             the
             world
             ,
             in
             as
             much
             as
             hee
             spake
             as
             it
             is
             Heb.
             4.4
             ,
             5.
             implying
             a
             promise
             that
             some
             shall
             ,
             though
             others
             shall
             not
             enter
             into
             it
             .
             Now
             ,
             sayes
             the
             Apostle
             ,
             this
             being
             spoken
             by
             the
             Prophet
             David
             of
             a
             time
             then
             to
             come
             :
             and
             again
             ,
             as
             Heb.
             4.7
             ,
             9.
             over
             and
             beside
             the
             seventh
             dayes
             Sabbath
             .
             Now
             from
             this
             his
             manner
             of
             arguing
             it
             is
             evident
             ,
             that
             he
             supposeth
             this
             day
             of
             which
             David
             speaketh
             ,
             saying
             ,
             
               To
               day
               if
               ye
               will
               hear
               his
               voice
               ,
            
             to
             be
             a
             day
             of
             the
             same
             kinde
             as
             the
             seventh
             dayes
             Sabbath
             was
             ;
             because
             else
             there
             had
             been
             no
             such
             opposition
             to
             bee
             made
             ,
             nor
             would
             there
             have
             been
             place
             for
             an
             although
             ,
             or
             a
             notwithstanding
             ,
             in
             the
             case
             ,
             as
             in
             v.
             31.
             because
             any
             other
             rest
             might
             have
             also
             been
             entred
             into
             from
             the
             beginning
             of
             the
             world
             ,
             as
             a
             believers
             personal
             rest
             by
             faith
             was
             ;
             but
             that
             which
             maketh
             the
             opposition
             is
             ,
             that
             David
             speaketh
             of
             a
             Sabbath
             dayes
             rest
             ,
             to
             be
             entred
             into
             now
             a
             long
             time
             after
             ,
             even
             in
             the
             times
             of
             the
             New
             Testament
             ,
             of
             which
             times
             that
             Psal.
             95.
             is
             a
             prophesie
             ,
             as
             appeareth
             by
             the
             Apostles
             application
             of
             it
             in
             this
             place
             ,
             and
             thereupon
             hee
             concludes
             it
             to
             bee
             another
             day
             of
             rest
             remaining
             for
             us
             besides
             the
             seventh
             dayes
             rest
             .
             By
             this
             wee
             see
             that
             by
             to
             day
             if
             yee
             will
             hear
             his
             voice
             is
             not
             meant
             onely
             of
             a
             Christians
             personal
             rest
             by
             faith
             ,
             which
             is
             every
             days
             enjoyment
             ,
             and
             was
             entred
             into
             from
             the
             beginning
             of
             the
             world
             ,
             but
             of
             another
             Sabbath
             dayes
             rest
             besides
             what
             was
             in
             use
             before
             .
          
        
         
           Answ.
           It
           is
           not
           denied
           that
           Psal
           95.
           is
           a
           prophesie
           ,
           nor
           that
           it
           speaks
           of
           a
           rest
           to
           be
           a
           long
           time
           after
           Davids
           time
           ,
           even
           in
           the
           times
           of
           the
           New
           Testament
           ,
           nor
           that
           [
           although
           ]
           doth
           imply
           a
           distinct
           rest
           from
           the
           seventh
           day
           Sabbath
           rest
           ,
           and
           an
           opposition
           of
           that
           kinde
           which
           some
           Logicians
           call
           disparato
           ,
           though
           others
           will
           not
           have
           it
           called
           opposition
           but
           distinction
           ;
           yet
           the
           words
           Heb.
           4
           3.
           are
           not
           as
           Mr.
           C.
           cites
           them
           ,
           [
           
             although
             the
             seventh
             days
             rest
             was
             entred
             into
             from
             the
             beginning
             of
             the
             world
          
           ]
           but
           [
           
             although
             the
             works
             were
             〈◊〉
             or
             finished
             from
             the
             foundation
             of
             the
             world
             .
          
           ]
           Nevertheless
           ,
           this
           doth
           not
           prove
           
           that
           either
           the
           rest
           is
           not
           a
           believers
           personal
           rest
           by
           faith
           ,
           or
           that
           it
           is
           of
           the
           same
           kinde
           with
           a
           meer
           weekly
           Sabbath
           dayes
           rest
           ,
           but
           rather
           the
           contrary
           .
           It
           is
           distinguished
           from
           the
           seventh
           day
           Sabbaths
           rest
           ,
           and
           so
           it
           is
           also
           from
           the
           rest
           which
           the
           Israelites
           had
           by
           Joshuah's
           conduct
           in
           the
           land
           of
           Canaan
           ,
           which
           the
           Authour
           mentions
           v.
           8.
           as
           well
           as
           the
           seventh
           dayes
           rest
           v.
           4.
           and
           therefore
           the
           seventh
           dayes
           rest
           opposed
           to
           the
           rest
           v.
           7
           ,
           9.
           doth
           no
           more
           prove
           the
           day
           of
           rest
           to
           be
           a
           day
           of
           the
           same
           kinde
           ,
           as
           the
           seventh
           day
           Sabbath
           was
           then
           the
           day
           of
           rest
           in
           Canaan
           by
           Joshuahs
           leading
           .
           Yea
           ,
           sith
           the
           seventh
           days
           rest
           mentioned
           Heb.
           4.4
           .
           is
           onely
           Gods
           rest
           ,
           it
           is
           apparent
           the
           day
           of
           rest
           is
           of
           different
           kinde
           from
           an
           ordinary
           Sabbath
           dayes
           rest
           .
           Neither
           doth
           the
           term
           [
           although
           ]
           impart
           any
           such
           identity
           of
           kinde
           ,
           but
           that
           God
           spake
           of
           another
           rest
           of
           his
           ,
           athough
           hee
           had
           rested
           long
           ago
           when
           his
           works
           were
           finished
           from
           the
           foundation
           of
           the
           world
           .
           Yea
           the
           words
           Heb
           4.10
           .
           
             Hee
             that
             is
             entred
             into
             his
             rest
             hath
             also
             ceased
             from
             his
             works
             as
             God
             did
             from
             his
             ,
          
           (
           which
           expresseth
           the
           rest
           for
           the
           people
           of
           God
           yet
           remaining
           v.
           9.
           )
           do
           shew
           that
           the
           day
           of
           rest
           is
           not
           till
           a
           mans
           works
           bee
           ceased
           ,
           which
           I
           know
           not
           how
           to
           understand
           of
           any
           other
           works
           then
           his
           works
           of
           labour
           and
           sufferings
           ,
           which
           are
           not
           till
           the
           end
           of
           this
           life
           ;
           and
           therefore
           the
           sabbatism
           or
           day
           of
           rest
           is
           not
           here
           the
           keeping
           of
           a
           weekly
           sabbath
           ,
           but
           a
           day
           of
           rest
           ,
           as
           is
           meant
           Revel
           .
           14.13
           .
           which
           though
           it
           bee
           not
           every
           dayes
           enjoyment
           ,
           yet
           it
           may
           bee
           a
           Christians
           personal
           test
           by
           faith
           onely
           ,
           that
           is
           that
           rest
           which
           by
           faith
           onely
           is
           entred
           into
           or
           obtained
           .
           And
           though
           it
           were
           entred
           into
           by
           all
           believers
           from
           the
           foundation
           of
           the
           world
           ,
           yet
           it
           was
           not
           so
           conspicuously
           as
           when
           Christ
           entred
           into
           the
           heavens
           ;
           However
           those
           Hebrews
           and
           the
           believers
           to
           come
           after
           had
           not
           then
           entred
           into
           it
           .
           That
           the
           Sabbath
           days
           rest
           was
           in
           use
           before
           ,
           proves
           against
           Mr.
           C.
           that
           the
           rest
           was
           not
           of
           the
           same
           kinde
           ,
           unless
           in
           manner
           of
           a
           type
           or
           shadow
           ,
           as
           one
           thing
           like
           that
           's
           resembled
           by
           another
           may
           in
           a
           Catachrestique
           manner
           be
           termed
           of
           the
           same
           kinde
           with
           that
           which
           resembles
           .
        
         
           Mr.
           
             C.
             adds
          
           .
           
             Fourthly
             it
             is
             meant
             of
             a
             day
             of
             rest
             to
             bee
             celebrated
             in
             Gods
             house
             in
             his
             worship
             .
             So
             the
             Apostle
             concludeth
             v.
             9.
             
             There
             remaineth
             therefore
             a
             Sabbatism
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             celebration
             of
             a
             Sabbath
             for
             the
             people
             of
             God
             :
             a
             word
             comprehending
             the
             Sabbath
             and
             worship
             put
             together
             as
             was
             before
             observed
             .
             And
             the
             coherence
             of
             the
             words
             Psal.
             95.
             implieth
             as
             much
             Psal.
             95.6
             ,
             7
             ,
             8.
             
             It
             appeareth
             also
             from
             the
             Apostles
             wherefore
             ,
             chap.
             3.7
             .
             His
             house
             are
             we
             ;
             wherefore
             ,
             as
             the
             Holy
             Ghost
             saith
             ,
             
               To
               day
               if
               yee
               will
               hear
               his
               voyce
               ,
            
             &c.
             
             So
             as
             if
             the
             question
             bee
             what
             voice
             ?
             Or
             what
             day
             ?
             The
             answer
             from
             the
             Psalm
             and
             from
             the
             Apostles
             inference
             must
             bee
             this
             ,
             the
             day
             of
             worshipping
             the
             Lord
             our
             Maker
             ,
             and
             of
             resting
             with
             him
             in
             his
             house
             ,
             and
             his
             voice
             ,
             whose
             house
             we
             are
             ,
             inviting
             us
             to
             it
             .
          
        
         
           
             Answ.
             Sabbatism
          
           in
           the
           notation
           of
           the
           word
           imports
           no
           more
           then
           rest
           :
           what
           it
           imports
           in
           the
           use
           of
           it
           I
           cannot
           discern
           but
           from
           this
           place
           ,
           sith
           I
           know
           not
           where
           it
           is
           used
           in
           the
           New
           Testament
           but
           here
           ,
           
           nor
           in
           any
           other
           authour
           afore
           this
           .
           Here
           it
           appears
           not
           to
           import
           any
           more
           then
           rest
           ,
           sith
           it
           expresseth
           but
           what
           is
           expressed
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           v.
           8
           ,
           10
           ,
           11.
           though
           I
           conceive
           that
           the
           matter
           shews
           it
           to
           bee
           meant
           of
           a
           holy
           rest
           ,
           it
           being
           th●
           rest
           of
           Gods
           people
           .
           But
           that
           
             the
             word
             comprehends
             rest
             and
             worship
             put
             together
             ,
          
           I
           do
           not
           conceive
           .
           For
           the
           word
           a●ludes
           to
           the
           Sabbath
           Gen.
           2.2
           ,
           3.
           quo●ed
           Heb.
           4.3
           ,
           4.
           
           Now
           Gods
           ●est
           imported
           not
           worship
           ,
           though
           his
           appoint●ng
           us
           to
           rest
           on
           the
           Sabbath
           ,
           and
           to
           sanctifie
           it
           ,
           doth
           import
           our
           worship
           of
           him
           .
           Nor
           do
           I
           think
           the
           coherence
           of
           the
           words
           Psal.
           95.6
           ,
           7
           ,
           8.
           doth
           imply
           that
           S●bbatism
           H●b
           .
           4.9
           .
           comprehends
           the
           S●bbath
           and
           worship
           put
           together
           ,
           or
           tha●
           Psal.
           95.7
           .
           
             To
             day
             if
             yee
             will
             hear
             his
             voyce
             ,
             is
             meant
             of
             a
             day
             of
             rest
             to
             bee
             celebrated
             in
             the
             house
             of
             God
             in
             his
             wo●shi●
             ,
          
           sith
           in
           those
           words
           there
           is
           not
           the
           word
           Sabbatism
           ,
           and
           the
           Exhortation
           ,
           
             To
             day
             if
             yee
             will
             hear
             his
             voyce
             ,
          
           doth
           not
           app●ar
           to
           have
           been
           on
           the
           weekly
           Sabbath
           da●
           ,
           the
           Ps●lm
           being
           not
           (
           as
           the
           94th
           .
           Psalm
           )
           intituled
           ▪
           
             A
             Psalm
             for
             the
             Sabbath
          
           ,
           and
           it
           is
           more
           likely
           that
           [
           
             to
             day
             if
             you
             will
             hear
             his
             voyce
          
           ]
           intimates
           the
           day
           
             at
             the
             end
             of
             every
             seven
             years
             in
             the
             solemnity
             of
             the
             year
             of
             release
             in
             the
             feast
             of
             tabernacles
             ,
             when
             all
             Israel
             was
             come
             to
             appear
             before
             the
             Lord
             in
             the
             place
             which
             he
             should
             chuse
             ,
             and
             the
             Law
             was
             to
             bee
             read
             before
             all
             Israel
             in
             their
             hearing
             ,
             Deut.
          
           31.10
           ,
           11.
           at
           which
           time
           of
           the
           year
           every
           year
           
             they
             had
             gathered
             in
             their
             Corn
             and
             Wine
             ,
             Deut.
          
           16.13
           .
           and
           then
           they
           had
           no
           harvest
           ,
           and
           so
           it
           was
           the
           fittest
           time
           to
           resem●le
           the
           rest
           remaining
           ●o
           Gods
           people
           ;
           yet
           so
           far
           was
           it
           from
           being
           the
           weekly
           Sabbath
           day
           ,
           that
           as
           Ainsworth
           notes
           on
           Deut.
           31.11
           .
           
             The
             Jewish
             Doctors
             say
             that
             if
             the
             day
             of
             the
             assembling
             of
             the
             people
             happened
             to
             bee
             the
             Sabbath
             day
             ,
             the
             reading
             of
             the
             Law
             was
             put
             off
             till
             after
             .
          
           Yet
           were
           it
           the
           Sabbath
           day
           ,
           it
           doth
           not
           follow
           ,
           that
           
             it
             is
             meant
             of
             a
             day
             of
             rest
             to
             be
             celebrated
             in
             the
             house
             of
             God
             in
             his
             worship
             ,
          
           for
           the
           weekly
           Sabbath
           was
           not
           celebrated
           in
           the
           house
           of
           God
           ,
           that
           is
           ,
           the
           Tabernacle
           or
           Temple
           ;
           but
           in
           their
           dwellings
           ,
           Exod.
           16.29
           .
           And
           therefore
           if
           the
           term
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           wherefore
           ,
           Heb.
           3.7
           .
           ]
           did
           refer
           to
           
             whose
             house
             ye
             are
             ,
             v.
          
           6.
           (
           though
           I
           conceive
           the
           inference
           is
           made
           from
           the
           words
           ,
           
             if
             wee
             hold
             fast
             the
             confidence
             and
             re●oycing
             of
             the
             hope
             firm
             unto
             the
             end
          
           )
           yet
           it
           proves
           it
           not
           to
           bee
           a
           weekly
           Sabbath
           of
           rest
           to
           bee
           celebrated
           in
           the
           house
           of
           God
           in
           his
           worship
           .
           For
           the
           weekly
           sabbath
           was
           not
           celebrated
           in
           Gods
           house
           ,
           and
           if
           it
           were
           ,
           each
           Christian
           or
           the
           Church
           were
           not
           fit
           to
           answer
           Gods
           house
           in
           which
           it
           was
           celebrated
           ,
           sith
           they
           are
           not
           the
           place
           where
           ,
           that
           made
           the
           worship
           of
           God
           accepted
           as
           the
           Tab●rnacle
           or
           Temple
           that
           is
           proper
           to
           CHRIST
           and
           his
           body
           ,
           John
           2.19
           .
           Heb.
           8
           2.
           but
           the
           persons
           by
           whom
           it
           is
           celebrated
           and
           who
           worship
           God.
           Lastly
           ,
           were
           all
           this
           granted
           ,
           that
           Heb.
           4.7
           .
           were
           meant
           a
           day
           of
           rest
           to
           bee
           celebrated
           in
           the
           house
           of
           God
           in
           his
           worship
           ,
           yet
           this
           might
           be
           mean●
           of
           the
           rest
           in
           heaven
           often
           called
           Gods
           house
           ,
           where
           the
           Elders
           cast
           down
           their
           crowns
           before
           God
           and
           worship
           and
           praise
           him
           ,
           and
           not
           the
           weekly
           Sabbath
           .
        
         
         
           
             Fifthly
             ,
             
               saith
               Mr.
            
             C.
             Because
             the
             Apostle
             understands
             it
             of
             a
             day
             to
             be
             kept
             upon
             the
             same
             ground
             ,
             in
             relation
             unto
             Christ
             his
             ceasing
             from
             his
             works
             and
             entring
             into
             his
             rest
             ,
             as
             the
             7th
             .
             day
             Sabbath
             was
             in
             relation
             to
             God
             his
             ceasing
             from
             his
             works
             ,
             after
             his
             making
             the
             first
             crea●ion
             ,
             and
             entring
             into
             his
             .
             So
             i●
             followeth
             v.
             10.
             
             Which
             to
             be
             meant
             of
             Christ
             ,
             and
             his
             entrance
             into
             his
             rest
             (
             which
             he
             makes
             to
             be
             his
             passing
             into
             heaven
             ,
             v.
             14
             )
             inferred
             from
             his
             entring
             into
             his
             rest
             v.
             10.
             he
             endeavours
             to
             prove
             by
             5
             reasons
             .
          
        
         
           Answ.
           1.
           
           The
           coherence
           be●ween
           Heb.
           4.9
           ▪
           and
           v.
           10.
           doth
           rather
           intimate
           that
           [
           
             he
             that
             is
             entred
             into
             his
             rest
             ,
             v.
          
           10.
           ]
           is
           a
           term
           common
           to
           all
           
             the
             people
             of
             God
          
           mentioned
           v.
           9.
           and
           the
           exhortation
           v.
           11.
           doth
           also
           import
           ,
           t●at
           the
           person
           that
           enters
           into
           his
           rest
           v.
           10
           is
           meant
           every
           believer
           .
           Nor
           is
           any
           one
           of
           Mr.
           Cs.
           reasons
           convincing
           of
           the
           contrary
           .
           For
           1.
           let
           the
           translation
           be
           mended
           as
           Mr.
           C.
           would
           have
           it
           ,
           yet
           it
           may
           be
           true
           of
           every
           believer
           ,
           that
           he
           
             also
             hath
             ceased
             from
             his
             wor●s
             ▪
             as
             God
             did
             from
             his
             own
             works
             .
          
           2.
           
           
             Seeing
             then
             ,
             v.
          
           14.
           may
           point
           out
           to
           what
           is
           said
           ,
           Heb
           3.
           
           ●
           ,
           2
           ,
           3.
           3.
           
           If
           Heb
           4
           10.
           cannot
           be
           meant
           of
           ceasing
           from
           sin
           ,
           yet
           it
           may
           be
           from
           lab●rious
           works
           and
           sufferings
           as
           Revel
           .
           14.13
           .
           and
           such
           rest
           may
           be
           〈◊〉
           with
           refreshing
           ,
           and
           looking
           upon
           them
           as
           good
           .
           4.
           
           That
           v.
           10.
           should
           be
           taken
           for
           a
           proof
           of
           v
           9.
           is
           not
           necessary
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           being
           not
           always
           causal
           or
           rati●nal
           ,
           yet
           if
           it
           were
           ,
           it
           might
           be
           thus
           ,
           The
           rest
           of
           the
           people
           of
           God
           in
           heaven
           sha●l
           be
           a
           Sabbatism
           like
           Gods
           ;
           for
           such
           of
           them
           as
           shall
           enter
           into
           their
           rest
           ,
           shall
           cease
           ,
           or
           have
           ceased
           from
           their
           sufferings
           and
           painfull
           works
           ,
           as
           God
           did
           from
           his
           in
           the
           beginning
           .
           5.
           
           What
           he
           saith
           ,
           that
           
             Christ
             were
             not
             Lord
             of
             the
             Sabbath
             ,
             as
             he
             saith
          
           Mark
           2.28
           .
           Luke
           6.5
           .
           
             unless
             he
             had
             entred
             into
             his
             rest
             ,
          
           or
           as
           p.
           75.
           
             he
             could
             not
             be
             Lord
             of
             the
             Sabbath
             ,
             unless
             he
             also
             had
             a
             rest
             which
             he
             entred
             into
             as
             God
             did
             into
             his
             ,
          
           i●
           without
           proof
           ,
           and
           is
           false
           ;
           sith
           Christ
           speaks
           of
           his
           being
           Lord
           of
           the
           Sabbath
           at
           that
           time
           afore
           he
           entred
           into
           his
           rest
           ;
           and
           doth
           imply
           that
           which
           some
           would
           call
           blasphemy
           ,
           that
           Christ
           as
           God
           had
           not
           been
           Lord
           of
           the
           Sabbath
           unless
           he
           had
           entred
           into
           his
           rest
           as
           man.
           But
           were
           it
           granted
           ,
           that
           Christ
           by
           reason
           of
           his
           entring
           into
           his
           rest
           as
           man
           ,
           was
           Lord
           of
           the
           Sabbath
           ,
           doth
           that
           prove
           that
           Heb.
           4.10
           .
           is
           meant
           of
           Christs
           entring
           into
           his
           rest
           ?
           or
           is
           it
           not
           rather
           
             a
             baculo
             ad
             angulum
          
           ?
           But
           were
           it
           granted
           that
           Heb.
           4.10
           .
           were
           meant
           of
           Christs
           entring
           into
           heaven
           ,
           yet
           the
           rest
           before
           mentioned
           is
           rather
           thereby
           confirmed
           to
           be
           meant
           of
           rest
           in
           heaven
           with
           Christ
           ,
           then
           rest
           on
           earth
           on
           a
           weekly
           sabbath
           ,
           sith
           the
           argument
           is
           strong
           thus
           ,
           Christ
           is
           passed
           into
           his
           rest
           in
           the
           heavens
           ,
           therefore
           there
           is
           a
           rest
           remaining
           for
           the
           people
           of
           God
           there
           ;
           but
           hath
           no
           strength
           thus
           ,
           Christ
           is
           entred
           into
           the
           heavens
           to
           rest
           ,
           therefore
           there
           remains
           to
           the
           people
           of
           God
           a
           weekly
           day
           of
           rest
           on
           earth
           .
           Lastly
           ,
           this
           very
           reason
           quite
           overthrows
           Mr.
           Cs.
           building
           .
           For
           he
           would
           ground
           the
           week
           day
           Sabbath
           upon
           Christs
           entring
           into
           his
           rest
           ,
           and
           this
           day
           he
           would
           have
           to
           be
           the
           first
           day
           of
           the
           week
           ,
           and
           the
           reason
           for
           inferring
           a
           week
           day
           Sabbath
           upon
           Christs
           entring
           into
           his
           rest
           is
           taken
           from
           the
           rest
           of
           God
           after
           the
           first
           creation
           ,
           whereby
           the
           7th
           .
           day
           Sabbath
           was
           sanctified
           :
           Now
           if
           there
           be
           the
           like
           reason
           of
           keeping
           a
           week
           day
           
           Sabbath
           because
           of
           Christs
           rest
           ,
           as
           there
           was
           of
           keeping
           the
           7th
           .
           day
           Sabbbath
           because
           of
           Gods
           rest
           ,
           then
           it
           will
           not
           be
           the
           first
           day
           of
           the
           week
           which
           must
           be
           the
           Sabbath
           ,
           for
           that
           was
           not
           the
           day
           of
           his
           entring
           into
           his
           rest
           ,
           but
           another
           day
           ,
           to
           wit
           ,
           the
           fifth
           day
           of
           the
           week
           ,
           as
           may
           be
           gathered
           from
           Acts
           1.3
           .
           Mr.
           C.
           himself
           ,
           p.
           76.
           though
           he
           say
           that
           
             it
             is
             very
             probable
             that
             the
             ascension
             day
             was
             on
             the
             first
             day
             of
             the
             week
             ,
             yet
             confesseth
             it
             not
             to
             be
             clear
          
           ;
           and
           the
           reason
           of
           the
           probability
           from
           Act.
           1.
           
             by
             the
             computation
             of
             the
             forty
             days
             from
             his
             resurrection
             ,
             and
             the
             mention
             of
             a
             Sabbath
             days
             journey
             ,
             from
             Mount
          
           Olivet
           to
           Jerusalem
           ,
           
             occasioned
             (
             as
             is
             likely
             )
             from
             their
             making
             that
             journey
             then
             upon
             that
             day
             ,
             v.
          
           12.
           is
           so
           slender
           ,
           that
           I
           know
           not
           that
           ever
           any
           learned
           man
           did
           conceive
           so
           with
           him
           ;
           and
           the
           computation
           of
           forty
           days
           from
           his
           resurrection
           ,
           being
           on
           the
           first
           day
           of
           the
           week
           (
           though
           the
           day
           of
           the
           resurrection
           contrary
           to
           the
           common
           computation
           should
           be
           excluded
           )
           will
           not
           fix
           the
           Ascention
           day
           on
           the
           first
           day
           of
           the
           week
           ,
           but
           two
           days
           at
           least
           short
           of
           it
           .
           And
           for
           the
           mention
           of
           
             a
             Sabbath
             days
             journey
             ,
             Act.
          
           1.12
           .
           it
           is
           clear
           from
           the
           words
           that
           it
           was
           onely
           to
           shew
           the
           distance
           of
           the
           place
           from
           Jerusalem
           ,
           not
           to
           shew
           that
           day
           to
           have
           been
           the
           Sabbath
           day
           .
           I
           list
           not
           to
           trouble
           my self
           about
           the
           reason
           of
           using
           that
           expression
           rather
           then
           another
           ,
           it
           being
           not
           material
           .
           Yet
           were
           it
           granted
           it
           had
           been
           on
           the
           Sabbath
           day
           ,
           it
           had
           not
           been
           the
           first
           day
           of
           the
           week
           ,
           for
           that
           is
           not
           termed
           in
           Scripture
           ,
           certainly
           not
           in
           the
           Acts
           of
           the
           Apostles
           ,
           the
           Sabbath
           day
           .
           What
           Mr.
           C.
           adds
           .
           
             But
             albeit
             his
             rest
             was
             not
             compleated
             till
             he
             passed
             into
             the
             heavens
             ,
             yet
             he
             first
             entred
             into
             it
             at
             his
             resurrection
             ▪
             which
             being
             upon
             the
             first
             day
             of
             the
             week
             ,
             there
             needeth
             no
             more
             to
             fix
             the
             command
             of
             the
             Sabbath
             on
             that
             day
             ,
          
           doth
           overthrow
           his
           arguing
           from
           Heb.
           4.7
           ,
           9
           ,
           10
           ,
           14.
           whence
           he
           would
           deduce
           the
           Christian
           Sabbath
           because
           of
           Christs
           entring
           into
           his
           rest
           at
           his
           passing
           into
           the
           heavens
           .
           Which
           hurts
           not
           others
           ,
           as
           Mr.
           
             Cawdrey
             ,
             Sabb.
             Rediv.
             part
          
           4.
           sect
           .
           23.
           who
           confesseth
           the
           words
           Heb.
           4.10
           .
           
             not
             to
             be
             spoken
             of
             Christ
             ,
             though
             he
             allude
             to
             them
             .
          
           I
           have
           insisted
           on
           this
           point
           by
           the
           way
           ,
           because
           Mr.
           C.
           makes
           use
           of
           it
           for
           infant
           Baptism
           ,
           but
           to
           how
           little
           purpose
           the
           sequel
           will
           shew
           .
        
         
           Mr.
           C.
           for
           proof
           of
           infant
           Baptism
           ,
           p.
           20.
           layes
           down
           this
           position
           ,
           that
           
             what
             the
             Lord
             confirmed
             by
             oath
             to
          
           Abraham
           ,
           
             he
             confirmed
             it
             to
             us
             ,
             even
             to
             all
             believers
             after
             Christ
             to
             the
             worlds
             end
          
           ;
           which
           I
           grant
           if
           understood
           of
           spiritual
           Evangelical
           promises
           which
           accompany
           salvation
           ,
           but
           not
           if
           meant
           of
           those
           peculiar
           blessings
           and
           priviledges
           which
           were
           promised
           to
           Abrahams
           natural
           seed
           .
           Yet
           in
           his
           proof
           of
           that
           position
           I
           conceive
           sundry
           things
           not
           right
           which
           are
           vented
           by
           him
           ,
           as
           p.
           28.
           that
           
             the
             voice
             of
             Christ
          
           meant
           Heb.
           3.7
           .
           is
           
             an
             inviting
             us
             to
             celebrate
             his
             day
             of
             rest
             in
             his
             house
             in
             the
             worship
             of
             the
             Gospel
             ,
          
           which
           he
           means
           of
           a
           weekly
           Sabbath
           ,
           and
           a
           particular
           Congregation
           ,
           and
           outward
           worship
           ,
           as
           sundry
           passages
           following
           shew
           ;
           and
           this
           he
           makes
           a
           
             part
             of
             the
             Gospel
             ,
             p.
          
           31.
           and
           the
           believer
           that
           neglects
           it
           
             comes
             short
             of
             the
             promise
             of
             entring
             into
             Gods
             rest
             ,
          
           and
           is
           
             a
             departing
             from
             the
             living
             God
             ,
             Heb.
          
           ●
           .
           12
           .
           in
           tanto
           ,
           
             though
             not
          
           in
           toto
           .
           In
           which
           speeches
           as
           there
           is
           much
           mistake
           ,
           and
           wrong
           interpretation
           of
           the
           Text
           ,
           which
           speaks
           not
           of
           such
           a
           week
           
           day
           rest
           ,
           or
           the
           house
           of
           God
           in
           the
           second
           capacity
           as
           he
           terms
           it
           ,
           or
           of
           entrance
           into
           his
           rest
           as
           his
           house
           in
           that
           capacity
           ,
           so
           that
           speech
           is
           very
           dangerous
           ,
           
             Now
             this
             entrance
             into
             his
             rest
             as
             his
             house
             in
             this
             second
             capacity
             ,
             is
             that
             which
             the
             Apostle
             chiefly
             speaketh
             to
             here
             ,
             when
             he
             saith
             ,
             Take
             heed
             brethren
             of
             an
             evil
             heart
             of
             unbelief
             ,
             in
             departing
             from
             the
             living
             God.
             And
             that
             in
             case
             the
             people
             of
             his
             pasture
             ,
             and
             sheep
             of
             his
             hand
             ,
             even
             his
             own
             children
             ,
             will
             not
             hear
             his
             voyce
             ,
             but
             forsake
             his
             worship
             ,
             refusing
             his
             offer
             in
             this
             Gospel
             rest
             as
             they
             did
             in
          
           Canaan
           
             rest
             ,
             he
             will
             also
             swear
             against
             them
             as
             he
             did
             against
             these
             ,
             that
             they
             shall
             not
             enter
             into
             his
             rest
             .
          
           Which
           if
           true
           ,
           then
           they
           that
           are
           not
           convinced
           of
           the
           weekly
           Christian
           Sabbath
           ,
           as
           many
           godly
           and
           learned
           Divines
           in
           forreign
           parts
           ,
           and
           in
           these
           Nations
           are
           not
           ,
           those
           who
           do
           not
           on
           that
           day
           joyn
           in
           the
           publike
           and
           solemn
           worship
           ,
           as
           prayer
           ,
           preaching
           ,
           breaking
           bread
           ,
           and
           that
           too
           in
           a
           particular
           gathered
           Congregation
           ,
           as
           Se●kers
           ,
           and
           many
           other
           persons
           ,
           whereof
           we
           cannot
           but
           judge
           many
           of
           them
           to
           be
           godly
           ,
           these
           are
           chiefly
           meant
           by
           the
           Apostle
           as
           those
           that
           have
           an
           evil
           heart
           of
           unbelief
           ,
           depart
           from
           the
           living
           God
           ,
           God
           will
           swear
           they
           shall
           not
           enter
           into
           his
           rest
           .
           Nor
           will
           the
           limitation
           
             in
             tanto
          
           help
           to
           free
           his
           speech
           from
           those
           horrid
           consequences
           ,
           which
           it
           is
           liable
           to
           ,
           if
           it
           be
           true
           ▪
           which
           he
           saith
           ,
           that
           
             the
             Apostle
             chiefly
             speaketh
             to
             that
             entrance
             in
             his
             rest
             as
             his
             house
             in
             the
             second
             capacity
             ,
             Heb.
          
           3.12
           .
           and
           to
           expound
           Gods
           swearing
           that
           they
           should
           not
           en●er
           into
           his
           rest
           in
           that
           sense
           ,
           if
           they
           did
           not
           hear
           his
           voyce
           inviting
           to
           keep
           the
           Sabbath
           ,
           makes
           the
           speech
           inept
           thus
           ,
           If
           ye
           will
           not
           keep
           the
           Sabbath
           ,
           I
           swear
           ye
           shall
           not
           keep
           the
           Sabbath
           .
           Nor
           do
           I
           conceive
           what
           he
           saith
           ,
           p.
           34.
           is
           right
           ,
           that
           
             Christ
             gave
             his
             Saints
             the
             Keys
             of
             the
             Kingdome
             of
             Heaven
             .
          
           Matth.
           16.18
           .
           
             and
             from
             that
             gift
             to
          
           Peter
           
             the
             Saints
             do
             claim
             their
             Church
             power
             ,
             each
             according
             to
             their
             place
             and
             station
             in
             the
             Church
             ;
             for
             they
             have
             it
             as
          
           Peters
           ,
           
             that
             is
             ,
             as
             stones
             in
             that
             building
             ,
             or
             if
             you
             will
             ,
             as
             confessours
             ,
             which
             makes
             them
             to
             be
             stones
             in
             the
             house
             of
             God
          
           :
           For
           neither
           by
           
             the
             Keys
          
           is
           meant
           all
           Church
           power
           ,
           nor
           are
           the
           Keys
           given
           to
           the
           Saints
           ,
           much
           less
           to
           them
           as
           stones
           or
           confessours
           ,
           though
           such
           things
           are
           supposed
           oft
           times
           ,
           but
           not
           proved
           ▪
           But
           I
           hasten
           to
           the
           view
           of
           what
           follows
           ,
           being
           the
           chief
           thing
           Mr.
           C.
           infers
           his
           infant
           Baptism
           from
           .
        
      
       
         
           SECT
           .
           LXXVIII
           .
           Mr.
           Carters
           exposition
           of
           
             Gen.
             22.16
             ,
             17
             ,
             18.
          
           as
           if
           God
           promised
           to
           make
           every
           believer
           a
           blessing
           ,
           so
           as
           to
           cast
           ordinarily
           elect
           children
           on
           elect
           parents
           ,
           is
           refuted
           .
        
         
           THat
           which
           is
           Mr.
           Cs.
           basis
           for
           his
           fabrick
           of
           Infant-Baptism
           ,
           is
           
             from
             the
             Covenant
             of
             God
             with
          
           Abraham
           ,
           Gen
           ,
           22.16
           ,
           17
           ,
           18.
           which
           he
           saith
           contains
           four
           things
           .
           
             1.
             
             That
             God
             would
             bless
             Abraham
             ,
             and
             with
             him
             all
             believers
             ,
             with
             all
             spiritual
             blessings
             in
             Christ
             ,
             Rom.
             9.7
             .
             Gal.
             3.16
             ,
             8
             ,
             9
             ,
             29.
             and
             this
             agrees
             with
             Gen.
             3.15
             .
             ]
             Which
             I
             yeeld
             .
             
             Secondly
             (
             
               saith
               he
            
             )
             more
             particularly
             in
             Gods
             promise
             to
             Abraham
             is
             contained
             something
             peculiar
             unto
             him
             ,
             and
             which
             believers
             are
             to
             claim
             particularly
             from
             his
             promise
             made
             to
             Abraham
             ;
             as
             namely
             ,
             in
             the
             second
             place
             ,
             that
             God
             would
             not
             onely
             bless
             Abraham
             ;
             and
             in
             him
             all
             believers
             ,
             but
             also
             would
             make
             them
             blessings
             ,
             and
             that
             chiefly
             and
             in
             the
             first
             place
             to
             their
             families
             ;
             and
             not
             onely
             so
             ,
             but
             also
             to
             Nations
             .
             Gen.
             12.1
             ,
             2
             ,
             3.
             
             So
             Gen.
             18.18
             .
             This
             promise
             Peter
             alledgeth
             and
             explaineth
             to
             the
             Jews
             ,
             Act.
             3
             25.
             
             The
             word
             is
             all
             the
             families
             of
             the
             earth
             .
             The
             same
             word
             we
             have
             ,
             Ephes.
             3.15
             .
             The
             Covenant
             ma●e
             with
             Ab●aham
             therefore
             ,
             as
             by
             this
             place
             we
             see
             ,
             that
             we
             have
             it
             in
             that
             of
             Gen.
             12.1
             .
             where
             it
             was
             first
             made
             and
             given
             ,
             so
             also
             that
             it
             respecteth
             families
             and
             posterity
             ;
             else
             he
             had
             said
             all
             the
             b●lievers
             ,
             or
             all
             the
             people
             of
             the
             earth
             ,
             not
             all
             the
             families
             of
             the
             earth
             shall
             be
             blessed
             .
             And
             he
             could
             not
             have
             said
             to
             the
             Jews
             ,
             ye
             are
             the
             children
             of
             the
             Covenant
             ,
             had
             it
             not
             respected
             the
             children
             of
             the
             p●ople
             of
             God.
             Nor
             is
             it
             to
             be
             restrained
             onely
             to
             the
             Jews
             ;
             for
             the
             promise
             is
             concerning
             all
             the
             fami●ies
             of
             the
             earth
             ,
             therefore
             it
             followeth
             in
             the
             next
             words
             ,
             v.
             26.
             unto
             you
             first
             .
             And
             this
             blessing
             as
             it
             is
             first
             laid
             down
             ,
             Gen.
             12.
             and
             here
             repeated
             by
             the
             Apostle
             ,
             we
             see
             is
             a
             blessing
             both
             upon
             the
             people
             of
             God
             themselves
             ,
             and
             upon
             their
             families
             .
             Nor
             is
             this
             promise
             to
             be
             restrained
             onely
             unto
             this
             ▪
             that
             of
             Abraham
             and
             his
             seed
             should
             Christ
             come
             ,
             (
             although
             that
             also
             be
             included
             ,
             because
             what
             we
             receive
             from
             Abraham
             we
             have
             it
             all
             in
             Christ
             ,
             )
             for
             so
             all
             those
             of
             the
             line
             of
             Christ
             were
             blessings
             to
             the
             world
             as
             well
             as
             he
             .
             And
             because
             here
             is
             something
             intended
             applicable
             to
             all
             believers
             ,
             namely
             ,
             that
             they
             also
             shall
             be
             blessings
             in
             their
             generations
             ;
             and
             because
             a
             blessing
             upon
             families
             is
             intended
             also
             ,
             for
             so
             the
             words
             run
             ,
             thou
             shalt
             be
             a
             blessing
             ,
             and
             in
             thee
             shall
             all
             the
             families
             of
             the
             earth
             be
             blessed
             ;
             therefore
             I
             say
             it
             must
             not
             be
             so
             restrained
             .
             But
             the
             meaning
             is
             ,
             that
             in
             his
             Covenant
             with
             Abraham
             he
             hath
             thus
             far
             limited
             himself
             ,
             and
             discovered
             his
             mind
             and
             purpose
             ,
             that
             his
             choice
             shall
             not
             be
             proportion●bly
             all
             over
             the
             world
             alike
             ,
             but
             that
             it
             shall
             be
             by
             families
             and
             nations
             ;
             so
             as
             he
             will
             ordinarily
             cast
             elect
             children
             upon
             elect
             parents
             ;
             and
             the
             lot
             of
             the
             Saints
             in
             neighbourhoods
             and
             places
             together
             ,
             and
             not
             by
             eq●al
             numbers
             in
             each
             part
             of
             the
             world
             alike
             .
             Had
             not
             his
             election
             been
             so
             limited
             to
             families
             and
             nations
             ,
             neither
             Abraham
             nor
             believers
             could
             have
             been
             said
             to
             be
             blessings
             in
             spiritual
             things
             ,
             either
             to
             their
             families
             or
             to
             any
             other
             where
             they
             live
             ,
             as
             now
             they
             are
             ,
             because
             God
             so
             blesseth
             onely
             his
             elect
             ,
             Ephes
             .
             1.3
             ,
             4.
             
          
        
         
           Answ.
           The
           sum
           of
           this
           I
           conceive
           to
           be
           ,
           that
           
             God
             promising
             to
          
           Abraham
           
             he
             should
             be
             a
             blessing
          
           ,
           Gen.
           12
           ,
           2.
           
             that
             in
             him
             all
             the
             families
             of
             the
             earth
             ,
          
           Gen.
           12.3
           .
           
             all
             the
             nations
             of
             the
             earth
             ,
          
           Gen.
           18.18
           .
           
             shall
             be
             blessed
             ,
             in
             thy
             seed
             shall
             all
             the
             nations
             of
             the
             earth
             be
             blessed
             ,
          
           Gen.
           22.18
           .
           
             did
             promise
             that
             every
             believer
             should
             be
             a
             blessing
             in
             his
             generation
             in
             spiritual
             things
             to
             his
             family
             and
             neighbourhood
             ,
             and
             thereby
             God
             ha●h
             limited
             himself
             to
             cast
             ordinarily
             elect
             children
             on
             elect
             parents
             ,
             and
             the
             lot
             of
             the
             Saints
             in
             neighbourhoods
             and
             places
             together
             ,
             and
             not
             by
             equal
             numbers
             in
             each
             part
             
             of
             the
             world
             alike
             .
          
           Which
           exposition
           is
           many
           wayes
           faulty
           ,
           and
           the
           conclusion
           inferred
           from
           it
           either
           false
           or
           uncertain
           ,
           and
           yet
           if
           it
           were
           true
           and
           certain
           ,
           would
           not
           yeeld
           a
           sufficient
           reason
           for
           infant
           baptism
           ,
           as
           will
           be
           shewed
           in
           the
           sequel
           .
        
         
           The
           first
           thing
           I
           except
           against
           this
           Exposition
           ,
           that
           when
           it
           is
           said
           Gen.
           12.2
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           he
           takes
           it
           for
           granted
           ,
           it
           is
           to
           bee
           understood
           actively
           ,
           as
           if
           the
           meaning
           were
           that
           Abraham
           should
           be
           a
           blessing
           to
           others
           ,
           whereas
           (
           as
           Pareus
           in
           his
           Com
           saith
           )
           
             it
             may
             be
             an
             amplification
             of
             the
             things
             going
             before
             ,
             thou
             shalt
             bee
             altogether
             and
             very
             blessed
             :
             in
             which
             sense
             we
             use
             often
             the
             abstract
             for
             the
             contract
             ,
             as
             a
             man
             very
             honest
             is
             called
             honesty
             .
          
           Yea
           the
           LXX
           render
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             and
             thou
             shalt
             be
             blessed
             .
             Piscat
             .
             schol
             .
             Vel
             ,
             esto
             in
             benediction●
             ,
             hoc
             est
             benedictus
             .
             Diodati
             annot
             .
             Blessed
             every
             way
             :
             as
             if
             all
             blessings
             were
             gathered
             together
             in
             thee
             ,
             or
             a
             pattern
             of
             a
             compleat
             blessing
             .
          
        
         
           2.
           
           That
           he
           takes
           i●
           as
           i●
           
             what
             is
             said
             must
             bee
             applicable
             to
             all
             believers
             ,
             that
             they
             shall
             be
             blessings
             in
             their
             generations
             .
          
           But
           this
           is
           not
           proved
           from
           the
           text
           ,
           which
           onely
           speaks
           of
           
             Abraham
             being
             a
             blessing
          
           ,
           and
           though
           it
           is
           true
           Heb.
           6.14
           .
           the
           promise
           of
           bless●ng
           to
           Abraham
           is
           made
           a
           promise
           of
           which
           all
           believers
           are
           heyrs
           ,
           v.
           17.
           yet
           is
           it
           plain
           from
           many
           passages
           in
           that
           Chapter
           v
           9
           ,
           11
           ,
           12
           ,
           15
           ,
           18
           ,
           19.
           that
           it
           is
           meant
           that
           they
           are
           heirs
           of
           the
           promise
           of
           blessing
           to
           themselves
           in
           enjoying
           salvation
           as
           Abraham
           did
           ,
           not
           of
           imparting
           blessing
           to
           others
           .
        
         
           3.
           
           That
           he
           takes
           it
           as
           if
           it
           must
           follow
           ,
           that
           if
           
             Abraham
             were
             a
             blessing
             to
             others
             ,
             it
             must
             bee
             in
             that
             spiritual
             blessings
             according
             to
             election
             were
             in
             some
             proportion
             entailed
             to
             the
             post●rity
             and
             neighbourhood
             of
             all
             true
             believers
             .
          
           But
           Pareus
           thus
           ;
           
             Some
             expound
             it
             actively
             ,
             thou
             shalt
             be
             a
             blessing
             ,
             that
             is
             ,
             thou
             shalt
             bless
             others
             :
             my
             blessing
             shall
             not
             bee
             shut
             up
             in
             thee
             alone
             ;
             but
             out
             of
             thee
             it
             shall
             flow
             also
             to
             others
             .
             Blessing
             shall
             so
             stick
             in
             thee
             wheresoever
             thou
             comest
             ,
             that
             by
             thy
             ministry
             others
             may
             also
             come
             to
             a
             blessing
             .
             Nor
             do
             the
             exposition
             of
             some
             Hebrews
             seem
             to
             bee
             refused
             ,
             that
             Abraham
             shall
             be
             a
             publike
             example
             of
             all
             sort
             of
             blessing
             in
             the
             world
             ,
             so
             that
             all
             that
             wish
             well
             to
             themselves
             or
             o●hers
             ,
             may
             wish
             for
             the
             happiness
             of
             
               Abraham
               :
               Or
               as
               the
               new
               annot
               in
               Gen.
            
             12.2
             .
             
               shalt
               be
               a
               blessing
            
             ]
          
           
             That
             is
             ,
             more
             then
             thou
             shalt
             have
             a
             blessing
             ,
             for
             in
             this
             blessing
             is
             virtually
             comprised
             the
             happiness
             of
             both
             worlds
             ,
             and
             of
             all
             that
             are
             truely
             blessed
             in
             all
             ages
             ;
             whereof
             though
             God
             be
             the
             onely
             Author
             ,
             Abraham
             is
             honoured
             to
             bee
             a
             principal
             means
             under
             him
             to
             bring
             it
             to
             pass
             in
             being
             the
             progenitour
             of
             the
             promised
             seed
             ,
             and
             setting
             such
             an
             example
             of
             beliefe
             as
             might
             qualifie
             him
             to
             be
             stiled
             father
             of
             the
             faithfull
             ,
             Rom.
             4.11
             ,
             12.
             
             The
             world
             shall
             receive
             by
             thy
             seed
             ,
             which
             is
             Christ
             ,
             the
             blessing
             which
             it
             lost
             in
             Adam
             .
          
        
         
           Mr.
           C.
           himselfe
           denies
           not
           
             to
             bee
             included
             in
             this
             promise
             ,
             that
             of
          
           Abraham
           
             and
             his
             seed
             the
             Lord
          
           CHRIST
           
             should
             come
          
           ,
           but
           saith
           ,
           
             if
             it
             bee
             restrained
             onely
             to
             this
             then
             it
             will
             follow
             that
             all
             those
             of
             the
             Line
             of
          
           CHRIST
           
             were
             blessings
             to
             the
             World
             as
             well
             as
             hee
             .
          
        
         
         
           To
           which
           I
           reply
           ,
           1.
           if
           the
           sense
           given
           be
           included
           as
           he
           grants
           ,
           then
           his
           sense
           is
           not
           necessary
           ,
           nor
           can
           any
           thing
           be
           proved
           by
           it
           .
           2.
           
           Though
           the
           speech
           in
           the
           sense
           given
           bee
           restrained
           ,
           yet
           the
           absurdity
           followes
           not
           ,
           sith
           the
           being
           a
           blessing
           by
           begetting
           Christ
           is
           not
           so
           invested
           in
           any
           as
           in
           Abraham
           ,
           who
           is
           made
           the
           first
           Trustee
           as
           it
           were
           ,
           of
           this
           blessing
           by
           the
           Covenant
           ,
           or
           Charter
           granted
           to
           him
           .
           4.
           
           I
           except
           that
           in
           the
           promise
           ,
           
             In
             thee
          
           ,
           or
           
             in
             thy
             seed
             shall
             all
             the
             families
             or
             Nations
             of
             the
             earth
             bee
             blessed
             .
          
           Mr.
           Carter
           conceives
           thee
           and
           
             thy
             seed
          
           to
           
             comprehend
             every
             believer
          
           :
           Whereas
           the
           Apostle
           expounds
           Acts
           3.25
           .
           [
           
             in
             thy
             seed
          
           ]
           of
           Christ
           onely
           ,
           and
           [
           
             in
             thee
             ]
             Galath
          
           .
           3.8
           ,
           9.
           of
           Abraham
           onely
           ,
           
             with
             whom
          
           as
           the
           pattern
           o●
           believing
           and
           beeing
           blessed
           ,
           they
           which
           
             bee
             of
             the
             faith
             are
             blessed
             .
          
           I
           deny
           not
           that
           by
           
             Abrahams
             seed
          
           believers
           are
           meant
           Gen.
           17.7
           .
           and
           Gen.
           15.5
           .
           and
           that
           the
           Apostle
           Rom.
           4.18
           .
           Gal.
           3.29
           .
           and
           elsewhere
           so
           expounds
           it
           ;
           But
           no
           where
           do
           I
           finde
           the
           promises
           Gen.
           1●
           .
           3
           &
           18.18
           .
           &
           22.18
           .
           expounded
           so
           as
           that
           
             in
             thy
             seed
          
           should
           no●e
           every
           believer
           ,
           and
           the
           sense
           in
           which
           Mr.
           Carter
           takes
           it
           ,
           as
           if
           
             in
             every
             believer
             all
             the
             families
             of
             the
             earth
             should
             bee
             blessed
             ,
          
           it
           is
           derogatory
           from
           Abrahams
           peculiar
           priviledge
           one
           way
           understood
           ,
           another
           from
           Christs
           ,
           and
           not
           much
           short
           of
           blasphemy
           .
           5.
           
           That
           hee
           makes
           
             families
             and
             nations
             of
             the
             earth
             to
             bee
             different
             in
             the
             promises
             mentioned
             ,
          
           as
           appears
           by
           his
           words
           [
           
             and
             that
             chiefly
             and
             in
             the
             first
             place
             to
             their
             families
             ;
             and
             not
             onely
             so
             ,
             but
             also
             to
             nations
          
           ]
           whereas
           the
           holy
           Ghost
           makes
           no
           such
           difference
           .
           For
           as
           the
           same
           promise
           which
           is
           expressed
           by
           
             families
             ,
             Gen.
          
           12.3
           .
           is
           expressed
           by
           
             nations
             ,
             Gen.
          
           18.18
           .
           so
           in
           the
           new
           Testament
           the
           promise
           Gen.
           12.3
           .
           where
           the
           word
           is
           rendred
           families
           ,
           is
           expressed
           Gal.
           3.8
           .
           by
           nations
           and
           the
           term
           which
           is
           Gen.
           22.18
           .
           
             all
             the
             nations
             of
             the
             earth
          
           is
           Acts
           3.25
           .
           
             all
             the
             kindreds
             or
             families
             of
             the
             earth
             ,
          
           as
           Mr.
           C.
           would
           have
           it
           .
           6.
           
           Mr.
           C.
           seems
           by
           
             families
             to
             whom
             believers
             should
             be
             a
             blessing
             ,
             children
             ,
          
           as
           when
           hee
           saith
           ,
           
             God
             will
             ordinarily
             cast
             children
             elect
             upon
             elect
             parents
             ,
          
           and
           
             by
             nations
             neighbourhoods
          
           ,
           as
           when
           hee
           saith
           ,
           
             the
             lot
             of
             the
             Saints
             in
             neighbourhoods
             and
             places
             together
             ,
          
           whereas
           families
           in
           the
           Hebrew
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           whether
           rendred
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           as
           the
           LXX
           Gen.
           12.3
           .
           that
           is
           ,
           tribes
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Acts
           3.25
           .
           notes
           more
           then
           posterity
           or
           housholds
           ,
           even
           whole
           tribes
           ,
           and
           kinreds
           that
           draw
           their
           line
           from
           one
           great
           Ancestour
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           notes
           a
           whole
           people
           of
           one
           language
           ,
           though
           in
           their
           dwellings
           so
           remote
           as
           to
           have
           no
           entercourse
           one
           with
           another
           .
           I
           will
           not
           trouble
           my self
           to
           enquire
           what
           difference
           there
           is
           between
           the
           words
           in
           Hebrew
           and
           Greek
           which
           are
           translated
           families
           ,
           tribes
           ,
           kindreds
           ,
           nations
           :
           This
           I
           am
           sure
           they
           contain
           greater
           and
           more
           ample
           numbers
           of
           men
           then
           those
           who
           live
           together
           under
           one
           roof
           or
           one
           town
           ,
           and
           if
           from
           thence
           the
           extent
           of
           the
           Covenant
           be
           inferred
           to
           posterity
           of
           believers
           and
           their
           neighbours
           ,
           and
           so
           the
           seal
           of
           the
           Covenant
           (
           as
           Mr.
           C.
           doth
           )
           because
           believers
           are
           promised
           to
           bee
           a
           blessing
           to
           posterity
           and
           neighbours
           ,
           it
           will
           follow
           from
           the
           termes
           families
           and
           nations
           ,
           that
           they
           are
           blessings
           to
           whole
           parishes
           ,
           townes
           ,
           cities
           and
           nations
           ,
           and
           they
           are
           to
           be
           baptised
           and
           parochial
           ,
           city
           ,
           national
           Churches
           to
           bee
           set
           up
           again
           ,
           against
           
           which
           Mr.
           C.
           with
           his
           brethren
           have
           so
           much
           hitherto
           contended
           .
           7.
           
           By
           Mr.
           Cs.
           exposition
           whereas
           the
           promises
           are
           that
           
             all
             the
             nations
             of
             the
             earth
             shall
             be
             blessed
             in
             a
             believer
             ,
          
           this
           is
           brought
           to
           so
           narrow
           a
           compass
           ,
           as
           that
           it
           is
           restrained
           to
           posterity
           and
           neighbourhood
           .
           8.
           
           The
           manner
           how
           in
           believers
           their
           posterity
           is
           said
           to
           be
           blessed
           ,
           and
           he
           a
           blessing
           to
           them
           is
           expressed
           to
           be
           ,
           in
           that
           
             God
             casts
             elect
             children
             upon
             elect
             paients
             ,
          
           which
           I
           know
           not
           well
           how
           to
           understand
           .
           It
           seems
           to
           bear
           a
           sense
           if
           not
           the
           same
           yet
           very
           near
           that
           in
           which
           we
           are
           said
           to
           be
           
             chosen
             in
             Christ
             ,
             Ephes.
          
           1.3
           ,
           4.
           which
           Mr.
           C.
           alledgeth
           to
           this
           purpose
           ,
           and
           1
           Cor.
           1.30
           .
           
             We
             are
             of
             God
             in
             him
             ,
             who
             is
             made
             to
             us
             of
             God
             wisdom
             ,
             and
             righteousness
             ,
             and
             sanctification
             ,
             and
             redemption
             ,
          
           which
           were
           near
           blasphemy
           .
           Which
           to
           avoid
           it
           concerned
           Mr.
           C.
           to
           have
           more
           clearly
           and
           distinctly
           expressed
           himself
           .
        
         
           What
           he
           saith
           [
           
             that
             the
             Covenant
             made
             with
             Abraham
          
           Gen.
           12.2
           ,
           3.
           
             respecteth
             families
             and
             posteritie
             ;
             else
             he
             had
             said
             all
             the
             believers
             ,
             or
             all
             the
             people
             of
             the
             earth
             ,
             not
             all
             the
             families
             of
             the
             earth
             shall
             bee
             blessed
          
           ]
           shews
           his
           oversight
           in
           not
           observing
           that
           it
           is
           Gal.
           3.8
           .
           
             all
             the
             nations
             of
             the
             earth
             ,
          
           which
           is
           equivalent
           to
           all
           the
           people
           of
           the
           earth
           ,
           and
           yet
           v.
           9.
           by
           
             all
             the
             nations
             of
             the
             earth
             ,
          
           are
           meant
           no
           more
           then
           
             they
             that
             are
             of
             faith
          
           .
           And
           when
           he
           saith
           ,
           
             that
             the
             Apostle
             Acts
          
           3.25
           .
           
             could
             not
             have
             said
             to
             the
             Jewes
             ,
             ye
             are
             the
             children
             of
             the
             Covenant
             ,
             had
             it
             not
             respected
             the
             children
             of
             the
             people
             of
             God
             ,
          
           hee
           heeded
           not
           that
           they
           are
           said
           as
           well
           to
           bee
           
             children
             of
             the
             Prophets
          
           ,
           and
           therefore
           the
           sense
           is
           not
           that
           they
           were
           descended
           from
           the
           Covenant
           or
           Prophets
           by
           natural
           generation
           ,
           but
           ye
           are
           they
           to
           whose
           Ancestours
           the
           Covenant
           was
           at
           first
           given
           ,
           and
           the
           Prophets
           sent
           ,
           which
           are
           not
           common
           things
           to
           all
           the
           children
           of
           the
           people
           of
           God
           or
           true
           believers
           ,
           the
           Gentile
           believers
           children
           are
           not
           children
           of
           the
           Covenant
           and
           Prophets
           in
           the
           sense
           there
           meant
           ,
           but
           proper
           to
           the
           Jews
           .
        
         
           Nor
           is
           the
           proposition
           true
           which
           Mr.
           C.
           would
           gather
           from
           the
           Covenant
           to
           Abraham
           .
           For
           ,
           1.
           
           God
           hath
           plainly
           discovered
           his
           mind
           Rom.
           9.6
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           18
           ,
           24
           ,
           25.
           that
           he
           chuseth
           at
           his
           pleasure
           children
           of
           unbelievers
           as
           well
           as
           believers
           ,
           and
           of
           the
           posterity
           of
           believers
           ,
           either
           none
           or
           which
           he
           will
           ,
           arbitrarily
           and
           by
           no
           ordinary
           or
           certain
           rule
           ,
           but
           as
           a
           potter
           doth
           with
           his
           clay
           ,
           ac●ording
           to
           his
           soveraignty
           ,
           not
           out
           of
           special
           grace
           to
           the
           children
           of
           his
           elect
           for
           the
           parents
           sake
           ,
           and
           accordingly
           the
           saints
           praise
           him
           for
           their
           redemption
           
             out
             of
             every
             kinred
             ,
             and
             tongue
             ,
             and
             people
             ,
             and
             nation
             ,
             Rev.
          
           5.9
           .
           without
           respect
           to
           their
           Ancestours
           .
        
         
           2.
           
           Our
           Lord
           Christ
           foretold
           Matt
           10.34
           ,
           35.
           that
           
             he
             came
             to
             divide
             a
             man
             against
             his
             father
             ,
             and
             the
             daughter
             against
             her
             mother
             ,
             and
             the
             daughter
             in
             law
             against
             her
             mother
             in
             law
             ,
             and
             a
             mans
             enemies
             should
             be
             they
             of
             his
             own
             house
             .
          
           And
           in
           the
           families
           of
           the
           most
           godly
           ,
           how
           few
           were
           found
           elect
           may
           appear
           by
           the
           posterity
           of
           
             David
             ,
             Josiah
             ,
             Jehoshaphat
             ,
             ●li
             ,
             Samuel
             ,
             Abraham
          
           himself
           ,
           with
           many
           more
           .
           As
           for
           our
           own
           experience
           in
           our
           own
           times
           it
           is
           so
           uncertain
           ,
           that
           no
           good
           estimate
           can
           be
           made
           thereupon
           ,
           concerning
           Gods
           ordinary
           way
           .
           Perhaps
           in
           some
           families
           it
           falls
           out
           ,
           that
           the
           posterity
           ,
           and
           neighbours
           ,
           and
           servants
           are
           
           godly
           ,
           but
           many
           complaints
           of
           degenerating
           ,
           of
           back-sliding
           ,
           shew
           it
           as
           often
           to
           be
           otherwise
           .
        
         
           I
           wish
           it
           were
           true
           which
           Mr.
           C.
           writes
           ,
           though
           I
           find
           no
           proof
           of
           it
           ,
           
             That
             in
             all
             ages
             God
             hath
             cast
             it
             so
             in
             his
             providence
             ,
             that
             his
             people
             are
             not
             to
             be
             found
             in
             all
             places
             alike
             :
             but
             we
             finde
             them
             together
             in
             some
             families
             and
             nations
             .
             Now
             this
             is
             not
             faln
             out
             by
             chance
             ,
             but
             because
             God
             hath
             so
             made
             his
             choise
             ,
             hath
             been
             a
             God
             to
             believers
             and
             their
             seed
             in
             their
             generation
             ;
             and
             hath
             made
             them
             blessings
             for
             the
             conversion
             and
             edification
             of
             their
             children
             ,
             neighbours
             and
             acquaintance
             ,
             and
             that
             not
             onely
             by
             a
             common
             providence
             ,
             as
             he
             blesseth
             the
             corn
             and
             grass
             of
             the
             field
             ,
             but
             it
             is
             by
             vertue
             of
             a
             special
             word
             of
             blessing
             a
             creating
             word
             of
             promise
             ,
             which
             giveth
             a
             being
             to
             the
             things
             promised
             ,
             even
             this
             promise
             made
             to
             Abraham
             and
             in
             him
             to
             all
             believers
             ,
             Gen.
             12
             2
             ,
             3.
             without
             which
             ,
             good
             examples
             and
             other
             means
             of
             education
             and
             conversion
             ,
             had
             not
             had
             such
             efficacy
             and
             power
             in
             turning
             sinners
             to
             God.
             
          
           But
           I
           do
           not
           believe
           it
           ,
           sith
           neither
           hath
           the
           Covenant
           such
           a
           sense
           as
           Mr.
           C.
           gives
           it
           ,
           nor
           is
           there
           such
           e●perience
           proved
           ,
           and
           it
           is
           found
           that
           what
           good
           is
           done
           among
           children
           of
           believing
           parents
           ,
           is
           done
           as
           often
           by
           servants
           ,
           minister
           ,
           good
           company
           ,
           remarkable
           providences
           and
           other
           wayes
           ,
           as
           by
           parents
           endeavours
           ,
           and
           if
           without
           such
           a
           promise
           as
           Mr.
           C.
           imagines
           ,
           such
           means
           had
           not
           such
           efficacy
           ,
           I
           think
           not
           onely
           parents
           who
           believe
           no
           such
           promise
           ,
           but
           also
           ministers
           ,
           and
           others
           who
           expect
           a
           blessing
           upon
           their
           endeavours
           without
           Mr.
           Cs.
           promise
           ,
           would
           be
           discouraged
           in
           their
           work
           .
        
         
           That
           which
           is
           said
           Psal.
           105.8
           .
           though
           it
           prove
           the
           perpetuity
           of
           Gods
           Covenant
           with
           Abraham
           ,
           yet
           proves
           not
           the
           sense
           Mr.
           C.
           gives
           of
           the
           Covenant
           .
           Nor
           doth
           that
           Luk.
           19.9
           .
           yeeld
           any
           clearness
           to
           i●
           ,
           For
           salvation
           came
           to
           Zacheus
           his
           house
           in
           respect
           of
           his
           person
           ,
           and
           if
           it
           did
           to
           others
           in
           his
           house
           ,
           yet
           it
           is
           not
           said
           by
           vertue
           of
           the
           Covenant
           to
           Abraham
           as
           Mr.
           C.
           imagines
           ,
           and
           what
           Mr.
           C.
           saith
           about
           Acts
           16.31
           .
           
             that
             it
             was
             spoken
             because
             of
             this
             promise
             to
             Abraham
          
           is
           his
           own
           gloss
           without
           any
           hint
           from
           the
           text
           ,
           and
           would
           infer
           this
           proposition
           ,
           that
           by
           vertue
           of
           Gods
           promise
           to
           Abraham
           upon
           the
           faith
           of
           an
           house-keeper
           his
           house
           should
           be
           saved
           ,
           which
           is
           contrary
           to
           constant
           experience
           of
           believing
           masters
           ,
           husbands
           ,
           parents
           having
           unbelieving
           servants
           ,
           wives
           ,
           children
           .
        
         
           I
           grant
           Abraham
           to
           be
           the
           
             holy
             root
             ,
             Rom.
          
           11.16
           .
           and
           that
           v.
           28.
           the
           Jewes
           
             as
             touching
             the
             election
             are
             beloved
             for
             the
             Fathers
             sake
             and
             that
             they
             shall
             be
             graffed
             in
             again
             because
             the
             gu●●t
             once
             given
             to
             them
             ,
             God
             will
             not
             repent
             of
             ,
          
           and
           though
           I
           say
           not
           
             the
             Church
             bringeth
             forth
             children
             to
             Abraham
             ,
          
           yet
           I
           yeeld
           
             Jerusalem
             which
             is
             above
          
           the
           Evangelical
           Covenant
           doth
           ,
           and
           
             that
             the
             children
             of
             promise
          
           ,
           or
           of
           
             the
             free-woman
          
           are
           
             Abrahams
             seed
             ▪
             all
             believers
          
           even
           of
           the
           Gentiles
           ,
           but
           this
           is
           so
           far
           from
           proving
           
             the
             blessing
             upon
             families
             and
             kinreds
             ,
             and
             Gods
             ordering
             in
             such
             manner
             his
             election
             ,
          
           as
           Mr.
           C.
           devised
           ,
           and
           would
           have
           perpetual
           from
           Psal.
           105.8
           .
           that
           it
           rather
           proves
           the
           contrary
           .
           For
           the
           breaking
           off
           the
           Jews
           ,
           and
           the
           ingraffing
           the
           Gentiles
           ,
           not
           of
           the
           families
           or
           kinred
           of
           the
           root
           Abraham
           but
           a
           wild
           Olive
           by
           nature
           ,
           proves
           the
           blessing
           not
           
           to
           be
           to
           families
           ,
           nor
           election
           so
           ordered
           ,
           as
           that
           
             to
             a
             thousand
             generations
             ,
             to
             all
             generations
             even
             to
             the
             worlds
             ●nd
             ,
             God
             ordinarily
             casts
             elect
             children
             upon
             elect
             parents
             .
          
           Nor
           doth
           the
           citing
           of
           Isa.
           59.20
           .
           which
           is
           Rom.
           11.26
           ,
           27.
           with
           the
           inference
           thereupon
           ,
           prove
           that
           
             God
             entails
             his
             blessing
             upon
             families
             from
             generation
             to
             generation
          
           ;
           but
           that
           God
           hath
           such
           a
           special
           love
           to
           the
           family
           of
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           ,
           that
           after
           a
           long
           breaking
           off
           that
           nation
           shall
           be
           restored
           again
           and
           re-ingraffed
           for
           the
           Fathers
           sake
           ,
           which
           is
           there
           made
           the
           peculiar
           priviledge
           of
           Israel
           after
           the
           flesh
           .
           But
           there
           is
           not
           a
           word
           in
           the
           Apostle
           ,
           Rom.
           11.
           that
           shews
           
             that
             priviledge
             to
             have
             been
             enjoyed
             by
             believing
             Gentiles
             since
             their
             being
             graffed
             into
             the
             same
             root
             and
             Olive
             tree
             from
             whence
             the
             Jews
             were
             broken
             off
             .
          
           Nor
           is
           it
           true
           .
           For
           God
           hath
           removed
           his
           Candlestick
           from
           many
           places
           where
           there
           were
           famous
           Churches
           ,
           a●d
           from
           many
           kindreds
           ,
           families
           ,
           and
           people
           ,
           where
           there
           were
           formerly
           godly
           company
           and
           society
           ;
           so
           that
           now
           the
           progeny
           are
           become
           profane
           ,
           and
           Apostates
           ,
           and
           the
           Churches
           replenished
           with
           plants
           out
           of
           families
           in
           which
           a
           little
           while
           since
           Popery
           ,
           profaneness
           ,
           and
           viciousness
           did
           abound
           .
           No●
           do
           1
           Cor.
           7.14
           .
           Acts
           2.38
           .
           make
           any
           thing
           for
           Mr.
           Cs.
           purpose
           ,
           as
           shall
           appear
           in
           the
           sequel
           .
           Nor
           doth
           
             the
             application
             of
             Circumcis●on
             to
             the
             child
             ,
          
           or
           
             Abrahams
             title
             of
             Father
             of
             all
             them
             that
             believe
             ,
          
           prove
           the
           Covenant
           with
           Abraham
           in
           Mr.
           Cs.
           sense
           :
           Nor
           is
           it
           true
           ,
           
             the
             application
             of
             Circumcision
             to
             the
             child
             is
             a
             necessary
             and
             essential
             part
             of
             that
             Ordinance
             .
          
           For
           that
           is
           not
           an
           essential
           part
           of
           an
           Ordina●ce
           without
           which
           it
           might
           be
           :
           But
           the
           Ordinance
           of
           Circumcision
           might
           be
           ,
           and
           perhaps
           was
           at
           first
           without
           application
           to
           a
           child
           ,
           if
           thereby
           be
           meant
           an
           infant
           ;
           however
           ,
           if
           none
           but
           parents
           were
           circumcised
           ,
           as
           when
           the
           Circumcision
           was
           Josh.
           5.
           it
           had
           been
           the
           Ordinance
           of
           Circumcision
           nevertheless
           :
           when
           onely
           one
           proselyte
           a●
           age
           was
           circumcised
           it
           was
           the
           Ordinance
           .
           Ergo.
           
        
         
           As
           for
           what
           Mr.
           C.
           answers
           to
           the
           objection
           from
           experience
           ,
           it
           is
           indeed
           a
           pulling
           down
           of
           what
           he
           had
           spent
           so
           much
           time
           to
           build
           up
           .
           For
           
             if
             Gods
             blessing
             do
             not
             take
             effect
             through
             mens
             sin
             ,
          
           or
           
             defect
             of
             using
             means
          
           ,
           then
           the
           promise
           is
           not
           to
           families
           and
           kindreds
           in
           that
           absolute
           manner
           Mr.
           C.
           before
           described
           it
           ,
           then
           the
           promise
           is
           to
           the
           quality
           and
           diligence
           of
           the
           persons
           ,
           not
           to
           the
           relation
           ;
           then
           is
           the
           promise
           as
           well
           to
           any
           other
           so
           qualified
           and
           diligent
           ,
           as
           to
           the
           parent
           ;
           then
           is
           it
           false
           which
           he
           said
           before
           ,
           pag.
           38.
           that
           
             the
             success
             was
             not
             from
             example
             and
             other
             means
             ,
             but
             a
             special
             word
             of
             blessing
             the
             promise
             to
             Abraham
             .
          
           Finally
           ,
           if
           that
           be
           true
           which
           he
           hath
           pag.
           35.
           (
           which
           is
           false
           printed
           )
           G
           2.
           that
           
             although
             Gods
             promise
             be
             to
             carry
             his
             election
             so
             ,
             as
             to
             cast
             elect
             children
             upon
             elect
             parents
             ,
             yet
             he
             reserveth
             to
             himself
             ,
             and
             also
             useth
             in
             this
             a
             liberty
             ,
             namely
             ,
             ever
             and
             anon
             to
             be
             still
             breaking
             of
             〈…〉
             graffing
             in
             others
             into
             this
             holy
             root
          
           ;
           then
           what
           he
           said
           before
           ,
           p.
           7.
           
           F
           3.
           that
           
             God
             hath
             thus
             far
             limited
             himself
             ,
             and
             discovered
             his
             mind
             and
             purpose
             ,
             that
             he
             will
             ordinarily
             cast
             elect
             children
             upon
             elect
             parents
             ,
          
           is
           false
           :
           For
           what
           God
           reserveth
           to
           himself
           ,
           and
           useth
           a
           liberty
           in
           ,
           he
           hath
           not
           limited
           himself
           so
           far
           ;
           and
           if
           he
           ever
           and
           anon
           useth
           this
           liberty
           ,
           to
           be
           still
           breaking
           of●
           some
           ,
           and
           graffing
           in
           others
           ,
           
           then
           he
           doth
           not
           ordinarily
           cast
           elect
           children
           upon
           elect
           parents
           ▪
           for
           what
           is
           otherwise
           ever
           and
           anon
           and
           still
           ,
           is
           not
           so
           ordinarily
           ,
           much
           less
           
             still
             in
             being
             to
             a
             thousand
             generations
             ,
             to
             all
             generations
             ,
             even
             to
             the
             worlds
             end
             ,
          
           as
           he
           said
           pag.
           33.
           
           G.
           So
           that
           Mr.
           Cs.
           discourse
           from
           his
           own
           words
           is
           found
           hitherto
           to
           contain
           mistakes
           ,
           uncertainty
           ,
           and
           in
           the
           main
           ,
           inconsistency
           with
           it self
           .
           Let
           's
           view
           whether
           in
           the
           rest
           there
           be
           any
           thing
           worthy
           of
           a
           Lord
           Mayors
           imprimatur
           .
        
         
           A
           third
           thing
           Mr.
           C.
           observes
           as
           contained
           in
           the
           Lords
           promise
           unto
           Abraham
           ,
           is
           ,
           
             That
             by
             thus
             blessing
             and
             making
             believers
             blessings
             ,
             God
             would
             multiply
             his
             seed
             ,
             Gen.
             22.16
             .
             So
             Gen.
             17.2
             ,
             5.
             
             That
             this
             is
             part
             of
             the
             Gospel
             ,
             and
             contained
             in
             the
             promise
             made
             to
             him
             and
             us
             ,
             is
             proved
             from
             Heb.
             6.14
             .
             A
             further
             proof
             we
             have
             Gen.
             15.5
             .
             alledged
             Rom.
             4.3
             ,
             18
             ,
             22.
             as
             belonging
             to
             believing
             Gentiles
             ,
             the
             increase
             of
             whose
             number
             by
             means
             of
             Gods
             blessing
             believers
             so
             as
             to
             make
             them
             blessings
             as
             Abrahams
             seed
             ,
             was
             intended
             in
             that
             promise
             ,
             and
             as
             part
             of
             that
             Gospel
             ,
             which
             God
             preached
             unto
             Abraham
             :
             There
             's
             a
             promise
             that
             the
             Kingdome
             of
             Christ
             shall
             fill
             the
             world
             ,
             Dan.
             2.35
             ,
             44.
             
             To
             this
             purpose
             is
             that
             of
             our
             Saviour
             ,
             Matth.
             13.31
             ,
             32
             ,
             33.
             
             Now
             the
             Lords
             making
             believers
             blessings
             ,
             and
             thereby
             multiplying
             Abrahams
             seed
             ,
             is
             that
             which
             makes
             his
             Kingdome
             thus
             to
             be
             like
             leaven
             ,
             whereby
             the
             whole
             world
             at
             last
             will
             be
             seasoned
             with
             the
             knowledge
             and
             love
             of
             Christ.
             Therefore
             this
             multiplying
             of
             believers
             ,
             so
             as
             to
             fill
             the
             world
             ,
             is
             made
             by
             the
             Apostle
             ,
             Rom.
             4.13
             .
             to
             be
             part
             of
             Abrahams
             promise
             ;
             then
             mark
             what
             follows
             ,
             v.
             16
             ,
             17
             ,
             18.
             
             This
             promise
             was
             made
             sure
             to
             all
             believers
             ,
             as
             well
             Gentiles
             as
             Jews
             .
          
        
         
           Answ.
           1.
           
           Why
           Mr.
           C.
           makes
           that
           the
           3d.
           thing
           in
           Gods
           promise
           Gen.
           22.17
           ,
           18.
           which
           is
           the
           2d
           .
           and
           puts
           that
           as
           the
           2d
           .
           thing
           which
           is
           after
           the
           rest
           v.
           18.
           and
           so
           the
           4th
           .
           I
           see
           no
           reason
           ,
           but
           onely
           that
           he
           foresaw
           that
           otherwise
           there
           had
           been
           no
           colour
           for
           this
           which
           he
           here
           infers
           ,
           that
           
             by
             thus
             blessing
             and
             making
             believers
             blessings
             God
             would
             multiply
             his
             seed
             ,
             Gen.
          
           22.16
           .
           But
           the
           right
           order
           of
           the
           promises
           shews
           this
           conceit
           to
           be
           only
           Mr.
           Cs.
           fancy
           .
           For
           in
           that
           the
           promise
           v.
           18.
           is
           put
           last
           ,
           it
           is
           shewed
           thereby
           that
           it
           is
           a
           distinct
           promise
           ,
           and
           that
           it
           doth
           not
           express
           the
           manner
           how
           God
           would
           multiply
           Abrahams
           seed
           ,
           as
           Mr.
           C.
           conceives
           .
           2.
           
           It
           is
           true
           Gen.
           15.5
           .
           is
           a
           Gospel
           promise
           to
           believing
           Gentiles
           ,
           Rom.
           4.18
           .
           but
           not
           in
           Mr.
           Cs.
           sense
           ,
           that
           
             the
             increase
             of
             the
             number
             of
             believing
             Gentiles
             ,
             should
             be
             by
             means
             of
             Gods
             blessing
             believers
             so
             as
             to
             make
             them
             blessings
             as
          
           Abrahams
           
             seed
             ,
             in
             that
             God
             would
             cast
             ordinarily
             elect
             children
             o●
             elect
             parents
             ,
             and
             the
             lot
             of
             the
             Saints
             in
             neighbourhoods
             and
             places
             together
          
           :
           But
           in
           this
           sense
           ,
           that
           Abraham
           should
           have
           an
           innumerable
           company
           of
           children
           ,
           or
           his
           seed
           among
           the
           Gentiles
           by
           faith
           ,
           who
           should
           be
           faithfull●●raham
           ●●raham
           ,
           Gal.
           3.9
           .
           in
           their
           own
           persons
           ,
           but
           no
           mention
           is
           there
           of
           their
           being
           a
           blessing
           to
           others
           .
           3.
           
           That
           
             the
             Church
             of
             Christ
             should
             fill
             the
             world
             ,
             Dan.
          
           2.35
           ,
           44.
           that
           
             the
             Kingdome
             of
             Heaven
             as
             a
             grain
             of
             mustard
             seed
             ,
             or
             leaven
             ,
             Matth.
          
           13.31
           ,
           32
           ,
           33.
           
             shall
             fill
             or
             season
             the
             world
          
           ▪
           is
           granted
           ;
           but
           that
           it
           is
           meant
           in
           those
           places
           to
           be
           done
           in
           Mr.
           Cs.
           way
           ,
           is
           denied
           :
           I
           do
           conceive
           
           it
           to
           have
           been
           meant
           of
           the
           Apostles
           preaching
           ,
           as
           me
           thinks
           Christs
           words
           ,
           Matth.
           24.14
           .
           do
           import
           .
           4
           That
           
             the
             promise
             of
             being
             heir
             of
             the
             world
             was
             to
          
           Abraham
           
             and
             his
             seed
             believing
             Gentiles
          
           ,
           is
           granted
           ;
           but
           that
           his
           or
           their
           being
           heir
           of
           the
           world
           did
           import
           any
           such
           blessing
           as
           Mr.
           C.
           imagines
           ,
           as
           if
           God
           would
           ordinarily
           cast
           elect
           children
           on
           elect
           parents
           ,
           or
           that
           any
           such
           thing
           is
           intimated
           by
           the
           Apostle
           v.
           16
           ,
           17
           ,
           18.
           is
           denied
           :
           Nor
           do
           I
           yet
           find
           any
           interpreter
           afore
           Mr.
           C.
           who
           hath
           so
           expounded
           the
           prom●se
           .
        
         
           In
           the
           opening
           of
           the
           4th
           .
           promise
           ,
           that
           
             the
             seed
             of
          
           Abraham
           
             should
             possess
             the
             gates
             of
             their
             enemies
             ,
          
           though
           his
           exposition
           be
           granted
           ,
           I
           see
           not
           what
           advantage
           it
           gives
           him
           for
           proof
           of
           infant
           Baptism
           ,
           and
           therefore
           let
           it
           pass
           ;
           onely
           I
           take
           notice
           ,
           that
           when
           p.
           43.
           he
           makes
           
             the
             multiplying
             of
             the
             seed
             of
          
           Abraham
           ,
           
             and
             the
             conquest
             of
             the
             world
             to
             be
             a
             spiritual
             work
             to
             be
             effected
             by
             the
             sword
             of
             the
             spirit
             the
             word
             of
             God
             ,
          
           it
           follows
           ,
           that
           it
           is
           to
           be
           done
           by
           preachers
           rather
           then
           by
           parents
           ,
           and
           consequently
           not
           in
           that
           way
           Mr.
           C.
           imagines
           ,
           but
           in
           the
           way
           which
           Christ
           took
           ,
           by
           sending
           his
           Apostles
           to
           preach
           the
           Gospel
           to
           every
           creature
           .
           What
           he
           saith
           p.
           45.
           of
           the
           meaning
           of
           Gen.
           9.26
           .
           hath
           been
           shewed
           before
           to
           be
           uncertain
           ,
           and
           to
           be
           proved
           false
           by
           the
           History
           of
           the
           Church
           ,
           in
           that
           in
           Affrica
           the
           posterity
           of
           Cham
           were
           in
           the
           Church
           of
           Christ
           as
           well
           as
           Shems
           and
           Japhets
           posterity
           ;
           and
           how
           
             Abrahams
             seed
             shall
             fill
             the
             world
             at
             last
             and
             rule
             over
             it
             ,
          
           is
           so
           doubtfull
           ,
           as
           that
           I
           conceive
           no
           certainty
           can
           be
           thence
           deduced
           .
           The
           conceit
           of
           the
           four
           Kings
           Gen.
           14.
           as
           if
           
             their
             people
             became
             afterwards
             the
             four
             Monarchies
          
           ▪
           is
           such
           a
           fancy
           ,
           as
           a
           waking
           man
           that
           knows
           the
           distance
           between
           
             Rome
             ,
             Greece
          
           ,
           and
           Canaan
           ,
           and
           the
           voyage
           they
           must
           take
           by
           sea
           ,
           and
           other
           circumstances
           which
           the
           story
           Gen.
           14.
           and
           other
           Histories
           suggest
           ,
           will
           take
           onely
           for
           a
           dream
           .
           Mr.
           Cs.
           gloss
           ,
           p.
           50.
           on
           the
           words
           of
           Christ
           ,
           Mark
           10.15
           .
           
             Who
             soever
             shall
             not
             receive
             the
             Kingdome
             of
             God
             as
             a
             little
             child
             ▪
             that
             is
             ,
             as
             a
             child
             receiveth
             it
             ,
             shall
             not
             enter
             therein
          
           ;
           whether
           he
           mean
           i●
           of
           the
           visible
           Church
           or
           Kingdome
           of
           glory
           ,
           it
           cannot
           be
           true
           .
           For
           let
           the
           way
           of
           entring
           the
           Kingdome
           of
           God
           be
           by
           birth
           ,
           or
           Baptism
           ,
           or
           any
           other
           way
           ,
           yet
           a
           true
           believer
           by
           faith
           and
           profession
           may
           enter
           into
           the
           Kingdome
           of
           God
           in
           a
           way
           different
           from
           that
           a
           little
           child
           receives
           it
           in
           who
           hath
           no
           understanding
           of
           Christ
           :
           And
           though
           both
           be
           passive
           in
           the
           first
           work
           on
           their
           souls
           ,
           yet
           believers
           of
           age
           are
           not
           meerly
           p●ssive
           as
           little
           children
           who
           have
           no
           understanding
           at
           all
           of
           Christ.
           But
           for
           the
           true
           meaning
           of
           Christ
           ,
           I
           need
           say
           no
           more
           but
           refer
           the
           Reader
           to
           Christs
           words
           ,
           Matth.
           18.4
           .
           whence
           the
           meaning
           appears
           to
           be
           ,
           that
           no
           person
           not
           endued
           with
           that
           qualification
           of
           self-humbling
           ,
           of
           which
           a
           little
           child
           is
           a
           fit
           embleme
           ,
           Psal.
           131.2
           .
           shall
           become
           an
           inheritour
           of
           glory
           .
           Nor
           is
           there
           any
           proof
           made
           by
           Mr.
           C.
           of
           his
           dictate
           ,
           that
           
             because
             Christ
             would
             that
             little
             children
             also
             should
             be
             members
             of
             his
             Kingdome
             ,
             therefore
             hath
             he
             made
             it
             one
             branch
             of
             the
             Gospel
             of
             this
             Kingdome
             ,
             that
             the
             families
             of
             the
             righteous
             shall
             be
             blessed
             .
          
           His
           reason
           he
           gives
           ,
           p.
           51.
           is
           no
           reason
           ;
           for
           
             God
             might
             have
             gone
             further
             then
             ordinarily
             ▪
             to
             cast
             elect
             children
             upon
             elect
             parents
             ,
          
           even
           to
           have
           done
           so
           universally
           and
           perpetually
           ,
           and
           yet
           we
           might
           no
           more
           have
           
             been
             sons
             of
             God
             
             by
             natural
             generation
             ,
          
           and
           as
           much
           
             by
             nature
             born
             children
             of
             wrath
          
           as
           now
           we
           are
           conceived
           .
           Though
           
             God
             had
             not
             so
             far
          
           ,
           as
           Mr.
           C.
           imagines
           ,
           
             confined
             his
             choice
             to
             families
             ,
             kindreds
             ,
             and
             nations
             ,
             his
             elect
             had
             not
             been
             destitute
             of
             means
             of
             education
             ,
          
           sith
           God
           could
           have
           provided
           Catechists
           ,
           Preachers
           ,
           and
           others
           to
           that
           end
           ,
           in
           other
           families
           ,
           kindreds
           ,
           and
           na●ions
           :
           Sure
           in
           some
           ages
           of
           the
           Church
           there
           was
           so
           little
           provision
           made
           to
           that
           end
           in
           families
           ,
           kindreds
           ,
           and
           nations
           ,
           that
           it
           appears
           that
           almost
           all
           the
           means
           of
           education
           was
           from
           Monasteries
           in
           Scotland
           and
           Ireland
           ,
           by
           the
           Histories
           that
           remain
           ,
           as
           may
           be
           seen
           by
           Seldens
           Epistle
           before
           the
           Histories
           collected
           by
           
             Twisden
             ,
             Ushers
          
           relation
           of
           the
           Irish
           Religion
           ,
           and
           elsewhere
           .
           
             If
             it
             were
             the
             most
             natural
             and
             ready
             way
             to
             multiply
             the
             spiritual
             seed
             for
             the
             increase
             of
             Gods
             Kingdome
             ,
             by
             making
             believers
             a
             blessing
             to
             families
             and
             nations
             ,
          
           as
           Mr.
           C.
           saith
           p.
           52.
           sure
           God
           by
           sending
           Apostles
           ,
           and
           not
           using
           Kings
           and
           Masters
           of
           families
           for
           that
           end
           ,
           omitted
           the
           readiest
           and
           most
           natural
           way
           ;
           and
           I
           see
           not
           why
           it
           should
           be
           judged
           the
           best
           way
           to
           propagate
           the
           Gospel
           ,
           to
           gather
           Churches
           out
           of
           Parishes
           ,
           and
           set
           Pastors
           over
           them
           ,
           or
           to
           send
           itinerant
           preachers
           ,
           but
           to
           reduce
           all
           Churches
           to
           family
           and
           national
           Churches
           ,
           and
           to
           make
           Kings
           and
           Masters
           of
           families
           Elders
           and
           Rulers
           over
           them
           .
           Nor
           do
           I
           find
           that
           
             either
             God
             so
             casts
             the
             lot
             of
             his
             Saints
             together
          
           ▪
           as
           Mr.
           C.
           imagines
           ,
           or
           that
           
             by
             that
             means
             the
             gifts
             of
             Gods
             people
             are
             improved
             ,
             and
             light
             increased
          
           ;
           but
           by
           raising
           up
           holy
           Teachers
           and
           Pastors
           ,
           and
           associating
           of
           the
           Saints
           from
           their
           several
           dwellings
           into
           a
           well
           ordered
           assembly
           .
           If
           as
           Mr.
           C.
           saith
           p.
           55.
           
             the
             Israelites
             destroyed
             the
             Canaanites
             not
             by
             common
             rules
             of
             righteousness
             among
             men
             ,
             but
             by
             special
             revelation
             and
             command
             from
             God
          
           ;
           then
           either
           they
           did
           it
           not
           by
           the
           promise
           Gen.
           22.17
           .
           or
           that
           promise
           did
           not
           assure
           them
           of
           the
           possession
           of
           Canaan
           by
           common
           rules
           of
           justice
           ,
           as
           Mr.
           C.
           conceives
           .
           That
           
             the
             people
             of
             God
             in
             the
             times
             of
             the
             N.
             T.
             may
             not
             make
             war
             against
             Antichrist
             or
             Babylon
             and
             their
             party
             as
             an
             Anathema
             ,
             but
             upon
             a
             natural
             and
             civil
             account
             ,
             for
             the
             just
             liberties
             opposed
             and
             invaded
             by
             them
             ,
          
           may
           be
           well
           doubted
           ,
           considering
           sundry
           passages
           which
           are
           Rev.
           17.16
           ,
           17.
           
           &
           18.6
           ,
           24.
           
           That
           
             the
             dominion
             which
             the
             Saints
             shall
             at
             last
             obtain
             ,
             shall
             need
             no
             force
             either
             to
             get
             or
             maintain
             it
             ;
             but
             it
             shall
             naturally
             fall
             upon
             them
             ,
             as
             from
             other
             causes
             ,
             so
             also
             by
             reason
             of
             the●r
             number
             ,
             according
             to
             the
             law
             of
             nature
             ,
             and
             common
             rules
             of
             righteousness
             ,
          
           is
           not
           proved
           from
           Isa.
           2.3
           .
           and
           how
           much
           it
           may
           tend
           to
           denying
           the
           lawfulness
           of
           Christians
           fighting
           in
           wars
           ,
           especially
           if
           the
           chief
           or
           onely
           cause
           be
           to
           preserve
           the
           Godly
           from
           oppressions
           in
           Religion
           ,
           is
           to
           be
           consid●red
           .
           And
           that
           
             power
             is
             naturally
             devolved
             upon
             the
             Saints
             because
             of
             their
             numbers
             ,
          
           (
           as
           p.
           60.
           is
           intimated
           ,
           )
           seems
           to
           me
           an
           unsafe
           speech
           ,
           as
           resting
           on
           this
           position
           ,
           That
           power
           is
           naturally
           devolved
           on
           the
           greatest
           number
           .
           It
           is
           enough
           that
           I
           have
           onely
           by
           the
           way
           noted
           these
           things
           ,
           that
           what
           men
           preach
           and
           print
           may
           be
           better
           considered
           :
           I
           pass
           on
           to
           the
           examining
           of
           Mr.
           Cs.
           application
           .
        
      
       
         
         
           SECT
           .
           LXXIX
           .
           Neither
           did
           Circumcision
           seal
           Mr.
           Cs.
           additional
           Promise
           ,
           nor
           was
           Abraham
           thence
           termed
           Father
           of
           Believers
           .
        
         
           THe
           first
           thing
           Mr.
           C.
           observes
           is
           ,
           that
           
             in
             the
             promise
             to
             Abraham
             there
             's
             an
             addition
             made
             to
             the
             former
             promise
             to
             
               Adam
               ,
               Gen.
            
             3.15
             .
             which
             I
             grant
             ,
             but
             not
             such
             an
             addition
             as
             Mr.
             C.
             conceivs
             .
          
        
         
           The
           next
           is
           ,
           that
           
             to
             this
             promise
             of
             making
             believers
             blessings
             to
             families
             and
             nations
             ,
             God
             made
             an
             addition
             of
             the
             seal
             of
             Circumcision
             ,
             and
             the
             application
             of
             this
             seal
             to
             infants
             is
             part
             of
             the
             se●l
             ,
             thereby
             signifying
             and
             confirming
             that
             promise
             of
             such
             blessing
             .
             So
             Gen.
             17.10
             ,
             14.
             
             Had
             not
             the
             application
             of
             it
             to
             the
             infant
             been
             part
             of
             the
             token
             of
             the
             Covenant
             the
             childs
             not
             being
             circumcised
             had
             not
             been
             a
             breach
             of
             the
             Covenant
             ;
             nor
             could
             the
             Lord
             have
             said
             ,
             this
             is
             my
             Covenant
             ,
             that
             the
             manchild
             be
             circumcised
             ,
             if
             the
             application
             of
             that
             ordinance
             to
             the
             child
             ,
             had
             not
             in
             it
             a
             signification
             and
             confirmation
             of
             something
             in
             the
             Covenant
             .
          
        
         
           Answ.
           There
           are
           these
           things
           to
           be
           proved
           :
           1.
           
           That
           Circumcision
           was
           a
           seal
           of
           the
           Covenant
           made
           to
           
             Abraham
             Gen.
          
           17.
           2.
           
           That
           Circumcision
           was
           a
           seal
           of
           this
           promise
           of
           God
           ,
           of
           making
           believers
           blessings
           to
           families
           and
           nations
           in
           order
           to
           the
           multiplying
           the
           seed
           ,
           and
           encrease
           of
           the
           Kingdome
           of
           Christ.
           3.
           
           That
           the
           application
           of
           this
           seal
           to
           infants
           is
           part
           of
           the
           seal
           .
           4.
           
           That
           thereby
           was
           signified
           and
           confirmed
           that
           promise
           of
           such
           blessing
           .
           But
           the
           proof
           is
           of
           other
           things
           ,
           1.
           that
           the
           application
           of
           Circumcision
           to
           the
           infant
           is
           part
           of
           the
           token
           of
           the
           Covenant
           .
           2.
           
           The
           application
           of
           that
           ordinance
           to
           the
           child
           ,
           had
           in
           it
           a
           signification
           and
           confirmation
           of
           something
           in
           the
           Covenant
           ;
           For
           neither
           is
           it
           all
           one
           to
           bee
           a
           token
           and
           to
           bee
           a
           seal
           of
           the
           Covenant
           ,
           there
           being
           other
           tokens
           then
           seals
           ;
           and
           signe
           and
           token
           being
           the
           same
           ,
           though
           distinguished
           Rom.
           4.11
           .
           they
           are
           unfitly
           confounded
           by
           Mr.
           C.
           nor
           is
           it
           all
           one
           to
           signifie
           something
           in
           the
           Covenant
           ,
           and
           to
           signifie
           this
           thing
           in
           the
           Covenant
           ,
           that
           God
           would
           make
           believers
           blessings
           in
           Mr.
           Cs.
           sense
           .
           Not
           doth
           either
           of
           Mr.
           Cs.
           middle
           terms
           prove
           either
           of
           his
           conclusions
           .
           For
           the
           childs
           not
           being
           circumcised
           had
           been
           a
           breach
           of
           the
           Covenant
           ,
           as
           being
           a
           breach
           of
           the
           command
           of
           God
           enjoyned
           then
           ,
           though
           circumcising
           the
           child
           had
           been
           no
           part
           of
           the
           token
           of
           the
           Covenant
           ,
           and
           the
           Lord
           might
           have
           said
           ,
           this
           is
           
             my
             Covenant
             that
             the
             man
             child
             bee
             circumcised
             ,
          
           that
           is
           ,
           this
           is
           my
           command
           in
           my
           Covenant
           ,
           if
           the
           application
           of
           that
           ordinance
           to
           the
           child
           ,
           had
           not
           in
           it
           a
           signification
           and
           confirmation
           of
           something
           in
           the
           Covenant
           .
           But
           allowing
           that
           Circumcision
           is
           called
           the
           Covenant
           by
           a
           metonimy
           of
           the
           thing
           signified
           for
           the
           signe
           ,
           and
           that
           it
           signified
           something
           in
           the
           Covenant
           beeing
           applied
           to
           infants
           ,
           yet
           not
           one
           of
           Mr.
           Carters
           propositions
           is
           proved
           thereby
           ;
           
           For
           1.
           it
           may
           be
           a
           signe
           and
           not
           a
           seal
           .
           2.
           
           It
           might
           be
           a
           seal
           of
           the
           Covenant
           Gen.
           17.
           yet
           not
           of
           that
           promise
           Gen.
           22.18
           .
           which
           is
           in
           another
           Covenant
           ,
           not
           in
           that
           Gen.
           17.
           3.
           
           If
           it
           were
           a
           seal
           of
           that
           promise
           Gen.
           22.18
           .
           yet
           not
           in
           Mr.
           Cs.
           new
           devised
           sense
           .
           4.
           ●o
           omit
           the
           ineptness
           or
           non
           sense
           of
           the
           speech
           ,
           
             the
             application
             of
             this
             seal
             to
             infants
             is
             part
             of
             the
             seal
             .
          
           For
           what
           doth
           hee
           mean
           by
           the
           application
           of
           this
           seal
           to
           infants
           but
           onely
           Circumcision
           ,
           and
           hee
           before
           called
           Circumcision
           the
           seal
           which
           hee
           meant
           ;
           so
           that
           his
           speech
           can
           have
           no
           other
           construction
           then
           this
           ,
           Circumcision
           of
           infants
           is
           part
           of
           Circumcision
           ,
           which
           is
           inept
           or
           non-sense
           ,
           I
           say
           further
           that
           the
           speech
           is
           not
           true
           .
           For
           if
           it
           bee
           a
           part
           it
           is
           either
           essential
           or
           integral
           ,
           I
           know
           no
           other
           sort
           of
           parts
           it
           can
           bee
           meant
           of
           ;
           But
           it
           it
           is
           not
           a
           part
           essential
           ,
           for
           then
           without
           application
           to
           infants
           there
           should
           bee
           no
           seal
           ,
           and
           so
           a
           Proselyte
           had
           not
           the
           seal
           though
           hee
           were
           Circumcised
           ,
           unless
           hee
           had
           an
           infant
           manchild
           and
           hee
           circumcised
           ,
           nor
           integral
           ,
           for
           the
           Circumcision
           of
           a
           Proselyte
           was
           entire
           Circumcision
           or
           seal
           (
           as
           they
           speak
           )
           without
           his
           manchilds
           Circumcision
           .
        
         
           
             Thence
             also
          
           ,
           saith
           Mr.
           
             C.
             is
             that
             in
          
           Acts
           7.8
           .
           
             that
             is
             ,
             he
             did
             it
             according
             to
             that
             Covenant
             of
             Circumcision
             ,
             so
             as
             the
             application
             of
             the
             seal
             to
             the
             infant
             was
             part
             of
             the
             Covenant
             to
             bee
             performed
             on
             the
             part
             of
          
           Abraham
           
             and
             his
             seed
             in
             their
             generations
             ,
             even
             by
             his
             spiritual
             seed
             to
             a
             thousand
             generations
             ,
             in
             that
             which
             is
             the
             same
             for
             substance
             ,
             and
             equivalent
             to
             circumcision
             ,
             as
             we
             shall
             see
             anon
             .
          
        
         
           Answ.
           That
           
             God
             gave
          
           Abraham
           
             the
             Covenant
             of
             Circumcision
             ,
             and
             so
             ,
          
           or
           accordingly
           ,
           or
           he
           (
           according
           to
           the
           Copies
           that
           have
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           no●
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           
             begate
             Isaac
             ,
             and
             circumcised
             him
             the
             eighth
             day
          
           is
           not
           denied
           ,
           nor
           that
           he
           did
           this
           
             according
             to
             the
             Covenant
             of
             Circumcision
             ,
          
           that
           is
           according
           to
           the
           command
           of
           God
           concerning
           Circumcision
           as
           a
           signe
           of
           his
           Covenant
           Gen.
           17.
           in
           which
           sense
           it
           is
           granted
           that
           
             the
             applica●ion
             of
             the
             seal
          
           (
           meaning
           circumcision
           )
           
             to
             the
          
           (
           male
           )
           
             infant
             was
             part
             of
             the
             Covenant
             to
             be
             performed
             on
             the
             part
             of
          
           Abraham
           
             and
             his
             seed
             in
             their
             generations
             ,
          
           but
           this
           proves
           not
           what
           Mr.
           C.
           undertook
           to
           prove
           ,
           that
           
             it
             was
             part
             of
             the
             seal
             ,
          
           or
           
             part
             of
             the
             token
             of
             the
             Covenant
          
           (
           it
           beeing
           not
           all
           one
           to
           bee
           part
           of
           the
           Covenant
           and
           part
           of
           the
           seal
           or
           token
           of
           the
           Covenant
           )
           unless
           Mr.
           C.
           confounds
           them
           (
           as
           he
           seems
           to
           do
           )
           nor
           is
           there
           any
           word
           of
           God
           for
           application
           of
           any
           seal
           to
           the
           infant
           but
           Circumcision
           ,
           the
           text
           is
           express
           for
           Circumcision
           ,
           
             this
             is
             my
             Covenant
             which
             ye
             shall
             keep
             between
             me
             and
             you
             and
             thy
             seed
             after
             thee
             ,
             every
             man
             child
             shall
             bee
             circumcised
             ,
          
           which
           can
           bee
           understood
           of
           no
           other
           then
           Circumcision
           ,
           without
           making
           God
           to
           speak
           non-sense
           ,
           and
           making
           God
           command
           a
           thing
           in
           words
           which
           they
           signifie
           not
           ,
           and
           making
           God
           to
           command
           a
           thing
           indefinite
           and
           indeterminate
           ,
           which
           no
           wise
           Law-giver
           doth
           ,
           and
           making
           a
           pronoun
           demonstrative
           to
           import
           not
           the
           definite
           thing
           expressed
           ,
           but
           some
           other
           
             individuum
             vagum
          
           ,
           of
           which
           it
           is
           uncertain
           what
           it
           is
           ,
           contrary
           to
           the
           very
           exposition
           of
           the
           Holy
           Ghost
           Gen.
           17.23
           .
           where
           it
           is
           expresly
           said
           ,
           that
           Abrahams
           Circumcising
           was
           
             as
             God
             had
             said
             
             unto
             him
             ,
          
           contrary
           to
           what
           Abraham
           ,
           and
           all
           interpreters
           Jewish
           and
           Christian
           (
           that
           I
           have
           ever
           met
           with
           afore
           Mr.
           C.
           )
           have
           conceived
           ,
           and
           which
           i●
           it
           be
           granted
           it
           will
           follow
           that
           if
           the
           male
           child
           of
           Abrahams
           posterity
           had
           not
           been
           circumcised
           ,
           but
           had
           another
           seal
           of
           the
           Covenant
           applied
           to
           it
           ,
           the
           Covenant
           or
           Command
           Gen.
           17.9
           ,
           10
           ,
           11
           ,
           12.
           had
           not
           been
           broken
           ,
           Moses
           had
           kept
           the
           command
           if
           he
           had
           baptised
           his
           son
           ,
           though
           he
           did
           not
           circumcise
           him
           .
           These
           and
           many
           more
           absurdi●ies
           follow
           on
           that
           portentous
           opinion
           ,
           which
           I
           guessed
           long
           since
           by
           some
           words
           of
           Mr.
           Cawdrey
           and
           Palmer
           in
           the
           first
           part
           of
           thei●
           
             Sabb.
             Rediv
             .
             ch
          
           2.
           
           §
           .
           32.
           to
           have
           been
           hatching
           to
           maintain
           the
           Judaizing
           conceit
           of
           infant
           Baptism
           from
           infant
           Circumcision
           ,
           that
           they
           might
           not
           seem
           therein
           to
           run
           on
           the
           rock
           of
           holding
           the
           Law
           of
           Circumcision
           yet
           in
           force
           ;
           yet
           might
           have
           some
           colour
           for
           a
           command
           of
           infant
           Baptism
           ,
           Gen.
           17.9
           ,
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           where
           infant
           Circumcision
           is
           commanded
           and
           nothing
           else
           ,
           but
           I
           found
           it
           not
           so
           expresly
           vented
           by
           any
           afore
           Mr.
           C.
           Now
           what
           saith
           he
           for
           it
           ?
           ●
           .
           
             That
             this
             part
             of
             the
             Covenant
             was
             to
             be
             performed
             by
             Abrahams
             spiritual
             seed
             .
          
           But
           hee
           doth
           not
           prove
           that
           it
           was
           to
           bee
           performed
           by
           Abrahams
           spiritual
           seed
           of
           the
           Gentiles
           after
           Christs
           comming
           .
           Hee
           urgeth
           the
           words
           of
           the
           Psalmist
           Psalm
           .
           105.8
           .
           
             Hee
             hath
             remembred
             his
             Covenant
             for
             ever
             :
             the
             word
             which
             hee
             commanded
             to
             a
             thousand
             generations
             .
          
           But
           first
           ,
           
             The
             word
          
           is
           not
           meant
           of
           the
           command
           of
           a
           seal
           to
           bee
           applied
           to
           infants
           ,
           but
           of
           his
           own
           
             promise
             ,
             which
             hee
             will
             have
             firme
             as
             his
             Command
             ,
             Psalm
             .
          
           133.3
           .
           &
           42.8
           .
           &
           44.4
           .
           as
           the
           
             New
             Annotat
          
           .
           and
           Piscat
           .
           on
           the
           place
           ,
           which
           also
           appears
           from
           the
           words
           following
           ,
           which
           terme
           it
           
             Gods
             Covenant
             hee
             made
             with
          
           Abraham
           ,
           
             and
             his
             oath
             unto
             Isaac
          
           ,
           which
           is
           expressed
           vers
           .
           11.
           which
           cannot
           be
           understood
           of
           his
           Command
           to
           us
           what
           we
           should
           do
           ,
           but
           his
           promise
           of
           what
           hee
           himself
           will
           do
           .
           Secondly
           ,
           the
           word
           commanded
           signifieth
           Gods
           decree
           within
           himself
           ;
           Or
           as
           Diodati
           in
           his
           note
           on
           the
           place
           ,
           
             Hee
             commanded
             ]
             which
             hee
             appointed
             by
             his
             soveraign
             and
             irrevocable
             decree
             ,
          
           as
           the
           word
           commanded
           is
           used
           Psalm
           .
           133.3
           .
           and
           elsewhere
           .
           Thirdly
           ,
           
             To
             a
             thousand
             generations
          
           ,
           notes
           not
           just
           so
           many
           ;
           But
           as
           Piscator
           in
           his
           scholi●
           on
           the
           place
           ,
           
             it
             is
             by
             a
             synecdoche
             of
             the
             kinde
             ,
          
           as
           if
           it
           were
           said
           
             unto
             many
             ages
          
           .
           And
           this
           must
           needs
           bee
           granted
           ,
           sith
           the
           Covenant
           however
           it
           bee
           granted
           to
           imply
           in
           the
           latent
           sense
           the
           promise
           of
           the
           heavenly
           inheritance
           ,
           yet
           in
           the
           patent
           sense
           must
           bee
           understood
           (
           as
           v.
           11.44
           .
           compared
           shew
           )
           of
           the
           earthly
           Canaan
           :
           which
           they
           had
           not
           a
           thousand
           generations
           ,
           but
           for
           many
           ages
           ;
           as
           Exod.
           20.6
           ,
           
             To
             thousand
             generations
          
           is
           meant
           not
           precisely
           so
           many
           and
           no
           more
           ,
           but
           a
           long
           time
           indefinite
           ,
           beyond
           three
           or
           four
           generations
           :
           and
           thus
           must
           also
           bee
           understood
           the
           promise
           of
           the
           land
           of
           Canaan
           to
           bee
           for
           ever
           ,
           
             to
             be
             an
             everlasting
             possession
          
           ,
           that
           is
           ,
           for
           a
           long
           time
           ,
           as
           frequently
           it
           is
           used
           Exod.
           21.6
           .
           Exod.
           40.15
           .
           1
           Sam.
           2.35
           .
           Levit.
           23.14
           ,
           21
           ,
           31
           ,
           41
           ,
           &c.
           What
           hee
           saith
           
             of
             Baptism
             being
             the
             same
             for
             substance
             and
             equivalent
             to
             Circumcision
             ,
          
           unless
           hee
           mean
           it
           ,
           that
           infant
           Baptism
           and
           infant
           Circumcision
           are
           one
           equivalent
           to
           the
           other
           ,
           and
           the
           same
           for
           substance
           in
           this
           sense
           [
           they
           are
           of
           no
           force
           
           not
           obliging
           Christians
           nor
           benefiting
           them
           ]
           it
           will
           be
           found
           in
           examining
           that
           which
           follows
           ,
           to
           have
           no
           truth
           .
        
         
           Mr.
           C.
           adds
           ,
           
             And
             that
             this
             blessing
             upon
             families
             and
             posterity
             was
             signified
             ,
             held
             forth
             ,
             and
             sealed
             by
             circumcising
             the
             child
             ,
             appeareth
             further
             by
             that
             promise
             uttered
             in
             that
             phrase
             ,
          
           Deut.
           30.6
           .
           
             which
             kind
             of
             expression
             intimates
             ,
             that
             the
             promise
             of
             the
             conversion
             of
             their
             children
             was
             held
             forth
             ,
             and
             confirmed
             in
             that
             seal
             .
             As
             when
             the
             Apostle
             saith
             wee
             are
             baptized
             into
             one
             body
             ,
             is
             signified
             and
             sealed
             in
             Baptism
             our
             union
             with
             Christ
             in
             one
             body
             ,
             because
             else
             those
             words
             had
             been
             in
             no
             capacity
             to
             have
             been
             so
             used
             in
             that
             sense
             ,
             as
             they
             are
             used
             both
             by
             the
             Apostle
             and
             by
             Moses
             .
          
        
         
           Answ.
           1.
           
           The
           phrase
           of
           
             circumcising
             the
             heart
             ,
             Deut.
          
           30
           6
           being
           used
           to
           express
           conversion
           or
           change
           of
           the
           heart
           ,
           doth
           shew
           indeed
           that
           there
           is
           some
           resemblance
           between
           them
           ,
           yet
           that
           it
           is
           so
           by
           institution
           is
           not
           proved
           ,
           no
           more
           then
           because
           by
           
             breaking
             up
             our
             fallow
             ground
          
           ,
           together
           with
           circumcising
           ,
           the
           same
           thing
           is
           si●nified
           Jer.
           4.3
           ,
           4.
           and
           by
           
             washing
             ,
             Isa.
          
           1.16
           .
           therefore
           plowing
           and
           washing
           are
           by
           institution
           to
           bee
           used
           to
           that
           end
           ,
           2.
           
           But
           be
           it
           granted
           that
           Circumcision
           was
           instituted
           to
           signifie
           the
           ch●nge
           of
           the
           heart
           ,
           as
           baptism
           our
           union
           with
           Christ
           in
           one
           body
           ,
           yet
           this
           proves
           not
           that
           it
           was
           to
           signifie
           and
           seal
           a
           promise
           of
           something
           future
           ,
           but
           rather
           what
           was
           already
           done
           .
           For
           if
           it
           signifie
           as
           Baptism
           ,
           then
           it
           signifies
           conversion
           already
           effected
           ,
           Baptism
           being
           a
           sign
           that
           the
           person
           was
           united
           to
           Christ
           and
           to
           all
           his
           members
           by
           one
           spirit
           ,
           as
           the
           very
           terms
           1
           Cor.
           12.13
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             wee
             have
             been
             baptised
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             we
             have
             been
             drencht
             ,
          
           shew
           .
           And
           though
           the
           words
           Deut.
           30.6
           .
           are
           a
           promise
           ,
           yet
           the
           term
           [
           circumcise
           ]
           of
           it self
           ,
           and
           in
           like
           manner
           the
           use
           of
           circumcision
           ,
           according
           to
           the
           institution
           ,
           may
           as
           well
           note
           a
           thing
           done
           ,
           as
           a
           thing
           promised
           to
           bee
           done
           .
           3.
           
           Nevertheless
           let
           it
           bee
           granted
           that
           circumcision
           did
           in
           the
           institution
           of
           it
           note
           conversion
           of
           the
           heart
           ,
           and
           signified
           a
           promise
           of
           it
           as
           being
           a
           token
           of
           the
           Covenant
           in
           which
           that
           was
           covertly
           promised
           ,
           yet
           this
           proves
           not
           that
           it
           held
           forth
           
             a
             blessing
             upon
             families
             and
             posterity
             .
          
           For
           there
           is
           no
           mention
           Deut.
           30.6
           .
           of
           families
           ,
           though
           there
           be
           of
           posterity
           ,
           and
           that
           mention
           which
           is
           of
           posterity
           ,
           is
           of
           them
           not
           in
           their
           infant
           ,
           but
           adult
           estate
           ,
           and
           upon
           condition
           of
           the
           childs
           returning
           to
           God
           ,
           and
           obeying
           his
           voice
           as
           well
           as
           the
           parents
           ,
           as
           Mr.
           Baxter
           rightly
           observes
           in
           his
           
             Friendly
             accommodation
             with
             Mr.
             Bedford
             p.
          
           361.
           
           I
           may
           add
           ,
           that
           the
           promise
           there
           is
           expressed
           onely
           concerning
           one
           case
           ,
           to
           wit
           repentance
           in
           captivity
           ,
           v.
           1
           ,
           2.3
           ,
           4.
           and
           the
           promise
           (
           as
           appears
           from
           v.
           5.
           )
           is
           a
           promise
           peculiar
           to
           the
           Israelites
           .
           4.
           
           But
           were
           this
           further
           granted
           ,
           that
           thence
           might
           be
           proved
           that
           circumcision
           by
           institution
           signified
           the
           promise
           of
           conversion
           of
           posterity
           ,
           and
           that
           this
           were
           to
           Gentile
           believers
           ,
           yet
           this
           is
           nor
           that
           which
           Mr.
           C.
           would
           evince
           ,
           that
           the
           application
           of
           the
           seal
           to
           infants
           in
           that
           it
           was
           to
           infants
           sealed
           this
           promise
           ,
           or
           that
           the
           promise
           was
           sealed
           in
           Mr.
           Cs.
           sense
           ,
           so
           as
           that
           God
           would
           ordinarily
           cast
           elect
           children
           on
           elect
           parents
           ,
           and
           make
           parents
           a
           blessing
           ,
           so
           as
           that
           Abrahams
           seed
           by
           faith
           should
           be
           multiplied
           in
           families
           and
           nations
           by
           them
           .
        
         
         
           What
           Mr.
           C.
           adds
           ,
           
             That
             the
             sign
             had
             not
             held
             proportion
             with
             the
             thing
             signified
             ;
             namely
             ,
             there
             had
             been
             nothing
             in
             the
             sign
             to
             signifie
             and
             seal
             that
             blessing
             upon
             posterity
             ,
             had
             the
             application
             of
             it
             to
             infants
             been
             left
             out
             ,
          
           is
           but
           a
           vain
           dictate
           .
           For
           1.
           if
           the
           sign
           held
           similitude
           with
           the
           thing
           signified
           ,
           though
           it
           held
           not
           proportion
           so
           as
           to
           be
           applied
           to
           all
           whose
           conversion
           was
           signified
           it
           might
           serve
           for
           the
           use
           of
           a
           sign
           ,
           as
           a
           conveyance
           to
           a
           Father
           may
           assure
           the
           childs
           interest
           ;
           and
           therefore
           that
           which
           Mr.
           C.
           dictates
           ,
           that
           
             for
             this
             reason
             infants
             were
             to
             be
             circumcised
             ,
             to
             seal
             that
             promise
             of
             believers
             being
             a
             blessing
             ,
             added
             to
          
           Adams
           Covenant
           ,
           is
           a
           vain
           conceit
           without
           proof
           ,
           sith
           it
           might
           have
           been
           as
           well
           assured
           if
           the
           parents
           had
           been
           circumcised
           onely
           ,
           as
           well
           as
           when
           the
           male
           infants
           onely
           were
           circumcised
           .
        
         
           And
           that
           which
           he
           saith
           further
           is
           most
           false
           ,
           and
           vain
           ,
           
             Nor
             indeed
             had
             there
             been
             any
             use
             of
             the
             application
             of
             it
             to
             the
             infant
             ,
             nor
             that
             made
             a
             part
             of
             the
             Ordinance
             ,
             had
             there
             not
             been
             such
             a
             branch
             in
             the
             Covenant
             as
             a
             blessing
             upon
             families
             and
             posterity
             to
             be
             thereby
             signified
             and
             sealed
             .
          
           For
           besides
           this
           ,
           that
           Mr.
           C.
           proves
           neither
           that
           branch
           in
           the
           Covenant
           ,
           nor
           that
           use
           of
           infant
           Circumcision
           ,
           it
           is
           clear
           by
           Stephens
           speech
           ,
           Act.
           7.5
           ,
           6
           ,
           7
           ,
           8.
           that
           Abraham
           circumcised
           Isaac
           in
           assurance
           of
           the
           land
           of
           Canaan
           ,
           and
           that
           he
           received
           the
           Covenant
           of
           Circumcision
           to
           that
           end
           :
           and
           that
           the
           circumcising
           of
           infants
           had
           this
           use
           ,
           to
           signifie
           Christ
           to
           come
           ,
           seems
           plainly
           to
           be
           delivered
           by
           the
           Apostle
           ,
           Col.
           2.17
           .
           and
           by
           the
           general
           consent
           of
           Divines
           .
           Much
           more
           vain
           is
           that
           which
           he
           adds
           ,
           
             So
             as
             if
             that
             priviledge
             be
             denied
             unto
             infants
             ,
             that
             which
             was
             given
             to
             us
             in
          
           Abrahams
           
             Covenant
             is
             rejected
             ,
             as
             he
             saith
          
           Gen.
           17.
           
           
             The
             uncircumcised
             man-child
             shall
             be
             cut
             off
             from
             his
             people
             ,
             he
             hath
             broken
             my
             Covenant
             .
          
           For
           neither
           if
           Mr.
           Cs.
           sense
           of
           the
           promise
           Gen.
           22.18
           .
           Gen.
           12.2
           ,
           3.
           be
           rejected
           ,
           is
           there
           any
           thing
           which
           was
           given
           to
           us
           in
           Abrahams
           Covenant
           rejected
           ,
           nor
           had
           the
           denying
           of
           Circumcision
           to
           infants
           necessarily
           inferred
           the
           rejecting
           of
           that
           which
           was
           given
           in
           Abrahams
           Covenant
           ;
           nor
           do
           the
           words
           Gen.
           17.14
           .
           import
           ,
           that
           by
           not
           circumcising
           the
           person
           omitting
           it
           had
           rejected
           that
           which
           was
           given
           in
           Abrahams
           Covenant
           ,
           for
           so
           Moses
           not
           circumcising
           his
           son
           had
           rejected
           the
           Covenant
           ;
           but
           
             the
             breaking
             the
             Covenant
          
           was
           onely
           meant
           of
           breaking
           the
           command
           of
           that
           which
           was
           the
           token
           of
           the
           Covenant
           .
           Much
           less
           is
           this
           true
           of
           those
           that
           deny
           infant
           Baptism
           ,
           that
           they
           reject
           the
           spiritual
           blessings
           given
           in
           Abrahams
           Covenant
           ,
           Baptism
           being
           not
           by
           Christs
           institution
           a
           seal
           of
           Gods
           Covenant
           or
           promise
           to
           us
           ,
           unless
           by
           consequence
           ,
           much
           less
           the
           mixt
           Covenant
           of
           Abraham
           ,
           as
           it
           contained
           domestical
           benefits
           proper
           to
           Abrahams
           house
           ,
           much
           more
           less
           the
           new
           conceited
           promise
           of
           Mr.
           C.
           Nor
           was
           infant
           Baptism
           ever
           commanded
           by
           God
           ,
           but
           invented
           by
           men
           in
           a
           fond
           imitation
           of
           Jewish
           Circumcision
           ;
           and
           as
           long
           as
           we
           keep
           close
           to
           the
           institution
           Matth.
           28.19
           .
           and
           baptize
           and
           are
           baptized
           upon
           believing
           in
           testimony
           of
           our
           union
           with
           Christ
           and
           his
           Church
           ,
           1
           Cor.
           12.13
           .
           we
           may
           securely
           flight
           Mr.
           Cs.
           doom
           of
           being
           cut
           off
           from
           Gods
           people
           ,
           which
           after
           Mr.
           Cotton
           refuted
           by
           me
           in
           the
           second
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           11.
           he
           hath
           vainly
           here
           renewed
           to
           affright
           silly
           people
           with
           .
        
         
         
           Mr.
           C.
           adds
           ,
           
             That
             Abraham
             was
             called
             father
             of
             believers
             ,
             1.
             from
             believing
             this
             additional
             promise
             given
             in
             order
             to
             the
             increase
             of
             his
             spiritual
             seed
             ,
             which
             he
             proves
             from
             Rom.
             4.18
             .
             Gen.
             15.5
             .
             2.
             
             From
             his
             receiving
             the
             seal
             of
             that
             promise
             ,
             Rom.
             4.11
             .
             From
             which
             place
             we
             may
             observe
             ,
             1.
             
             That
             Circumcision
             was
             a
             seal
             of
             the
             righteousness
             of
             faith
             .
             2.
             
             That
             because
             it
             was
             a
             seal
             of
             that
             righteousness
             ,
             which
             he
             had
             before
             he
             was
             circumcised
             ,
             he
             therefore
             became
             the
             Father
             of
             all
             that
             believe
             ,
             whether
             circumcised
             or
             not
             .
             Now
             had
             not
             this
             seal
             been
             given
             him
             that
             he
             might
             be
             the
             Father
             of
             believers
             ,
             his
             receiving
             it
             at
             this
             or
             that
             time
             ,
             whether
             before
             ,
             or
             after
             his
             believing
             to
             righteousness
             ,
             had
             made
             nothing
             for
             the
             universality
             of
             his
             relation
             as
             a
             Father
             of
             all
             believers
             .
          
        
         
           Answ.
           I
           grant
           that
           Abrahams
           believing
           the
           promise
           ,
           Gen.
           15.5
           .
           and
           his
           receiving
           Circumcision
           a
           seal
           of
           that
           righteousness
           of
           faith
           he
           had
           in
           uncircumcision
           ,
           was
           the
           reason
           of
           his
           title
           of
           Father
           of
           believers
           .
           And
           I
           grant
           that
           Abrahams
           personal
           Circumcision
           was
           a
           seal
           of
           the
           righteousness
           of
           faith
           to
           all
           believers
           circumcised
           or
           uncircumcised
           ,
           and
           therefore
           he
           had
           it
           afore
           his
           Circumcision
           ,
           that
           it
           might
           not
           be
           judged
           as
           proper
           to
           the
           circumcised
           .
           But
           1.
           
           I
           deny
           ,
           That
           the
           promise
           was
           Gen.
           15.5
           .
           as
           Mr.
           Cs.
           additional
           promise
           is
           ,
           that
           Every
           believer
           should
           be
           a
           blessing
           to
           his
           family
           and
           posterity
           ,
           so
           as
           that
           God
           should
           ordinarily
           cast
           elect
           children
           on
           elect
           parents
           ;
           but
           that
           Abraham
           ,
           though
           then
           childless
           ,
           should
           have
           innumerable
           children
           by
           natural
           generation
           ,
           though
           he
           were
           and
           his
           wife
           aged
           ,
           and
           more
           by
           believing
           as
           he
           did
           .
           2.
           
           The
           Scripture
           doth
           not
           say
           ,
           that
           Abrahams
           Circumcision
           was
           a
           seal
           of
           the
           promise
           Gen.
           15.5
           .
           but
           a
           
             seal
             of
             the
             rightiousness
             of
             faith
             he
             had
             ,
             Gen.
          
           15.6
           .
           it
           was
           not
           a
           seal
           of
           a
           promise
           of
           a
           thing
           future
           ,
           but
           of
           a
           benefit
           obtained
           many
           years
           before
           .
           3
           :
           I
           find
           not
           any
           ones
           Circumcision
           ,
           but
           the
           Circumcision
           which
           Abraham
           had
           in
           his
           own
           person
           ,
           stiled
           
             the
             seal
             of
             the
             righteousness
             of
             faith
             ,
          
           nor
           to
           any
           but
           him
           that
           believes
           as
           he
           did
           .
           4.
           
           That
           his
           receiving
           the
           seal
           is
           not
           made
           the
           reason
           of
           Abrahams
           relation
           of
           
             Father
             of
             all
             believers
          
           ,
           but
           justification
           by
           faith
           afore
           he
           received
           Circumcision
           .
           Nor
           do
           I
           find
           that
           any
           of
           Mr.
           Cs.
           assertions
           is
           proved
           from
           Rom.
           4.11
           ,
           18.
           that
           
             Circumcision
             was
             a
             seal
             of
             the
             Covenant
             ,
             Gen.
          
           17.
           or
           
             of
             Mr.
          
           Cs.
           
             additional
             promise
          
           ,
           or
           
             that
             the
             application
             to
             infants
             was
             part
             of
             the
             seal
             ,
          
           or
           that
           
             by
             it
             Mr.
          
           Cs.
           
             imagined
             promise
             was
             confirmed
          
           ,
           and
           therefore
           this
           Text
           is
           impertinently
           alledged
           also
        
         
           Mr.
           C.
           adds
           ▪
           
             That
             it
             was
             not
             Abrahams
             faith
             onely
             ,
             nor
             his
             degree
             of
             faith
             above
             others
             which
             gave
             him
             that
             title
             ,
             appeareth
             1.
             because
             others
             were
             as
             eminent
             believers
             as
             he
             before
             him
             .
             2.
             
             There
             was
             something
             given
             which
             believers
             had
             not
             ,
             at
             least
             in
             such
             a
             way
             had
             not
             before
             ,
             in
             reference
             to
             which
             he
             was
             so
             called
             ,
             therefore
             it
             was
             not
             for
             his
             faith
             onely
             ,
             nor
             the
             eminency
             thereof
             .
             3.
             
             There
             is
             nothing
             in
             faith
             or
             the
             eminency
             thereof
             ,
             that
             could
             occasion
             that
             his
             name
             to
             be
             given
             to
             him
             ;
             but
             it
             was
             in
             reference
             to
             something
             which
             he
             was
             to
             have
             as
             a
             Father
             this
             additional
             promise
             and
             the
             seal
             thereof
             ,
             he
             was
             the
             first
             Father
             that
             received
             this
             blessing
             which
             was
             a
             blessing
             upon
             parents
             and
             their
             children
             ;
             and
             because
             at
             least
             in
             a
             great
             part
             by
             
             vertue
             thereof
             the
             holy
             seed
             was
             to
             be
             propagated
             and
             encreased
             .
             And
             believers
             are
             said
             to
             be
             his
             seed
             ,
             because
             that
             promise
             and
             Covenant
             made
             to
             Abraham
             concerning
             the
             Lords
             blessing
             and
             multiplying
             his
             seed
             ,
             is
             so
             much
             a
             cause
             of
             their
             being
             brought
             forth
             unto
             Christ
             ;
             his
             ordering
             his
             election
             so
             as
             to
             bestow
             his
             blessing
             thus
             by
             families
             and
             nations
             ,
             being
             that
             which
             makes
             the
             Kingdome
             of
             Heaven
             like
             leaven
             ,
             one
             believer
             ordinarily
             being
             the
             means
             of
             the
             conversion
             of
             another
             .
          
        
         
           Answ.
           The
           title
           [
           
             Father
             of
             believers
          
           ]
           is
           a
           relative
           ,
           with
           which
           Abraham
           was
           denominated
           from
           his
           Fatherhood
           as
           the
           form
           denominating
           ,
           and
           this
           form
           denominating
           was
           from
           his
           begetting
           justified
           believers
           as
           the
           foundation
           ,
           this
           begetting
           justified
           believers
           I
           know
           not
           how
           otherwise
           it
           should
           be
           then
           by
           his
           exemplary
           faith
           ,
           and
           Gods
           declaration
           of
           his
           justification
           by
           it
           ;
           which
           the
           Apostle
           doth
           plainly
           intimate
           ,
           Rom.
           4.11
           .
           by
           expressing
           Abrahams
           children
           in
           this
           phrase
           ,
           
             walking
             in
             the
             steps
             of
             his
             faith
             .
          
           The
           object
           indeed
           of
           this
           faith
           was
           the
           promise
           Gen.
           15.5
           .
           not
           Mr.
           Cs.
           imagined
           promise
           to
           other
           believers
           ,
           and
           so
           the
           promise
           was
           the
           occasion
           ,
           and
           in
           some
           sort
           the
           cause
           of
           the
           title
           ,
           as
           the
           object
           may
           be
           said
           to
           be
           the
           cause
           of
           the
           act
           in
           somewhat
           an
           abusive
           expression
           .
           His
           personal
           Circumcision
           was
           a
           sign
           or
           seal
           of
           that
           whence
           the
           title
           came
           ,
           the
           righteousness
           of
           faith
           ;
           and
           a
           token
           of
           that
           Covenant
           wherein
           God
           declared
           it
           ,
           Gen.
           17.4
           ,
           5
           ▪
           But
           Circumcision
           did
           not
           make
           him
           such
           ,
           he
           was
           such
           afore
           Circumcision
           was
           instituted
           ,
           Gen.
           17.4
           ,
           5.
           
           Nor
           is
           it
           said
           Rom.
           4.11
           .
           that
           his
           receiving
           Circumcision
           was
           that
           he
           might
           be
           the
           Father
           of
           the
           faithfull
           ,
           but
           his
           having
           righteousness
           by
           faith
           before
           Circumcision
           made
           him
           the
           Father
           of
           justified
           believers
           of
           all
           nations
           .
           Nor
           do
           Mr.
           Cs.
           reasons
           prove
           the
           contrary
           .
           For
           1.
           though
           others
           faith
           might
           be
           as
           strong
           ,
           yet
           no
           ones
           faith
           was
           so
           ●minently
           exemplary
           ,
           the
           time
           and
           other
           circumstances
           considered
           ;
           and
           this
           is
           apparent
           from
           Rom.
           4.18
           ,
           19
           ,
           20
           ,
           21.
           2.
           
           Abraham
           had
           that
           exemplary
           faith
           ,
           and
           promise
           and
           declaration
           of
           God
           ,
           which
           no
           Saint
           had
           before
           in
           the
           manner
           I
           have
           explained
           it
           .
           3.
           
           This
           was
           fit
           to
           denominate
           him
           
             Father
             of
             believers
          
           ,
           as
           Sara
           the
           
             Mother
             of
             obedient
             and
             well
             doing
             wives
             ,
          
           1
           Pet.
           3.6
           .
           by
           her
           exemplary
           obedience
           to
           her
           husband
           ,
           and
           we
           are
           termed
           
             children
             of
             God
             by
             following
             him
             ,
             Ephes
             .
          
           5.1
           .
           wicked
           men
           
             children
             of
             the
             Devil
          
           by
           
             doing
             his
             lusts
             ,
             Joh.
          
           8.44
           .
           It
           is
           true
           ,
           
             we
             are
             to
             look
             to
             other
             examples
             ,
             chiefly
             Christs
             ,
             Heb
             ,
          
           12
           ,
           1
           ,
           2.
           yet
           none
           of
           meer
           men
           so
           eminently
           believed
           as
           Abraham
           ,
           and
           therefore
           no
           meer
           sinfull
           man
           is
           propounded
           as
           a
           Copy
           or
           pattern
           equal
           to
           him
           .
           As
           for
           Mr.
           Cs.
           reason
           ,
           it
           is
           not
           right
           .
           For
           1.
           
           Mr.
           Cs.
           additional
           promise
           in
           his
           sense
           is
           but
           a
           figment
           .
           2.
           
           There
           is
           not
           the
           least
           hint
           in
           Scripture
           of
           that
           as
           th●
           reason
           of
           the
           title
           .
           3.
           
           If
           he
           were
           
             the
             first
             Father
             that
             received
             this
             blessing
             ,
          
           then
           it
           was
           two
           thousand
           years
           and
           more
           afore
           God
           ordered
           his
           ele●tion
           as
           Mr.
           C.
           imagines
           ,
           then
           believing
           parents
           had
           not
           this
           blessing
           before
           ,
           whereas
           if
           there
           were
           such
           a
           blessing
           ,
           it
           was
           rather
           before
           then
           after
           Abrahams
           time
           ;
           for
           we
           find
           not
           any
           setled
           Ministery
           by
           which
           the
           spiritual
           seed
           was
           multiplied
           afore
           Abrahams
           time
           ,
           therefore
           it
           is
           more
           likely
           to
           have
           been
           by
           believing
           parents
           ;
           
           but
           after
           Abrahams
           time
           we
           read
           of
           Prophets
           and
           Apostles
           ,
           Priests
           and
           Teachers
           appointed
           to
           that
           end
           .
           And
           if
           Abraham
           were
           
             the
             first
             who
             received
             this
             blessing
             ,
          
           then
           this
           was
           not
           perpetual
           ,
           and
           so
           the
           application
           of
           the
           seal
           to
           infants
           not
           moral
           ,
           sith
           the
           foundation
           of
           it
           beg●n
           but
           in
           Abraham
           .
           Sure
           I
           am
           ,
           this
           directly
           crosseth
           Mr.
           
             Richard
             Baxters
          
           conceit
           of
           infants
           visible
           Churchmembership
           by
           promise
           Gen.
           3.15
           .
           which
           I
           leave
           to
           them
           to
           contend
           about
           .
           What
           Mr.
           C.
           saith
           of
           the
           reason
           of
           the
           title
           of
           Abrahams
           seed
           given
           to
           believers
           ,
           is
           quite
           besides
           the
           Scripture
           ,
           Rom.
           4.11
           ,
           16.
           
           Gal.
           3.7
           Joh.
           8.39
           .
           And
           what
           he
           saith
           of
           
             one
             believers
             being
             ordinarily
             the
             means
             of
             conversion
             of
             another
             ,
          
           is
           true
           rather
           of
           others
           ,
           specially
           preachers
           of
           the
           Gospel
           ,
           then
           parents
           ,
           housholders
           ,
           Princes
           :
           and
           I
           wish
           it
           were
           better
           considered
           by
           him
           ,
           whether
           by
           his
           dictates
           all
           along
           in
           making
           
             the
             multiplying
             of
             the
             spiritual
             seed
             to
             be
             by
             every
             believers
             being
             a
             blessing
             to
             families
             and
             nations
             ,
             by
             ascribing
             ordinarily
             conversion
             hereunto
          
           ;
           and
           that
           p.
           38.
           not
           
             onely
             by
             common
             providence
             ,
             or
             so
             much
             by
             good
             education
             and
             example
             ,
             but
             by
             vertue
             of
             a
             special
             word
             of
             blessing
             ,
             a
             creating
             word
             of
             promise
             to
             all
             believers
             ,
             without
             which
             other
             means
             of
             conversion
             had
             not
             had
             such
             efficacy
             and
             power
             in
             turning
             sinners
             to
             God
             ,
          
           do
           not
           cross
           the
           Apostles
           speech
           ,
           Ephes.
           2.20
           .
           be
           not
           contrary
           to
           the
           experience
           both
           of
           the
           first
           and
           continued
           gathering
           of
           the
           Churches
           of
           Christ
           ,
           and
           do
           not
           indeed
           undermine
           and
           blow
           up
           a
           select
           Ministery
           for
           conversion
           ,
           as
           being
           useless
           ,
           without
           assurance
           of
           Gods
           blessing
           ,
           God
           having
           provided
           another
           way
           ,
           and
           ordinarily
           working
           by
           it
           according
           to
           a
           special
           promise
           .
           And
           how
           much
           this
           tends
           to
           justifie
           that
           disorder
           of
           every
           gifted
           brothers
           pretended
           prophesying
           and
           teaching
           in
           the
           Churches
           ,
           which
           is
           the
           occasion
           of
           the
           jangling
           and
           schisms
           by
           which
           Churches
           are
           torn
           asunder
           and
           perverted
           ,
           is
           easily
           discernable
           .
           But
           of
           this
           onely
           by
           the
           way
           .
           What
           Mr.
           C.
           hath
           summed
           up
           ,
           p.
           70.
           hath
           been
           examined
           ,
           and
           found
           to
           be
           a
           fardel
           of
           mistakes
           :
           Let
           's
           view
           the
           rest
           .
        
         
           Those
           insinuations
           which
           are
           p.
           71.
           as
           if
           Antipaedobaptists
           did
           
             easily
             part
             with
             ancient
             entailed
             priviledges
             ,
             wherein
             the
             Saints
             have
             rejoyced
             for
             so
             many
             ages
             ;
             wanted
             so
             much
             compassion
             on
             their
             children
             ,
             as
             not
             to
             blot
             their
             names
             out
             of
             Heaven
             ,
             or
             thrust
             them
             out
             of
             the
             Kingdome
             of
             Christ
             into
             the
             Kingdome
             of
             Satan
          
           ;
           have
           been
           so
           often
           discovered
           to
           be
           false
           and
           gross
           abuses
           ,
           as
           that
           were
           not
           men
           resolved
           to
           use
           any
           artifices
           to
           uphold
           an
           ill
           cause
           by
           creating
           prejudices
           against
           their
           adversaries
           ,
           they
           would
           leave
           them
           .
           But
           Mr.
           C.
           thinks
           to
           prove
           infant
           Baptism
           from
           hence
           ,
           and
           thus
           he
           argues
           .
        
      
       
         
         
           SECT
           .
           LXXX
           .
           Mr.
           Cs.
           conceit
           ,
           as
           if
           
             Gen.
             17.9
          
           .
           were
           a
           command
           in
           force
           to
           Abrahams
           spiritual
           seed
           in
           the
           
             N.
             T.
          
           is
           shewed
           to
           be
           vain
           .
        
         
           
             IF
             this
             be
             granted
             ,
             that
             the
             promise
             made
             to
             
               Abraham
               Gen.
            
             17.
             especially
             that
             part
             of
             i●
             v.
             8.
             concerning
             Canaan
             to
             bee
             an
             everlasting
             possession
             to
             his
             seed
             bee
             of
             such
             extent
             ,
             and
             made
             also
             to
             his
             spiritual
             seed
             of
             the
             New
             Testament
             ,
             it
             will
             follow
             that
             that
             command
             of
             God
             in
             those
             words
             next
             following
             v.
             9.
             is
             to
             bee
             meant
             also
             of
             his
             spiritual
             seed
             even
             in
             our
             dayes
             ,
             and
             as
             a
             command
             that
             now
             lieth
             upon
             the
             same
             spiritual
             seed
             in
             all
             generations
             ,
             in
             as
             much
             as
             that
             command
             is
             brought
             in
             with
             a
             therefore
             ,
             upon
             the
             promise
             made
             to
             the
             same
             seed
             in
             the
             words
             v.
             8.
             
          
        
         
           Answ.
           Hitherto
           Paedobaptists
           have
           been
           wont
           to
           deduce
           infant
           Baptism
           ,
           from
           the
           connexion
           between
           the
           promise
           Gen.
           17.7
           .
           
             to
             be
             a
             God
             to
          
           Abraham
           
             and
             his
             seed
          
           ,
           and
           the
           command
           v.
           9
           ,
           10
           ,
           11
           ,
           12
           ,
           13.14
           .
           which
           it
           seems
           Mr.
           C.
           dares
           not
           rest
           on
           ,
           but
           takes
           another
           way
           ,
           and
           yet
           seems
           not
           very
           certain
           what
           to
           pitch
           upon
           .
           For
           whereas
           p.
           70.
           to
           clear
           the
           duty
           of
           infant
           Baptism
           ,
           he
           sums
           up
           his
           suppositions
           ;
           
             That
             God
             made
             to
          
           Abraham
           Gen.
           22.17
           ,
           18.
           
           &
           12.2
           ,
           3.
           
             an
             additional
             promise
             of
             believers
             being
             a
             blessing
             to
             families
             and
             nations
             ,
             that
             for
             confirmation
             of
             this
             hee
             added
             a
             seal
             ,
             to
             wit
             Circumcision
             ,
             that
             the
             application
             of
             it
             to
             infants
             was
             part
             of
             the
             token
             of
             the
             Covenant
             ,
             thereby
             that
             additional
             promise
             was
             sealed
             ,
             in
             reference
             to
             them
          
           Abraham
           
             was
             called
             the
             Father
             of
             all
             them
             that
             believe
          
           ;
           who
           would
           not
           think
           that
           he
           would
           have
           inferred
           infant
           Baptism
           from
           these
           suppositions
           ,
           and
           the
           conn●xion
           between
           his
           additional
           promise
           and
           seal
           ?
           But
           in
           stead
           thereof
           ,
           as
           if
           all
           hee
           had
           before
           discoursed
           had
           been
           out
           of
           the
           way
           hee
           meant
           to
           take
           ,
           whether
           because
           there
           is
           a
           great
           distance
           between
           the
           command
           Gen.
           17.9
           .
           and
           the
           promise
           Gen.
           22.17
           ,
           18.
           or
           whether
           he
           saw
           his
           exposition
           would
           not
           stand
           good
           ,
           he
           now
           goes
           another
           way
           to
           work
           ,
           and
           thinks
           to
           deduce
           infant
           Baptism
           from
           the
           connexion
           between
           the
           promise
           Gen.
           17.8
           and
           the
           precept
           v.
           9.
           and
           his
           inference
           is
           thus
           made
           ;
           
             The
             promise
             is
             concerning
          
           Canaan
           
             to
             be
             an
             everlasting
             possession
             to
          
           Abrahams
           seed
           ,
           ergo
           
             to
             his
             spiritual
             seed
             in
             the
          
           N.
           T
           
             if
             so
             ,
             then
             the
             command
             lieth
             upon
             the
             spiritual
             seed
             still
          
           v.
           9.
           
             and
             this
             the
             word
             [
             therefore
             ]
             v.
          
           9.
           implies
           .
           
             That
             precept
             ties
             onely
             to
             keep
             the
             Covenant
             by
             seal●ng
             with
             the
             seal
             of
             it
             ,
             their
             children
             ,
          
           v.
           ●0
           .
           
             explains
             what
             seal
             should
             be
             for
             that
             time
             now
             another
             is
             come
             in
             the
             room
             of
             it
             ,
             which
             is
             for
             substance
             the
             same
             ,
             and
             equivalent
             to
             it
             ▪
             parents
             are
             bound
             by
             the
             precept
          
           Gen.
           17.9
           .
           
             the
             former
             seal
             ceasing
             and
             another
             substituted
             to
             baptise
             their
             children
             .
          
           This
           is
           as
           near
           as
           I
           well
           can
           gather
           it
           ,
           the
           force
           of
           Mr.
           Cs.
           discourse
           .
           Against
           which
           I
           except
           ,
           1.
           
           That
           the
           term
           [
           
             everlasting
             possession
          
           ,
           Gen.
           17.8
           .
           ]
           doth
           not
           prove
           it
           to
           bee
           meant
           of
           another
           Canaan
           then
           that
           part
           of
           the
           earth
           which
           the
           Israelites
           possessed
           .
           
           For
           besides
           places
           before
           alledged
           ,
           wherein
           the
           terms
           
             everlasting
             and
             for
             ever
          
           are
           vsed
           for
           a
           time
           of
           some
           few
           ages
           ,
           and
           shorter
           ,
           Numb
           .
           25.13
           .
           God
           promiseth
           
             a
             Covenant
             of
             an
             everlasting
             Priesthood
             to
             Phinehas
             and
             his
             seed
             after
             him
          
           ;
           and
           yet
           we
           know
           that
           Priesthood
           was
           to
           cease
           Heb.
           7.12
           .
           It
           is
           promised
           Ier.
           35.19
           .
           that
           
             Ionadab
             the
             son
             of
             Rechab
             should
             not
             want
             a
             man
             to
             stand
             before
             God
             for
             ever
             ,
          
           and
           yet
           this
           could
           be
           true
           onely
           of
           some
           ages
           :
           Therefore
           Mr.
           Cs.
           reason
           is
           of
           no
           force
           from
           the
           term
           [
           everlasting
           ]
           to
           infer
           the
           extent
           of
           that
           promise
           to
           the
           N.
           T.
           Nor
           indeed
           can
           the
           reason
           be
           good
           .
           For
           if
           it
           were
           ,
           then
           God
           should
           not
           promise
           at
           all
           the
           possession
           of
           the
           earthly
           Canaan
           in
           that
           place
           :
           But
           that
           is
           manifestly
           false
           ;
           for
           the
           Text
           
             saith
             ,
             Gen.
          
           17.8
           .
           that
           
             God
             would
             give
             to
          
           Abraham
           
             and
             his
             seed
             ,
             the
             land
             of
             Canaan
             ,
             wherein
          
           Abraham
           
             was
             then
             a
             stranger
          
           :
           which
           can
           be
           understood
           of
           no
           other
           then
           that
           part
           of
           earth
           which
           is
           elsewhere
           called
           the
           land
           of
           the
           
             Canaanites
             ,
             Per●zites
             ,
             Jebusites
          
           ,
           &c.
           
        
         
           I
           deny
           not
           that
           in
           the
           latent
           sense
           there
           may
           be
           a
           promise
           of
           eternal
           life
           to
           Abrahams
           spiritual
           seed
           ,
           though
           I
           find
           no
           passage
           in
           the
           N.
           T.
           so
           expounding
           the
           promise
           Gen.
           17.8
           .
           yet
           sure
           it
           is
           but
           bold
           presumption
           to
           build
           any
           doctrine
           on
           an
           allegory
           not
           expounded
           so
           by
           the
           Holy
           Ghost
           ;
           and
           it
           is
           in
           mine
           apprehension
           ,
           a
           great
           usurpation
           of
           the
           Divine
           prerogative
           ,
           to
           impose
           duties
           on
           men
           consciences
           by
           arguments
           drawn
           from
           such
           devised
           senses
           .
           2.
           
           That
           Mr.
           C.
           builds
           his
           inference
           upon
           the
           conjunction
           [
           
             therefore
             ,
             Gen.
          
           ●7
           9.
           ]
           which
           though
           it
           be
           so
           in
           the
           English
           translation
           ,
           yet
           is
           it
           in
           Hebr.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           rendred
           by
           the
           
             Tigur
             .
             And
             thou
          
           ;
           by
           
             Pareus
             ,
             But
             thou
          
           ;
           by
           
             Piscator
             ,
             Thou
             verily
          
           ;
           which
           is
           enough
           to
           shew
           there
           is
           no
           strength
           in
           Mr.
           Cs.
           inference
           ,
           sith
           there
           is
           no
           firm
           ground
           on
           which
           it
           rests
           .
           3.
           
           But
           were
           it
           granted
           that
           [
           
             therefore
             ,
             Gen.
          
           17.9
           .
           ]
           were
           the
           onely
           reading
           ,
           and
           that
           the
           command
           is
           to
           be
           meant
           also
           of
           Abrahams
           spiritual
           seed
           even
           in
           our
           days
           ,
           yet
           that
           the
           inference
           of
           the
           command
           ,
           v.
           9.
           should
           be
           onely
           from
           the
           promise
           v.
           8.
           or
           v.
           7.
           and
           not
           also
           from
           the
           promises
           v.
           4
           ,
           5
           ,
           6
           I
           know
           no
           go●d
           reason
           i●
           or
           can
           be
           given
           .
           4.
           
           Were
           it
           that
           there
           could
           be
           good
           reason
           given
           thereof
           ,
           yet
           sith
           the
           promise
           v.
           8.
           is
           mixt
           ,
           containing
           both
           spiritual
           promise
           (
           if
           Mr.
           C.
           be
           in
           the
           right
           )
           and
           promise
           pecu●iar
           to
           the
           natural
           seed
           of
           Abraham
           ,
           me
           thinks
           the
           precept
           should
           be
           onely
           to
           that
           spiritual
           seed
           which
           is
           also
           natural
           ,
           and
           not
           bind
           the
           Gentile
           believers
           ,
           sith
           they
           have
           no
           part
           of
           the
           promise
           as
           it
           concerns
           the
           p●ssession
           of
           the
           earthly
           Canaan
           ,
           from
           which
           the
           duty
           is
           inferred
           as
           well
           ,
           if
           not
           onely
           ,
           as
           from
           the
           promise
           of
           the
           heavenly
           Canaan
           ,
           5.
           
           But
           were
           all
           that
           Mr.
           C.
           would
           have
           here
           granted
           ,
           that
           the
           term
           [
           
             everlasting
             possession
             ,
             v.
          
           8.
           ]
           proves
           it
           meant
           of
           the
           times
           of
           the
           N.
           T.
           that
           [
           therefore
           ]
           v.
           ●
           .
           proves
           the
           command
           extends
           to
           the
           spiritual
           seed
           now
           ,
           that
           it
           is
           from
           the
           promise
           ,
           v.
           7.
           or
           8.
           not
           from
           the
           rest
           v
           4
           ,
           5
           ,
           6.
           that
           it
           is
           to
           Gentile
           believers
           now
           ,
           and
           not
           peculiar
           to
           Israel
           after
           the
           flesh
           ,
           yet
           sure
           if
           the
           promise
           b●
           the
           reason
           of
           the
           command
           ,
           and
           the
           command●
           belongs
           to
           them
           to
           whom
           the
           promise
           belongs
           ,
           it
           belongs
           to
           no
           other
           ▪
           and
           therefore
           to
           none
           but
           elect
           persons
           to
           whom
           that
           promise
           is
           made
           ;
           no
           meere
           professours
           of
           faith
           are
           bound
           to
           keep
           Gods
           Covenant
           by
           vertue
           of
           the
           promise
           ,
           sith
           no
           
           promise
           is
           made
           to
           them
           .
           6.
           
           Were
           this
           also
           granted
           ,
           that
           the
           command
           is
           to
           every
           professour
           of
           faith
           to
           keep
           the
           Covenant
           as
           is
           enjoyned
           v.
           9.
           then
           it
           remains
           still
           as
           a
           duty
           for
           every
           professour
           of
           Christian
           faith
           to
           circumcise
           his
           males
           of
           eight
           days
           old
           (
           which
           is
           contrary
           to
           Christianity
           ;
           )
           For
           there
           is
           no
           other
           thing
           commanded
           there
           then
           Circumcision
           But
           to
           prevent
           this
           ,
           Mr.
           C.
           saith
           .
        
         
           
             It
             is
             to
             be
             observed
             ,
             that
             this
             command
             of
             God
             is
             primarily
             fixed
             upon
             the
             general
             duty
             ,
             namely
             ,
             the
             Covenant
             to
             be
             kept
             ,
             and
             not
             upon
             this
             or
             that
             way
             of
             keeping
             ▪
             either
             by
             circumci●●ng
             or
             baptizing
             :
             so
             as
             the
             circumcising
             of
             the
             child
             came
             under
             the
             command
             onely
             upon
             this
             ,
             because
             it
             was
             declared
             then
             to
             be
             the
             token
             of
             the
             Covenant
             ;
             and
             by
             the
             words
             it
             is
             supposed
             ,
             that
             when
             it
             should
             cease
             to
             be
             the
             token
             of
             the
             Covenant
             ,
             it
             should
             no
             longer
             be
             a
             duty
             ;
             and
             what
             else
             ,
             by
             the
             same
             authority
             ,
             should
             be
             made
             the
             token
             of
             the
             same
             Covenant
             ,
             would
             be
             the
             duty
             in
             stead
             thereof
             .
             Mark
             the
             words
             ,
             he
             doth
             not
             say
             ,
             Thou
             shalt
             therefore
             circumcise
             every
             man-child
             among
             you
             as
             a
             token
             of
             the
             Covenant
             between
             me
             and
             you
             ;
             for
             so
             had
             that
             been
             made
             the
             token
             for
             perpetuity
             ,
             to
             have
             continued
             so
             long
             as
             the
             Covenant
             it self
             .
             But
          
           1.
           
             in
             general
             he
             saith
          
           ,
           v.
           9.
           
             that
             is
             ,
             they
             should
             observe
             and
             perform
             the
             token
             of
             the
             Covenant
             whatever
             that
             prove
             to
             be
             ;
             and
             he
             addeth
             in
             the
          
           2
           
             d.
             place
          
           ,
           v.
           10
           ,
           14.
           
             therefore
             ,
             as
             I
             said
             ,
             as
             for
             Circumcision
             ,
             that
             was
             a
             duty
             onely
             upon
             those
             words
             ,
             declaring
             that
             to
             be
             then
             the
             token
             .
             Circumcision
             is
             now
             abolished
             ▪
             yet
             the
             command
             of
             keeping
             the
             token
             of
          
           Abrahams
           
             Covenant
             is
             still
             in
             force
             ,
             and
             binding
             to
          
           Abrahams
           
             spiritual
             seed
             in
             their
             Generations
             ;
             therefore
             what
             is
             now
             the
             token
             of
             that
             Covenant
             must
             be
             observed
             in
             stead
             thereof
             .
          
        
         
           Answ.
           No
           wise
           and
           just
           Law-giver
           would
           ever
           make
           such
           a
           command
           of
           a
           general
           duty
           concerning
           ceremonies
           or
           rites
           then
           undetermined
           ,
           but
           to
           be
           determined
           two
           thousand
           years
           after
           ,
           
             Thou
             shalt
             keep
             my
             Covenant
          
           ,
           that
           is
           ,
           what
           ceremony
           I
           shall
           now
           appoint
           thee
           ,
           or
           what
           I
           shall
           hereafter
           appoint
           when
           I
           take
           that
           away
           :
           such
           indefinite
           dis-junctive
           commands
           so
           ambiguous
           ,
           un-intelligible
           ,
           to
           be
           understood
           at
           one
           time
           one
           way
           ,
           at
           another
           time
           another
           way
           ,
           are
           so
           like
           Delphick
           jugling
           answers
           ,
           as
           that
           I
           dare
           not
           ascribe
           them
           to
           the
           Almighty
           .
           Many
           absurdities
           follow
           on
           this
           conceit
           of
           Mr.
           C.
           which
           I
           have
           before
           set
           down
           .
           For
           present
           these
           arguments
           from
           the
           Text
           are
           against
           it
           .
           1.
           
           There
           is
           nothing
           enjoyned
           Gen.
           17.9
           .
           but
           what
           Abraham
           was
           enjoyned
           in
           his
           own
           person
           to
           do
           as
           well
           as
           his
           seed
           after
           him
           in
           their
           generations
           ;
           this
           is
           proved
           from
           the
           express
           words
           ,
           
             And
             God
             said
             unto
          
           Abraham
           ,
           
             thou
             shalt
             keep
             my
             covenant
             therefore
             ,
          
           and
           again
           ,
           
             thou
             and
             thy
             seed
             after
             thee
             in
             their
             generations
             ,
          
           twice
           is
           this
           imposed
           on
           Abraham
           distinctly
           named
           ,
           and
           the
           term
           [
           therefore
           ]
           spectially
           applied
           to
           him
           ,
           and
           after
           with
           difference
           ,
           from
           yet
           with
           his
           seed
           ,
           so
           that
           to
           deny
           this
           ,
           is
           to
           deny
           it's
           light
           when
           the
           Sun
           shines
           at
           noon
           day
           .
           But
           to
           Abrahams
           person
           was
           not
           enjoyned
           to
           observe
           and
           perform
           the
           token
           of
           the
           Covenant
           whatever
           that
           prove
           to
           be
           ,
           for
           then
           hee
           had
           been
           bound
           to
           baptise
           ,
           which
           is
           absurd
           ,
           Ergo.
           2.
           
           This
           precept
           is
           as
           well
           to
           Abrahams
           natural
           seed
           in
           their
           generations
           ,
           as
           to
           his
           spiritual
           seed
           ,
           for
           the
           precept
           belonging
           to
           those
           to
           whom
           the
           promise
           belongs
           ,
           and
           it
           cannot
           be
           denied
           the
           promise
           v.
           8.
           to
           belong
           to
           Abrahams
           
           natural
           seed
           ,
           at
           least
           such
           as
           
             Moses
             ,
             David
          
           ,
           afore
           Christ
           ,
           it
           followes
           they
           were
           bound
           to
           observe
           and
           perform
           the
           token
           of
           the
           Covenant
           what
           ever
           that
           p●ove
           to
           be
           ,
           and
           consequently
           to
           baptise
           ,
           which
           is
           absurd
           .
           3.
           
           If
           this
           precept
           be
           to
           the
           spiritual
           seed
           of
           the
           Gentiles
           ,
           then
           Gentile
           believers
           are
           bound
           to
           observe
           and
           perform
           the
           token
           of
           the
           Covenant
           whatever
           that
           prove
           to
           be
           :
           But
           Circumcision
           the
           text
           it self
           makes
           the
           token
           of
           the
           Covenant
           ,
           Ergo
           ,
           Gentile
           believe●s
           by
           this
           exposition
           are
           bound
           to
           circumcise
           .
           4.
           
           From
           v.
           10.
           
           That
           Covenant
           was
           enjoyned
           v.
           9.
           and
           no
           other
           ,
           which
           is
           expressed
           v.
           10.
           
           This
           is
           proved
           from
           the
           form
           of
           words
           which
           do
           plainly
           shew
           Gods
           meaning
           ,
           
             this
             is
             the
             covenant
             Which
             yee
             shall
             keep
             ,
          
           which
           are
           as
           express
           as
           words
           can
           bee
           that
           hee
           meant
           no
           other
           Covenant
           to
           bee
           kept
           then
           what
           is
           set
           down
           v.
           ●0
           ,
           &c.
           
           But
           that
           is
           onely
           Circumcision
           ,
           therefore
           no
           other
           is
           there
           enjoyned
           v.
           9.
           
           But
           what
           need
           I
           so
           fully
           refu●e
           that
           which
           hath
           no
           proof
           at
           all
           brought
           for
           it
           ,
           but
           Mr.
           Cs.
           word
           !
           It
           's
           enough
           to
           tell
           him
           that
           it
           is
           his
           dream
           ,
           and
           to
           let
           the
           Lord
           Mayor
           and
           Aldermen
           of
           London
           know
           that
           they
           have
           been
           enamoured
           on
           a
           vain
           phantasme
           .
           And
           ●et
           were
           it
           grant●d
           him
           and
           them
           ,
           it
           will
           never
           serve
           their
           turn
           to
           prove
           infant
           Baptism
           by
           .
        
         
           For
           1.
           
           The
           command
           Gen.
           17.9
           .
           is
           not
           in
           these
           words
           [
           thou
           shalt
           keep
           the
           token
           of
           my
           Covenant
           therefore
           ]
           but
           [
           
             thou
             shalt
             keep
             my
             Covenant
             therefore
          
           ]
           and
           therefore
           if
           according
           to
           Mr.
           Cs.
           exposition
           it
           
             be
             a
             general
             duty
             not
             fixed
             upon
             this
             or
             that
             way
             of
             keeping
             ,
          
           and
           there
           are
           other
           wayes
           of
           keeping
           the
           Covenant
           then
           by
           keeping
           the
           token
           of
           the
           Covenant
           ,
           the
           words
           may
           be
           meant
           of
           other
           duties
           then
           seals
           ,
           as
           he
           cals
           them
           of
           the
           Covenant
           ,
           as
           particularly
           what
           is
           required
           Gen.
           17.1
           .
           
             to
             walk
             before
             God
             and
             be
             perfect
             ,
          
           upon
           which
           God
           promiseth
           to
           make
           his
           Covenant
           v.
           2.
           and
           so
           the
           precept
           Gen.
           17.9
           .
           may
           be
           observed
           without
           any
           seal
           at
           all
           .
           2.
           
           But
           if
           it
           be
           limited
           to
           the
           keeping
           of
           the
           token
           of
           the
           Covenant
           ,
           yet
           it
           follows
           not
           it
           must
           be
           either
           baptising
           or
           circumcising
           ,
           there
           being
           other
           tokens
           of
           the
           Covenant
           besides
           these
           ,
           as
           the
           Passeover
           ,
           the
           Lords
           Supper
           ,
           and
           therefore
           i●
           it
           command
           them
           to
           observe
           
             the
             token
             of
             the
             Covenant
             what
             ever
             it
             prove
             to
             be
             ,
          
           it
           ties
           them
           to
           observe
           the
           Lords
           Supper
           ,
           and
           if
           it
           must
           bee
           observed
           ●y
           this
           rule
           here
           ,
           then
           it
           must
           be
           given
           to
           infants
           as
           well
           as
           Bap●ism
           .
           3.
           
           Hence
           ariseth
           a
           further
           exception
           ,
           that
           if
           it
           were
           yeelded
           ,
           that
           a
           token
           of
           the
           Covenant
           indefinite
           ●s
           commanded
           ,
           and
           Baptism
           meant
           after
           Circu●cision
           ,
           yet
           sure
           the
           command
           ties
           not
           to
           observe
           Baptism
           after
           the
           rule
           of
           Circumcision
           ,
           bu●
           after
           the
           institution
           of
           Baptism
           in
           the
           ●ew
           Testament
           .
           And
           the
           reason
           is
           plain
           ,
           the
           command
           v.
           9.
           being
           onely
           of
           a
           general
           duty
           comma●●s
           not
           the
           particular
           rite
           ,
           neither
           Circumcision
           nor
           Baptism
           ▪
           therefore
           there
           is
           no
           rule
           how
           to
           observe
           Baptism
           Gen.
           17.9
           .
           Then
           v
           10.11
           ,
           1●
           ,
           ●3
           ,
           14.
           is
           by
           Mr.
           Cs.
           ●wn
           exposition
           ●
           rule
           onely
           about
           Circumcisi●n
           ,
           who
           ,
           and
           whom
           ,
           and
           when
           ●o
           circumcise
           ,
           nor
           do
           I
           think
           Mr.
           C.
           dares
           sa●
           ,
           that
           the
           rule
           about
           the
           manner
           of
           circumstances
           of
           circumcising
           ,
           is
           a
           rule
           about
           the
           manner
           of
           circumstances
           of
           ●●ptising
           ,
           for
           then
           the
           hous●older
           should
           bee
           bound
           to
           baptise
           all
           his
           males
           of
           eight
           dayes
           old
           ,
           servants
           ,
           and
           children
           ,
           
           and
           among
           them
           himself
           if
           unbaptized
           ,
           none
           afore
           eight
           days
           old
           ,
           no
           female
           ,
           none
           but
           his
           own
           house
           ,
           he
           should
           wash
           not
           the
           face
           ,
           but
           the
           privy
           member
           .
           If
           Mr.
           C.
           to
           serve
           his
           turn
           yet
           devise
           another
           general
           law
           about
           the
           manner
           of
           observing
           the
           ●ites
           of
           the
           New
           Testament
           ,
           besides
           the
           particular
           institutions
           and
           examples
           of
           Christ
           and
           his
           Apostles
           in
           the
           New
           Testament
           —
           
             erit
             mihi
             magnus
             Apollo
          
           ,
           and
           if
           Mr.
           C.
           or
           any
           o●her
           ,
           find
           a●y
           institution
           or
           example
           of
           infant
           Baptim
           in
           the
           New
           Testament
           ,
           I
           shall
           believe
           they
           can
           cut
           a
           whetstone
           with
           a
           rasour
           .
        
         
           4.
           
           Saith
           Mr.
           
             C
             ▪
             It
             is
             supposed
             by
             the
             words
             ,
             that
             when
             circumcision
             should
             cease
             to
             be
             the
             token
             of
             the
             covenant
             ,
             it
             should
             no
             longer
             be
             a
             duty
             ,
             and
             that
             circumcision
             is
             now
             abolished
             .
          
           But
           1.
           if
           v
           9.
           be
           a
           command
           still
           in
           force
           ,
           and
           bind
           to
           observe
           still
           the
           token
           of
           the
           Covenant
           what
           ever
           it
           proved
           to
           be
           ,
           and
           that
           was
           Circumcision
           ,
           then
           it
           binds
           still
           to
           observe
           Circumcision
           2.
           
           It
           is
           said
           ,
           v.
           13.
           
           
             He
             that
             is
             born
             in
             thy
             house
             ,
             and
             he
             that
             is
             bought
             with
             thy
             money
             must
             needs
             be
             circumcised
             ,
             and
             my
             covenant
             shall
             be
             in
             your
             flesh
             for
             an
             everlasting
             covenant
             .
          
           Now
           if
           
             Mr.
             Cs.
          
           reasoning
           be
           good
           ,
           the
           promise
           is
           v.
           8.
           of
           an
           
             everlasting
             possession
          
           ,
           therefore
           it
           extends
           to
           the
           spiritual
           seed
           even
           in
           the
           New
           Testament
           ;
           by
           the
           same
           reason
           ,
           sith
           v.
           14.
           it
           is
           said
           
             Gods
             covenant
             shall
             be
             in
             their
             flesh
          
           (
           which
           is
           by
           carnal
           Circumcision
           )
           
             for
             an
             everlasting
             covenant
          
           ,
           Gods
           command
           is
           in
           the
           New
           Testament
           to
           Abrahams
           spiritual
           seed
           ,
           true
           believers
           of
           the
           Gentiles
           ,
           that
           they
           be
           circumcised
           in
           their
           flesh
           ,
           contrary
           to
           Gal.
           5.2
           .
           Act.
           15
           24.
           5.
           
           It
           is
           supposed
           
             that
             Baptism
             in
             the
             New
             Testament
             is
             the
             token
             of
          
           Abra●ams
           covenant
           ,
           which
           is
           not
           proved
           ,
           but
           is
           m●nifestly
           false
           :
           For
           then
           by
           it
           every
           believer
           should
           be
           assured
           of
           the
           land
           of
           Canaan
           ,
           that
           K●ngs
           shall
           come
           of
           him
           ,
           &c.
           as
           is
           promised
           ,
           Gen.
           17.
           v.
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           but
           that
           is
           false
           ,
           and
           a
           meer
           Jewish
           conceit
           .
           6.
           
           It
           is
           said
           withou●
           any
           shew
           of
           proof
           ,
           
             that
             by
             the
             words
             it
             is
             supposed
             ,
             that
             what
             else
             besides
             circumcision
             by
             the
             same
             authority
             should
             be
             made
             the
             token
             of
             the
             same
             covenant
             ,
             would
             be
             the
             duty
             in
             stead
             thereof
          
           :
           But
           neither
           do
           the
           words
           say
           ,
           or
           suppose
           ,
           that
           
             when
             circumcision
             should
             cease
             to
             be
             a
             token
             of
             the
             covenant
             ,
             it
             should
             no
             longer
             be
             a
             duty
          
           ;
           nor
           that
           
             what
             else
             by
             the
             same
             authority
             should
             be
             made
             the
             token
             of
             the
             same
             covenant
             ,
             would
             bee
             the
             duty
             in
             stead
             thereof
          
           ;
           there
           's
           not
           a
           word
           that
           tends
           to
           either
           supposal
           ,
           nor
           can
           be
           either
           true
           .
           For
           the
           Jews
           Circumcision
           was
           not
           abolished
           by
           any
           words
           Gen.
           7.
           but
           by
           the
           Apostles
           declaration
           ,
           Act.
           15.
           which
           doth
           not
           in
           the
           least
           hint
           any
           colection
           of
           its
           ceasing
           from
           Gen.
           17.
           but
           from
           the
           calling
           of
           the
           Gentiles
           :
           Nor
           is
           the
           reason
           there
           or
           anywhere
           else
           of
           its
           ceasing
           ,
           taken
           from
           its
           ceasing
           to
           be
           the
           token
           of
           Abrahams●ovenant
           ●ovenant
           ,
           but
           from
           the
           calling
           the
           Gentiles
           ,
           the
           comming
           of
           faith
           ,
           &c.
           
           Yea
           ,
           the
           Jewish
           ●ircumcision
           still
           used
           ceaseth
           not
           to
           be
           the
           token
           of
           Abrahams
           Covenant
           ,
           and
           yet
           the
           command
           Gen
           17.9
           ,
           ●0
           ,
           1●
           ,
           12
           ,
           13
           4.
           bind●th
           not
           .
           Nor
           is
           the
           other
           speech
           true
           .
           For
           by
           the
           same
           authority
           ,
           according
           to
           Mr.
           C.
           the
           Passeover
           ,
           the
           Lords
           Supper
           ,
           were
           made
           tokens
           of
           the
           same
           Coven●●t
           ,
           and
           yet
           ●or
           duties
           in
           stead
           of
           Circumcision
           .
           7.
           
           If
           when
           
             circumcision
             ceased
             there
             was
             〈◊〉
             be
             a
             duty
             in
             stead
             thereof
             by
             vertue
             of
             the
             command
             .
             Gen.
          
           17.9
           .
           
             and
             because
             of
             the
             promise
             of
             an
             everlasting
             possession
             ,
             v.
          
           8.
           
             it
             must
             extend
             to
             the
             New
             Testament
             to
             the
             
             spiritual
             seed
             ,
             and
             be
             of
             a
             spiritual
             blessing
          
           ;
           by
           the
           same
           reason
           ,
           Circumcision
           being
           made
           
             an
             everlasting
             covenant
             ,
             v.
          
           14.
           the
           command
           Gen.
           17.9
           .
           should
           be
           of
           a
           spiritual
           keeping
           of
           Gods
           Covenant
           ,
           and
           the
           Circumcision
           that
           comes
           in
           the
           stead
           of
           Circumcision
           in
           the
           flesh
           should
           be
           Circumcision
           of
           the
           heart
           and
           obedience
           ,
           which
           the
           New
           Testament
           seems
           to
           intimate
           ,
           Rom.
           2.26
           ,
           28
           ,
           29.
           1
           
           Cor.
           7.19
           .
           Phil.
           3.3
           .
           Col.
           2.11
           .
           8.
           
           It
           is
           supposed
           ,
           but
           not
           proved
           ,
           that
           Baptism
           is
           in
           stead
           of
           Circumcision
           ▪
           But
           Mr.
           C.
           thinks
           to
           prove
           it
           ,
           onely
           by
           the
           way
           he
           takes
           in
           to
           illustrate
           his
           conceit
           about
           Gen.
           17.9
           .
           something
           about
           the
           Sabba●h
           ,
           Exod.
           20.8
           ,
           11.
           of
           which
           he
           saith
           thus
           .
        
         
           
             The
             like
             manner
             of
             institution
             we
             have
             concerning
             the
             Sabbath
             ;
             therefore
             those
             who
             deny
             infant
             Baptism
             ,
             oftentimes
             deny
             the
             Sabbath
             ;
             and
             not
             without
             cause
             ,
             for
             there
             is
             the
             same
             reason
             of
             both
             ,
             and
             we
             may
             illustrate
             the
             one
             by
             the
             other
             .
             The
             Lord
             intended
             in
             time
             to
             change
             the
             day
             from
             the
             7th
             .
             day
             to
             the
             first
             of
             the
             week
             ,
             as
             he
             intended
             in
             time
             to
             change
             the
             token
             of
             Abrahams
             Covenant
             :
             Therefore
             in
             the
             4th
             .
             Commandment
             also
             ,
             the
             command
             is
             not
             primarily
             fixed
             upon
             the
             7th
             .
             or
             any
             day
             to
             be
             remembred
             and
             kept
             holy
             ,
             but
             upon
             the
             general
             duty
             ,
             that
             the
             rest
             day
             of
             the
             Lord
             be
             remembred
             and
             kept
             holy
             ,
             what
             ever
             that
             day
             fall
             to
             be
             .
             Remember
             the
             Sabbath
             day
             ,
             that
             is
             the
             rest
             day
             ,
             to
             keep
             it
             holy
             ;
             and
             the
             Lord
             blessed
             the
             rest
             day
             ,
             and
             sanctified
             it
             .
             And
             the
             remembrance
             and
             keeping
             of
             the
             7th
             .
             day
             is
             in
             the
             Commandment
             made
             a
             duty
             for
             this
             reason
             ,
             because
             that
             was
             declared
             to
             be
             then
             the
             day
             wherein
             God
             had
             entred
             into
             his
             rest
             after
             his
             making
             of
             the
             world
             .
             And
             upon
             the
             same
             account
             ,
             when
             after
             the
             travel
             of
             his
             soul
             ,
             in
             the
             new
             creation
             ,
             he
             entred
             the
             second
             time
             into
             his
             rest
             ,
             as
             is
             declared
             that
             he
             did
             ,
             Heb.
             4.9
             ,
             10.
             because
             that
             was
             upon
             the
             first
             day
             of
             the
             week
             ,
             when
             he
             rose
             from
             the
             dead
             ;
             therefore
             by
             vertue
             of
             that
             command
             ,
             Remember
             the
             rest
             day
             to
             keep
             it
             holy
             ;
             the
             first
             day
             of
             the
             week
             is
             now
             to
             be
             remembred
             and
             kept
             holy
             ,
             in
             as
             much
             as
             that
             is
             now
             the
             rest
             day
             of
             the
             Lord
             our
             God
             ,
             as
             formerly
             the
             7th
             .
             day
             .
          
        
         
           Answ.
           That
           those
           who
           deny
           infant
           Baptism
           do
           not
           ,
           or
           need
           not
           deny
           the
           Sabbath
           ,
           is
           shewed
           in
           my
           
             Examen
             ,
             part
          
           2.
           sect
           .
           8.
           in
           my
           
             Praecursor
             ,
             sect
          
           .
           15.
           in
           the
           second
           part
           of
           my
           
             Review
             ,
             sect
          
           .
           3.
           and
           what
           Mr.
           C.
           ha●h
           said
           for
           his
           opinion
           of
           inferring
           the
           Lords
           day
           Sabbath
           from
           Heb.
           3
           ,
           &
           4.
           hath
           been
           examined
           before
           ,
           and
           shewed
           insufficient
           for
           his
           purpose
           .
           That
           which
           now
           he
           brings
           from
           his
           conceit
           of
           the
           command
           ,
           Exod
           20.8
           ,
           11.
           is
           to
           me
           very
           doubtfull
           ,
           and
           yet
           were
           it
           certain
           ,
           would
           not
           answer
           Mr.
           Cs.
           expectation
           .
           His
           conceit
           is
           doubtfull
           to
           me
           for
           these
           reasons
           ,
           1.
           because
           if
           his
           conceit
           were
           right
           ,
           when
           it
           is
           said
           
             Remember
             the
             Sabbath
             day
             ,
             and
             the
             Lord
             blessed
             the
             Sabath
             day
             ,
          
           the
           term
           [
           
             Sabbath
             day
          
           ]
           should
           be
           conceived
           as
           a
           genus
           or
           species
           comprehending
           under
           it
           the
           rest
           day
           of
           the
           Jews
           and
           the
           Christians
           ,
           and
           such
           other
           rest
           days
           as
           God
           should
           appoint
           to
           be
           observed
           .
           B●t
           against
           this
           are
           these
           things
           :
           1.
           
           That
           I
           find
           not
           where
           the
           term
           [
           
             Sabbath
             day
          
           ]
           is
           meant
           or
           applied
           to
           any
           other
           then
           the
           7th
           .
           day
           of
           the
           week
           .
           I
           grant
           that
           other
           days
           are
           termed
           
             [
             Sabbaths
             ,
             Sabbaths
             of
             rest
             ,
             ]
             Levit.
          
           23
           ,
           24
           ,
           32
           ,
           29.
           but
           no
           where
           that
           I
           yet
           find
           ,
           is
           
           any
           day
           besides
           the
           last
           of
           the
           week
           termed
           the
           
             Sabbath
             day
          
           .
           2.
           
           
             The
             blessing
             of
             the
             Sabbath
             day
             ,
             Exod.
          
           20.11
           .
           was
           the
           same
           with
           the
           blessing
           ,
           Gen.
           2.3
           .
           For
           it
           is
           a
           narration
           of
           what
           God
           did
           in
           the
           beginning
           ,
           and
           that
           day
           was
           the
           seventh
           in
           order
           after
           the
           six
           days
           in
           which
           he
           created
           his
           work
           .
           2.
           
           Me
           thinks
           the
           Evangelist
           Luke
           23.56
           ▪
           when
           he
           saith
           ,
           
             they
             rested
             on
             the
             Sabbath
             day
             according
             to
             the
             commandment
          
           (
           which
           commandment
           is
           that
           Exod.
           20.8
           ,
           11.
           )
           and
           that
           Sabbath
           being
           by
           the
           confession
           of
           all
           the
           last
           day
           of
           the
           week
           ,
           doth
           plainly
           expound
           the
           fourth
           Commandment
           of
           that
           particular
           Sabbath
           which
           was
           the
           seventh
           day
           in
           order
           from
           the
           creation
           ,
           and
           the
           last
           day
           of
           the
           week
           .
           I
           confess
           there
           are
           difficulties
           from
           this
           exposition
           ,
           concerning
           the
           evacuating
           of
           the
           fourth
           Commandment
           ,
           which
           being
           besides
           my
           present
           business
           ,
           I
           shall
           not
           now
           insist
           on
           ,
           it
           being
           sufficient
           for
           my
           present
           purpose
           to
           shew
           why
           I
           conceive
           Mr.
           Cs.
           exposition
           doubtfull
           .
        
         
           2.
           
           Yet
           were
           hi●
           interpretation
           granted
           ,
           it
           would
           not
           serve
           his
           turn
           here
           .
           For
           1.
           
             keeping
             Gods
             Covenant
             ,
             Gen.
          
           7.9
           .
           is
           without
           any
           example
           or
           colour
           of
           reason
           re●trained
           to
           seals
           (
           as
           they
           are
           termed
           )
           of
           the
           Covenant
           ,
           and
           made
           the
           genus
           to
           Circumcision
           and
           Baptism
           ,
           as
           the
           term
           [
           Sabbath
           ]
           may
           be
           to
           all
           Festivals
           2.
           
           If
           it
           were
           ,
           yet
           
             there
             is
             not
             the
             same
             reason
          
           of
           Circumcision
           and
           Baptism
           as
           of
           the
           Sabbath
           and
           the
           ●orns
           day
           ,
           the
           one
           being
           a
           moral
           command
           ,
           and
           the
           other
           meerly
           ceremonial
           3
           If
           the
           meaning
           were
           Gen.
           17.9
           .
           that
           
             a
             duty
             were
             commanded
             in
             general
             to
             keep
             the
             token
             sign
             ,
             or
             seal
             of
             the
             Covenant
             ,
          
           then
           it
           is
           a
           command
           concerning
           any
           token
           of
           the
           Covenant
           ,
           the
           Passeover
           and
           Lords
           Supper
           ,
           as
           well
           as
           Circumcision
           and
           Baptism
           ;
           and
           if
           so
           ,
           then
           they
           are
           to
           be
           observed
           according
           to
           the
           rule
           there
           ,
           v.
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           and
           if
           so
           ,
           they
           are
           to
           be
           applied
           to
           male
           infants
           of
           eight
           days
           old
           as
           well
           as
           Baptism
           ,
           or
           according
           to
           the
           rules
           delivered
           in
           the
           institution
           of
           each
           rite
           ;
           and
           if
           so
           ,
           the
           command
           Gen.
           17.9
           ,
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           will
           make
           nothing
           for
           infant
           Baptism
           ,
           unless
           it
           can
           be
           proved
           ou●
           of
           the
           institution
           and
           practise
           in
           the
           N.
           T.
           But
           to
           prevent
           this
           ,
           Mr.
           C.
           saith
           .
        
      
       
         
           SECT
           .
           LXXXI
           .
           The
           succession
           of
           Baptism
           to
           Circumcision
           and
           their
           identity
           for
           substance
           to
           us
           is
           shewed
           to
           be
           unproved
           by
           Mr.
           Carter
           ,
           Mr.
           Marshal
           ,
           Mr.
           Church
           ,
           Dr.
           Homes
           ,
           Mr.
           Cotton
           ,
           Mr.
           Fuller
           ,
           Mr.
           Cobbet
           ,
           from
           
             Col.
             2.11
             ,
             12.
          
           or
           elsewhere
           .
        
         
           
             2ly
             .
             FOr
             answer
             further
             ,
             it
             is
             to
             be
             considered
             ,
             that
             Baptism
             is
             now
             in
             the
             room
             of
             Circumcision
             ,
             and
             is
             the
             very
             same
             for
             substance
             to
             us
             ,
             as
             Circumcision
             was
             to
             them
             before
             Christ
             ,
             namely
             ,
             the
             token
             and
             seal
             of
             that
             Covenant
             made
             with
             Abraham
             and
             his
             seed
             ,
             as
             appeareth
             Gal
             3.27
             ,
             29.
             
             
               As
               many
               of
               you
               as
               have
               been
               baptixed
               into
               Christ
               ,
               have
               put
               on
               Christ.
               And
               if
               ye
               be
               Christs
               ,
               then
               are
               ye
            
             Abrahams
             
               seed
               ,
               and
               heirs
               according
               to
               the
               promise
               .
            
             By
             which
             we
             see
             ,
             that
             whatever
             we
             
             have
             as
             Abrahams
             seed
             ,
             we
             have
             it
             all
             in
             Christ
             ;
             and
             what
             we
             have
             in
             Christ
             ,
             we
             have
             it
             all
             as
             Abrahams
             seed
             ;
             and
             that
             we
             are
             baptized
             into
             Christ
             ▪
             that
             is
             our
             initiation
             into
             Christ
             ;
             and
             what
             ever
             we
             have
             as
             Abrahams
             seed
             ,
             is
             sealed
             unto
             us
             in
             Baptism
             .
             By
             which
             it
             is
             evident
             ,
             that
             as
             Circumcision
             was
             to
             them
             ,
             so
             Baptism
             now
             to
             us
             is
             the
             token
             and
             seal
             of
             that
             Covenant
             made
             with
             Abraham
             and
             his
             seed
             .
          
        
         
           Answ.
           If
           this
           were
           granted
           ,
           yet
           Mr.
           Cs.
           purpose
           were
           not
           obtained
           ,
           that
           the
           application
           of
           the
           seal
           to
           infants
           were
           justified
           by
           the
           command
           Gen.
           17.9
           ,
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14.
           for
           the
           reasons
           before
           given
           .
           But
           because
           I
           conceive
           these
           assertions
           contain
           errours
           ,
           such
           as
           do
           mislead
           Pae●obaptists
           ,
           I
           shall
           examine
           Mr.
           Cs.
           allegations
           ,
           and
           together
           with
           them
           Mr.
           Marshals
           reply
           to
           my
           Examen
           about
           his
           third
           Conclusion
           ,
           and
           what
           I
           find
           material
           in
           other
           of
           my
           Antagonists
           about
           the
           point
           of
           Baptisms
           succeeding
           Circumcision
           .
        
         
           Two
           assertions
           are
           laid
           down
           here
           by
           Mr.
           C.
           1.
           
           That
           
             Baptism
             is
             now
             in
             the
             room
             of
             Circumcision
             .
          
           2.
           
           That
           
             it
             is
             the
             very
             same
             for
             substance
             to
             us
             as
             circumcision
             was
             to
             Jews
             before
             Christ.
          
           Neither
           of
           which
           are
           true
           ,
           or
           proved
           by
           any
           thing
           brought
           by
           Mr.
           C.
           or
           any
           other
           ,
           though
           this
           be
           the
           chief
           thing
           they
           alledge
           for
           infant
           Baptism
           ;
           and
           Mr.
           
             Church
             ,
             p.
          
           50.
           out
           of
           Dr.
           Whitaker
           ,
           tels
           us
           ,
           
             all
             the
             Anabaptists
             will
             not
             be
             able
             to
             resist
             this
             argument
             from
             circumcision
             .
          
           Let
           's
           try
           the
           strength
           of
           it
           .
           The
           latter
           position
           seems
           to
           be
           this
           ,
           
             That
             as
             circumcision
             was
             to
             the
             Jews
             ,
             so
             Baptism
             now
             to
             us
             is
             the
             token
             and
             seal
             of
             the
             covenant
             made
             with
          
           Abraham
           
             and
             his
             seed
          
           .
           But
           this
           is
           not
           all
           one
           as
           to
           be
           
             the
             very
             same
             for
             substance
          
           .
           To
           be
           
             the
             very
             same
             for
             substance
          
           ,
           is
           an
           expression
           that
           is
           scarce
           capable
           of
           good
           sense
           ;
           neither
           Baptism
           nor
           Circumcision
           in
           proper
           acception
           being
           substances
           ,
           or
           having
           substance
           ,
           except
           as
           the
           subject
           of
           them
           ,
           as
           all
           accidents
           have
           .
           As
           substance
           is
           put
           for
           essence
           ,
           so
           it
           cannot
           be
           said
           they
           are
           the
           same
           for
           substance
           ,
           sith
           cutting
           is
           one
           thing
           ,
           washing
           another
           ;
           and
           other
           Paedobaptists
           usually
           term
           them
           different
           administrations
           ,
           Circum●ision
           the
           old
           ,
           Baptism
           the
           new
           .
           I
           grant
           Circumcision
           was
           the
           token
           of
           the
           Covenant
           made
           with
           Abraham
           and
           his
           seed
           ,
           Gen.
           17.
           but
           that
           it
           was
           a
           seal
           of
           that
           Covenant
           in
           the
           sense
           usually
           meant
           by
           Paedobaptists
           ,
           or
           that
           any
           ones
           Circumcision
           was
           a
           seal
           but
           Abrahams
           ,
           much
           less
           that
           every
           ones
           Circumcision
           was
           a
           seal
           of
           the
           Covenant
           of
           grace
           to
           him
           and
           his
           seed
           is
           more
           then
           I
           find
           in
           Scripture
           ,
           and
           how
           often
           I
           have
           proved
           it
           false
           ,
           may
           be
           seen
           in
           many
           of
           my
           writings
           ,
           specially
           the
           3d.
           part
           of
           this
           Review
           .
           But
           that
           Baptism
           is
           the
           seal
           of
           that
           Covenant
           made
           with
           Abraham
           and
           his
           seed
           ,
           is
           not
           true
           .
           For
           1.
           
           Baptism
           seals
           not
           at
           all
           the
           promise
           of
           the
           land
           of
           
             Canaan
             ,
             Gen.
          
           17.8
           .
           nor
           any
           other
           of
           the
           promises
           made
           to
           the
           natural
           seed
           of
           Abraham
           .
           2.
           
           Nor
           doth
           it
           seal
           the
           spiritual
           promises
           of
           the
           comming
           of
           Christ
           the
           calling
           of
           the
           Gentiles
           ,
           as
           they
           were
           made
           to
           Abraham
           ,
           and
           by
           Circumcision
           assured
           to
           be
           accomplished
           .
           For
           then
           Baptism
           ,
           as
           Circumcision
           was
           ,
           should
           be
           a
           shadow
           and
           type
           of
           Christ
           to
           come
           ,
           and
           should
           cease
           as
           it
           did
           3.
           
           The
           Evangelical
           Covenant
           ,
           or
           the
           promise
           o●
           righ●eousness
           or
           eternal
           life
           by
           faith
           ,
           granted
           to
           be
           in
           the
           latent
           sense
           comprized
           in
           that
           Covenant
           ,
           I
           find
           no
           where
           in
           Scripture
           said
           to
           be
           sealed
           by
           Circumcision
           ,
           
           but
           rather
           that
           circumcision
           did
           bind
           persons
           to
           the
           keeping
           of
           the
           Law
           for
           righteousness
           ,
           Gal.
           5.2
           ,
           3.
           nor
           by
           baptism
           but
           by
           consequent
           .
           The
           Scripture
           rather
           makes
           it
           a
           seal
           (
           if
           it
           must
           be
           so
           called
           )
           of
           our
           promise
           to
           God
           ,
           then
           of
           Gods
           promise
           to
           us
           .
           Nor
           is
           there
           any
           thing
           Gal.
           3.27.29
           .
           to
           prove
           either
           of
           Mr.
           Cs.
           conclusions
           ,
           that
           
             Baptism
             now
             is
             the
             seal
             of
             the
             Covenant
             made
             to
          
           Abraham
           
             and
             his
             seed
          
           ;
           or
           
             that
             it
             is
             now
             in
             the
             room
             of
             Circumcision
             .
          
           For
           neither
           is
           it
           said
           that
           what
           wee
           have
           as
           Abrahams
           seed
           ,
           is
           sealed
           to
           us
           in
           Baptism
           ;
           wee
           are
           said
           indeed
           to
           put
           on
           Christ
           by
           Baptism
           ,
           but
           that
           ,
           whether
           the
           putting
           on
           be
           meant
           of
           spiritual
           union
           ,
           or
           outward
           profession
           it
           is
           ascribed
           to
           faith
           ,
           v.
           ●6
           .
           and
           our
           Baptism
           rather
           is
           made
           our
           seal
           to
           Christ
           ,
           then
           Gods
           to
           us
           :
           nor
           is
           there
           any
           thing
           spoken
           v.
           29.
           of
           any
           seed
           of
           Abraham
           but
           by
           faith
           ,
           &
           so
           our
           Baptism
           cannot
           seal
           that
           Covenant
           which
           was
           made
           to
           Abrahams
           natural
           seed
           ,
           which
           was
           the
           use
           of
           Circumcision
           ,
           and
           therefore
           that
           Baptism
           is
           the
           seal
           of
           that
           Covenant
           ,
           or
           in
           the
           room
           of
           Circumcision
           ,
           is
           not
           proved
           thence
           .
           But
           let
           's
           view
           what
           is
           further
           said
           for
           them
           or
           either
           of
           them
           .
        
         
           That
           our
           Baptism
           succeeds
           in
           the
           room
           ,
           place
           ,
           and
           use
           of
           Circumcicision
           ,
           is
           the
           common
           speech
           of
           Paedobaptists
           ;
           against
           it
           ,
           1.
           
           I
           argued
           in
           my
           Examen
           ,
           that
           Baptism
           was
           a
           concomitant
           to
           circumcision
           ,
           it
           was
           among
           the
           Jew
           long
           afore
           Christ
           came
           ,
           and
           it
           was
           by
           Divine
           appointment
           ,
           from
           the
           Baptism
           of
           John
           till
           Christs
           death
           ,
           now
           that
           which
           succeeds
           comes
           after
           ,
           is
           not
           concurrent
           .
           To
           this
           Mr.
           M.
           replied
           ,
           1.
           by
           concession
           ,
           and
           thence
           would
           gather
           an
           argument
           for
           infant
           Baptism
           ,
           which
           is
           enervated
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           24.
           2.
           
           Saith
           he
           ,
           
             A
             Lord
             Major
             elect
             succeeds
             the
             old
             ,
             though
             the
             old
             continue
             after
             his
             election
             for
             a
             time
             ,
             Defence
             p.
          
           171.
           
        
         
           But
           this
           is
           not
           true
           ,
           a
           Lord
           Major
           elect
           doth
           not
           succed
           till
           hee
           bee
           sworn
           ,
           in
           the
           interim
           he
           is
           no
           Lord
           Major
           in
           being
           ,
           but
           onely
           in
           possibility
           and
           probability
           which
           may
           never
           bee
           .
           A
           successour
           hath
           no
           place
           while
           the
           predecessour
           is
           present
           ,
           
             Jewel
             .
             Defence
             of
             the
             Apol.
             part
             .
          
           2.
           c.
           3.
           div
           .
           5.
           
        
         
           2.
           
           I
           argued
           that
           in
           no
           good
           sense
           can
           Baptism
           be
           said
           to
           bee
           in
           the
           room
           and
           place
           of
           circumcision
           ;
           For
           neither
           in
           proper
           acception
           have
           either
           room
           or
           place
           ,
           nor
           taking
           room
           and
           place
           for
           the
           subjects
           circumcising
           and
           ci●cumcised
           ,
           baptizing
           and
           baptized
           ,
           is
           it
           true
           ;
           parents
           though
           private
           persons
           might
           circumcise
           ,
           not
           so
           in
           baptism
           ,
           women
           were
           to
           be
           baptized
           ,
           not
           so
           in
           circumcision
           .
           These
           things
           are
           answered
           by
           Mr.
           M.
           either
           with
           censures
           of
           me
           ,
           which
           are
           but
           vain
           ,
           this
           arg●ing
           being
           necessary
           to
           clear
           truth
           ,
           or
           by
           reference
           to
           what
           he
           had
           said
           before
           ,
           which
           is
           also
           fully
           refuted
           in
           the
           third
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           18.
           
           I
           further
           said
           ,
           If
           by
           room
           and
           place
           be
           meant
           the
           society
           into
           which
           the
           circumcised
           and
           baptised
           were
           to
           be
           initiated
           ,
           it
           is
           not
           true
           .
           For
           Baptism
           initiated
           into
           the
           Christian
           ,
           circumcision
           into
           the
           Jewish
           church
           .
        
         
           To
           this
           Mr.
           
             M.
             If
             you
             mean
             onely
             the
             several
             administrations
             ,
             the
             Church
             of
             the
             Jewes
             being
             Christs
             Church
             under
             one
             administration
             ,
             the
             Christian
             Church
             the
             same
             Church
             of
             Christ
             under
             another
             administration
             ;
             you
             speak
             truth
             ,
             but
             not
             to
             the
             purpose
             ;
             my
             conclusion
             never
             
             said
             Circumcision
             and
             Baptism
             do
             initiate
             into
             the
             same
             administration
             of
             the
             Covenant
             :
             but
             if
             you
             mean
             ,
             that
             the
             Church
             of
             the
             Jews
             and
             wee
             are
             not
             one
             and
             the
             same
             Church
             ,
             you
             speak
             pure
             Anabaptism
             indeed
             ,
             and
             contradict
             the
             Scripture
             expresly
             ,
             which
             every
             where
             makes
             the
             Church
             of
             the
             Jewes
             and
             the
             Gentiles
             one
             and
             the
             same
             Church
             ,
             though
             under
             divers
             administrations
             .
             I
             count
             it
             needless
             to
             annex
             any
             proofs
             ,
             because
             I
             think
             you
             dare
             not
             de●y
             it
             .
          
        
         
           Answ.
           I
           do
           not
           mean
           onely
           the
           several
           administrations
           ,
           if
           I
           had
           so
           spoken
           I
           might
           have
           perhaps
           been
           judged
           to
           speak
           non-sence
           ,
           from
           which
           I
           can
           hardly
           acquit
           Mr.
           Ms.
           speeches
           ,
           that
           Circumcision
           and
           Baptism
           do
           initiate
           into
           different
           administrations
           of
           the
           Covenant
           ,
           and
           yet
           they
           are
           termed
           the
           divers
           administrations
           ,
           and
           the
           Church
           of
           Jews
           and
           Gentils
           by
           reason
           of
           them
           under
           divers
           administrations
           ,
           which
           kind
           of
           expressions
           ,
           though
           frequently
           used
           by
           Paedobaptists
           ,
           yet
           I
           can
           discern
           little
           in
           them
           but
           non-sence
           ,
           or
           tautologies
           ,
           or
           self-contradictings
           .
           My
           meaning
           was
           very
           obvious
           .
           That
           the
           Christian
           Church
           ,
           properly
           so
           called
           ,
           contradistinct
           from
           the
           Jewish
           visible
           Church
           is
           one
           society
           ,
           and
           that
           Baptism
           enters
           into
           the
           visible
           Church
           Christian
           ,
           that
           the
           visible
           Church
           Jewish
           contradistinct
           to
           the
           Christian
           is
           another
           society
           ,
           and
           Circumcision
           entred
           into
           it
           ,
           not
           into
           the
           Christian.
           And
           these
           things
           are
           so
           manifest
           that
           I
           thought
           it
           needless
           to
           bring
           proofs
           .
           Who
           knowes
           not
           that
           circumcised
           Proselytes
           were
           in
           the
           Jewish
           Church
           visible
           ,
           and
           not
           in
           the
           Christian
           ,
           and
           baptised
           disciples
           of
           Christ
           cast
           out
           of
           the
           Jewish
           church
           ,
           who
           remained
           among
           the
           disciples
           of
           Christ
           &
           in
           his
           Church
           ?
           that
           the
           Jewish
           Church
           visible
           persecuted
           the
           Christian
           Church
           visible
           ?
           Yea
           this
           is
           so
           apparent
           that
           Mr.
           M.
           both
           in
           his
           
             Sermon
             p.
          
           27.
           speaks
           to
           the
           same
           purpose
           ;
           
             None
             might
             be
             received
             into
             the
             Communion
             of
             the
             Church
             of
             the
             Jews
             until
             they
             were
             circumcised
             ▪
             nor
             in
             the
             communion
             of
             the
             Church
             of
             the
             Christians
             until
             they
             be
             baptised
             ,
             our
             Lord
             himself
             was
             circumcised
             as
             a
             professed
             member
             of
             the
             Church
             of
             the
             Jews
             ,
             and
             when
             he
             set
             up
             the
             new
             Christian
             Church
             ,
             hee
             would
             be
             initiated
             into
             it
             by
             the
             Sacrament
             of
             Baptism
          
           ;
           And
           in
           his
           
             Des.
             p.
          
           169.
           
           
             I
             reply
             that
             the
             Christian
             Church
             was
             not
             fully
             set
             up
             and
             compleated
             with
             all
             ordinances
             of
             worship
             ,
             government
             ,
             officers
             ,
             till
             afterwards
             ,
             is
             readily
             granted
             ,
             but
             that
             it
             was
             not
          
           in
           fieri
           
             in
             erecting
             and
             framing
             ,
             and
             that
             Baptism
             was
             administred
             in
             reference
             to
             the
             Christian
             Church
             ,
             and
             that
             by
             Baptism
             men
             were
             initiated
             into
             this
             new
             administration
             or
             best
             edition
             of
             the
             Church
             ,
             I
             think
             no
             sound
             Divine
             did
             ever
             question
             ▪
             p.
          
           171.
           
           
             I
             answer
          
           Johns
           
             Baptism
             and
             Ministry
             was
             a
          
           praeludium
           
             to
             Christ
             ,
             and
             was
             wholly
             in
             reference
             to
             the
             Christian
             church
             ,
             which
             then
             began
             to
             be
             moulded
             ;
             and
             though
             there
             was
             not
             a
             new
             distinct
             Church
             of
             Christianity
             set
             up
             ,
             yet
             all
             this
             was
             preparing
             the
             materials
             of
             it
             ,
             and
          
           John
           
             did
             not
             admit
             them
             by
             Baptism
             as
             members
             to
             the
             Jewish
             Paedagogy
             ,
             which
             was
             then
             ready
             to
             be
             taken
             away
             ,
             but
             into
             that
             new
             administration
             which
             was
             then
             in
             preparing
             .
          
           So
           that
           what
           Mr.
           M.
           terms
           in
           me
           
             the
             speaking
             of
             pure
             Anabaptism
             indeed
             ,
          
           is
           no
           other
           then
           his
           own
           ,
           and
           is
           so
           manifest
           as
           cannot
           be
           denied
           to
           be
           true
           ,
           nor
           is
           at
           all
           contradicted
           by
           the
           Scripture
           ,
           which
           never
           makes
           the
           Church
           christian
           visible
           and
           the
           Jewish
           to
           be
           one
           and
           the
           same
           ,
           but
           the
           Church
           invisible
           by
           election
           and
           believing
           of
           Jews
           and
           Gentils
           to
           be
           
           one
           and
           the
           same
           mystical
           body
           of
           Christ
           ,
           Ephes.
           3.6
           .
           Now
           this
           one
           thing
           demonstrates
           that
           Baptism
           succeeds
           not
           into
           the
           place
           or
           office
           of
           Circumcision
           ,
           sith
           they
           had
           different
           institutions
           ;
           were
           for
           Churches
           ,
           as
           Mr.
           M.
           speaks
           ,
           under
           divers
           administrations
           ,
           whereof
           the
           one
           was
           national
           gathered
           by
           natural
           descent
           ,
           or
           Proselytism
           ,
           the
           other
           onely
           by
           the
           preaching
           of
           the
           Gospel
           and
           faith
           .
           As
           S●lmatius
           in
           his
           apparatus
           to
           his
           book
           
             Of
             the
             primacy
             of
             the
             Pope
             p.
          
           20
           ,
           21.
           proves
           the
           modern
           Bishops
           neither
           to
           succeed
           into
           the
           place
           of
           the
           Apostles
           ,
           nor
           the
           first
           Bishops
           because
           of
           their
           different
           institution
           ,
           name
           ,
           function
           and
           ordina●ion
           ,
           so
           in
           like
           manner
           I
           prove
           that
           Baptism
           succeeds
           not
           in
           the
           place
           of
           Circumcision
           ,
           because
           of
           its
           different
           institution
           ,
           name
           ,
           office
           ,
           and
           state
           it
           hath
           from
           it
           .
           Which
           i●
           further
           proved
           thus
           .
           The
           command
           of
           Circumcision
           was
           different
           from
           the
           command
           of
           Baptism
           ,
           the
           command
           of
           Circumcision
           not
           inferring
           Baptism
           ;
           to
           which
           Mr.
           M.
           replies
           ,
           
             Now
             this
             follows
             that
             therefore
             Baptism
             doth
             not
             succeed
             in
             the
             room
             of
             Circumcis●on
             ●
             cannot
             guess
             ;
             the
             Lords
             day
             succeeds
             the
          
           7th
           
             day
             in
             being
             Gods
             Sabbath
             ,
             but
             certainly
             the
             institution
             of
             it
             was
             long
             after
             the
             other
             .
          
        
         
           Answ
           This
           proves
           that
           the
           one
           is
           not
           s●ated
           on
           the
           command
           of
           the
           other
           ,
           Baptism
           on
           the
           command
           of
           Circumcision
           ,
           they
           having
           d●fferent
           commands
           Gen.
           17.10
           ,
           
             &c.
             
             Matth.
          
           28.19
           .
           and
           consequently
           no
           rule
           for
           baptizing
           in
           the
           command
           of
           Circumcision
           ,
           nor
           the
           command
           of
           circircumcising
           infants
           a
           virtual
           command
           for
           baptising
           ,
           the
           rules
           of
           administring
           each
           of
           these
           being
           to
           be
           taken
           from
           their
           several
           commands
           and
           approved
           examples
           of
           practise
           ,
           and
           no
           other
           .
        
         
           Lastly
           ,
           that
           Baptism
           succeeds
           Circumcision
           in
           the
           same
           use
           and
           end
           ,
           is
           more
           untrue
           .
           For
           the
           uses
           of
           Circumcision
           were
           so
           far
           from
           being
           the
           same
           with
           the
           use
           of
           Baptism
           ,
           that
           they
           are
           rather
           contrary
           .
           For
           the
           uses
           of
           Circumcision
           were
           to
           engage
           men
           to
           the
           use
           of
           the
           rest
           of
           the
           Jewish
           ceremonies
           ,
           to
           signifie
           Christ
           to
           come
           out
           of
           Abrahams
           family
           ,
           to
           be
           a
           partition
           wall
           between
           Jew
           and
           Gentile
           .
        
         
           To
           this
           Mr.
           M.
           answers
           .
           
             These
             all
             refer
             to
             the
             manner
             of
             administration
             peculiar
             to
             the
             Jews
             ;
             I
             have
             often
             granted
             there
             were
             some
             legal
             uses
             of
             Circumcision
             ,
             it
             obliging
             to
             that
             manner
             of
             administration
             ;
             and
             so
             they
             were
             part
             of
             the
             Jewish
             Paedagogy
             ,
             which
             is
             wholly
             vanished
             ,
             and
             therein
             Circumcision
             hath
             no
             succession
             ;
             but
             Baptism
             succeeds
             it
             as
             a
             seal
             of
             the
             same
             Covenant
             under
             a
             better
             administration
             ,
             as
             a
             set
             and
             constant
             initiating
             Ordinance
             :
             onely
             I
             wonder
             that
             you
             say
             Circumcision
             did
             initiate
             into
             the
             Church
             of
             the
             Jews
             ,
             or
             rather
             the
             family
             of
             Abraham
             .
          
        
         
           Answ.
           Mr.
           Ms.
           grant
           ,
           that
           
             the
             uses
             were
             part
             of
             the
             Jewish
             Padagogy
             ,
             and
             that
             it
             is
             wholly
             vanished
             ,
             and
             therein
             circumcision
             hath
             no
             succession
             ,
          
           doth
           infer
           that
           Circumcision
           and
           all
           its
           uses
           are
           vanished
           ,
           and
           have
           no
           succession
           :
           For
           it
           had
           no
           uses
           but
           what
           did
           belong
           to
           the
           Jewish
           Paedagogy
           ,
           the
           initiating
           was
           into
           the
           Jewish
           Church
           ,
           or
           rather
           the
           family
           of
           Abraham
           ,
           (
           which
           speech
           I
           used
           as
           conceiving
           that
           term
           more
           comprehensive
           and
           more
           proper
           ,
           in
           as
           much
           as
           the
           family
           of
           Abraham
           was
           it
           into
           which
           Circumcision
           did
           initiate
           first
           afore
           the
           people
           of
           Abrahams
           house
           were
           termed
           the
           Church
           of
           the
           Jews
           ,
           )
           and
           that
           covenant
           
           which
           circumcision
           did
           signifie
           and
           confirm
           ,
           was
           peculiar
           to
           the
           Jews
           ,
           although
           Christ
           were
           typified
           by
           circumcision
           and
           righteousness
           by
           faith
           in
           the
           latent
           sense
           ,
           promised
           in
           the
           Covenant
           ,
           Gen.
           17.
           which
           yet
           no
           more
           proves
           Baptism
           to
           succeed
           circumcision
           then
           to
           the
           cloud
           ,
           sea
           ,
           Manna
           ,
           water
           out
           of
           the
           Rock
           ,
           the
           Ark
           of
           Noah
           ,
           the
           Passeover
           ,
           the
           sacrifices
           of
           the
           Law
           ,
           high
           Priest
           ,
           washings
           ,
           &c.
           
           And
           if
           then
           this
           be
           all
           the
           use
           that
           Baptism
           succeeds
           circumcision
           in
           ,
           to
           confirm
           the
           Covenant
           so
           far
           as
           it
           was
           spiritual
           ,
           it
           succeeds
           as
           well
           to
           all
           these
           ,
           and
           so
           doth
           the
           Lords
           Supper
           to
           circumcision
           ,
           &
           from
           the
           comands
           of
           those
           rites
           ,
           a
           rule
           might
           be
           drawn
           to
           administer
           Baptism
           by
           ,
           as
           well
           as
           from
           circumcision
           .
           Piscator
           in
           his
           
             observat
             .
             on
             Numb
          
           .
           28
           ,
           29.
           
             makes
             Baptism
             to
             succeed
             circision
             and
             the
             purifyings
             to
             be
             often
             iterated
             ,
          
           but
           the
           truth
           is
           it
           succeeds
           to
           neither
           ,
           Christ
           is
           instead
           of
           all
           these
           Col.
           2.17
           .
           and
           succeeds
           to
           them
           ,
           and
           to
           say
           that
           Baptism
           succeeds
           to
           the
           use
           of
           circumcision
           ,
           as
           it
           signified
           the
           Gospel
           promise
           to
           Abraham
           ,
           must
           make
           it
           to
           signifie
           Christ
           yet
           to
           come
           in
           the
           flesh
           ;
           For
           which
           reason
           
             I
             say
             still
             boldly
          
           ,
           though
           
             it
             were
          
           (
           as
           I
           think
           it
           is
           not
           )
           
             against
             all
             Divines
             and
             Churches
             since
             the
             Apostles
             time
             ,
             that
             to
             say
             Baptism
             succeeds
             in
             the
             room
             and
             place
             of
             circision
             ,
             is
             a
             proposition
             erroneous
             and
             very
             dangerous
             .
          
        
         
           Mr.
           M.
           saith
           to
           this
           p.
           174.
           1.
           
           
             That
             hee
             had
             confuted
             before
             what
             I
             say
             ,
             that
             the
             covenant
             with
          
           Abraham
           
             is
             not
             the
             same
             with
             the
             New-covenant
             but
             in
             part
             ,
          
           to
           which
           there
           is
           a
           full
           reply
           before
           ,
           in
           all
           the
           sections
           of
           the
           third
           part
           of
           this
           Review
           ,
           wherein
           the
           Covenant
           with
           Abraham
           is
           defended
           to
           be
           mixt
           ,
           to
           wit
           ,
           the
           4th
           ,
           25th
           ,
           26th
           ,
           27th
           .
           2.
           
           
             That
             the
             Cloud
             ,
             Sea
             ,
             Manna
             ,
             water
             of
             the
             Rock
          
           &c.
           
             were
             extraordinary
             signes
             ,
             not
             standing
             Sacraments
             to
             bee
             used
             in
             all
             generations
             ,
             and
             yet
             so
             far
             as
             God
             hath
             made
             them
             parallel
             ,
             what
             hurt
             is
             there
             in
             saying
             Baptism
             succeeds
             them
          
           ?
           To
           which
           I
           answer
           ,
           1.
           
           The
           sacrifices
           and
           purifyings
           were
           as
           much
           standing
           Sacraments
           ,
           and
           that
           in
           more
           generations
           then
           circumcision
           and
           the
           Passeover
           .
           2.
           
           That
           there
           is
           this
           hurt
           to
           Mr.
           Ms.
           cause
           ,
           that
           if
           he
           grant
           that
           Baptism
           succeeds
           to
           them
           as
           well
           as
           circumcision
           ,
           then
           a
           rule
           may
           be
           taken
           from
           the
           use
           of
           those
           in
           the
           administration
           of
           Baptism
           as
           well
           as
           from
           circumcision
           ,
           which
           is
           onely
           proved
           from
           the
           succession
           of
           the
           one
           to
           the
           other
           ,
           nor
           is
           
             it
             wildly
             said
             by
             mee
          
           ,
           if
           the
           confirming
           or
           signifying
           the
           same
           covenant
           ,
           prove
           Baptism
           to
           succeed
           circumcision
           ,
           it
           proves
           the
           Lords
           Supper
           to
           succeed
           it
           ,
           which
           according
           to
           Mr.
           
             M.
             hath
             the
             same
             general
             state
             ,
             signification
             and
             use
             ,
          
           from
           which
           alone
           Mr.
           M.
           and
           other
           Pae●obaptists
           gather
           the
           succession
           of
           Baptism
           to
           circumcision
           ,
           from
           Col.
           2.11
           ,
           12.
           &
           not
           from
           the
           particular
           use
           of
           initiating
           ,
           and
           if
           so
           a
           rule
           from
           circumcision
           to
           give
           the
           Lords
           Supper
           as
           succeeding
           it
           to
           infants
           ,
           as
           well
           as
           Baptism
           may
           be
           drawn
           ,
           which
           were
           absurd
           in
           Mr.
           Ms.
           conceit
           .
           I
           have
           hitherto
           shewed
           the
           falshood
           of
           Paedobaptists
           assertion
           about
           Baptisms
           succession
           to
           circumcision
           ;
           Let
           's
           review
           their
           proofs
           of
           it
           .
        
         
           Mr.
           M.
           in
           his
           
             defence
             p.
          
           174.
           saith
           ,
           
             From
             that
             clear
             place
             Col.
             2.8
             .
             10
             13.
             
             I
             made
             it
             evident
             ,
             not
             only
             that
             we
             have
             the
             same
             thing
             signified
             by
             circumcision
             ,
             while
             we
             are
             buried
             with
             Christ
             in
             Baptism
             ,
             but
             also
             that
             the
             Apostle
             plainly
             sees
             Baptism
             in
             the
             same
             state
             and
             makes
             it
             of
             
             the
             same
             use
             to
             us
             as
             Circumcision
             was
             to
             the
             Jews
             ;
             Christ
             onely
             to
             them
             and
             us
             also
             is
             the
             author
             of
             spiritual
             Circumcision
             .
             The
             Circumcision
             of
             the
             flesh
             was
             the
             Sacrament
             of
             it
             to
             them
             ;
             and
             now
             that
             is
             abolished
             ,
             we
             have
             Baptism
             to
             seal
             the
             same
             thing
             .
          
        
         
           Answ
           ,
           Though
           I
           deny
           not
           that
           we
           have
           the
           same
           thing
           which
           was
           signified
           by
           Circumcision
           ,
           while
           we
           are
           buried
           with
           Christ
           by
           Baptism
           ;
           yet
           I
           deny
           that
           the
           Apostle
           plainly
           or
           obscurely
           sets
           Baptism
           in
           the
           same
           state
           ,
           or
           makes
           it
           of
           the
           same
           use
           to
           us
           as
           Circumcision
           was
           to
           the
           Jews
           :
           Nor
           do
           I
           find
           any
           thing
           in
           the
           Apostles
           words
           from
           whence
           it
           may
           be
           gathered
           ,
           that
           the
           Circumcision
           of
           the
           flesh
           was
           the
           Sacrament
           of
           it
           to
           them
           ,
           except
           it
           be
           meant
           onely
           of
           Christs
           personal
           Circumcision
           .
           For
           it
           is
           plain
           ,
           that
           what
           is
           said
           v.
           11.
           that
           
             they
             were
             circumcised
             with
             the
             circumcision
             not
             made
             with
             hands
             ,
             in
             the
             putting
             off
             the
             body
             of
             the
             sins
             of
             the
             flesh
             ,
             in
          
           or
           
             through
             the
             circumcision
             of
             Christ
          
           ,
           is
           expresly
           applied
           to
           Christs
           Circumcision
           ,
           and
           not
           to
           the
           Circumcision
           of
           any
           other
           person
           but
           Christ
           :
           nor
           can
           be
           ,
           sith
           of
           no
           mans
           Circumcision
           besides
           Christs
           is
           it
           true
           ,
           that
           we
           are
           in
           or
           
             by
             it
             circumcised
             with
             the
             circumcision
             made
             without
             hands
             ,
             in
             putting●off
             the
             body
             of
             the
             sins
             of
             the
             flesh
          
           :
           Nor
           are
           we
           thus
           circumcised
           by
           Christs
           Circumcision
           as
           the
           sacrament
           ,
           token
           ,
           or
           seal
           of
           spiritual
           Circumcision
           ,
           as
           that
           onely
           which
           sacramentally
           represented
           it
           ,
           or
           as
           a
           seal
           of
           the
           Covenant
           in
           which
           it
           was
           promised
           ;
           but
           as
           the
           effectual
           pattern
           ,
           according
           to
           which
           by
           Divine
           predestination
           we
           are
           to
           be
           conformed
           ,
           Rom.
           8.29
           .
           in
           whom
           we
           are
           said
           
             to
             be
             buried
             ,
             raised
             ,
             v.
          
           12.
           
             quickned
             ,
             set
             in
             heavenly
             places
             ,
             Ephes.
          
           2
           5.
           
             concrucified
             ;
             Gal.
          
           2.20
           .
           
             fellow
             sufferers
             ,
             Rom.
          
           8.17
           .
           Phil.
           3.10
           .
           Whence
           I
           argue
           ,
           If
           our
           Baptism
           be
           hence
           gathered
           to
           succeed
           in
           the
           same
           state
           and
           use
           with
           Circumcision
           ,
           then
           it
           succeeds
           to
           Christs
           Circumcision
           ,
           for
           none
           other
           is
           here
           meant
           ;
           and
           if
           so
           ,
           then
           each
           believers
           Baptism
           is
           the
           effectual
           pattern
           by
           vertue
           of
           which
           we
           have
           spiritual
           Circumcision
           .
           But
           this
           is
           so
           absurd
           ,
           that
           it
           is
           not
           much
           short
           of
           blasphemy
           ,
           therefore
           the
           inference
           of
           Baptisms
           succession
           to
           Circumcision
           from
           hence
           is
           without
           any
           ground
           ,
           and
           I
           did
           truly
           say
           in
           my
           Examen
           ,
           that
           it
           was
           an
           
             ignis
             fatuus
          
           that
           hath
           mis-led
           men
           in
           gathering
           it
           hence
           .
           Nor
           is
           it
           true
           ,
           that
           there
           is
           a
           word
           in
           the
           Text
           that
           intimates
           ,
           that
           either
           our
           Baptism
           seals
           any
           thing
           to
           us
           ,
           except
           our
           union
           and
           conformity
           to
           Christ
           ,
           to
           which
           though
           Circumcision
           of
           the
           heart
           be
           antecedent
           ,
           concomitant
           ,
           or
           consequent
           ,
           yet
           it
           is
           not
           the
           same
           ;
           and
           therefore
           the
           sealing
           of
           the
           same
           thing
           by
           Baptism
           as
           by
           Circumcision
           ,
           is
           not
           rightly
           hence
           inferred
           .
        
         
           As
           for
           what
           Mr.
           C.
           saith
           ,
           p.
           79
           ,
           80.
           that
           
             there
             is
             the
             same
             spiritual
             fruit
             of
             Circumcision
             and
             Baptism
             ,
             those
             onely
             who
             are
             in
             Christ
             have
             it
             ,
             because
             they
             have
             it
             by
             the
             circumcision
             of
             Christ
             ,
             and
             the
             like
             of
             Baptism
             ;
             that
             the
             benefit
             and
             fruit
             of
             circumcision
             ,
             which
             is
             the
             circumcision
             made
             without
             hands
             ,
             they
             had
             by
             being
             buried
             and
             risen
             with
             Christ
             in
             Baptism
             and
             therefore
             that
             they
             were
             compleat
             in
             Christ
             ,
          
           is
           all
           granted
           ,
           and
           confirms
           my
           argument
           against
           the
           imagined
           sucession
           of
           ordinary
           Circumcision
           to
           ordinary
           Baptism
           ,
           and
           of
           their
           being
           the
           same
           in
           substance
           and
           use
           .
           For
           hereby
           it
           is
           plain
           ,
           that
           what
           spiritual
           fruit
           is
           ascribed
           to
           Circumcision
           ,
           
           it
           is
           not
           ascribed
           to
           ordinary
           Circumcision
           ,
           no
           nor
           to
           Abrahams
           ,
           (
           notwithstanding
           what
           Mr.
           C.
           would
           deduce
           from
           Rom.
           4.11
           ,
           12.
           )
           but
           to
           Christs
           :
           Nor
           is
           the
           spiritual
           fruit
           ,
           Col.
           2.11
           ,
           12.
           ascribed
           to
           Baptism
           ,
           but
           to
           the
           burial
           and
           resurrection
           of
           Christ
           represented
           in
           Baptism
           .
           As
           for
           what
           Mr.
           C.
           adds
           as
           the
           Apostles
           meaning
           ,
           
             that
             they
             were
             compleat
             in
             Christ
             in
             the
             Ordinances
             of
             the
             Gospel
             ,
          
           is
           his
           own
           fiction
           ;
           for
           the
           Apostle
           is
           so
           ●ar
           from
           saying
           we
           are
           compleat
           in
           Christ
           in
           the
           Ordinances
           of
           ●he
           Gospel
           ,
           that
           as
           I
           prove
           ,
           
             Exam.
             p.
          
           91
           ,
           92.
           out
           of
           the
           Text
           ,
           the
           words
           of
           
             Beza
             ,
             Aretius
          
           ,
           (
           whose
           sayings
           are
           by
           Mr.
           M.
           in
           his
           
             Defence
             ,
             p
          
           175.
           owned
           as
           true
           ,
           )
           and
           Mr.
           Ms.
           own
           words
           ,
           that
           the
           Apostle
           asserts
           our
           compleatness
           in
           Christ
           without
           any
           outward
           Ordinance
           either
           of
           Law
           or
           Gospel
           .
           And
           this
           I
           think
           Mr.
           C.
           himself
           dare
           not
           deny
           .
           For
           sith
           ●he
           compleatness
           is
           in
           spiritual
           benefits
           ,
           mortification
           ,
           renovation
           ,
           remission
           of
           sins
           ,
           as
           Mr.
           C.
           acknowledgeth
           ,
           if
           we
           have
           our
           compleatness
           in
           Christ
           by
           Baptism
           ,
           we
           have
           these
           spiritual
           benefits
           by
           it
           ,
           and
           we
           have
           them
           not
           without
           it
           .
           What
           Mr.
           M.
           saith
           ,
           p.
           ●75
           .
           of
           
             my
             abuse
             of
             Aretius
          
           ,
           is
           answered
           in
           my
           
             Apology
             sect
          
           .
           1●
           .
           p.
           60.
           
           Aretius
           his
           testimonies
           out
           of
           the
           Fathers
           cited
           p.
           176.
           prove
           nothing
           concerning
           the
           meaning
           of
           Col.
           2.11
           ,
           12.
           though
           they
           shew
           that
           some
           of
           the
           Ancients
           conceived
           of
           Baptisms
           succession
           to
           Circumcision
           as
           he
           did
           .
           To
           what
           I
           argued
           in
           my
           
             Examen
             ,
             p.
          
           92.
           that
           by
           this
           doctrine
           ,
           that
           Baptism
           is
           in
           stead
           of
           Circumcision
           ,
           the
           Apostles
           argument
           for
           the
           disanulling
           the
           Jewish
           ceremonies
           ,
           both
           here
           and
           Heb.
           9.
           
           &
           10.1
           .
           &
           13.
           in
           the
           Epistle
           to
           the
           
             Galatians
             ,
             ch
          
           .
           3.
           
           &
           4.
           and
           Ephes.
           2.
           is
           quite
           evacuated
           ,
           who
           still
           useth
           this
           argument
           to
           prove
           the
           abolition
           of
           the
           ceremonies
           of
           the
           law
           ,
           because
           they
           have
           their
           complement
           in
           Christ
           ,
           not
           in
           some
           new
           Ordinance
           added
           in
           stead
           of
           them
           ;
           for
           if
           there
           be
           need
           of
           other
           Ordinances
           (
           besides
           Christ
           )
           in
           stead
           of
           the
           old
           ,
           then
           Christ
           hath
           not
           in
           himself
           fulness
           enough
           to
           supply
           the
           wa●t
           of
           them
           ,
           and
           this
           abolition
           is
           not
           because
           of
           Christs
           fulness
           ,
           but
           other
           Ordinances
           that
           come
           in
           stead
           of
           the
           abolished
           ;
           and
           though
           our
           Ordinances
           may
           be
           said
           to
           imitate
           theirs
           ,
           yet
           Christs
           onely
           succeeds
           them
           .
        
         
           Mr.
           M
           thus
           saith
           .
           
             I
             answer
             ,
             it
             is
             very
             true
             ▪
             that
             whoever
             should
             plead
          
           (
           as
           Mr.
           C.
           doth
           )
           
             that
             we
             have
             any
             of
             our
             compleatness
             in
             any
             outward
             Ordinance
             would
             evacuate
             the
             Apostles
             argument
             ,
             but
             yet
             they
             by
             his
             own
             appointment
             help
             us
             to
             apply
             this
             compleatness
             ,
             they
             argue
             not
             that
             all
             our
             compleatness
             is
             not
             in
             Christ
             ,
             Christ
             onely
             succeeds
             all
             the
             Jewish
             Ordinances
             as
             the
             body
             doth
             the
             shadow
             :
             We
             plead
             not
             ,
             as
             the
             Papists
             do
             ,
             that
             the
             Jewish
             Sacraments
             were
             types
             of
             ou●s
             ,
             they
             were
             types
             onely
             of
             Christ
             ;
             but
             yet
             ours
             succeed
             them
             to
             be
             like
             signs
             of
             the
             covenant
             of
             grace
             ,
             and
             so
             the
             Apostle
             doth
             in
             this
             place
             .
          
        
         
           To
           which
           I
           reply
           .
           1.
           
           If
           it
           be
           contrary
           to
           the
           Apostle
           to
           plead
           that
           we
           have
           any
           of
           our
           compleatness
           in
           any
           ou●ward
           Ordinance
           ,
           then
           it
           is
           contrary
           to
           ●he
           Apostle
           to
           make
           Baptism
           and
           the
           Lords
           Supper
           to
           succeed
           Circumcision
           and
           the
           Passeover
           ,
           sith
           ●hat
           onely
           Col.
           2.10
           ,
           &c.
           is
           made
           to
           succeed
           them
           wherein
           we
           are
           compleat
           without
           them
           .
           2.
           
           What
           Mr.
           M.
           means
           by
           
             applying
             the
             compleatness
             of
             Christ
          
           ,
           and
           how
           
             Baptism
             and
             the
             Lords
             Supper
             help
             us
             to
             apply
             this
             compleatness
             ,
          
           I
           do
           not
           readily
           
           understand
           .
           I
           conceive
           it
           applied
           no
           otherwise
           then
           by
           faith
           ,
           nor
           they
           to
           help
           any
           otherwise
           then
           by
           exciting
           it
           ,
           which
           I
           am
           sure
           they
           do
           not
           to
           infants
           ,
           and
           so
           Baptism
           of
           infants
           is
           no
           help
           to
           them
           to
           apply
           the
           compleatness
           of
           Christ.
           3.
           
           Though
           Baptism
           and
           the
           Lords
           Supper
           argue
           not
           that
           all
           our
           compleatness
           is
           not
           in
           Christ
           ,
           yet
           the
           doctrine
           of
           Mr.
           M.
           that
           
             Baptism
             is
             in
             the
             same
             state
             ,
             and
             of
             the
             same
             use
             to
             us
             as
             circumcision
             was
             to
             the
             Jews
             ,
             that
             it
             succeeds
             into
             its
             place
             ,
          
           doth
           so
           a●gue
           as
           I
           have
           shewed
           .
           4.
           
           If
           Christ
           onely
           succeeds
           all
           the
           Jewish
           Ordinances
           ,
           as
           the
           body
           succeeds
           the
           shadow
           ,
           then
           Christ
           onely
           is
           made
           Col.
           2.11
           ,
           12.
           the
           successour
           to
           Circumcision
           :
           for
           there
           is
           no
           other
           succession
           there
           spoken
           of
           ,
           as
           appears
           by
           the
           phrases
           of
           
             compleatness
             in
             him
             as
             the
             head
             ,
             v.
          
           10.
           
             circumcised
             by
             the
             circumcision
             of
             Christ
             ,
             v.
          
           11.
           
             buried
             with
             him
             ,
             risen
             with
             him
             ,
             v.
          
           12.
           
             quickned
             together
             with
             him
             ,
             v.
          
           13.
           
             dead
             with
             him
             from
             the
             rudiments
             of
             the
             world
             ,
             v.
          
           20.
           so
           as
           that
           
             by
             holding
             him
             as
             the
             head
             being
             knit
             together
             the
             whole
             body
             increaseth
             with
             the
             increase
             of
             God
             ,
             v.
          
           19.
           and
           chiefly
           that
           which
           is
           said
           v.
           17.
           
             which
             are
             a
             shadow
             of
             things
             to
             come
             ,
             but
             the
             body
             is
             of
             Christ.
          
           5.
           
           If
           the
           Jewish
           Sacraments
           were
           not
           types
           of
           ours
           ,
           then
           the
           reason
           of
           their
           ceasing
           from
           the
           succession
           of
           ours
           is
           taken
           away
           ,
           for
           that
           rests
           onely
           on
           this
           ,
           that
           they
           were
           types
           ,
           and
           ours
           the
           truth
           .
           6.
           
           If
           ours
           succeed
           onely
           in
           that
           they
           are
           like
           signs
           of
           the
           Covenant
           of
           grace
           ,
           then
           they
           succeed
           all
           the
           sacrifices
           ,
           washings
           ,
           annointings
           of
           the
           law
           as
           well
           as
           these
           :
           we
           may
           conclude
           succession
           of
           Baptism
           to
           Noahs
           Ark
           ,
           &c.
           
           But
           in
           the
           administration
           of
           an
           Ordinance
           we
           are
           not
           to
           be
           ruled
           by
           bare
           analogy
           framed
           by
           our selves
           or
           delivered
           by
           the
           spirit
           of
           God
           ,
           but
           by
           the
           institution
           of
           God.
           
        
         
           To
           this
           Mr.
           M.
           saith
           ,
           
             Defence
             ,
             p.
          
           177.
           
           
             I
             answer
             ,
             but
             when
             those
             analogies
             framed
             by
             the
             spirit
             of
             God
             ,
             are
             agreeable
             to
             the
             use
             and
             end
             of
             Gods
             institution
             ,
             we
             are
             to
             be
             ruled
             by
             them
             ;
             and
             the
             Apostle
             shews
             that
             's
             our
             case
             here
             .
          
        
         
           Answ.
           1.
           
           If
           this
           were
           true
           ,
           then
           to
           tie
           Baptism
           to
           the
           eighth
           day
           ,
           to
           be
           of
           all
           in
           the
           family
           ,
           &c.
           should
           according
           to
           Mr.
           Ms.
           s●ppositions
           be
           right
           .
           2.
           
           There
           's
           not
           a
           word
           in
           the
           Apostle
           Col
           2.
           to
           shew
           that
           
             ours
             succeed
             the
             Jewish
             Sacraments
             to
             be
             like
             signs
             of
             the
             covenant
             of
             grace
             .
          
           Yea
           ,
           I
           urged
           that
           the
           Apostle
           rather
           resembles
           burial
           to
           Circumcision
           then
           Baptism
           ,
           and
           makes
           the
           analogy
           between
           Circumcision
           and
           Christs
           burial
           ,
           and
           cited
           the
           words
           of
           Chrysostome
           and
           Theophilact
           on
           the
           place
           to
           that
           purpose
           ,
           
             Exam
             p.
          
           93.
           
        
         
           To
           this
           Mr.
           M.
           
           
             Where
             i●
             Circumcision
             compared
             to
             burial
             ,
             and
             wherein
             I
             pray
             you
             lies
             the
             analogy
             between
             them
             ?
          
        
         
           I
           reply
           ,
           1.
           
           I
           said
           not
           Circumcision
           is
           compared
           to
           burial
           ,
           but
           that
           Col.
           2.11
           ,
           12.
           burial
           rather
           resembles
           Circumcision
           then
           Bap●ism
           ,
           and
           the
           analogy
           is
           between
           them
           .
           Which
           is
           true
           ,
           sith
           
             buried
             with
             him
             ,
             v.
          
           12.
           answers
           to
           
             circumcised
             by
             his
             circumcision
             ,
             v.
          
           11.
           and
           the
           analogy
           is
           ,
           that
           as
           the
           one
           so
           the
           other
           is
           the
           effectual
           pattern
           of
           our
           mortification
           ;
           and
           not
           between
           our
           burial
           and
           baptism
           ,
           as
           Mr.
           M.
           And
           to
           this
           are
           the
           words
           cited
           by
           me
           apposite
           .
           Nor
           are
           the
           words
           of
           
             Chrysostome
             ,
             that
             we
             put
             off
             sins
             in
             Baptism
             ,
          
           for
           Mr.
           Ms.
           purpose
           ,
           to
           prove
           analogy
           conceived
           by
           the
           Apostle
           between
           the
           Jewish
           common
           Circumcision
           ,
           or
           our
           burial
           
           and
           our
           baptism
           .
           2.
           
           I
           said
           Baptism
           is
           named
           with
           faith
           ,
           Col.
           2.12
           .
           as
           the
           2
           means
           whereby
           we
           have
           communion
           with
           Christ
           ,
           and
           are
           compleat
           in
           him
           .
           
             Exam.
             p.
          
           94.
           
        
         
           To
           this
           Mr
           ,
           M.
           
           
             But
             is
             not
             this
             the
             same
             sense
             with
             mine
             ?
             But
             your
             syllogism
             or
             mighty
             consequence
             I
             deny
             ,
             Baptism
             is
             named
             because
             it
             is
             one
             of
             the
             means
             of
             Christians
             being
             exempted
             from
             the
             Schoolmaster
             ,
             and
             come
             to
             be
             ingraffed
             into
             Christ
             ,
             and
             to
             be
             compleat
             in
             him
             ,
             therefore
             it
             doth
             not
             succeed
             in
             the
             room
             and
             place
             of
             Circumcision
             ,
             nay
             rather
             therefore
             it
             doth
             .
          
        
         
           To
           this
           is
           replied
           in
           my
           
             Apology
             ,
             sect
          
           .
           5.
           p.
           28.
           that
           Mr.
           M.
           perverts
           my
           words
           ,
           my
           arguing
           being
           no
           other
           then
           this
           ,
           Baptism
           is
           alledged
           as
           one
           of
           the
           means
           whereby
           we
           come
           to
           be
           compleat
           in
           Christ
           ,
           (
           which
           Mr.
           M.
           denies
           not
           ,
           but
           avows
           as
           his
           sense
           ,
           )
           therefore
           there
           was
           another
           reason
           besides
           the
           succession
           of
           it
           into
           the
           place
           of
           circumcision
           ,
           why
           the
           Apostle
           there
           mentions
           it
           ,
           which
           Mr.
           M.
           denied
           .
           And
           this
           consequence
           (
           however
           Mr.
           M.
           in
           his
           flout
           term
           it
           )
           is
           good
           ,
           except
           it
           were
           true
           ,
           that
           every
           means
           whereby
           we
           are
           compleat
           in
           Christ
           succeeds
           circumcision
           ,
           the
           contrary
           whereof
           is
           confessed
           by
           Mr.
           M.
           in
           acknowledging
           faith
           to
           be
           one
           of
           the
           means
           whereby
           we
           are
           compleat
           in
           Christ
           ,
           Col.
           2.12
           .
           which
           yet
           succeeds
           not
           circumcision
           ,
           according
           to
           him
           .
           Mr.
           Ms.
           censure
           of
           my
           speech
           ,
           that
           the
           misunderstanding
           Col.
           2.11
           ,
           12.
           was
           an
           
             ignis
             fatuus
          
           ,
           as
           arrogant
           ,
           is
           shewed
           in
           my
           
             Apology
             ,
             sect
          
           .
           5.
           p.
           29.
           to
           be
           injurious
           :
           And
           what
           he
           saith
           in
           his
           
             Defence
             ,
             p.
          
           179.
           of
           my
           position
           ,
           that
           circumcision
           was
           not
           a
           token
           of
           the
           Covenant
           to
           the
           Jews
           children
           ,
           is
           another
           injury
           ,
           in
           that
           he
           leaves
           out
           the
           words
           [
           in
           sone
           sense
           ]
           which
           was
           set
           down
           a
           little
           before
           in
           my
           
             Appendix
             ,
             p.
          
           174.
           which
           being
           added
           ,
           there
           is
           nothing
           in
           them
           contrary
           to
           the
           Text
           ,
           Gen.
           17.
           but
           enough
           thence
           to
           prove
           my
           speech
           true
           .
        
         
           What
           Mr.
           C.
           urgeth
           p.
           81
           ,
           from
           1
           Cor.
           5.7
           ,
           8.
           of
           the
           Lords
           Supper
           succeeding
           the
           Passeover
           ,
           
             That
             the
             Apostle
             could
             not
             have
             expressed
             by
             such
             phrases
             taken
             from
             the
             Passeover
             the
             celebrating
             the
             Lords
             Supper
             ,
             had
             not
             the
             Passeover
             and
             the
             Supper
             been
             the
             same
             for
             substance
             ,
          
           is
           not
           right
           .
           For
           1.
           that
           by
           
             keeping
             the
             feast
          
           is
           meant
           
             eating
             the
             Lords
             Supper
          
           ,
           is
           not
           proved
           ;
           and
           
             Beza
             ,
             Diodati
          
           ,
           the
           
             new
             Annot.
          
           with
           others
           ,
           paraphrase
           the
           words
           thus
           ,
           
             Let
             us
             lead
             our
             life
          
           .
           2.
           
           Our
           
             obedience
             ,
             gifts
             ,
             doing
             good
             ,
          
           are
           termed
           sacrifices
           ,
           yet
           these
           phrases
           prove
           not
           them
           to
           be
           the
           same
           in
           substance
           in
           Mr.
           Cs.
           sense
           .
           3.
           
           Christ
           is
           expresly
           in
           the
           Text
           1
           Cor
           5.7
           .
           termed
           
             our
             Passeover
          
           ,
           therefore
           the
           Text
           makes
           the
           sacrifice
           of
           Christ
           to
           suc●eed
           the
           Passeover
           ;
           not
           the
           Lords
           Supper
           .
        
         
           But
           Mr.
           
             Drew
             ,
             p.
          
           3●
           ▪
           thinks
           to
           prove
           the
           succession
           of
           Baptism
           to
           Circumcision
           ,
           because
           as
           he
           saith
           in
           my
           
             Exercit.
             p.
          
           3.
           
             &c.
             
             I
             readily
             grant
             that
             Baptism
             is
             an
             Ordinance
             set
             up
             by
             the
             appointment
             of
             Christ
             to
             serve
             for
             the
             same
             spiritual
             ends
             that
             circumcision
             did
             .
          
           To
           which
           I
           say
           ,
           that
           all
           I
           grant
           there
           ,
           is
           ,
           that
           Circumcision
           and
           Baptism
           signified
           and
           confirmed
           the
           promise
           of
           the
           Gospel
           ,
           but
           I
           added
           ,
           according
           to
           different
           forms
           and
           function
           ,
           and
           I
           ascribed
           no
           more
           to
           Circumcision
           then
           to
           the
           Paschal
           lamb
           ,
           the
           rain
           of
           Mannah
           ,
           &c.
           
           But
           this
           is
           not
           the
           same
           with
           that
           which
           Mr.
           Drew
           injuriously
           imposeth
           on
           me
           .
           Yet
           if
           it
           were
           ,
           it
           would
           
           not
           prove
           Baptisms
           succession
           to
           Circumcision
           ,
           as
           is
           before
           shewed
           ,
           and
           if
           it
           did
           it
           would
           as
           well
           prove
           its
           succession
           to
           the
           Passeover
           ,
           Manna
           ,
           the
           water
           out
           of
           the
           Rock
           ,
           &c.
           which
           hee
           will
           not
           assert
           I
           think
           .
           The
           rest
           which
           hee
           saith
           ,
           about
           Col.
           2.11
           ,
           12.
           is
           the
           same
           with
           what
           others
           say
           ,
           and
           hath
           been
           answered
           in
           my
           Examen
           part
           .
           3.
           sect
           .
           9.
           in
           my
           Appendix
           ,
           and
           in
           this
           section
           and
           in
           other
           parts
           of
           this
           Review
           .
        
         
           As
           for
           Mr.
           Cotton
           ,
           who
           is
           one
           of
           those
           to
           whose
           writing
           Mr.
           Drew
           refers
           us
           for
           proof
           of
           Baptisms
           succession
           to
           Circumcision
           ,
           from
           Col.
           2.10
           ,
           11
           ,
           12.
           his
           conceit
           is
           grounded
           upon
           this
           mistake
           in
           hi●
           book
           of
           Baptism
           p.
           128.
           
           
             That
             the
             Apostle
             pleadeth
             our
             compleatness
             in
          
           Christ
           ,
           
             notwithstanding
             our
             want
             of
             circumcision
             ,
             in
             that
             wee
             en●oy
             the
             like
             fulness
             of
             benefit
             in
             our
             Baptism
             as
             the
          
           Jews
           
             did
             in
             their
             circumcision
          
           ,
           which
           hath
           been
           often
           shewed
           to
           bee
           false
           .
           For
           there
           is
           no
           mention
           of
           a
           benefit
           to
           the
           Jews
           ,
           but
           to
           the
           Colossians
           ,
           and
           this
           benefit
           was
           not
           bare
           outward
           Circumcision
           ,
           or
           any
           outward
           Church
           priviledge
           ,
           but
           the
           inward
           Circumcision
           
             in
             putting
             off
             the
             body
             of
             the
             sins
             of
             the
             flesh
             ,
          
           and
           this
           not
           by
           the
           Jews
           Circumcision
           ,
           but
           
             Christs
             circumcision
          
           in
           his
           own
           person
           ,
           nor
           is
           it
           true
           that
           the
           fulness
           of
           benefit
           there
           is
           ascribed
           to
           ordinary
           Baptism
           ,
           nor
           can
           bee
           rightly
           so
           conceived
           .
           And
           what
           Mr.
           Cotton
           saith
           in
           the
           same
           place
           against
           those
           who
           say
           that
           Baptism
           being
           granted
           to
           succeed
           Circumcision
           ,
           yet
           it
           follows
           not
           infants
           must
           bee
           baptized
           ,
           
             That
             succession
             is
             the
             substitution
             of
             later
             things
             for
             former
             things
             in
             the
             same
             sub●ect
             ,
             if
             the
             subject
             be
             changed
             ,
             so
             far
             as
             there
             is
             a
             change
             of
             the
             subject
             there
             is
             no
             succession
             ,
             and
             therefore
             if
             infants
             be
             not
             baptized
             as
             they
             were
             circumcised
             ,
             Baptism
             succeeds
             not
             circumcision
             ,
          
           is
           false
           and
           against
           himself
           .
           1.
           
           False
           ,
           for
           we
           know
           though
           there
           were
           a
           law
           made
           that
           after
           infant
           Kings
           al
           should
           be
           adult
           ,
           and
           after
           women
           Queens
           ,
           all
           should
           be
           male
           Kings
           ,
           yet
           they
           should
           be
           true
           successors
           ,
           as
           King
           James
           to
           Queen
           
             Elizabeth
             ,
             Henry
          
           the
           7th
           to
           Edward
           the
           5th
           or
           Henry
           the
           6th
           .
           2.
           
           Against
           himself
           ,
           For
           thereby
           is
           proved
           Baptism
           doth
           not
           succeed
           circumcision
           ,
           sith
           there
           is
           a
           change
           in
           the
           subject
           ,
           women
           being
           baptized
           ,
           who
           were
           not
           circumcised
           ,
           and
           parents
           or
           masters
           of
           families
           being
           to
           circumcise
           ,
           but
           preachers
           of
           the
           Gospel
           onely
           to
           baptize
           .
        
         
           As
           for
           what
           Dr.
           Homes
           (
           to
           whom
           Mr.
           Drew
           also
           refers
           )
           in
           his
           Annimadvers
           .
           on
           my
           Exercit.
           p.
           28
           ,
           29.
           brings
           to
           prove
           Baptisms
           succession
           to
           Circumcision
           ,
           it
           's
           upon
           alike
           mistakes
           .
           For
           1.
           it
           is
           not
           true
           that
           the
           Apostles
           scope
           Col.
           2.12
           .
           in
           mentioning
           Baptism
           ,
           is
           to
           answer
           the
           objection
           Dr.
           Homes
           imagins
           ,
           and
           to
           shew
           that
           we
           are
           as
           compleat
           as
           the
           Jews
           ,
           because
           Christ
           hath
           appointed
           another
           sign
           ,
           to
           wit
           Baptism
           ,
           in
           stead
           of
           the
           Jews
           Circumcision
           .
           2.
           
           Nor
           doth
           the
           Apostle
           affirm
           or
           intimate
           ,
           that
           if
           we
           have
           not
           Baptism
           in
           the
           room
           of
           Circumcision
           to
           us
           Believers
           and
           our
           infants
           ,
           we
           are
           not
           so
           compleat
           as
           the
           Jews
           ,
           by
           Christ.
           3.
           
           Nor
           is
           it
           true
           that
           the
           Apostle
           doth
           call
           off
           the
           Colossians
           from
           circumcision
           by
           the
           consideration
           of
           their
           Baptism
           as
           in
           the
           room
           of
           circumcision
           .
           4.
           
           Nor
           doth
           the
           Apostle
           make
           such
           analogy
           between
           Baptism
           and
           Circumcision
           as
           Dr.
           Homes
           saith
           he
           doth
           .
           5.
           
           Nor
           if
           hee
           did
           ,
           would
           this
           prove
           such
           a
           succession
           of
           Baptism
           to
           Circumcision
           as
           Paedobaptists
           would
           have
           ,
           that
           the
           command
           of
           infant
           Circumcision
           must
           be
           a
           command
           for
           infant
           Baptism
           .
        
         
         
           Mr.
           
             Thomas
             Fullers
          
           argumentation
           for
           
             the
             succession
             of
             Baptism
             to
             Circumcision
             in
             all
             the
             essentials
             of
             it
             ,
          
           as
           he
           speaks
           in
           his
           
             Infants
             advocate
             ▪
             ch
          
           .
           7.
           is
           alike
           vain
           .
           For
           there
           is
           no
           inconvenience
           that
           I
           know
           ,
           to
           say
           no
           ordinance
           doth
           succeed
           Circumcision
           ;
           his
           talk
           of
           Sacraments
           being
           pillars
           of
           the
           Church
           ,
           is
           but
           phrasifying
           instead
           of
           disputing
           ,
           nor
           do
           I
           know
           how
           it
           can
           bee
           true
           .
           Nor
           do
           I
           know
           ,
           that
           all
           or
           any
           graces
           Evangelical
           
             are
             conferred
             in
             baptism
          
           or
           were
           
             in
             circumcision
             of
             the
             Jewes
          
           ,
           much
           less
           that
           
             the
             conferring
             of
             such
             grace
             ,
             is
             essential
             to
             either
             of
             them
          
           ;
           nor
           is
           it
           true
           ,
           that
           Col.
           2.11
           ,
           12.
           
           
             Christians
             are
             said
             by
             Baptism
             to
             bee
             spiritually
             circumcised
          
           ;
           and
           
             by
             the
             same
             proportion
             the
             believing
             Jews
             may
             bee
             said
             by
             Circumcision
             to
             bee
             spiritually
             baptized
          
           :
           For
           it
           is
           not
           by
           Baptism
           but
           before
           it
           ,
           that
           regularly
           persons
           are
           spiritually
           circumcised
           ,
           nor
           were
           the
           believing
           Jewes
           by
           Circumcision
           to
           be
           spiritually
           baptized
           but
           before
           it
           ;
           Nor
           is
           there
           
             any
             such
             affinity
          
           ,
           much
           less
           
             essential
             sameness
             between
             them
          
           ,
           as
           that
           a
           command
           about
           the
           one
           should
           bee
           a
           command
           to
           us
           about
           the
           other
           .
           Nor
           do
           I
           finde
           any
           thing
           in
           that
           Author
           which
           needs
           further
           answer
           ,
           hee
           having
           added
           nothing
           to
           the
           cause
           ,
           but
           some
           peculiar
           words
           and
           expressions
           without
           any
           strength
           .
        
         
           What
           Mr.
           Cobbet
           hath
           about
           this
           point
           
             Just.
             vindic
             part
          
           .
           2.
           c.
           2.
           sect
           .
           9
           ,
           10
           ,
           11.
           
           I
           shall
           further
           examine
           .
           Sect.
           9.
           he
           sets
           down
           eight
           propositions
           ,
           which
           if
           they
           were
           all
           granted
           ,
           yet
           they
           do
           not
           prove
           that
           point
           ,
           which
           is
           in
           question
           ,
           that
           an
           a●gument
           from
           analogy
           between
           meer
           positive
           ceremonies
           ,
           ri●es
           or
           Sacraments
           is
           of
           validity
           ,
           so
           as
           that
           it
           may
           be
           concluded
           thus
           ;
           So
           it
           was
           in
           a
           ceremony
           of
           the
           Old
           Testament
           ,
           therefore
           it
           must
           be
           so
           in
           the
           New
           ,
           without
           any
           other
           precept
           or
           example
           therein
           :
           Concerning
           the
           insufficiency
           thereof
           ,
           I
           have
           disputed
           so
           largely
           in
           the
           2d
           .
           part
           of
           this
           Review
           sect
           .
           2
           ,
           3.
           as
           that
           I
           need
           to
           say
           no
           more
           here
           .
           Nor
           doth
           any
           thing
           Mr.
           C.
           brings
           concerning
           
             the
             fulness
             of
             the
             Scripture
             ,
             Christ
             or
             the
             Apostles
             arguing
             ,
          
           prove
           such
           kind
           of
           arguing
           good
           in
           meer
           positive
           rites
           ,
           however
           matters
           of
           faith
           and
           manners
           are
           determined
           and
           proved
           by
           them
           from
           the
           Old
           Testament
           .
           Nor
           should
           it
           bee
           granted
           (
           as
           it
           is
           not
           )
           that
           
             there
             is
             the
             same
             main
             ground
             of
             Circumcision
             and
             Baptism
             ,
          
           yet
           would
           it
           follow
           the
           rule
           of
           the
           one
           is
           a
           rule
           about
           the
           other
           ,
           without
           the
           like
           institution
           .
           Yet
           what
           Mr.
           C.
           hath
           set
           down
           as
           
             the
             main
             ground
             that
             God
             would
             once
             have
             his
             Covenant
             of
             grace
          
           (
           which
           he
           means
           p
           201.
           of
           the
           very
           Covenant
           of
           saving
           grace
           ,
           not
           of
           any
           meer
           outward
           Covenant
           )
           
             to
             be
             to
             the
             whole
             Church
             and
             Church
             seed
          
           ;
           and
           the
           rest
           of
           his
           
             hypotheses
             ,
             pag.
          
           195.
           are
           so
           fully
           shewed
           to
           bee
           mistakes
           in
           this
           Review
           ,
           that
           I
           think
           it
           needless
           
             actum
             agere
          
           .
           And
           for
           the
           tenth
           section
           in
           which
           he
           makes
           a
           tedious
           paraphrase
           ,
           and
           dictates
           many
           things
           without
           proof
           ,
           concerning
           Col.
           2.10
           ,
           11
           ,
           12.
           they
           proceed
           upon
           the
           mistakes
           above
           shewed
           ,
           as
           if
           the
           Apostle
           answered
           this
           objection
           ,
           If
           Gentile
           believers
           have
           not
           an
           initiatory
           seal
           for
           them
           and
           their
           children
           they
           should
           not
           bee
           so
           compleat
           as
           the
           Jewes
           in
           outward
           Ordinances
           ,
           and
           that
           the
           Apostle
           answers
           that
           they
           have
           Baptism
           in
           stead
           of
           Circumcision
           .
           He●
           himself
           more
           truly
           saith
           ,
           pag.
           199.
           
           
             That
             Baptism
             is
             named
          
           Col.
           2.12
           .
           
             as
             an
             outward
             mean
             whereby
             bee
             inchurched
             
             Gentiles
             especially
             ,
             come
             ordinarily
             to
             have
             communion
             with
             Christ
             ,
             and
             to
             be
             compleat
             in
             him
             ,
          
           and
           therefore
           not
           in
           outward
           Ordinances
           ;
           nor
           by
           Baptism
           can
           it
           bee
           said
           wee
           are
           compleat
           in
           outward
           ordinances
           ,
           sith
           himself
           makes
           it
           onely
           the
           initiatory
           seal
           ,
           but
           compleatness
           is
           not
           in
           the
           enjoyment
           of
           the
           initiatory
           onely
           ,
           but
           of
           all
           ordinances
           .
        
         
           As
           for
           what
           hee
           saith
           Section
           eleven
           ,
           for
           the
           succession
           of
           Baptism
           to
           Circumcision
           ,
           that
           
             it
             is
             sufficient
             to
             prove
             it
             that
             they
             agree
             in
             their
             common
             Author
             ,
             Sacramental
             nature
             ,
             and
             end
          
           (
           which
           yet
           is
           false
           ▪
           )
           the
           answer
           is
           good
           that
           these
           things
           prove
           it
           not
           ,
           sith
           there
           are
           the
           same
           or
           more
           parities
           of
           Baptism
           and
           the
           Passeover
           ,
           and
           more
           disparities
           between
           Baptism
           and
           Circumcision
           ,
           which
           are
           sufficient
           to
           shew
           that
           the
           command
           concerning
           the
           one
           is
           not
           a
           command
           concerning
           the
           other
           .
           For
           i●
           the
           command
           bind
           to
           baptize
           infants
           ,
           it
           binds
           onely
           to
           baptize
           males
           at
           eight
           dayes
           old
           ,
           and
           not
           afore
           ;
           nor
           is
           it
           any
           answer
           to
           say
           ,
           
             The
             command
             of
             Circumcision
             binds
             in
             the
             substantials
             of
             it
             though
             not
             in
             the
             circumstantials
          
           ;
           ●or
           first
           ,
           if
           the
           command
           bind
           it
           binds
           in
           every
           point
           as
           well
           as
           in
           one
           .
           2.
           
           The
           state
           of
           infancy
           is
           as
           much
           a
           circumstance
           as
           the
           eighth
           day
           .
           3.
           
           In
           the
           command
           of
           Circumcision
           ,
           I
           know
           not
           any
           thing
           which
           may
           bee
           termed
           substantial
           ,
           unless
           hee
           mean
           the
           act
           of
           cutting
           off
           the
           fore-skin
           of
           the
           flesh
           ,
           which
           hee
           will
           not
           have
           us
           tied
           ●o
           ,
           for
           then
           wee
           must
           not
           baptize
           our
           infants
           but
           circumcise
           them
           .
           As
           for
           what
           hee
           speaks
           of
           the
           command
           to
           seal
           with
           an
           initiatory
           seal
           of
           the
           Covenant
           indefinite
           believers
           and
           their
           children
           ,
           it
           is
           a
           meer
           figment
           ,
           as
           hath
           been
           before
           shewed
           .
           There
           is
           nothing
           else
           that
           I
           conceive
           needfull
           to
           be
           added
           in
           this
           place
           ,
           I
           go
           on
           to
           finish
           the
           rest
           .
        
      
       
         
           SECT
           .
           LXXXII
           .
           Notwithstanding
           Mr.
           Cs.
           allegations
           of
           
             Acts
             2.38
             ,
             39.
             1
             
             Cor.
             7.14
             .
             Rom.
             11
             16
             ,
             ●●
             Mark.
             10.14
             .
             Acts
             15.10
             .
             Matth.
             28.19
             .
          
           the
           
             N.
             T.
          
           appear●
           to
           be
           silent
           about
           Mr.
           Cs.
           additional
           promise
           ,
           and
           infants
           Baptism
           .
        
         
           HAving
           more
           largely
           noted
           the
           unproved
           dictates
           and
           mistakes
           of
           Mr.
           Carter
           hitherto
           .
           I
           shall
           be
           briefer
           in
           the
           rest
           ●o
           what
           he
           saith
           pag.
           81
           ,
           82
           ,
           83
           ,
           84.
           there
           needs
           no
           more
           to
           bee
           said
           but
           this
           ,
           that
           the
           blessing
           upon
           posterity
           which
           Mr.
           C
           imagines
           ,
           m●ght
           have
           been
           signified
           ,
           though
           adult
           persons
           onely
           had
           been
           circumcised
           ,
           we
           have
           plain
           Scriptures
           which
           warrant
           us
           to
           alter
           circumcision
           wholly
           and
           abolish
           i●
           ,
           besides
           which
           we
           know
           no
           other
           command
           Gen●7
           ●7
           ▪
           9
           the
           texts
           Acts
           8.12
           .
           Gal.
           3
           27
           28.
           do
           as
           plainly
           shew
           that
           Baptism
           is
           to
           be
           of
           none
           but
           believers
           ,
           and
           that
           but
           adul●
           persons
           are
           to
           〈◊〉
           bap●ized
           ,
           ●s
           that
           women
           are
           to
           be
           baptized
           ,
           i●
           Circumcision
           were
           a
           priv●ledge
           Acts
           7.8
           .
           we
           have
           abundant
           warrant
           to
           take
           it
           away
           ;
           nor
           doth
           the
           text
           Rom
           11
           29.
           hinder
           it
           ,
           which
           is
           not
           meant
           of
           outward
           priviledges
           ,
           which
           are
           common
           to
           elect
           
           and
           reprobate
           (
           as
           the
           priviledge
           of
           Circumcision
           was
           )
           but
           of
           saving
           grace
           ,
           to
           wit
           election
           and
           effectual
           calling
           ,
           and
           therefore
           is
           palpably
           abused
           by
           Mr.
           C.
           to
           prove
           that
           
             God
             takes
             not
             away
             the
             outward
             priviledge
             from
             his
             people
             now
             ,
             which
             was
             by
             circumcision
             ,
          
           we
           justly
           require
           a
           precept
           or
           example
           in
           the
           N.
           T
           to
           warrant
           infant
           Baptism
           ,
           no
           command
           of
           a
           meer
           positive
           right
           of
           the
           Old
           Testament
           ,
           being
           a
           rule
           to
           us
           about
           a
           meer
           positive
           right
           of
           the
           new
           ,
           as
           is
           fully
           proved
           by
           me
           in
           the
           2d
           .
           part
           of
           this
           Review
           ,
           Sect.
           2
           ,
           3.
           
        
         
           What
           Mr.
           C.
           saith
           pag.
           85
           ,
           86
           ,
           87
           ,
           88
           ,
           89.
           
           
             That
             the
          
           N.
           T.
           
             is
             not
             altogether
             silent
             in
             this
             matter
             ,
          
           because
           of
           Peters
           words
           ,
           Acts
           2.38
           ,
           39.
           is
           false
           .
           For
           neither
           is
           there
           a
           word
           Acts
           2.38
           ,
           39.
           of
           Mr.
           Cs.
           imagined
           additional
           
             promise
             of
             making
             every
             believer
             a
             blessing
             ,
             so
             as
             to
             cast
             ordinarily
             elect
             children
             on
             elect
             parents
             ,
          
           nor
           that
           
             the
             application
             of
             the
             initial
             seal
             is
             to
             signifie
             this
             promise
             ,
          
           nor
           that
           
             the
             application
             of
             it
             to
             infants
             is
             of
             the
             substance
             of
             this
             Covenant
          
           nor
           that
           
             the
             command
          
           Gen.
           17.9
           .
           
             is
             yet
             a
             command
             that
             lieth
             upon
          
           Abrahams
           
             spiritual
             seed
             now
             in
             the
             New
             Testament
             ,
          
           nor
           that
           
             Baptism
             is
             now
             in
             the
             room
             of
             Circumcision
             ,
             and
             is
             the
             very
             same
             in
             substance
             for
             us
             ,
          
           nor
           if
           Mr.
           Cs.
           exposi●ion
           were
           granted
           ,
           would
           any
           of
           these
           follow
           ,
           but
           the
           contrary
           .
           For
           first
           ,
           if
           the
           promise
           bee
           the
           same
           wi●h
           that
           vers
           .
           17.
           out
           of
           Joel
           ,
           yet
           sure
           it
           is
           not
           the
           same
           with
           Mr.
           Cs.
           additional
           promise
           ,
           the
           promise
           of
           receiving
           the
           holy
           Ghost
           being
           not
           all
           one
           with
           this
           ,
           that
           the
           parent
           believing
           shall
           bee
           a
           blessing
           to
           his
           posterity
           as
           Mr.
           C.
           fancies
           ,
           the
           promise
           of
           receiving
           the
           Holy
           Ghost
           being
           of
           a
           thing
           terminated
           on
           the
           receiver
           ,
           but
           Mr.
           Cs.
           additional
           promise
           of
           a
           thing
           convayed
           to
           posterity
           ,
           the
           promise
           of
           receiving
           the
           Holy
           Ghost
           beeing
           as
           well
           ,
           if
           not
           chiefly
           to
           the
           children
           ,
           Acts.
           2.17
           ,
           18.
           but
           the
           additional
           promise
           of
           Mr.
           C.
           is
           onely
           to
           the
           parent
           .
           2.
           
           Were
           the
           promises
           the
           same
           ,
           yet
           this
           would
           not
           serve
           Mr.
           Cs.
           turn
           ,
           but
           bee
           against
           him
           .
           For
           if
           the
           promise
           Acts
           2.39
           .
           be
           the
           same
           with
           that
           vers
           .
           17
           ,
           18.
           then
           it
           is
           a
           promise
           to
           children
           of
           dreaming
           dreames
           ,
           seeing
           visions
           ,
           and
           prophesying
           ,
           but
           this
           cannot
           be
           meant
           of
           infant
           children
           ,
           it
           neither
           was
           so
           fulfilled
           in
           the
           Apostles
           days
           ,
           nor
           in
           any
           after
           time
           ,
           it
           would
           be
           a
           prodig●
           to
           hear
           an
           infant
           prophesie
           ,
           much
           less
           is
           it
           true
           of
           the
           ordinary
           gifts
           of
           the
           spirit
           ,
           v.
           18.
           3
           
           The
           limitation
           also
           is
           against
           him
           ,
           For
           if
           it
           be
           true
           which
           he
           saith
           p.
           88.
           
           That
           Peter
           
             maketh
             the
             Gentiles
             case
             parallel
             with
             the
             Jews
             ,
             and
             saith
             that
             the
             same
             promise
             did
             also
             belong
             to
             them
             yet
             with
             the
             same
             limitation
             ,
             namely
             ,
             to
             so
             many
             of
             them
             onely
             as
             the
             Lord
             our
             God
             shall
             call
             ,
             implying
             that
             it
             is
             an
             effectual
             call
             to
             faith
             and
             repentance
             ,
             that
             gave
             to
             any
             such
             a
             priviledge
             ,
             either
             Jew
             or
             Gentile
             ,
          
           and
           p.
           87.
           
             the
             words
             of
             the
             Apostle
             cannot
             be
             meant
             ,
             that
             the
             promise
             did
             belong
             to
             them
             and
             their
             children
             onely
             as
          
           Jews
           ,
           
             Abrahams
             natural
             seed
             ,
             but
             as
             believers
             ,
             and
             upon
             their
             conversion
          
           (
           which
           I
           conceive
           true
           )
           then
           it
           is
           false
           that
           it
           belongs
           to
           infants
           as
           the
           natural
           seed
           of
           their
           parents
           ,
           though
           believers
           ,
           and
           therefore
           the
           promise
           Act.
           2.39
           .
           is
           not
           Mr.
           Cs.
           additional
           promise
           ,
           which
           is
           of
           believing
           parents
           being
           a
           blessing
           to
           posterity
           ,
           nor
           is
           the
           promise
           or
           imagined
           priviledge
           consequent
           thereupon
           ,
           belonging
           to
           infants
           until
           they
           repent
           and
           believe
           .
           4.
           
           That
           which
           hee
           saith
           p.
           87.
           that
           Act.
           2.38
           .
           is
           
             an
             invitation
             
             to
             repenting
             and
             believing
             Jews
             to
             be
             baptized
             they
             and
             their
             children
             ,
          
           is
           so
           far
           from
           being
           
             for
             his
             purpose
          
           ,
           that
           it
           is
           manifestly
           against
           it
           .
           For
           if
           the
           invitation
           be
           of
           every
           one
           to
           repent
           first
           ,
           and
           then
           every
           of
           them
           so
           repenting
           to
           be
           baptized
           ,
           then
           it
           is
           not
           an
           invitation
           to
           infants
           to
           be
           baptized
           ,
           nor
           of
           parents
           to
           baptize
           them
           .
           Yea
           ,
           this
           is
           so
           apparent
           in
           the
           Text
           that
           the
           very
           words
           are
           directed
           expresly
           to
           those
           persons
           
             who
             were
             pricked
             in
             their
             hearts
             ,
             and
             said
             Men
             and
             brethren
             what
             shall
             we
             do
             ,
             that
             they
             should
             be
             every
             of
             them
             baptized
             ,
             v.
          
           38.
           without
           so
           much
           as
           mentioning
           their
           children
           in
           the
           invitation
           .
           Nor
           doth
           any
           thing
           after
           done
           by
           them
           ,
           v.
           41.
           &c.
           shew
           that
           they
           understood
           that
           they
           were
           directed
           by
           Peter
           to
           cause
           their
           children
           ,
           whether
           infant
           or
           adult
           ,
           to
           be
           baptized
           upon
           their
           repentance
           and
           believing
           onely
           .
           Yea
           ,
           if
           as
           Mr.
           C.
           saith
           ,
           
             John
             Baptist
             had
             cleared
             that
             point
             ,
             Matth.
          
           3.8
           ,
           9.
           that
           to
           the
           Jews
           as
           Abrahams
           seed
           natural
           Baptism
           did
           not
           belong
           ,
           it
           belongs
           not
           now
           to
           a
           believers
           seed
           .
           But
           the
           truth
           is
           ,
           Mr.
           Cs.
           exposition
           is
           in
           many
           things
           false
           or
           uncertain
           .
           It
           is
           uncertain
           whether
           the
           promise
           Acts
           2.39
           .
           be
           the
           same
           with
           that
           which
           is
           mentioned
           v.
           17
           ,
           18.
           or
           that
           v.
           30.
           of
           which
           I
           have
           spoken
           enough
           before
           .
           It
           is
           false
           that
           the
           promise
           Acts
           2.17
           ,
           18.
           can
           be
           meant
           of
           ordinary
           gifts
           .
           For
           the
           Apostle
           saith
           v.
           16.
           that
           
             what
             was
             spoken
             by
             the
             Prophet
             was
             the
             thing
             they
             then
             saw
             performed
             ,
          
           which
           was
           
             speaking
             with
             tongues
             v.
          
           4
           ,
           11.
           
             the
             great
             things
             of
             God
          
           ,
           which
           was
           extraordinary
           ;
           and
           if
           the
           promise
           v.
           17
           ,
           18.
           had
           included
           ordinary
           gifts
           ,
           it
           had
           been
           impertinently
           alledged
           to
           shew
           the
           fulfilling
           of
           it
           then
           in
           those
           miraculous
           gifts
           .
           Nor
           doth
           Mr.
           C.
           prove
           it
           to
           be
           so
           meant
           .
           For
           1.
           though
           
             the
             last
             days
             in
             Scripture
             signifie
             all
             that
             space
             of
             time
             from
             the
             comming
             of
             Christ
             in
             the
             flesh
             to
             the
             end
             of
             the
             world
             ,
          
           1
           Tim.
           4.1
           .
           2
           Tim.
           3.1
           .
           Heb.
           1.2
           .
           &
           9.26
           .
           yet
           it
           follows
           not
           
             the
             promise
             is
             yet
             in
             fulfilling
             ,
          
           it
           is
           sufficient
           to
           verifie
           the
           prophecy
           that
           it
           hath
           been
           fulfilled
           in
           any
           part
           of
           the
           last
           days
           .
           2.
           
           Nor
           is
           there
           any
           thing
           v.
           18.
           to
           prove
           
             the
             prophesying
             there
             to
             be
             a
             distinct
             thing
             from
             the
             prophesying
             ,
             v.
          
           17.
           or
           
             prophesying
             in
             either
             to
             be
             an
             ordinary
             gift
             ,
          
           or
           
             common
             to
             all
             Gods
             servants
          
           .
           Nor
           do
           Rev.
           19.10
           .
           compared
           Rev.
           12.17
           .
           or
           Rev.
           1.9
           .
           prove
           that
           
             every
             believer
             hath
             the
             spirit
             of
             prophecy
             .
          
           For
           Johns
           suffering
           
             for
             the
             testimony
             of
             Jesus
          
           may
           be
           understood
           ,
           yea
           being
           distinct
           from
           the
           word
           of
           God
           Rev.
           1.9
           .
           seems
           to
           be
           meant
           of
           his
           giving
           testimony
           of
           Jesus
           as
           an
           Apostle
           or
           Prophet
           extraordinary
           ;
           and
           the
           having
           the
           testimony
           of
           
             Jesus
             ,
             Rev.
          
           12.17
           .
           being
           distinct
           from
           
             keeping
             the
             commandments
             of
             God
          
           ,
           imports
           the
           testimony
           there
           meant
           to
           be
           of
           that
           which
           was
           testified
           by
           extraordinary
           revelation
           ,
           against
           which
           the
           Dragon
           warred
           ,
           and
           a
           blessing
           is
           to
           the
           observers
           ,
           Rev.
           1.3
           And
           that
           Rev.
           19.10
           .
           is
           meant
           of
           those
           who
           had
           extraordinary
           revelation
           ,
           is
           manifest
           ,
           in
           that
           Rev.
           22.9
           .
           where
           the
           same
           thing
           is
           expressed
           ,
           and
           there
           what
           is
           Rev.
           19.10
           .
           
             thy
             brethren
             which
             have
             the
             testimony
             of
             Jesus
             ,
          
           is
           ,
           
             thy
             brethren
             the
             prophets
          
           ,
           and
           
             the
             prophets
          
           are
           distinct
           
             from
             them
             that
             keep
             the
             words
             of
             that
             book
             .
          
           Besides
           ,
           if
           
             every
             believer
             had
             the
             spirit
             of
             prophecy
             ,
          
           then
           every
           believer
           should
           be
           a
           prophet
           ,
           and
           should
           be
           set
           by
           God
           in
           the
           Church
           next
           after
           Apostles
           ,
           afore
           Teachers
           ;
           which
           doth
           expresly
           gainsay
           the
           Apostle
           ,
           1
           Cor.
           12.28
           ,
           29.
           and
           fully
           proves
           the
           prophesying
           mentioned
           1
           Cor.
           14.
           
           to
           be
           no
           ordinary
           gift
           ,
           which
           every
           believer
           hath
           .
           Nor
           doth
           it
           follow
           ,
           
             the
             testimony
             of
             Jesus
             is
             the
             spirit
             of
             prophesie
             ,
          
           therefore
           
             every
             testimony
             of
             Jesus
             is
             the
             spirit
             of
             prophesying
             ,
          
           the
           speech
           being
           indefinite
           ,
           not
           universal
           ;
           and
           the
           words
           being
           the
           speech
           of
           the
           Angel
           ,
           shewing
           wherein
           he
           was
           fellow-servant
           to
           John
           ,
           plainly
           intimate
           he
           meant
           it
           of
           the
           special
           testimony
           of
           Jesus
           which
           he
           was
           fellow
           servant
           to
           John
           in
           ,
           as
           the
           Title
           of
           the
           Book
           shews
           ,
           Rev.
           1.1
           .
           
             The
             Revelation
             of
             Jesus
             Christ
             which
             God
             gave
             to
             him
             to
             shew
             to
             his
             servants
             what
             things
             must
             shortly
             be
             ,
             and
             sending
             signified
             them
             by
             his
             Angel
             to
             his
             servant
             John.
             I
          
           omit
           what
           Piscator
           conceives
           in
           his
           scholie
           on
           the
           place
           ,
           
             that
             the
             words
             are
             to
             be
             read
             in
             an
             inverted
             order
             thus
             ,
             the
             spirit
             of
             prophesie
             is
             the
             testimony
             of
             Jesus
             ,
          
           that
           is
           ,
           which
           is
           received
           from
           him
           .
           Nor
           is
           it
           true
           ,
           that
           the
           promise
           Ioh.
           16.13
           .
           is
           to
           all
           believers
           ,
           however
           Preachers
           do
           so
           often
           misapply
           it
           ,
           but
           to
           the
           Apostles
           .
           And
           it
           may
           be
           doubted
           ,
           whether
           the
           words
           1
           Ioh
           2.20
           ,
           27.
           be
           meant
           of
           all
           believers
           ,
           or
           of
           those
           that
           were
           strong
           or
           we●l
           instructed
           by
           John
           as
           his
           li●tle
           children
           ,
           v.
           14.
           and
           if
           it
           be
           meant
           of
           all
           believers
           ,
           yet
           it
           must
           be
           understood
           with
           limitation
           of
           all
           things
           necessary
           to
           salvation
           ,
           or
           of
           all
           things
           needfull
           to
           withstand
           the
           seducers
           he
           mentions
           ,
           not
           a
           word
           ●hat
           mentions
           their
           prophesying
           .
           Nor
           doth
           Joh.
           7.39
           .
           prove
           every
           believer
           a
           prophet
           ;
           nor
           may
           it
           be
           gathered
           from
           1
           Thes.
           5.19
           ,
           20.
           that
           
             such
             preaching
             ,
             which
             we
             must
             suppose
             may
             bring
             us
             something
             that
             is
             not
             good
             ,
             is
             called
             prophesying
             ,
          
           but
           that
           something
           may
           be
           termed
           prophesying
           which
           is
           not
           ;
           and
           therefore
           
             the
             spirits
             are
             to
             be
             tried
             whether
             they
             be
             of
             God
             ,
             for
             many
             false
             pro●hets
             are
             gone
             out
             into
             the
             world
             ,
          
           as
           John
           speaks
           ,
           1
           Epist.
           4.1
           .
        
         
           Nor
           is
           it
           true
           ,
           that
           
             Peter
             exhorts
             the
             Jews
             ,
             Act.
          
           2.38
           .
           
             to
             repent
             ,
             that
             is
             ,
             to
             go
             on
             as
             they
             had
             begun
             .
          
           For
           though
           they
           had
           some
           horrour
           of
           conscience
           ,
           v.
           37.
           yet
           not
           repentance
           ,
           unto
           which
           Peter
           exhorts
           ,
           v.
           38.
           nor
           doth
           any
           word
           used
           by
           Peter
           intimate
           that
           
             they
             had
             begun
             to
             repent
          
           .
           And
           what
           Mr.
           C.
           adds
           to
           the
           clause
           
             to
             as
             many
             as
             the
             Lord
             our
             ●od
             shall
             call
             ,
             not
             onely
             to
             them
             ,
             but
             also
             to
             their
             children
             ,
          
           is
           too
           bold
           dealing
           with
           the
           Scripture
           ,
           there
           being
           not
           a
           word
           in
           the
           Text
           which
           implieth
           that
           addition
           ,
           and
           therefore
           is
           not
           justified
           by
           his
           allegations
           of
           Psal.
           1.6
           .
           Prov.
           10.24
           .
           What
           other
           arguments
           for
           Mr.
           Cs.
           purpose
           have
           been
           urged
           from
           Act.
           2.38
           ,
           39.
           have
           been
           largely
           answered
           already
           .
           I
           go
           on
           .
        
         
           Mr.
           C.
           adds
           ,
           p.
           90
           ,
           91
           ,
           92
           ,
           93
           ,
           94
           ,
           95
           ,
           96
           ,
           97
           ,
           98
           ,
           99.
           a
           large
           discourse
           ▪
           in
           whi●h
           1.
           there
           is
           p.
           97.
           a
           confession
           which
           doth
           invincibly
           prove
           infant
           Baptism
           to
           be
           will
           worship
           ,
           and
           his
           speech
           false
           which
           he
           used
           p.
           8●
           .
           that
           
             the
             New
             Testam●nt
             is
             not
             altogether
             silent
             in
             this
             matter
          
           ;
           and
           it
           is
           this
           .
           
             Whoever
             shall
             confine
             himself
             onely
             to
             the
             N.
             T.
             to
             find
             out
             the
             law
             of
             Gods
             worship
             and
             service
             ,
             he
             shall
             never
             find
             it
             ,
             not
             onely
             as
             to
             infant
             Baptism
             but
             also
             to
             all
             other
             Ordinances
             whatsoever
          
           For
           if
           infant
           Baptism
           be
           not
           to
           be
           found
           in
           the
           N.
           T.
           then
           the
           N.
           ●
           .
           is
           altogether
           silent
           about
           that
           matter
           :
           and
           if
           it
           be
           not
           there
           ,
           then
           it
           is
           will
           worship
           ,
           there
           being
           no
           law
           about
           a
           meer
           positive
           rite
           or
           ceremony
           in
           force
           to
           us
           Christian
           Gentiles
           now
           ,
           which
           was
           giv●n
           to
           the
           Jews
           in
           the
           Old
           Testament
           ,
           as
           I
           have
           proved
           ,
           
             Exam.
             par
          
           .
           3.
           sect
           .
           12.
           pag.
           116
           ,
           117.
           
           
             Review
             ,
             
             par
          
           .
           2.
           sect
           .
           2
           ,
           3.
           2.
           
           There
           is
           in
           the
           same
           p.
           97.
           a
           false
           and
           dangerous
           speech
           ,
           that
           
             Christ
             spake
             so
             little
             in
             his
             N.
             T.
             concerning
             the
             law
             which
             is
             the
             rule
             which
             he
             hath
             set
             for
             his
             service
             of
             his
             house
             ;
             namely
             ,
             because
             he
             could
             look
             upon
             that
             ,
             for
             the
             greatest
             part
             ,
             to
             be
             done
             already
             ,
             to
             wit
             ,
             in
             the
             Old
             Testament
          
           ▪
           Which
           if
           true
           ,
           then
           the
           laws
           about
           the
           ceremonies
           of
           the
           Jews
           are
           our
           rule
           ,
           we
           are
           still
           under
           the
           yoke
           of
           bondage
           ,
           popish
           ,
           prelatical
           ceremonies
           are
           still
           justifiable
           ,
           a
           Bishop
           or
           Archbishop
           above
           Presbyters
           and
           Bishops
           ,
           appeal
           to
           Synods
           ,
           their
           power
           to
           decide
           controversies
           ,
           to
           excommunicate
           ,
           a
           national
           Church
           constitution
           ,
           are
           still
           to
           be
           retained
           ,
           for
           these
           ,
           or
           that
           which
           was
           proportionable
           to
           these
           ,
           was
           according
           to
           the
           Rule
           of
           Gods
           house
           then
           .
           Nor
           is
           there
           a
           word
           in
           any
           of
           the
           Scriptures
           which
           Mr.
           C.
           alledgeth
           ,
           for
           this
           his
           purpose
           .
        
         
           Not
           Luke
           16.16
           .
           the
           meaning
           whereof
           is
           not
           ,
           as
           Mr.
           C.
           fancies
           ,
           
             That
             in
             the
             times
             before
          
           John
           
             was
             the
             season
             to
             instruct
             men
             in
             the
             law
             ,
             since
             in
             the
             Gospel
          
           ;
           but
           as
           it
           is
           Mat.
           11.13
           .
           
             All
             the
             prophets
             and
             the
             law
             until
          
           John
           prophesied
           ,
           that
           is
           ,
           foretold
           of
           Christs
           comming
           as
           future
           ;
           but
           
             the
             Kingdome
             of
             God
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Luke
          
           16.16
           .
           
             from
             then
             is
             Evangelized
          
           ,
           or
           told
           as
           good
           tidings
           already
           begu●
           to
           be
           ,
           a●
           
             Diodati
             annot
          
           .
           on
           Mat.
           11.13
           .
           Johns
           
             prerogative
             above
             the
             precedent
             prophets
             is
             ,
             that
             they
             have
             onely
             foretold
             and
             described
             things
             to
             come
             ▪
             but
             he
             hath
             delivered
             the
             present
             salvation
             ,
             and
             in
             him
             is
             begun
             the
             Evangelical
             Ministery
             ,
             and
             the
             legal
             and
             figurative
             Ministery
             is
             ceased
             .
          
           Yet
           if
           Mr.
           Cs.
           exposition
           were
           allowed
           ,
           it
           prov●s
           not
           that
           in
           the
           Law
           or
           Old
           Testament
           the
           rule
           about
           the
           service
           or
           meer
           positive
           worship
           of
           God
           in
           the
           N.
           T.
           is
           set
           ,
           but
           rather
           the
           contrary
           ;
           for
           if
           that
           
             were
             the
             season
             then
             for
             it
             ,
             and
             now
             is
             the
             season
             for
             another
             thing
             ,
          
           it
           follows
           ,
           that
           it
           is
           unseasonable
           to
           take
           a
           rule
           for
           Gods
           hou●e
           in
           meer
           positive
           worship
           from
           the
           Old
           Testament
           .
        
         
           The
           alledging
           Psal.
           78.1
           .
           by
           Mat.
           13.3
           ,
           9
           ,
           35.
           proves
           not
           that
           a
           rule
           for
           rituals
           is
           to
           be
           fe●cht
           from
           the
           Old
           Testament
           ,
           although
           it
           may
           be
           usefull
           for
           to
           prove
           doctrines
           about
           the
           Gospel
           ,
           Gods
           providence
           ,
           moral
           duties
           ,
           &c.
           
        
         
           Though
           it
           be
           granted
           which
           Mr.
           C.
           concludes
           pag.
           96.
           
             the
             general
             nature
             of
             the
             Law
             to
             bee
             one
             and
             the
             same
             to
             the
             people
             of
             God
             under
             both
             Testaments
             ,
          
           (
           which
           is
           easily
           yeilded
           sith
           the
           general
           nature
           is
           invariable
           ,
           and
           the
           same
           to
           all
           for
           ever
           )
           yet
           it
           followes
           not
           that
           the
           Laws
           about
           ●eremonies
           are
           the
           same
           to
           the
           people
           of
           God
           under
           both
           Testaments
           ,
           if
           so
           ,
           we
           are
           still
           under
           the
           yoke
           of
           Circumcision
           and
           the
           Legal
           rites
           ,
           and
           under
           the
           Law.
           And
           indeed
           Mr.
           C.
           hath
           in
           this
           thing
           vented
           many
           false
           and
           dangerous
           speeches
           ,
           that
           
             to
             us
             in
          
           Christ
           
             the
             Law
             hath
             been
             as
             it
             were
             incorporated
             with
             the
             Gospel
             ,
             as
             thereby
             become
             part
             of
             the
             covenat
             of
             grace
             the
             Law
             given
             by
          
           〈◊〉
           
             is
             called
             the
             Testa●ent
             of
          
           Christ
           ,
           by●hrist
           ●hrist
           
             himself
             ▪
             that
             the
             Old
             Testament
             ,
             this
             the
             New
             ,
             and
             both
             confirmed
             by
             his
             bloud
             ;
             that
             in
             the
             type
             by
             the
             bloud
             of
             Bulls
             and
             Goat●
             th●●
             in
             the
             answer
             type
             by
             his
             own
             bloud
             .
          
           And
           yet
           he
           sa●th
           ,
           
             the
             Apostle
          
           R●m
           .
           1●
           6
           applieth
           Deut.
           30
           ●2
           ,
           14
           
             to
             the
             Gospel
             in
             opposition
             to
             the
             Law
             ,
             as
             in
             it self
             considered
             without
             the
             Gospel
             ,
             or
             
             as
             a
             covenant
             of
             works
          
           ;
           which
           words
           are
           contrary
           to
           his
           former
           .
           For
           if
           
             the
             Gospel
             be
             opposed
             to
             the
             Law
             by
             the
             Apostle
             ,
             as
             it
             is
             in
             it self
             considered
             is
             without
             the
             Gospel
             ,
             is
             a
             covenant
             of
             works
             ,
          
           then
           
             the
             Law
             is
             not
             incorporated
             with
             the
             Gospel
             ,
          
           or
           
             thereby
             become
             part
             of
             the
             covenant
             of
             grace
             ,
          
           nor
           
             is
             the
             Law
             given
             by
          
           Moses
           
             called
             the
             Testament
             of
          
           Christ
           ,
           nor
           
             confirmed
             by
             his
             bloud
          
           ,
           but
           the
           bloud
           of
           Bulls
           and
           Goats
           ,
           ill
           termed
           Christs
           bloud
           ,
           being
           opposed
           Heb.
           9.12
           .
           In
           like
           manner
           it
           is
           a
           dangerous
           assertion
           which
           he
           hath
           pag.
           95.
           
           
             In
             the
             covenant
             of
             workes
             the
             Law
             was
             ,
             Do
             this
             and
             live
             ;
             but
             in
             the
             covenant
             of
             grace
             it
             is
             ,
             Do
             this
             in
             the
             strength
             of
          
           Christ
           
             and
             live
          
           :
           which
           if
           right
           ,
           we
           live
           ,
           that
           is
           ,
           are
           justified
           (
           for
           so
           his
           words
           following
           explain
           it
           )
           by
           the
           doing
           the
           works
           of
           the
           law
           in
           the
           strength
           of
           Christ
           ;
           which
           (
           if
           I
           do
           understand
           it
           )
           is
           the
           very
           doctrine
           of
           
             Bellarmine
             ,
             Tom.
          
           4.
           
             de
             justific
             .
             l.
          
           1.
           c.
           19.
           and
           other
           Papists
           ,
           saying
           the
           Apostle
           excludes
           not
           works
           done
           after
           grace
           by
           faith
           from
           justification
           ,
           but
           afore
           faith
           :
           Which
           Protestant
           Divines
           commonly
           refute
           ,
           as
           ●areus
           in
           his
           
             Castigations
             ,
             Ames
          
           in
           his
           
             Bellarm.
             enerv
             .
             Chamier
             ,
             Tom.
          
           3.
           
             paustr.
             lib.
          
           22.
           c.
           2.
           
           
             Abbots
             defence
             of
             Perkins
             ,
             p.
          
           502.
           
           
             Rivet
             .
             sum
             contr
             ▪
             tract
             .
          
           4.
           qu.
           10.
           
           
             Pemble
             vind
             .
             Fidei
             ,
             sect
             .
          
           2.
           c.
           3.
           sect
           .
           4.
           c.
           1
           ,
           2.
           alledging
           the
           Apostles
           words
           concerning
           Abraham
           ,
           who
           had
           not
           to
           glory
           before
           God
           ,
           nor
           was
           justified
           by
           works
           ,
           Rom.
           4.1
           ,
           2
           ,
           &c.
           
           And
           me
           thinks
           Mr.
           Carters
           next
           words
           contradict
           his
           former
           ,
           when
           he
           saith
           ,
           
             Our
             state
             and
             condition
             as
             subjects
             of
             his
             Kingdome
             ,
             dependeth
             not
             upon
             our
             keeping
             the
             Law
             but
             upon
             free
             grace
             in
             Christ
             by
             faith
             .
          
           But
           of
           this
           by
           the
           way
           .
           That
           which
           he
           alledgeth
           about
           the
           term
           
             Gods
             house
          
           ,
           1
           Tim.
           3.15
           .
           2
           Cor.
           6.16
           .
           and
           
             separate
             ,
             Act.
          
           13.2
           .
           2
           Cor.
           6.17
           .
           
             that
             we
             cannot
             understand
             them
             without
             the
             Old
             Testament
             ,
          
           though
           it
           were
           true
           ,
           yet
           proves
           no
           more
           but
           this
           ,
           that
           in
           explaining
           the
           meaning
           of
           words
           allusive
           to
           things
           there
           described
           ,
           the
           Old
           Testament
           is
           necessary
           ;
           but
           not
           that
           which
           is
           to
           be
           proved
           ,
           that
           in
           observing
           the
           rites
           of
           the
           N.
           T.
           we
           are
           to
           fetch
           rules
           and
           commands
           by
           way
           of
           Analogy
           from
           the
           ritual
           commands
           of
           the
           old
           .
        
         
           Mr.
           C.
           adds
           ,
           p
           100
           ,
           101
           ,
           102
           ,
           103
           ,
           104
           ,
           105
           ,
           106
           ,
           107
           ,
           108
           ,
           109
           ,
           110
           ,
           111
           ,
           112.
           something
           more
           about
           the
           Texts
           1
           Cor.
           7.14
           .
           Rom.
           11.24
           .
           Mar.
           10.14
           .
           Acts
           15.10
           .
           Mat.
           28.19
           .
           which
           having
           been
           so
           largely
           handled
           in
           the
           former
           parts
           of
           this
           Review
           ,
           I
           need
           onely
           to
           refer
           the
           Reader
           thither
           .
           Yet
           I
           add
           ,
           it
           is
           but
           said
           without
           any
           proof
           ,
           that
           1
           Cor.
           7.14
           .
           that
           
             children
             are
             termed
             holy
             ,
             because
             they
             come
             under
             the
             word
             of
             blessing
             from
             God
             ,
             in
             as
             much
             as
             that
             word
             was
             confirmed
             not
             onely
             unto
          
           Abraham
           ,
           
             but
             also
             to
             all
             believers
             ,
             Gen.
          
           22.17
           ,
           18.
           
           
             That
             which
             God
             blesseth
             he
             sanctifieth
             ,
             and
             separateth
             from
             that
             which
             is
             common
             or
             unclean
             .
          
           For
           1.
           there
           's
           not
           a
           word
           brought
           to
           shew
           that
           ever
           any
           child
           is
           in
           Scripture
           termed
           holy
           by
           reason
           of
           such
           an
           indefinite
           promise
           to
           believing
           parents
           .
           2.
           
           Nor
           that
           the
           scope
           ,
           analysis
           ,
           allusion
           in
           the
           Text
           ▪
           leads
           to
           such
           an
           exposition
           .
           3.
           
           Nor
           doth
           it
           follow
           ,
           that
           because
           
             God
             blessed
             and
             sanctified
             the
             Sabbath
             day
          
           therefore
           what
           God
           blesseth
           he
           sanctifieth
           :
           
             God
             blessed
          
           Noah
           
             and
             his
             sons
             ,
             Gen.
          
           9.1
           .
           yet
           all
           of
           them
           were
           not
           sanctified
           ;
           yea
           ,
           many
           Texts
           of
           Scripture
           apply
           blessings
           to
           unsanctified
           persons
           ,
           Psal.
           107.38
           .
           Ierem.
           12.1
           .
           much
           less
           is
           it
           true
           ,
           
           that
           who
           is
           termed
           holy
           or
           sanctified
           is
           blessed
           ,
           the
           unbeliever
           is
           in
           the
           text
           sanctified
           as
           the
           children
           holy
           ,
           yet
           not
           blessed
           .
           4.
           
           That
           this
           exposition
           is
           farre
           from
           the
           Apostles
           scope
           and
           arguing
           ,
           is
           so
           largely
           demonstrated
           in
           the
           first
           part
           of
           this
           Review
           and
           elsewhere
           ,
           that
           I
           judge
           it
           surperfluous
           to
           refute
           further
           these
           unprooved
           dictates
           heere
           .
        
         
           I
           deny
           not
           that
           the
           Jews
           Rom.
           11.24
           .
           are
           termed
           
             natural
             branches
             by
             birth
             according
             to
             the
             Covenant
             of
             God
             with
          
           Abraham
           ,
           
             the
             Gentiles
             the
             wild
             Olive
             by
             nature
             as
             neglected
             by
             God
             ,
          
           yet
           it
           is
           not
           true
           that
           ever
           the
           Gentiles
           ingraffed
           are
           made
           natural
           branches
           ,
           sith
           they
           never
           descend
           from
           Abraham
           the
           root
           by
           natural
           generation
           ,
           and
           though
           it
           bee
           true
           they
           enjoy
           saving
           graces
           which
           the
           believing
           Jews
           had
           ,
           called
           v.
           17.
           
             the
             fatness
             of
             the
             Olive
             tree
             ,
          
           yet
           it
           is
           not
           true
           that
           the
           Gentile
           believers
           children
           enjoy
           the
           outward
           priviledges
           the
           Jews
           had
           by
           birth
           ,
           or
           are
           any
           of
           them
           ingraffed
           and
           partakers
           of
           the
           Olive
           tree
           but
           the
           elect
           and
           believers
           ,
           or
           that
           they
           are
           to
           be
           accounted
           holy
           by
           us
           ,
           till
           
             God
             hath
             purified
             their
             hearts
             by
             faith
             ,
             Acts.
          
           15.9
           .
           And
           as
           we
           cannot
           say
           certainly
           any
           infant
           of
           a
           believer
           is
           inherently
           holy
           ,
           so
           neither
           can
           we
           say
           they
           are
           any
           of
           them
           
             holy
             as
             separated
             to
             God
             and
             to
             bee
             received
             into
             Church
             relation
             ,
          
           till
           they
           profess
           the
           faith
           ,
           such
           promise
           and
           purpose
           of
           election
           as
           Mr.
           C.
           imagins
           being
           no
           where
           to
           be
           found
           ,
           and
           if
           it
           were
           it
           is
           not
           sufficient
           to
           make
           them
           relatively
           holy
           in
           Church
           relation
           ,
           without
           profession
           of
           faith
           by
           each
           person
           so
           accounted
           ,
           there
           being
           no
           rule
           whereby
           we
           are
           to
           baptize
           any
           but
           disciples
           ,
           upon
           their
           own
           profession
           so
           judged
           ,
           no
           not
           though
           God
           had
           made
           such
           a
           covenant
           to
           each
           believer
           as
           Mr.
           C.
           imagins
           :
           But
           we
           are
           to
           baptize
           persons
           who
           profess
           the
           faith
           ,
           though
           wee
           know
           not
           them
           to
           be
           inherently
           holy
           ,
           or
           in
           the
           Covenant
           of
           grace
           .
        
         
           Mr.
           Cs.
           other
           reason
           pag.
           103.
           
           
             Why
             such
             children
             are
             by
             the
             Apostle
             called
             holy
             ,
             because
             they
             are
             not
             onely
             within
             the
             Covenant
             of
          
           Abraham
           ,
           
             but
             also
             are
             appointed
             of
             God
             to
             be
             a
             subject
             recipient
             of
             the
             seal
             of
             that
             Covenant
          
           ▪
           is
           another
           unproved
           dictate
           and
           refuted
           by
           the
           same
           reasons
           by
           which
           the
           former
           is
           refelled
           .
        
         
           What
           Mr.
           C.
           urgeth
           against
           my
           sense
           of
           holy
           that
           is
           legitimate
           ,
           1
           Cor.
           7.14
           .
           that
           
             it
             had
             been
             but
             affirming
             the
             thing
             ,
          
           is
           shewed
           to
           be
           false
           in
           the
           first
           part
           of
           this
           Review
           sect
           .
           16.
           
           And
           it
           is
           false
           which
           he
           imagins
           that
           
             the
             Apostle
             thus
             reasoned
             ,
             that
             after
             my
             exposition
             except
             one
             of
             the
             married
             couple
             be
             believer
             their
             children
             are
             bastards
             ,
          
           or
           
             that
             he
             ●scribed
             the
             sanctification
             to
             the
             faith
             of
             the
             believer
             ,
          
           which
           and
           what
           else
           hee
           saith
           about
           the
           scruple
           from
           Ezra
           10.11
           .
           and
           9.12
           .
           is
           so
           fully
           answered
           in
           the
           first
           part
           of
           this
           Review
           sect
           .
           11
           ,
           &c.
           to
           the
           end
           of
           the
           Book
           ,
           that
           mee
           thinks
           Mr.
           C.
           should
           afore
           hee
           had
           printed
           his
           Sermons
           have
           viewed
           them
           ,
           and
           not
           thus
           have
           printed
           these
           stale
           objections
           often
           answered
           ,
           without
           shewing
           the
           insufficiency
           of
           the
           answers
           ,
           if
           hee
           meant
           candidly
           ,
           as
           one
           that
           endeavoured
           to
           cl●er
           the
           truth
           .
        
         
           But
           Mr.
           C.
           takes
           notice
           of
           this
           objection
           against
           the
           basis
           of
           his
           building
           ,
           that
           
             upon
             this
             account
             not
             onely
             children
             of
             believers
             ,
             but
             also
             nations
             must
             be
             reputed
             holy
             ,
             because
             the
             promise
             is
             that
             believers
             shall
             bee
             
             blessings
             also
             unto
             nations
             ;
             To
             this
             he
             answers
             ,
             The
             case
             is
             not
             the
             same
             ,
             for
             children
             are
             immediately
             under
             this
             word
             of
             blessing
             in
             the
             family
             relation
             ,
             as
             the
             people
             of
             God
             in
             the
             Church
             are
             immediately
             under
             that
             blessing
             ,
             which
             the
             Lord
             commandeth
             out
             of
             Sion
             .
             But
             as
             for
             nations
             ,
             they
             are
             under
             it
             in
             a
             remote
             capacity
             by
             means
             of
             what
             the
             Saints
             are
             in
             their
             families
             and
             in
             the
             Church
             .
             Therefore
             although
             such
             as
             are
             of
             the
             Church
             ,
             and
             the
             children
             also
             of
             such
             families
             are
             holy
             ,
             yet
             it
             followeth
             not
             that
             therefore
             the
             nation
             should
             be
             holy
             .
          
        
         
           Ref.
           I
           reply
           ,
           the
           objection
           in
           form
           stands
           thus
           ;
           They
           which
           come
           under
           the
           word
           of
           blessing
           from
           God
           ,
           in
           as
           much
           as
           that
           word
           was
           confirmed
           not
           onely
           unto
           Abraham
           ,
           but
           also
           to
           all
           believers
           ,
           Gen.
           22.17
           ,
           18.
           
           &
           12.2
           ,
           3.
           must
           be
           reputed
           holy
           .
           This
           is
           the
           effect
           of
           Mr.
           Cs.
           words
           p.
           ●04
           .
           and
           the
           main
           ground
           of
           all
           his
           discourse
           for
           infant
           Baptism
           ,
           I
           subsume
           .
           But
           nations
           ,
           yea
           all
           nations
           come
           under
           the
           word
           of
           b●essing
           from
           God
           ,
           in
           as
           much
           as
           that
           word
           was
           not
           onely
           confirmed
           unto
           Abraham
           ,
           but
           also
           to
           all
           believers
           ,
           Gen.
           22.17
           ,
           18.
           
           &
           12.2
           ,
           3.
           and
           if
           the
           word
           families
           bee
           taken
           (
           as
           Mr.
           C.
           seems
           to
           take
           it
           )
           for
           housholds
           ,
           and
           all
           housholds
           ,
           then
           the
           same
           objection
           is
           concerning
           ,
           all
           in
           housholds
           ,
           servants
           ,
           wives
           as
           well
           as
           children
           ,
           they
           come
           under
           the
           ble●●ing
           according
           to
           Mr.
           Cs.
           exposition
           ;
           Ergo
           ,
           according
           to
           Mr.
           Cs.
           arguing
           and
           exposition
           ,
           nations
           ,
           yea
           all
           nations
           ,
           families
           ,
           housholds
           ,
           all
           in
           them
           are
           holy
           and
           to
           be
           baptized
           ,
           which
           being
           absurd
           his
           opinion
           is
           also
           absurd
           .
           The
           minor
           is
           in
           the
           texts
           ,
           and
           Gal.
           3.8
           .
           as
           Mr.
           C.
           expounds
           them
           ,
           Ergo
           ,
           the
           conclusion
           followes
           from
           his
           own
           principles
           .
           His
           answer
           is
           neither
           true
           nor
           pertinent
           .
           Not
           true
           ,
           for
           children
           are
           not
           immediately
           under
           this
           word
           of
           blessing
           in
           the
           family
           relation
           ,
           nor
           the
           people
           of
           God
           in
           the
           Church
           (
           meaning
           the
           visible
           )
           are
           immediately
           under
           that
           blessing
           ,
           but
           onely
           believers
           in
           the
           families
           or
           Church
           ,
           as
           the
           Apostle
           determines
           ,
           Gal.
           3.8
           ,
           9.
           
           Nor
           according
           to
           Mr
           ▪
           Cs.
           exposition
           are
           the
           children
           more
           immediately
           under
           the
           word
           of
           blessing
           as
           confirmed
           to
           Abraham
           ,
           then
           the
           wife
           ,
           servants
           ,
           sojourners
           ,
           neighbours
           .
           For
           the
           children
           are
           not
           under
           the
           blessing
           but
           as
           the
           children
           of
           believers
           ,
           and
           so
           according
           to
           his
           own
           exposition
           pag.
           37.
           
           
             Gods
             choise
             shall
             be
             by
             Families
             and
             Nations
             ,
             so
             that
             he
             will
             ordinarily
             cast
             the
             lot
             of
             the
             Saints
             in
             Neighbourhoods
             and
             places
             together
             ,
          
           and
           if
           so
           the
           blessing
           or
           choise
           is
           as
           immediately
           promised
           to
           Nations
           ,
           neighbourhoods
           ,
           others
           in
           the
           same
           house
           as
           to
           children
           ,
           nor
           are
           the
           nations
           in
           a
           more
           remote
           capacitie
           then
           the
           Saints
           in
           the
           families
           and
           in
           the
           Church
           .
           Nor
           is
           the
           answer
           pertinent
           if
           it
           were
           true
           :
           For
           the
           major
           proposition
           ,
           which
           is
           his
           own
           ,
           is
           not
           limited
           to
           them
           that
           come
           under
           the
           word
           of
           blessing
           immediately
           in
           his
           sense
           ,
           for
           then
           hee
           should
           exclude
           nations
           ,
           neighbourhood●
           ,
           families
           ,
           contrary
           to
           the
           text
           ,
           which
           mentions
           the
           blessing
           of
           all
           kinreds
           and
           nations
           ,
           and
           not
           onely
           the
           children
           ,
           and
           to
           his
           own
           exposition
           which
           extends
           it
           to
           neighbourhoods
           and
           places
           together
           .
        
         
           Mr.
           C.
           not
           trusting
           to
           this
           ,
           saith
           ;
           
             To
             this
             I
             add
             ,
             that
             children
             are
             in
             the
             power
             of
             parents
             and
             at
             their
             disposing
             ;
             and
             so
             as
             when
             they
             ,
             in
             their
             sanctification
             ,
             or
             being
             made
             holy
             ,
             give
             up
             themselves
             to
             God
             by
             
             faith
             ,
             and
             obedience
             to
             his
             Ordinances
             ,
             their
             children
             are
             therein
             vertually
             given
             up
             also
             ,
             in
             as
             much
             as
             a
             believer
             in
             some
             respect
             giveth
             up
             to
             God
             together
             with
             himself
             all
             in
             his
             power
             .
             Now
             this
             cannot
             be
             said
             of
             any
             nation
             whatsoever
             .
          
        
         
           Answ.
           But
           1.
           
           The
           parents
           giving
           up
           all
           to
           God
           is
           not
           that
           which
           makes
           Children
           to
           be
           holy
           neither
           according
           to
           truth
           ,
           for
           they
           are
           made
           holy
           by
           Gods
           act
           whither
           of
           Covenant
           or
           other
           act
           of
           consecration
           or
           separation
           to
           himself
           ,
           not
           by
           mans
           act
           of
           giving
           up
           by
           vow
           or
           otherwise
           to
           God
           ,
           yea
           if
           the
           act
           of
           mans
           giving
           up
           all
           in
           his
           power
           to
           God
           ,
           makes
           children
           holy
           ,
           it
           makes
           servants
           ,
           cattle
           holy
           to
           God
           ,
           nor
           according
           to
           Mr.
           C.
           himself
           ,
           who
           ascribes
           it
           to
           Gods
           election
           ,
           and
           word
           of
           blessing
           2.
           
           If
           this
           be
           the
           way
           of
           making
           holy
           ,
           by
           giving
           up
           all
           at
           his
           disposing
           to
           God
           ,
           then
           a
           believer
           at
           his
           first
           conversion
           makes
           holy
           to
           God
           himself
           ,
           for
           he
           giveth
           himself
           to
           God
           ,
           makes
           holy
           to
           God
           persons
           not
           yet
           bego●ten
           ,
           and
           so
           visible
           Churchmembers
           according
           to
           Mr.
           B.
           subjects
           recipient
           of
           the
           seal
           of
           the
           Covenant
           ,
           according
           to
           Mr.
           
             C.
             pag.
          
           103.
           yea
           by
           this
           reason
           a
           believers
           horse
           may
           bee
           said
           to
           bee
           holy
           to
           to
           God
           ,
           and
           baptizable
           .
           3.
           
           This
           addition
           takes
           away
           his
           former
           answer
           .
           For
           if
           the
           giving
           up
           all
           to
           God
           in
           his
           power
           at
           his
           disposing
           by
           the
           believer
           make
           them
           holy
           ,
           children
           are
           no
           more
           immediately
           holy
           then
           servants
           ,
           wife
           ,
           &c.
           all
           being
           together
           given
           up
           to
           God
           in
           one
           act
           whether
           vertually
           or
           formally
           .
           4.
           
           If
           a
           believers
           giving
           up
           to
           God
           together
           with
           himself
           all
           in
           his
           power
           ,
           and
           at
           his
           disposing
           make
           them
           holy
           ,
           then
           a
           believing
           ●●ing
           and
           State
           do
           make
           the
           whole
           nation
           holy
           who
           are
           their
           subjects
           and
           so
           the
           objection
           stands
           good
           ,
           that
           the
           whole
           nation
           is
           according
           to
           Mr.
           Cs.
           conceit
           to
           be
           reputed
           holy
        
         
           
             But
             Mr.
          
           C.
           saith
           ,
           
             It
             will
             be
             objected
             yet
             further
             ,
             that
             the
             Jews
             are
             said
             to
             be
             holy
             ,
             even
             the
             whole
             people
             of
             the
             Jews
             ,
             who
             now
             are
             unbelievers
             ,
             Rom.
             11.16
             .
             yet
             have
             they
             no
             right
             to
             baptism
             ;
             and
             therefore
             that
             this
             holiness
             of
             the
             children
             ,
             1
             Cor.
             7.14
             .
             be
             it
             from
             their
             interest
             in
             the
             covenant
             of
             God
             with
             Abraham
             ,
             is
             no
             argument
             for
             infant
             baptism
             ,
             because
             the
             unbelieving
             Jews
             also
             are
             supposed
             by
             us
             to
             be
             holy
             upon
             the
             same
             account
             ,
             and
             holiness
             to
             be
             taken
             in
             the
             same
             sence
             in
             both
             places
             .
          
        
         
           Answ.
           This
           objection
           is
           mine
           in
           my
           
             Exercit.
             sect
          
           .
           5.
           but
           otherwise
           then
           Mr.
           C.
           here
           sets
           it
           down
           .
           For
           1
           it
           is
           not
           there
           brought
           as
           an
           objection
           by
           it self
           ,
           but
           as
           a
           reason
           of
           my
           denial
           of
           this
           proposition
           universally
           understood
           ,
           They
           who
           are
           holy
           with
           Covenant
           holiness
           may
           be
           baptized
           .
           2.
           
           I
           did
           not
           say
           the
           whole
           people
           of
           the
           Jews
           ,
           who
           now
           are
           unbelievers
           ,
           but
           the
           elect
           of
           the
           Israelites
           no●
           yet
           called
           are
           holy
           in
           respect
           of
           the
           Covenant
           ,
           and
           are
           not
           yet
           therefore
           to
           be
           baptised
           .
           Yet
           neither
           to
           the
           objection
           as
           mine
           ,
           nor
           as
           framed
           by
           himself
           ,
           doth
           Mr.
           C.
           give
           a
           sufficien●
           answer
           .
           For
           he
           
             grants
             the
             two
             places
          
           1
           Cor.
           7.14
           .
           Rom.
           11.16
           .
           
             are
             parallel
          
           ,
           and
           
             in
             that
             sense
             they
             have
             been
             both
             above
             alledged
             to
             prove
             that
             branch
             of
             Gods
             covenant
             with
          
           Abraham
           
             concerning
             a
             blessing
             upon
             posterity
             ,
             in
             order
             to
             the
             multiplying
             of
             believers
             .
             And
             yet
             it
             is
             as
             true
             ,
             that
             there
             is
             a
             great
             difference
             between
             them
             .
          
           Now
           this
           grant
           is
           enough
           to
           prove
           that
           persons
           or
           people
           may
           be
           federally
           holy
           ,
           and
           yet
           not
           baptizable
           ,
           which
           
           is
           the
           objection
           .
           Nor
           doth
           the
           difference
           which
           he
           imagines
           (
           if
           there
           be
           such
           a
           difference
           )
           in
           the
           two
           places
           ,
           any
           thing
           at
           all
           infringe
           it
           .
           For
           whether
           federal
           holiness
           in
           one
           place
           bee
           ascribed
           to
           a
           whole
           people
           in
           respect
           of
           a
           part
           or
           to
           particular
           persons
           ,
           the
           connexion
           between
           federal
           holiness
           and
           baptizability
           ,
           is
           shewed
           to
           be
           null
           ;
           and
           the
           major
           denied
           not
           true
           universally
           understood
           ,
           and
           so
           the
           objection
           is
           confirmed
           by
           this
           grant
           ,
           not
           infringed
           .
        
         
           Yea
           whereas
           Mr.
           C.
           pretends
           
             the
             difference
             to
             bee
             great
             between
             the
             places
             ,
          
           the
           very
           thing
           bee
           assignes
           makes
           no
           difference
           .
           He
           saith
           ,
           
             The
             Apostle
             saith
             expresly
          
           1
           Cor.
           7.14
           .
           
             of
             such
             particular
             persons
             that
             they
             are
             holy
             ,
             but
             of
          
           Rom.
           11.16
           .
           
             the
             scope
             of
             the
             Apostle
             is
             to
             set
             forth
             the
             kind
             or
             sort
             of
             people
             ,
             namely
             Jewes
             ,
             not
             the
             particular
             persons
             that
             should
             bee
             called
             .
          
           But
           herein
           hee
           opposeth
           himself
           in
           the
           words
           next
           before
           ,
           where
           hee
           thus
           makes
           the
           Apostle
           to
           intend
           both
           ;
           
             Thus
             wee
             are
             to
             understand
             that
             of
             the
             Apostle
          
           Rom.
           11.
           
             when
             hee
             saith
             ,
             of
             the
             people
             of
             the
             Jewes
             that
             they
             are
             holy
             ,
             namely
             ,
             what
             properly
             and
             peculiarly
             belongeth
             to
             a
             part
             ,
             even
             to
             those
             of
             them
             who
             either
             then
             were
             ,
             or
             afterwards
             should
             bee
             converted
             ,
             bee
             ascribeth
             to
             the
             whole
             ,
             and
             in
             respect
             of
             that
             part
             hee
             calleth
             the
             whole
             body
             of
             that
             people
             holy
             .
          
           Now
           if
           hee
           call
           a
           part
           holy
           which
           should
           bee
           called
           ,
           he
           sets
           forth
           the
           particular
           persons
           .
           And
           1
           Cor.
           7.14
           .
           sets
           out
           the
           kinde
           or
           sort
           of
           children
           as
           well
           as
           the
           particular
           persons
           ,
           whether
           after
           Mr.
           Cs.
           opinion
           ,
           the
           children
           of
           believers
           ,
           or
           after
           mine
           ,
           the
           children
           of
           married
           persons
           .
           And
           that
           which
           he
           argues
           makes
           against
           him
           for
           me
           .
           For
           if
           that
           which
           is
           ascribed
           to
           the
           whole
           people
           belongeth
           by
           a
           synecdoche
           to
           a
           part
           ,
           even
           those
           who
           are
           or
           shall
           be
           converted
           ,
           then
           what
           is
           said
           either
           Gen
           12.2
           ,
           3.
           or
           22.17
           ,
           18.
           or
           Rom.
           11.16
           ,
           17
           ,
           24.
           of
           
             families
             ,
             nations
             ,
             branches
             ,
             lump
             ,
          
           may
           be
           understood
           synecdochically
           of
           a
           part
           of
           families
           ,
           nations
           or
           people
           ,
           and
           those
           believers
           as
           
             Paul
             Gal.
          
           3.8
           ,
           9.
           determines
           as
           converts
           as
           Mr.
           C.
           and
           so
           not
           children
           of
           believers
           ,
           much
           less
           infants
           necessarily
           included
           in
           the
           families
           ,
           nations
           ,
           branches
           ingraffed
           ,
           lump
           that
           is
           holy
           ,
           and
           consequently
           all
           Mr.
           Cs.
           arguing
           ,
           made
           void
           by
           his
           own
           concession
           ,
           which
           hitherto
           he
           hath
           framed
           from
           Abrahams
           Covenant
           to
           prove
           infant
           Baptism
           .
           And
           what
           he
           argues
           ,
           
             That
             the
             lump
             which
             is
             termed
             holy
          
           Rom.
           11.16
           .
           
             and
             the
             whole
             people
             termed
             beloved
          
           v.
           28.
           
             is
             to
             bee
             understood
             of
             the
             better
             part
             ,
             and
             of
             those
             that
             were
             then
             unborn
             ,
             and
             of
             such
             a
             lump
             as
             should
             have
             a
             being
             successively
             ,
             and
             part
             after
             part
             ,
             and
             so
             cannot
             bee
             actually
             holy
             then
             when
             the
             Apostle
             spake
             ,
          
           it
           doth
           all
           exactly
           agree
           with
           my
           explication
           of
           the
           ingraffing
           of
           the
           branches
           in
           my
           Apol.
           sect
           .
           14.
           in
           the
           first
           part
           of
           this
           Review
           sect
           .
           1
           ,
           2
           ,
           &c.
           
           And
           doth
           well
           serve
           to
           answer
           the
           arguments
           for
           the
           ingraffing
           parent
           and
           child
           into
           the
           visible
           Church
           christian
           against
           the
           sense
           I
           give
           for
           the
           ingraffing
           into
           the
           invisible
           Church
           ,
           by
           giving
           of
           faith
           according
           to
           election
           .
           Nor
           did
           I
           ever
           say
           ,
           
             the
             Apostles
             meaning
          
           Rom.
           11.16
           .
           
             was
             that
             th●se
             particular
             persons
             of
             the
             Jews
             who
             pers●st
             ●n
             unbelief
             ,
             or
             that
             the
             whole
             people
             of
             the
             Jews
             are
             now
             in
             the
             times
             of
             the
             New
             Testament
             holy
             in
             any
             sense
             whatever
             ,
          
           but
           grant
           they
           
             are
             broken
             off
             from
             the
             holy
             root
             ,
          
           vers
           .
           20.
           
             are
             cast●away
          
           ,
           vers
           .
           15.
           
             are
             enemies
             ,
             and
             so
             unclean
             and
             prophane
             ,
             and
             
             therefore
             not
             holy
             ,
             v.
          
           28.
           yet
           
             this
             meant
             ,
             but
             of
             some
             ,
             v.
          
           17.
           
             a
             part
             ,
             v.
          
           25.
           
             and
             all
          
           these
           things
           do
           well
           accord
           together
           ,
           and
           with
           the
           perseverance
           of
           Saints
           asserted
           against
           Arminians
           ,
           sith
           the
           people
           of
           the
           Jews
           are
           not
           by
           me
           asserted
           to
           be
           broken
           off
           from
           the
           invisible
           Church
           of
           elect
           and
           true
           believers
           in
           respect
           of
           what
           particular
           persons
           broken
           off
           were
           in
           their
           own
           persons
           ,
           but
           in
           respect
           of
           what
           the
           particular
           persons
           were
           in
           a
           former
           age
           of
           the
           same
           nation
           or
           people
           .
        
         
           Mr.
           
             C.
             p
          
           109.
           imagines
           that
           
             Christ
             saith
             ,
             of
             little
             children
             is
             the
             Kingdome
             of
             God
             ,
             because
             of
             his
          
           sained
           
             additional
             promise
          
           :
           but
           he
           brings
           not
           a
           word
           to
           prove
           it
           ,
           nor
           doth
           the
           Text
           yeeld
           any
           proof
           that
           they
           were
           believers
           children
           ;
           and
           I
           have
           proved
           
             the
             Kingdome
             of
             God
          
           is
           meant
           of
           that
           of
           glory
           .
           
             Review
             ,
             par
          
           .
           2.
           sect
           .
           18.
           
        
         
           And
           for
           his
           conceit
           ,
           that
           
             Christ
             bid
             suffer
             them
             to
             come
             to
             him
             because
             of
             the
             additional
             promise
          
           of
           Mr.
           C.
           it
           is
           without
           proof
           ,
           and
           not
           agreeable
           to
           Mr.
           Cs.
           own
           concei●
           .
           For
           if
           Christ
           would
           intimate
           ,
           that
           
             this
             is
             part
             of
             the
             Gospel
             of
             the
             Kingdome
             ,
             that
             believers
             should
             be
             blessings
             to
             their
             children
             ,
             namely
             ,
             so
             as
             they
             should
             be
             means
             of
             their
             conversion
             ,
          
           he
           should
           rather
           have
           directed
           the
           Apostles
           to
           suffer
           them
           to
           be
           brought
           to
           their
           parents
           to
           be
           educ●ted
           ,
           then
           to
           himself
           to
           lay
           hands
           on
           them
           .
           And
           Christs
           anger
           against
           his
           Disciples
           argues
           no
           such
           intimation
           ,
           nor
           his
           saying
           that
           of
           them
           is
           the
           Kingdome
           of
           God
           ,
           proves
           their
           right
           to
           Baptism
           as
           doth
           the
           receiving
           the
           Holy
           Ghost
           ,
           Act.
           10.47
           .
           For
           that
           shewed
           Cornelius
           actually
           a
           believer
           ,
           so
           did
           not
           Christs
           speech
           of
           the
           little
           children
           ,
           which
           expressed
           not
           their
           present
           but
           future
           estate
           ,
           as
           is
           proved
           ,
           
             Review
             ,
             par
          
           .
           2.
           sect
           .
           19.
           
           Nor
           is
           there
           a
           word
           brought
           by
           Mr.
           C.
           to
           prove
           that
           
             Christs
             command
             was
             given
             to
             his
             Disciples
             for
             a
             perpetual
             obligation
             to
             the
             Disciples
             of
             Christ
             ,
             in
             all
             ages
             then
             to
             come
             ,
             to
             bring
             infants
             to
             Christ
             in
             an
             external
             way
             ,
             and
             therefore
             by
             Baptism
             .
          
           For
           though
           it
           were
           recorded
           after
           his
           ascension
           ,
           yet
           it
           follows
           not
           it
           was
           recorded
           to
           learn
           this
           ,
           to
           have
           a
           way
           of
           bringing
           infants
           to
           Christ
           by
           Baptism
           ,
           there
           being
           something
           else
           to
           be
           learned
           by
           it
           ,
           and
           it
           is
           rather
           a
           sure
           proof
           that
           Christ
           did
           not
           teach
           that
           by
           his
           command
           ,
           sith
           neither
           then
           nor
           after
           do
           we
           find
           the
           Apostles
           did
           baptize
           an
           infant
           ;
           and
           the
           phrase
           of
           comming
           to
           him
           cannot
           import
           Baptism
           ,
           sith
           he
           did
           not
           baptize
           ,
           Joh.
           4.1
           ,
           2.
           and
           if
           any
           standing
           rule
           were
           intended
           by
           Christs
           command
           ,
           it
           should
           be
           rather
           laying
           on
           hands
           and
           praying
           for
           infants
           ,
           then
           baptizing
           them
           .
        
         
           Though
           it
           be
           granted
           ,
           that
           
             to
             whom
             Christ
             is
             a
             King
             he
             is
             also
             a
             Prophet
             ,
          
           yet
           it
           follows
           not
           ,
           that
           infants
           being
           such
           as
           of
           whom
           is
           Christs
           Kingdome
           ,
           they
           are
           his
           Disciples
           as
           meant
           Mat.
           28.19
           .
           much
           less
           that
           
             they
             are
             made
             Disciples
             ,
             when
             their
             parents
             are
             converted
             ,
             because
             they
             are
             then
             in
             the
             way
             of
             the
             Spirits
             teaching
             ,
          
           Christ
           being
           a
           Prophet
           to
           other
           then
           Disciples
           meant
           Mat.
           28.19
           .
           Nor
           is
           there
           the
           least
           hint
           .
           Act.
           15.10
           .
           of
           infants
           being
           Disciples
           ,
           and
           the
           notion
           of
           Disciples
           by
           the
           parents
           conversion
           ,
           or
           by
           being
           in
           the
           way
           of
           the
           spirits
           teaching
           (
           which
           yet
           is
           not
           shewed
           ,
           but
           fancied
           by
           Mr.
           C.
           )
           are
           meer
           devised
           whimzies
           refuted
           by
           me
           ,
           
             Review
             ,
             par
          
           .
           2.
           sect
           .
           10
           ,
           11
           ,
           12
           ,
           13
           ,
           14
           ,
           15.
           
           Nor
           is
           any
           sufficient
           answer
           given
           hereby
           ,
           or
           by
           Mr.
           C.
           elsewhere
           ,
           or
           any
           other
           ,
           or
           ever
           will
           be
           to
           the
           argument
           as
           brought
           by
           me
           against
           infant
           baptism
           ,
           
             Review
             ,
             par
          
           .
           2.
           sect
           .
           5.
           and
           elsewhere
           .
        
         
         
           What
           Mr.
           C.
           saith
           ,
           
             That
             more
             might
             be
             said
             about
             those
             words
             in
             answer
             to
             it
             ,
             namely
             ,
             that
             in
             the
             words
             Baptizing
             them
             ,
             Mat.
             28.19
             .
             we
             have
             by
             a
             synecdoche
             ,
             a
             part
             for
             the
             whole
             (
             an
             usual
             form
             of
             speech
             in
             the
             Scripture
             )
             for
             we
             know
             the
             Apostles
             commission
             did
             extend
             as
             well
             to
             a
             setting
             up
             of
             other
             Ordinances
             as
             of
             Baptism
             .
             Therefore
             when
             he
             saith
             ,
             Go
             teach
             all
             nations
             baptizing
             them
             ,
             it
             is
             as
             if
             he
             had
             said
             ,
             Go
             teach
             them
             ,
             and
             enter
             them
             into
             the
             practise
             of
             the
             worship
             of
             the
             Gospel
             ;
             of
             which
             among
             other
             things
             the
             application
             of
             the
             token
             of
             Abrahams
             Covenant
             to
             infants
             may
             be
             a
             part
             ,
             any
             thing
             in
             that
             place
             contained
             notwithstanding
             .
          
        
         
           Answ.
           1.
           
           Such
           a
           synecdoche
           in
           any
           institution
           of
           a
           rite
           is
           no
           where
           to
           be
           found
           as
           this
           which
           Mr.
           C.
           dreams
           of
           ,
           
             baptizing
             them
             into
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Spirit
             ,
             that
             is
             ,
             enter
             them
             into
             the
             practise
             of
             the
             worship
             of
             the
             Gospel
             ,
             not
             onely
             Baptism
             ,
          
           but
           also
           breaking
           of
           bread
           ,
           &c.
           2.
           
           We
           know
           the
           Apostles
           commission
           did
           extend
           as
           well
           to
           the
           setting
           up
           of
           other
           Ordinances
           ,
           viz.
           breaking
           of
           Bread
           ,
           1
           Cor.
           11.23
           .
           as
           of
           Baptism
           ,
           but
           not
           in
           the
           word
           
             baptizing
             ,
             Mat.
          
           28
           19.
           but
           in
           the
           word
           
             teaching
             them
             to
             observe
             all
             that
             I
             have
             commanded
             you
             ,
             v.
          
           20.
           3.
           
           There
           is
           this
           very
           thing
           which
           Mr.
           C.
           himself
           saith
           against
           baptizing
           infants
           ,
           
             it
             is
             as
             if
             he
             had
             said
             ,
             Go
             teach
             them
             ,
             and
             enter
             them
             into
             the
             practise
             of
             the
             worship
             of
             the
             Gospel
          
           :
           For
           sure
           Christ
           did
           not
           bid
           them
           teach
           infants
           ,
           nor
           do
           I
           think
           Mr.
           C.
           would
           have
           them
           entred
           into
           the
           practise
           of
           the
           Gospel
           worship
           ,
           but
           onely
           baptized
           .
           And
           so
           Mr.
           Cs.
           answer
           is
           a
           strengthening
           of
           the
           argument
           .
           Enough
           in
           answer
           to
           Mr.
           C.
           being
           unwilling
           to
           make
           more
           exceptions
           on
           passages
           which
           need
           correction
           :
           why
           I
           have
           said
           so
           much
           ,
           the
           reason
           is
           given
           ,
           sect
           .
           77.
           
        
      
       
         
           SECT
           .
           LXXXIII
           .
           Interest
           in
           the
           Covenant
           gave
           not
           title
           to
           Circumcision
           ,
           as
           Mr.
           M.
           in
           his
           4th
           .
           conclusion
           would
           have
           it
           .
        
         
           IN
           the
           Defence
           of
           his
           4th
           .
           and
           5th
           .
           concl
           .
           against
           my
           Examen
           Mr.
           M.
           saith
           ,
           
             he
             will
             contract
          
           ;
           and
           accordingly
           I
           shall
           be
           brief
           in
           my
           reply
           .
           He
           grants
           the
           
             order
             of
             circumcising
             infants
             is
             repealed
             ,
          
           as
           I
           answered
           in
           examining
           his
           4th
           .
           concl
           .
           but
           would
           have
           it
           added
           ,
           that
           
             by
             Gods
             order
             Baptism
             succeeds
             in
             the
             room
             of
             it
             ,
          
           which
           I
           have
           refuted
           .
           Then
           upon
           my
           saying
           that
           Circumcision
           was
           not
           a
           seal
           of
           the
           spiritual
           part
           of
           the
           Covenant
           ,
           he
           censures
           this
           as
           
             pure
             Anabaptism
          
           ,
           leaving
           out
           injuriously
           my
           limitation
           ,
           to
           all
           that
           were
           circumcised
           ,
           which
           if
           fairly
           added
           had
           cleared
           me
           ;
           and
           perhaps
           if
           the
           so
           called
           Anabaptists
           had
           been
           rightly
           understood
           ,
           they
           had
           been
           found
           as
           innocent
           as
           my self
           in
           this
           thing
           ;
           I
           see
           enough
           in
           Paedobaptists
           dealing
           with
           me
           ,
           to
           shew
           how
           great
           likelihood
           there
           is
           that
           the
           words
           of
           the
           Anabaptists
           in
           Germany
           were
           perverted
           .
        
         
           Mr.
           
             M.
             p.
          
           180
           ,
           181.
           excepts
           against
           me
           for
           saying
           that
           Ishmael
           and
           
           Esau
           had
           no
           part
           in
           the
           Covenant
           ,
           denies
           that
           Ishmael
           had
           no
           part
           in
           it
           ,
           when
           he
           himself
           grants
           that
           
             they
             did
             never
             partake
             of
             the
             spiritual
             graces
             of
             the
             Covenant
             ,
          
           which
           is
           all
           one
           with
           that
           which
           I
           say
           ,
           that
           the
           Covenant
           of
           grace
           was
           not
           made
           to
           them
           ,
           they
           had
           no
           part
           in
           it
           ;
           For
           sure
           they
           to
           whom
           the
           Covenant
           of
           grace
           is
           made
           ,
           and
           have
           part
           in
           it
           ,
           are
           all
           partakers
           of
           the
           spiritual
           graces
           of
           the
           Covenant
           ,
           or
           else
           God
           keeps
           not
           his
           promise
           ;
           and
           for
           this
           I
           bring
           Gen.
           17.19
           ,
           20
           ,
           21.
           
           Rom.
           9.6
           ,
           7
           ,
           8.
           
           Gal.
           4.28
           ,
           29.
           (
           though
           I
           needed
           not
           ,
           having
           Mr.
           Ms.
           own
           confession
           )
           and
           therefore
           it
           is
           most
           false
           he
           saith
           ,
           
             I
             bring
             not
             one
             shadow
             of
             a
             proof
             for
             what
             I
             say
             .
          
        
         
           But
           Mr.
           M.
           thinks
           to
           maintain
           his
           speech
           ,
           that
           
             Ishmael
             had
             part
             in
             the
             Covenant
             ,
             in
             that
             he
             was
             reckoned
             by
             circumcision
             to
             belong
             to
             the
             Covenant
             ,
          
           and
           
             obliged
             to
             seek
             after
             the
             spiritual
             part
             of
             it
             ▪
             to
             have
             his
             heart
             circumcised
             ,
             and
             to
             believe
             in
             the
             Messiah
             that
             was
             to
             come
             of
          
           Abrahams
           seed
           .
        
         
           Answ.
           1.
           
           It
           is
           contrary
           to
           Gen.
           7.19
           ,
           20
           ,
           21.
           to
           say
           that
           Ishmael
           by
           Circumcision
           did
           belong
           to
           the
           Covenant
           ,
           it
           runs
           upon
           this
           palpable
           mistake
           ,
           that
           every
           one
           that
           was
           circumcised
           had
           thereby
           the
           Covenant
           sealed
           to
           him
           .
           2.
           
           Those
           that
           were
           uncircumcised
           ,
           all
           the
           people
           of
           the
           world
           were
           obliged
           to
           seek
           after
           the
           spiritual
           graces
           of
           the
           Covenant
           ,
           to
           be
           holy
           ,
           to
           believe
           ;
           yet
           this
           doth
           not
           prove
           they
           had
           a
           part
           in
           the
           Covenant
           ,
           and
           therefore
           this
           answer
           of
           Mr.
           M.
           is
           frivolous
           .
           And
           so
           likewise
           is
           that
           which
           he
           saith
           in
           answer
           to
           my
           words
           (
           not
           rightly
           set
           down
           ,
           my
           words
           were
           not
           ,
           right
           to
           Evangelical
           promises
           or
           any
           other
           benefit
           )
           that
           no
           benefit
           of
           the
           Covenant
           was
           the
           proper
           reason
           (
           I
           added
           ,
           and
           adequate
           )
           why
           these
           or
           those
           were
           circumcised
           ,
           but
           onely
           Gods
           precept
           ;
           
             though
             Gods
             command
             was
             the
             cause
             of
             the
             existence
             of
             the
             duty
             of
             Circumcision
             ,
             yet
             the
             Covenant
             of
             grace
             was
             the
             motive
             to
             it
             ,
             and
             these
             two
             are
             well
             consistent
             together
             .
          
           In
           which
           1.
           he
           shews
           not
           whose
           motive
           it
           was
           ,
           Gods
           or
           mans
           .
           If
           he
           mean
           it
           was
           Gods
           to
           command
           it
           ,
           it
           is
           nothing
           to
           the
           purpose
           to
           shew
           right
           to
           the
           Covenant
           of
           grace
           to
           have
           been
           the
           proper
           adequate
           reason
           of
           the
           persons
           to
           be
           circumcised
           :
           if
           mans
           motive
           ,
           it
           is
           false
           ,
           whether
           we
           understand
           it
           of
           ●he
           circumcised
           ,
           who
           were
           infants
           ,
           and
           therefore
           had
           no
           motive
           to
           it
           ,
           but
           were
           passive
           onely
           ,
           or
           the
           circumciser
           ;
           for
           in
           ●brahams
           circumcising
           Ishmael
           Mr.
           M.
           saith
           
             I
             have
             given
             a
             very
             good
             instance
             to
             prove
             ,
             that
             some
             may
             receive
             the
             outward
             sign
             of
             the
             Covenant
             ,
             and
             a
             v●sible
             ●●anding
             in
             the
             Church
             ,
             though
             he
             who
             administers
             the
             seal
             might
             by
             revelation
             know
             the
             inward
             grace
             is
             wanting
          
           ▪
           Were
           his
           answer
           gran●ed
           ,
           yet
           it
           proves
           not
           the
           contrary
           to
           my
           speech
           ,
           but
           confirms
           it
           ,
           though
           this
           point
           be
           one
           of
           the
           hinges
           on
           which
           his
           first
           &
           main
           argument
           turns
           ▪
           For
           i●
           it
           be
           true
           that
           the
           adequate
           reason
           o●
           pe●sons
           circumcising
           was
           not
           right
           to
           the
           Evangelical
           promises
           or
           other
           benefit
           in
           the
           Covenant
           ,
           but
           Gods
           prec●pt
           onely
           ,
           then
           the
           pillar
           of
           Mr.
           Ms
           argument
           f●lls
           to
           the
           ground
           ,
           
             All
             that
             are
             in
             the
             covenant
             are
             to
             be
             sealed
             ,
          
           it
           being
           onely
           true
           thus
           ,
           All
           in
           the
           Covenant
           ,
           whom
           God
           ha●h
           commanded
           〈◊〉
           sealed
           are
           to
           be
           sealed
           .
        
         
           What
           he
           saith
           after
           ,
           
             that
             I
             grant
             what
             is
             in
             controversie
             ,
             because
             I
             grant
             men
             may
             have
             a
             visible
             membership
             in
             the
             Church
             though
             they
             be
             not
             elected
             or
             sanctified
             ,
          
           it
           is
           alike
           frivolous
           ,
           it
           being
           never
           in
           controversie
           ;
           but
           
           whether
           any
           may
           be
           said
           to
           be
           in
           or
           under
           the
           Covenant
           of
           grace
           ,
           or
           to
           have
           the
           Covenant
           of
           grace
           made
           to
           them
           who
           are
           non
           elect
           ,
           and
           never
           sanctified
           .
        
         
           That
           which
           Mr.
           
             M.
             p.
          
           182.
           calls
           
             a
             piece
             of
             odd
             Divinity
          
           ,
           that
           Circumcision
           should
           seal
           righteousness
           to
           them
           who
           never
           are
           circumcised
           ,
           nor
           reputed
           so
           ,
           nor
           capable
           of
           being
           circumcised
           ,
           nor
           might
           lawfully
           be
           circumcised
           ,
           being
           understood
           as
           I
           express
           it
           of
           Abrahams
           personal
           Circumcision
           is
           the
           Apostles
           express
           Divinity
           ,
           Rom.
           4.11
           ,
           12.
           
             whose
             scope
          
           ,
           say
           
             New
             England
             Elders
          
           in
           
             answer
             to
             the
          
           3d.
           and
           4th
           .
           
             position
             ,
             p.
          
           65.
           rightly
           ,
           
             in
             that
             place
             is
             not
             to
             define
             a
             Sacrament
             ,
             nor
             to
             shew
             what
             is
             the
             proper
             adequate
             subject
             of
             the
             Sacrament
             ;
             but
             to
             prove
             by
             the
             example
             of
          
           Abraham
           ,
           
             that
             a
             sinner
             is
             justified
             before
             God
             not
             by
             works
             ,
             but
             by
             faith
             ,
          
           &c.
           
           Nor
           is
           this
           any
           more
           odd
           Divinity
           then
           Mr.
           Ms.
           who
           asserts
           
             women
             virtually
             circumcised
             in
             the
             males
             .
          
        
         
           That
           which
           he
           saith
           ,
           that
           
             visible
             professours
             have
             a
             visible
             right
             to
             the
             spiritual
             part
             of
             Circumcision
             ,
          
           I
           conceive
           false
           :
           For
           though
           they
           had
           a
           right
           to
           Circumcision
           or
           Baptism
           ,
           which
           they
           might
           receive
           of
           men
           ,
           yet
           they
           had
           no
           right
           at
           all
           to
           forgiveness
           of
           sins
           ,
           justification
           ,
           adoption
           ,
           salvation
           ▪
           which
           are
           onely
           from
           God
           ,
           and
           onely
           true
           believers
           had
           right
           to
           .
        
         
           That
           which
           he
           saith
           ,
           p.
           182.
           that
           
             Circumcision
             was
             given
             the
             Jews
             in
             reference
             to
             their
             Church
             state
             ,
             not
             in
             reference
             to
             their
             civil
             state
             ,
          
           is
           not
           true
           ,
           but
           said
           upon
           a
           mistake
           ,
           as
           if
           the
           Church
           state
           and
           Civil
           were
           different
           in
           the
           Jewish
           Commonwealth
           .
        
         
           That
           which
           he
           confesseth
           ,
           that
           
             the
             formal
             reason
             of
             their
             being
             circumcised
             was
             the
             command
             of
             God
             ,
          
           is
           enough
           to
           shew
           that
           interest
           in
           the
           Covenant
           did
           not
           give
           right
           to
           Circumcision
           ,
           but
           the
           command
           of
           God
           ;
           and
           therefore
           without
           shewing
           a
           command
           for
           infant
           Baptism
           ,
           this
           is
           no
           good
           argument
           ,
           they
           are
           in
           the
           Covenant
           therefore
           to
           be
           baptized
           ,
           which
           enervates
           all
           Mr.
           Ms.
           dispute
           .
        
         
           But
           he
           adds
           ▪
           
             The
             Covenant
             of
             grace
             ,
             or
             their
             Church
             state
             was
             the
             motive
             to
             it
             ,
             and
             the
             thing
             it
             related
             to
             ;
             and
             this
             fully
             answers
             the
             objection
             ;
             for
             it
             was
             commanded
             and
             observed
             as
             that
             which
             was
             a
             priviledge
             and
             duty
             belonging
             to
             the
             Covenant
             ,
             and
             they
             used
             it
             as
             being
             in
             Covenant
             ,
             the
             objection
             is
             wholly
             taken
             off
             .
          
        
         
           To
           which
           I
           reply
           ,
           1.
           
           The
           Covenant
           of
           grace
           might
           be
           in
           some
           sense
           ,
           and
           the
           Church
           state
           of
           Abrahams
           house
           in
           some
           respect
           ,
           that
           is
           ,
           to
           bee
           a
           sign
           of
           it
           ,
           might
           be
           the
           end
           why
           God
           appointed
           Circumcision
           to
           Abrahams
           house
           ;
           but
           motive
           ,
           that
           is
           ,
           impulsive
           cause
           ,
           I
           see
           not
           how
           the
           Covenant
           of
           grace
           and
           the
           Church
           state
           can
           be
           termed
           ,
           there
           being
           nothing
           but
           his
           own
           will
           ,
           
             according
             to
             the
             counsel
             of
             which
             he
             worketh
             all
             things
             ,
             Ephes.
          
           1.11
           .
           that
           can
           be
           rightly
           termed
           a
           motive
           to
           him
           to
           command
           it
           .
           2.
           
           But
           be
           it
           in
           the
           sense
           I
           allow
           it
           termed
           motive
           ,
           or
           end
           ,
           and
           a
           duty
           belonging
           to
           the
           Covenant
           as
           a
           sign
           of
           it
           ,
           and
           the
           persons
           who
           used
           it
           ,
           as
           
             Abraham
             ,
             Isaac
          
           ,
           and
           Jacob
           used
           it
           as
           being
           in
           Covenant
           ;
           yet
           neither
           is
           it
           true
           that
           all
           that
           used
           it
           were
           in
           the
           Covenant
           of
           grace
           ,
           nor
           was
           it
           appointed
           as
           a
           duty
           to
           be
           used
           by
           them
           to
           all
           and
           they
           onely
           that
           were
           in
           the
           Covenant
           of
           grace
           ▪
           nor
           did
           God
           by
           the
           
           use
           of
           it
           ,
           seal
           ,
           signifie
           ,
           assure
           or
           confer
           an
           estate
           in
           the
           Covenant
           of
           grace
           to
           every
           person
           whom
           hee
           appointed
           to
           bee
           circumcised
           ,
           and
           therefore
           no
           part
           of
           the
           objection
           is
           taken
           off
           ,
           that
           Circumcision
           was
           not
           the
           seal
           of
           the
           Covenant
           of
           grace
           to
           all
           circumcised
           persons
           ,
           but
           was
           appointed
           to
           persons
           not
           under
           the
           Covenant
           of
           grace
           ,
           and
           denied
           to
           persons
           that
           were
           ,
           and
           consequently
           Mr.
           Ms.
           proposition
           not
           true
           ;
           All
           that
           were
           in
           the
           Covenant
           were
           to
           bee
           sealed
           .
        
         
           When
           Mr.
           M.
           said
           ,
           
             persons
             were
             bound
             to
             conform
             to
             the
             manner
             of
             administration
             ,
          
           and
           
             this
             manner
             of
             administration
             he
             made
             to
             bee
             temporal
             blessings
             and
             punishmenst
             .
          
           I
           took
           it
           he
           meant
           they
           should
           conform
           to
           them
           .
        
         
           He
           tels
           me
           p.
           183.
           
           That
           though
           
             I
             confidently
             asserted
             heretofore
             ,
             that
          
           Ishmael
           ,
           and
           Esau
           
             and
             others
             ,
             were
             circumcised
             for
             some
             temporal
             respects
             ,
             that
             Circumcision
             sealed
             the
             temporal
             or
             political
             promises
             ,
             but
             yet
             in
             saying
             they
             received
             Circumcision
             neither
             in
             relation
             to
             outward
             things
             onely
             ,
             nor
             at
             all
             either
             as
             temporal
             blessings
             or
             types
             ,
             but
             because
             God
             commanded
             ,
             I
             do
             as
             good
             as
             deny
             it
             ;
             sith
             if
             they
             were
             circumcised
             with
             respect
             to
             no●hing
             but
             the
             command
             ,
             it
             sealed
             nothing
             ,
             it
             was
             no
             seal
             at
             all
             .
          
           To
           which
           I
           reply
           ,
           I
           find
           not
           that
           I
           asserted
           any
           where
           that
           Ishmael
           and
           Esau
           were
           circumcised
           for
           some
           temporal
           respects
           ,
           and
           though
           I
           alledged
           Cameron
           ,
           saying
           ,
           that
           
             it
             sealed
             earthly
             promises
          
           ,
           yet
           I
           never
           said
           it
           sealed
           them
           to
           Ishmael
           and
           Esau
           :
           Nor
           do
           I
           count
           it
           any
           absurdity
           ,
           to
           say
           it
           sealed
           nothing
           to
           them
           ,
           or
           it
           was
           no
           seal
           at
           all
           to
           them
           .
           And
           I
           conceive
           that
           Baptism
           which
           is
           no
           seal
           of
           such
           earthly
           promises
           ,
           nor
           can
           be
           a
           seal
           of
           spiritual
           and
           saving
           grace
           to
           every
           natural
           child
           of
           a
           believer
           (
           of
           which
           he
           will
           not
           assert
           p.
           116.
           of
           his
           Defence
           there
           is
           a
           promise
           made
           to
           them
           )
           when
           it
           is
           administred
           to
           reprobates
           is
           no
           seal
           of
           the
           Covenant
           of
           grace
           to
           them
           ,
           nor
           any
           seal
           at
           all
           ,
           and
           that
           he
           must
           as
           well
           as
           I
           do
           (
           if
           he
           will
           speak
           congruously
           to
           his
           own
           doctrine
           )
           say
           that
           such
           persons
           are
           to
           bee
           baptized
           by
           reason
           of
           Gods
           command
           and
           no
           other
           .
           Yet
           I
           do
           not
           say
           the
           command
           of
           Circumcision
           was
           not
           in
           reference
           to
           the
           Covenant
           of
           grace
           ,
           as
           Mr.
           M.
           intimates
           :
           but
           this
           I
           say
           ,
           though
           God
           commanded
           Circumcision
           ,
           that
           he
           might
           signifie
           Christ
           to
           come
           ,
           and
           Evangelical
           grace
           by
           him
           ,
           yet
           neither
           the
           circumciser
           nor
           the
           circumcised
           did
           circumcise
           ,
           or
           were
           to
           be
           circumcised
           because
           of
           the
           persons
           interest
           in
           the
           Covenant
           of
           grace
           ,
           as
           the
           proper
           and
           adequate
           reason
           of
           the
           du●y
           of
           Circumcision
           ,
           but
           because
           of
           Gods
           command
           ,
           and
           yet
           I
           nothing
           doubt
           but
           that
           in
           the
           use
           of
           it
           ,
           they
           and
           others
           that
           were
           neither
           circumcisers
           nor
           circumcised
           ,
           as
           
             e
             gr
          
           .
           women
           were
           by
           faith
           to
           look
           on
           the
           Covenant
           of
           grace
           through
           these
           administrations
           ,
           that
           is
           to
           expect
           Christ
           to
           come
           and
           blessing
           by
           him
           ,
           which
           speeches
           are
           very
           easily
           consistent
           with
           my
           own
           words
           and
           Scripture
           doctrine
           ,
           though
           Mr.
           
             M.
             did
             not
             understand
             it
          
           .
        
         
           When
           Mr.
           M.
           alledged
           that
           
             Circumcision
             could
             be
             no
             seal
             of
             Canaan
             to
             Proselites
             ,
          
           and
           I
           answered
           that
           yet
           the
           Covenant
           to
           Abraham
           had
           promises
           of
           temporal
           blessings
           ,
           and
           that
           some
           were
           to
           be
           circumcised
           who
           had
           no
           part
           in
           the
           Covenant
           of
           grace
           ,
           he
           tels
           me
           ,
           1.
           
           
             That
             he
             was
             proving
             that
             Circumcision
             was
             no
             seal
             of
             the
             land
             of
             Canaan
             ,
          
           which
           I
           grant
           ,
           if
           he
           mean
           it
           to
           some
           that
           were
           circumcised
           ,
           yet
           if
           he
           mean
           it
           ,
           to
           none
           ,
           it
           is
           false
           .
           
           2.
           
           He
           grants
           
             temporal
             blessings
             belong
             to
             the
             Covenant
             of
             grace
             ,
             according
             to
             that
          
           1
           Tim.
           4.8
           .
           But
           neither
           this
           nor
           any
           other
           Text
           proves
           ,
           that
           the
           promises
           of
           a
           setled
           abode
           in
           a
           fruitful
           land
           with
           peace
           ,
           prosperity
           ,
           and
           outward
           greatness
           ,
           and
           dominion
           therein
           ,
           is
           promised
           to
           a
           Christian
           believer
           now
           ,
           as
           it
           was
           to
           Abraham
           and
           Israel
           after
           the
           flesh
           ,
           Gen.
           17.4
           ,
           5
           ,
           6
           ,
           7
           ,
           8.
           but
           
             the
             promise
             of
             this
             life
          
           is
           upon
           the
           loss
           of
           outward
           things
           of
           a
           recompense
           in
           this
           life
           by
           receiving
           more
           ,
           yet
           
             with
             persecution
             ,
             Mark.
          
           10.30
           .
           which
           can
           bee
           understood
           of
           no
           other
           then
           spiritual
           comforts
           ,
           which
           may
           bee
           termed
           temporal
           blessings
           distinct
           from
           the
           everlasting
           life
           which
           in
           the
           world
           to
           come
           they
           shall
           have
           .
           3.
           
           
             It
             was
             not
             his
             drift
             to
             prove
             that
             all
             that
             were
             circumcised
             had
             part
             in
             the
             spiritual
             graces
             of
             the
             Covenant
             ,
             but
             that
             they
             had
             a
             visible
             membership
             and
             right
             to
             bee
             reputed
             as
             belonging
             to
             the
             Church
             .
          
           But
           this
           is
           not
           that
           whi●h
           hee
           was
           to
           prove
           that
           they
           were
           in
           the
           Covenant
           of
           grace
           .
        
         
           Lastly
           ,
           when
           I
           excepted
           agai●st
           his
           speech
           [
           that
           
             Ishmael
             was
             really
             taken
             into
             the
             Covenant
             of
             grace
             ,
             and
          
           Esau
           ,
           
             till
             by
             their
             Aposta●e
             they
             discovenanted
             themselves
             .
          
           ]
           1.
           
           That
           hee
           opposed
           the
           Apostle
           Rom.
           9.7
           ,
           8.
           
           Gal
           4.28
           ,
           29.
           
           Gen.
           17.19
           ,
           20.
           
           Heb.
           11.9
           .
           To
           this
           he
           repl●es
           not
           .
           2.
           
           That
           
             by
             this
             speech
             he
             asserts
             falling
             from
             grace
             ,
             this
             he
             denies
             because
             hee
             meant
             by
             their
             taking
             into
             the
             Covenant
             of
             grace
             not
             being
             under
             the
             spiritual
             grace
             of
             the
             Covenant
             ,
             but
             the
             outward
             administration
             .
          
        
         
           But
           1.
           this
           is
           but
           non-sense
           and
           delusory
           .
           For
           the
           outward
           administration
           is
           not
           the
           Covenant
           of
           grace
           ,
           Circumcision
           is
           not
           the
           Covenant
           of
           grace
           ,
           nor
           visible
           profession
           ,
           nor
           indeed
           could
           he
           mean
           it
           without
           trifling
           and
           mocking
           his
           reader
           when
           he
           argued
           ,
           
             Infants
             of
             Believers
             are
             in
             the
             Covenant
             of
             grace
             ,
             therefore
             are
             to
             bee
             sealed
             with
             Baptism
             or
             Circumcision
             .
          
           For
           infants
           of
           believers
           make
           no
           visible
           ,
           profession
           and
           if
           his
           argument
           were
           ,
           they
           were
           under
           the
           outward
           administration
           ,
           that
           it
           ,
           to
           be
           Circumcised
           or
           Baptized
           ;
           and
           therefore
           they
           were
           to
           be
           sealed
           ,
           that
           is
           to
           be
           Circumcised
           or
           Baptized
           ,
           is
           mere
           trifling
           and
           delusory
           of
           the
           reader
           ,
           who
           expects
           from
           his
           words
           ,
           a
           proof
           that
           Gods
           promise
           of
           righteousness
           and
           eternal
           life
           by
           Christ
           (
           which
           is
           and
           nothing
           else
           the
           Covenant
           of
           grace
           )
           is
           made
           to
           every
           infant
           child
           of
           a
           believer
           .
           2.
           
           If
           this
           were
           Mr.
           Ms.
           meaning
           ,
           Ishmael
           and
           Esau
           did
           not
           discovenant
           themselves
           ,
           for
           they
           did
           uncircumcise
           themselves
           ,
           but
           shewed
           that
           they
           regarded
           not
           the
           blessing
           of
           Isaac
           .
        
         
           But
           saith
           Mr.
           M.
           
           
             I
             have
             no
             doubt
             but
             that
             all
             indifferent
             Readers
             well
             enough
             understand
             what
             I
             meant
             ,
             by
             being
             taken
             into
             the
             Covenant
             of
             grace
             ,
             even
             such
             a
             taking
             in
             as
             when
             the
             Gentiles
             were
             taken
             in
             ,
             instead
             of
             the
             Jews
             who
             were
             broken
             off
             ,
             they
             were
             under
             the
             outward
             administration
             ,
             visible
             professours
             ,
             had
             an
             external
             calling
             ,
             which
             is
             Gods
             act
             though
             a
             common
             one
             .
          
        
         
           To
           which
           I
           reply
           ,
           1.
           
           If
           they
           were
           taken
           into
           the
           Covenant
           of
           grace
           as
           the
           ingraffed
           Gentiles
           ,
           they
           were
           elect
           and
           true
           believers
           ,
           if
           Esau
           and
           Ishmael
           fell
           from
           that
           state
           of
           the
           Covenant
           of
           grace
           Arminian
           Apostasie
           is
           asserted
           .
           2.
           
           Neither
           the
           outward
           administration
           of
           Circumcision
           to
           Ishmael
           and
           Esau
           ,
           nor
           their
           visible
           profession
           (
           whatever
           it
           were
           )
           was
           
           Gods
           act
           (
           which
           Mr.
           M.
           denies
           not
           taking
           into
           the
           Covenant
           of
           grace
           to
           be
           )
           therefore
           by
           neither
           of
           these
           can
           they
           with
           good
           sense
           be
           said
           to
           be
           taken
           really
           into
           the
           Covenant
           of
           grace
           .
           3.
           
           What
           external
           call
           which
           should
           be
           Gods
           act
           distinct
           from
           the
           outward
           administration
           and
           visible
           profession
           mentioned
           ,
           from
           which
           Ishmael
           and
           Esau
           fell
           ,
           I
           understand
           not
           .
           4.
           
           What
           ever
           external
           calling
           it
           be
           which
           he
           means
           and
           terms
           Gods
           act
           ,
           though
           a
           common
           one
           ,
           sure
           I
           am
           Mr.
           M.
           hath
           not
           shewed
           nor
           can
           shew
           that
           it
           is
           a
           real
           taking
           into
           the
           Covenant
           of
           grace
           ,
           which
           I
           said
           truly
           ,
           nor
           hath
           Mr.
           M.
           disproved
           or
           gain-said
           it
           ,
           is
           Gods
           act
           ,
           either
           of
           election
           or
           promise
           ,
           or
           some
           act
           executing
           either
           of
           these
           ,
           and
           the
           objection
           still
           stands
           good
           ,
           persons
           were
           to
           bee
           circumcised
           who
           were
           in
           the
           Covenant
           of
           grace
           ,
           Ishmael
           was
           appointed
           to
           be
           circumcised
           ,
           though
           it
           were
           declared
           Gods
           Covenant
           did
           not
           belong
           to
           him
           ,
           and
           therefore
           the
           reason
           of
           Circumcising
           persons
           was
           not
           the
           Covenant
           of
           grace
           ,
           but
           onely
           the
           will
           and
           command
           of
           God
           to
           have
           it
           so
           .
        
      
       
         
           SECT
           .
           LXXXIV
           .
           The
           enlargement
           of
           our
           priviledges
           ,
           proves
           not
           Infant
           Baptism
           as
           Mr.
           M.
           in
           his
           5th
           .
           conclusion
           ,
           would
           have
           it
           .
        
         
           MR.
           Ms.
           5th
           .
           Conclusion
           was
           ,
           
             The
             priviledges
             of
             Believers
             under
             this
             last
             and
             best
             administration
             of
             the
             Covenant
             of
             grace
             are
             many
             wayes
             inlarged
             ,
             made
             more
             honourable
             and
             comfortable
             then
             ever
             they
             were
             in
             the
             time
             of
             the
             Jews
             administration
             .
          
           For
           examining
           of
           which
           I
           set
           down
           something
           about
           priviledges
           ,
           which
           Mr.
           M.
           grants
           ,
           and
           saith
           ,
           
             what
             's
             all
             this
             to
             the
             purpose
             ?
          
           I
           reply
           ,
           I
           told
           him
           it
           was
           to
           uncover
           the
           ambiguity
           of
           his
           speeches
           ,
           in
           which
           all
           the
           strength
           of
           his
           conclusion
           lay
           .
        
         
           To
           what
           I
           said
           ,
           that
           if
           he
           meant
           his
           conclusion
           of
           priviledges
           of
           the
           substance
           of
           the
           Covenant
           of
           grace
           ,
           it
           is
           to
           be
           denied
           :
           Mr.
           M.
           confessed
           
             they
             were
             the
             sameboth
             to
             Jews
             and
             Gentiles
          
           ;
           but
           in
           respect
           of
           the
           administration
           I
           granted
           it
           ,
           hee
           answers
           ,
           1.
           
             if
             this
             were
             granted
             it
             hurts
             not
             him
             ,
             it
             's
             sufficient
             if
             the
             administration
             be
             now
             more
             comfortable
             to
             Believers
             and
             their
             children
             .
          
           To
           which
           I
           reply
           ,
           that
           this
           grant
           enervates
           the
           argument
           to
           which
           this
           conclusion
           tends
           .
           For
           if
           the
           priviledges
           of
           the
           Covenant
           of
           grace
           belonging
           to
           the
           substance
           of
           it
           be
           not
           enlarged
           ,
           but
           the
           same
           in
           substance
           to
           Jews
           and
           Gentiles
           ,
           then
           no
           priviledges
           of
           the
           Covenant
           of
           grace
           are
           enlarged
           ;
           for
           all
           the
           priviledges
           of
           the
           Covenant
           of
           grace
           belong
           to
           the
           substance
           of
           it
           ,
           and
           to
           true
           believers
           or
           elect
           onely
           ,
           the
           visible
           membership
           and
           initial
           seal
           contended
           for
           ,
           were
           no
           priviledges
           of
           the
           Covenant
           of
           grace
           ,
           nor
           such
           as
           all
           believers
           could
           claim
           for
           their
           children
           ,
           they
           were
           personal
           priviledges
           to
           the
           Church
           of
           the
           Jews
           ,
           and
           
             belonging
             to
             that
             administration
          
           (
           as
           Mr.
           Ms.
           phrase
           is
           )
           or
           as
           I
           would
           speak
           to
           that
           peculiar
           national
           Church
           state
           which
           God
           vouchsafed
           that
           people
           ,
           out
           of
           special
           ends
           and
           respect
           to
           that
           people
           ,
           of
           
           whom
           as
           concerning
           the
           flesh
           Christ
           came
           ,
           and
           consequently
           by
           denying
           those
           priviledges
           we
           deny
           no
           priviledges
           of
           the
           Covenant
           of
           grace
           to
           believers
           for
           their
           children
           ,
           nor
           ascribe
           less
           grace
           to
           them
           then
           the
           Jews
           had
           .
           And
           if
           the
           administration
           be
           now
           more
           comfortable
           to
           believers
           and
           their
           children
           ,
           it
           being
           in
           that
           Circumcision
           and
           the
           yoke
           of
           the
           Law
           are
           taken
           away
           ,
           it
           follows
           ,
           it
           is
           more
           comfortable
           to
           us
           ,
           that
           no
           such
           thing
           as
           Circumcision
           was
           is
           put
           on
           our
           children
           .
           Mr.
           M.
           and
           Paedobaptists
           do
           grosly
           mistake
           ,
           as
           if
           Circumcision
           did
           belong
           to
           Jewes
           and
           their
           Children
           because
           of
           their
           interest
           in
           the
           Covenant
           of
           grace
           ,
           which
           neither
           is
           nor
           ever
           will
           be
           proved
           .
        
         
           2ly
           .
           Saith
           Mr.
           
             M.
             If
             there
             be
             no
             more
             honourableness
             in
             those
             priviledges
             ,
             which
             belong
             to
             the
             substance
             of
             the
             Covenant
             ,
             how
             comes
             it
             to
             pass
             ,
             that
             in
             your
             answers
             to
             those
             several
             texts
             which
             I
             and
             others
             bring
             to
             prove
             the
             enlargement
             of
             priviledges
             under
             this
             last
             administration
             ,
             you
             interpret
             them
             of
             those
             priviledges
             which
             belong
             to
             the
             substance
             of
             the
             Covenant
             ,
             or
             the
             spiritual
             part
             of
             it
             ?
          
        
         
           Answ.
           In
           those
           answers
           I
           do
           not
           so
           interpret
           those
           texts
           of
           those
           priviledges
           which
           belong
           to
           the
           substance
           of
           the
           Covenant
           ,
           or
           the
           spiritual
           part
           of
           it
           as
           more
           honourable
           then
           the
           priviledges
           belonging
           to
           the
           substance
           of
           the
           Covenant
           of
           grace
           ,
           or
           spiritual
           part
           of
           it
           now
           then
           to
           believers
           afore
           Christ
           ,
           but
           say
           that
           the
           promises
           of
           the
           new
           Covenant
           ,
           which
           is
           the
           Covenant
           of
           grace
           ,
           are
           better
           then
           the
           promises
           of
           the
           Covenant
           at
           Mount
           Sinai
           ,
           which
           was
           the
           Covenant
           of
           works
           .
        
         
           Thirdly
           ,
           saith
           Mr
           
             M.
             Seeing
             that
             under
             this
             last
             administration
             these
             priviledges
             are
             communicated
             not
             onely
             with
             more
             clearness
             ,
             but
             in
             greater
             abundance
             ,
             I
             wonder
             you
             should
             say
             they
             are
             no
             more
             honourable
             and
             comfortable
             now
             then
             they
             were
             then
             ,
             is
             not
             abundance
             of
             grace
             more
             honourable
             and
             comfortable
             then
             a
             little
             grace
             ?
          
        
         
           Answ.
           It
           is
           ,
           but
           yet
           not
           priviledges
           belonging
           to
           the
           substance
           of
           the
           Covenant
           of
           grace
           .
           For
           this
           clearness
           and
           abundance
           comes
           not
           from
           the
           substance
           of
           the
           Covenant
           of
           grace
           ,
           but
           to
           use
           his
           phrase
           ,
           from
           the
           administration
           ,
           in
           respect
           of
           which
           I
           granted
           they
           are
           many
           wayes
           enlarged
           and
           made
           more
           honourable
           .
        
         
           But
           then
           saith
           Mr.
           
             M.
             This
             will
             serve
             our
             turn
             well
             enough
             ;
             for
             this
             was
             a
             priviledge
             belonging
             to
             their
             administration
             ,
             that
             their
             infants
             were
             under
             it
             as
             well
             as
             themselves
             ;
             yeild
             that
             for
             ours
             and
             the
             controversie
             is
             ended
             .
          
        
         
           Answ.
           The
           yeilding
           that
           the
           priviledges
           of
           believers
           under
           the
           N.
           T.
           are
           enlarged
           ,
           more
           honourable
           ,
           and
           more
           comfortable
           ,
           in
           respect
           of
           the
           administration
           ,
           will
           not
           serve
           Mr.
           Ms.
           turn
           ,
           except
           it
           be
           yeilded
           of
           this
           particular
           ,
           that
           the
           infants
           of
           Christian
           believers
           are
           visible
           Christian
           Churchmembers
           ,
           and
           to
           be
           entred
           by
           Baptism
           ,
           as
           well
           as
           the
           Hebrew
           infants
           of
           and
           into
           the
           Church
           of
           Israel
           by
           Circumcision
           ,
           which
           would
           indeed
           end
           the
           controversie
           if
           yeilded
           ,
           but
           was
           not
           so
           by
           me
           ,
           who
           granted
           priviledges
           of
           believers
           now
           more
           enlarged
           in
           respect
           of
           the
           administration
           ,
           because
           the
           preaching
           of
           the
           Gospel
           ,
           which
           is
           that
           whereby
           the
           Covenant
           of
           grace
           is
           administred
           ,
           is
           enlarged
           to
           Gentiles
           as
           well
           as
           Jewes
           ,
           and
           more
           honourable
           ,
           because
           preached
           by
           
           Christ
           himself
           ,
           and
           more
           comfortable
           because
           in
           plain
           words
           without
           shadows
           .
        
         
           Mr.
           M.
           adds
           .
           
             To
             have
             nothing
             in
             lieu
             of
             the
             administrations
             then
             as
             they
             were
             shadowes
             of
             the
             substance
             ,
             which
             is
             Christ
             ,
             is
             very
             right
             :
             But
             to
             say
             ,
             it
             is
             our
             priviledge
             to
             have
             nothing
             in
             lieu
             of
             them
             as
             they
             were
             external
             Ordinances
             to
             apply
             Christ
             ,
             is
             to
             say
             ,
             it
             is
             our
             priviledge
             to
             have
             no
             Ordinances
             to
             apply
             Christ
             to
             us
             ,
             and
             thereby
             to
             make
             us
             compleat
             in
             him
             ,
             which
             were
             a
             most
             absurd
             thing
             to
             affirm
             .
          
        
         
           Answ.
           Those
           external
           Ordinances
           applied
           Christ
           to
           them
           no
           otherwise
           then
           as
           shadows
           of
           the
           substance
           ,
           which
           is
           Christ
           ,
           nor
           doth
           Mr.
           M.
           in
           his
           
             Sermon
             ,
             p.
          
           10
           ,
           11.
           express
           their
           administrations
           of
           the
           Covenant
           of
           grace
           otherwise
           then
           as
           figures
           ,
           signs
           ,
           types
           ,
           and
           sacraments
           of
           spiritual
           things
           :
           so
           that
           if
           we
           have
           nothing
           in
           lieu
           of
           them
           as
           they
           were
           shadows
           ,
           but
           Christ
           ,
           we
           have
           nothing
           in
           lieu
           of
           them
           as
           external
           Ordinances
           to
           apply
           Christ
           to
           us
           ;
           nor
           did
           
             they
             make
             us
             compleat
             in
             Christ
             ,
          
           nor
           is
           it
           absurd
           to
           affirm
           that
           no
           external
           Ordinances
           now
           do
           .
        
         
           But
           saith
           Mr.
           
             M.
             Circumcision
             was
             indeed
             a
             part
             of
             that
             administration
             ,
             and
             obliged
             them
             to
             the
             rest
             of
             that
             manner
             of
             administration
             ,
             as
             Baptism
             doth
             now
             to
             ours
             ;
             but
             did
             it
             not
             also
             belong
             to
             the
             substance
          
           ?
           Answ.
           No.
           
             Was
             it
             not
             a
             seal
             of
             the
             righteousness
             of
             faith
             ,
             of
             Circumcision
             of
             heart
             ,
             &c.
             
          
           Answ.
           Abrahams
           was
           ,
           not
           every
           ones
           Circumcision
           .
           
             Doth
             not
             the
             seal
             belong
             to
             the
             thing
             sealed
             ?
             the
             conveyance
             and
             seal
             annexed
             to
             it
             are
             no
             part
             of
             the
             purchased
             inheritance
             ,
             but
             do
             they
             not
             belong
             to
             it
             ?
          
           Answ.
           They
           do
           ,
           but
           not
           as
           of
           the
           substance
           of
           the
           thing
           sealed
           ,
           or
           the
           inheritance
           purchased
           ,
           or
           the
           Covenant
           whereby
           it
           is
           promised
           :
           but
           as
           the
           sign
           whereby
           the
           futurity
           of
           it
           is
           confirmed
           .
           Now
           surely
           he
           should
           use
           non
           sense
           ,
           who
           should
           ●erm
           the
           sign
           or
           seal
           the
           substance
           of
           the
           Covenant
           or
           thing
           promised
           ,
           being
           neither
           essential
           nor
           integral
           parts
           of
           them
           ,
           but
           onely
           adjuncts
           ,
           without
           which
           they
           may
           be
           or
           not
           be
           entirely
           .
        
         
           To
           my
           saying
           ,
           That
           't
           is
           so
           far
           from
           being
           a
           priviledge
           to
           our
           children
           to
           have
           them
           baptized
           ,
           to
           have
           Baptism
           succeed
           in
           the
           stead
           of
           Circumcision
           ,
           that
           it
           is
           a
           benefit
           to
           want
           it
           ,
           God
           not
           appointing
           it
           ;
           
             I
             answer
             (
             
               saith
               Mr.
            
             M.
             )
             then
             belike
             our
             priviledges
             of
             the
             Covenant
             of
             grace
             are
             so
             far
             from
             being
             enlarged
             by
             enjoying
             the
             Sacrament
             of
             Baptism
             ,
             that
             it
             had
             been
             a
             priviledge
             to
             have
             wanted
             Baptism
             if
             God
             had
             not
             appointed
             it
             ;
             and
             by
             as
             good
             a
             reason
             at
             least
             you
             might
             have
             said
             ,
             that
             Circumcision
             was
             so
             far
             from
             being
             a
             privilegde
             to
             the
             Jews
             and
             their
             children
             ,
             that
             it
             had
             been
             a
             benefit
             for
             them
             to
             have
             wanted
             it
             ,
             if
             God
             had
             not
             commanded
             it
             :
             Sure
             that
             is
             a
             strange
             kind
             of
             priviledge
             ,
             of
             which
             I
             may
             truly
             say
             ,
             that
             it
             had
             been
             a
             greater
             be
             -
             to
             them
             who
             have
             it
             ,
             to
             have
             wanted
             it
             ,
             if
             the
             Donor
             had
             not
             commanded
             it
             .
          
        
         
           Answ.
           Mr.
           M.
           by
           clipping
           my
           words
           hath
           misrepresented
           my
           speech
           ;
           he
           hath
           left
           out
           ,
           that
           Circumcision
           was
           a
           priviledge
           belonging
           not
           to
           the
           substance
           of
           the
           Covenant
           ,
           but
           to
           the
           administration
           which
           then
           was
           ;
           a
           priviledge
           to
           the
           Jews
           in
           comparison
           of
           the
           heathens
           ,
           but
           a
           burthen
           in
           
           comparison
           of
           us
           ,
           which
           was
           in
           that
           it
           signified
           Christ
           to
           come
           ,
           the
           obligation
           of
           the
           law
           ,
           for
           which
           reasons
           I
           judged
           it
           a
           great
           priviledge
           to
           us
           and
           our
           children
           ,
           that
           they
           have
           neither
           it
           ,
           nor
           any
           other
           thing
           in
           the
           place
           and
           u●e
           of
           it
           ,
           but
           Christ
           manifested
           in
           the
           flesh
           ,
           because
           if
           we
           had
           any
           thing
           in
           the
           use
           of
           it
           ,
           Christ
           must
           be
           expected
           to
           come
           in
           the
           flesh
           ,
           and
           Jesus
           denied
           to
           be
           the
           Christ
           ,
           and
           we
           debtors
           to
           keep
           the
           whole
           law
           .
           And
           then
           I
           determined
           absolutely
           ,
           that
           the
           want
           of
           infant
           Baptism
           is
           no
           loss
           to
           us
           and
           our
           children
           ;
           not
           a
           loss
           in
           respect
           of
           duty
           ,
           God
           having
           not
           appointed
           it
           ;
           nor
           of
           priviledge
           ,
           God
           making
           no
           promise
           of
           grace
           to
           be
           confirmed
           by
           it
           to
           the
           infants
           of
           believers
           ;
           which
           last
           words
           being
           left
           out
           by
           Mr.
           M.
           the
           reason
           of
           my
           words
           is
           omitted
           ,
           and
           my
           speech
           misrepresented
           ;
           but
           thus
           set
           down
           Mr.
           Ms.
           exceptions
           appear
           but
           cavils
           .
           For
           he
           supposeth
           
             our
             priviledges
             of
             the
             Covenant
             of
             grace
             are
             enlarged
             by
             enjoying
             the
             Sacrament
             of
             Baptism
          
           ;
           but
           I
           know
           not
           any
           priviledges
           of
           the
           Covenant
           of
           grace
           ,
           but
           effectual
           calling
           ,
           justification
           ,
           adoption
           ,
           sanctification
           ,
           glorification
           ;
           and
           if
           there
           be
           any
           other
           termed
           saving
           graces
           ,
           or
           which
           accompany
           salvation
           ,
           and
           to
           say
           these
           are
           enlarged
           by
           enjoying
           the
           Sacrament
           of
           Baptism
           ,
           especially
           when
           administred
           to
           infants
           ,
           is
           as
           much
           as
           to
           say
           it
           confers
           grace
           
             ex
             opere
             operato
          
           .
           And
           I
           grant
           for
           us
           to
           have
           wanted
           Baptism
           had
           been
           a
           priviledge
           ,
           God
           not
           appointing
           it
           ,
           nor
           promising
           any
           thing
           upon
           the
           use
           of
           it
           ,
           nor
           declaring
           his
           acceptance
           of
           it
           ,
           which
           is
           the
           case
           of
           infant
           Baptism
           .
           Sure
           I
           know
           none
           but
           would
           think
           it
           a
           burthen
           to
           be
           baptized
           ,
           or
           be
           covered
           with
           water
           ,
           though
           but
           for
           a
           moment
           ,
           were
           it
           not
           God
           commanded
           it
           ,
           and
           accepted
           of
           it
           as
           a
           service
           to
           him
           .
           And
           the
           like
           is
           true
           of
           Circumcision
           ,
           the
           want
           of
           which
           ,
           being
           so
           painfull
           ,
           was
           a
           benefit
           ,
           but
           for
           the
           command
           and
           promise
           of
           God
           signified
           by
           it
           .
           Such
           actions
           as
           are
           no
           way
           priviledges
           ,
           but
           sins
           ,
           without
           Gods
           precept
           and
           promise
           ,
           it
           is
           better
           to
           want
           them
           then
           have
           them
           ,
           or
           act
           them
           ;
           such
           is
           infant
           Baptism
           ;
           and
           if
           it
           be
           in
           the
           place
           and
           use
           of
           Circumcision
           ,
           it
           is
           a
           heavy
           burthen
           ,
           no
           benefit
           now
           ,
           but
           a
           yoke
           of
           bondage
           .
        
         
           I
           said
           Mr.
           M.
           was
           to
           prove
           either
           that
           Circumcision
           did
           belong
           to
           the
           substance
           of
           the
           Covenant
           of
           grace
           ,
           and
           he
           answers
           ,
           
             That
             Circumcision
             ,
             though
             a
             part
             of
             their
             administration
             ,
             did
             yet
             belong
             to
             the
             substance
             ;
             not
             as
             a
             part
             of
             it
             ,
             but
             as
             a
             means
             of
             applying
             it
          
           :
           Which
           speech
           how
           frivolous
           it
           is
           ,
           is
           shewed
           before
           ,
           sect
           .
           25.
           p.
           165
           ,
           166.
           and
           in
           this
           section
           .
           Or
           that
           the
           want
           of
           Circumcision
           ,
           or
           some
           Ordinance
           in
           the
           place
           and
           use
           of
           it
           ,
           is
           a
           loss
           of
           priviledge
           of
           the
           Covenant
           of
           grace
           to
           us
           and
           our
           children
           .
        
         
           To
           this
           he
           saith
           ,
           
             And
             I
             have
             also
             proved
             ,
             that
             though
             it
             be
             a
             priviledge
             to
             have
             nothing
             succeed
             Circumcision
             ,
             as
             it
             bound
             to
             that
             manner
             of
             administration
             ,
             yet
             it
             is
             a
             priviledge
             to
             have
             somewhat
             succeed
             it
             as
             a
             seal
             of
             the
             Covenant
             ,
             in
             as
             much
             as
             a
             Covenant
             with
             a
             seal
             is
             a
             greater
             benefit
             then
             a
             Covenant
             without
             a
             seal
             .
          
        
         
           Answ.
           1.
           
           If
           it
           be
           a
           priviledge
           to
           have
           nothing
           succeed
           Circumcision
           as
           it
           bound
           to
           that
           manner
           of
           administration
           ,
           then
           it
           is
           a
           priviledge
           to
           have
           nothing
           succeed
           it
           in
           its
           use
           ,
           which
           confirms
           my
           before
           speech
           carped
           at
           by
           M.
           M.
           2.
           
           How
           vain
           the
           talk
           of
           Paedobaptists
           is
           about
           Sacraments
           
           being
           seals
           of
           the
           Covenant
           of
           grace
           ,
           is
           shewed
           before
           sect
           .
           31.
           3.
           
           A
           Covenant
           with
           a
           seal
           is
           a
           greater
           benefit
           then
           a
           Covenant
           without
           a
           seal
           when
           there
           is
           more
           assurance
           and
           better
           estate
           thereby
           procured
           ,
           but
           if
           as
           good
           assurance
           and
           estate
           be
           by
           a
           Covenant
           without
           a
           seal
           ,
           it
           is
           no
           greater
           benefit
           to
           have
           a
           seal
           ,
           then
           to
           have
           a
           Covenant
           without
           it
           .
           4.
           
           There
           is
           a
           seal
           of
           the
           Covenant
           of
           grace
           ,
           which
           succeeds
           Circumcision
           as
           the
           substance
           the
           shadow
           ,
           and
           that
           is
           Christs
           Cirumcision
           ,
           Col.
           2.11
           .
           and
           his
           bloudshedding
           ,
           Mat.
           26.28
           .
           Heb.
           9.15
           .
           &c.
           besides
           the
           seal
           of
           Gods
           spirit
           .
        
         
           But
           saith
           Mr.
           
             M.
             the
             thing
             I
             was
             to
             prove
             was
             that
             our
             priviledges
             are
             enlarged
             ,
             not
             extenuated
             ;
             which
             appears
             ,
             partly
             ,
             in
             that
             we
             have
             freedome
             in
             what
             was
             burdensome
             to
             them
             in
             their
             manner
             of
             administration
          
           :
           which
           he
           meant
           of
           Circumcision
           by
           his
           alledging
           Act.
           15.10
           .
           and
           thereby
           it
           is
           manifest
           that
           it
           is
           false
           which
           he
           said
           before
           ,
           that
           
             Circumcision
             did
             belong
             to
             the
             substance
             of
             the
             Covenant
             as
             a
             means
             of
             applying
             it
             .
          
           For
           that
           speech
           doth
           imply
           ,
           that
           the
           Covenant
           of
           grace
           could
           not
           be
           applied
           without
           Circumcision
           ,
           for
           that
           which
           is
           of
           the
           substance
           of
           a
           thing
           ,
           what
           way
           it
           is
           of
           the
           substance
           of
           it
           ,
           is
           necessary
           to
           the
           being
           of
           that
           of
           which
           it
           is
           of
           the
           substance
           ,
           otherwise
           it
           were
           a
           common
           accident
           ,
           not
           of
           the
           substance
           of
           it
           :
           But
           without
           Circumcision
           the
           Covenant
           of
           grace
           might
           be
           applied
           ,
           yea
           ,
           according
           to
           Mr.
           M.
           it
           is
           and
           may
           be
           better
           applied
           ,
           for
           otherwise
           our
           priviledges
           were
           not
           enlarged
           in
           being
           freed
           from
           it
           .
        
         
           Partly
           ,
           saith
           Mr.
           
             M.
             because
             our
             Covenant
             is
             established
             upon
             better
             promises
             ,
             Heb.
          
           8.6
           .
           To
           this
           I
           answered
           ,
           the
           Covenant
           which
           had
           not
           so
           good
           promises
           was
           the
           Covenant
           at
           Mount
           
             Sinai
             ,
             v.
          
           9.
           which
           was
           not
           the
           Covenant
           of
           grace
           (
           for
           then
           it
           should
           have
           the
           best
           promises
           ,
           there
           being
           no
           better
           promises
           then
           are
           in
           the
           Covenant
           of
           grace
           ,
           nor
           could
           it
           be
           broken
           as
           that
           was
           ,
           nor
           occasion
           finding
           f●ult
           as
           that
           did
           ;
           )
           but
           it
           must
           needs
           be
           the
           Covenant
           of
           works
           as
           the
           Scripture
           doth
           plainly
           deliver
           ,
           Rom.
           10.5
           .
           Gal.
           3.10
           ,
           12
           ,
           &
           4.24
           .
           Heb.
           12.18
           .
           &c.
           and
           for
           this
           I
           alledged
           some
           of
           Mr.
           Ms.
           own
           words
           in
           his
           
             Sermon
             ,
             p.
          
           10.
           
           
             That
             the
             Law
             was
             added
             not
             as
             a
             part
             of
          
           Abrahams
           
             Covenant
             ,
             that
             in
             that
             giving
             the
             Law
             there
             was
             something
             of
             the
             Covenant
             of
             works
             made
             with
          
           Adam
           
             in
             Paradise
          
           .
        
         
           To
           this
           Mr.
           M.
           returns
           an
           answer
           ,
           bemoaning
           me
           
             as
             running
             into
             a
             needless
             and
             erroneous
             digression
             ;
             that
             he
             said
             indeed
             in
             his
             sermon
             ,
             that
             the
             moral
             Law
             was
             added
          
           430
           
             years
             after
             the
             Covenant
             was
             made
             with
          
           Abraham
           ,
           
             not
             as
             a
             part
             of
             that
             Covenant
             ,
             but
             as
             a
             Schoolmaster
             to
             whip
             them
             to
             Christ
             ;
             that
             they
             finding
             the
             impossibility
             of
             keeping
             the
             Law
             ,
             might
             more
             earnestly
             long
             after
             Christ
             ,
             exhibited
             in
             those
             shadows
             of
             rites
             and
             sacrifices
             ,
             &c.
             
             But
             to
             say
             that
             this
             Covenant
             mentioned
          
           Heb.
           8.
           
             was
             the
             Covenant
             of
             works
             ,
             is
             a
             most
             erroneous
             doctrine
             ;
             look
             into
             the
             Text
             ,
             and
             you
             shall
             find
             that
             the
             Covenant
             which
             is
             there
             mentioned
             (
             which
             God
             finds
             fault
             with
             ,
             and
             calls
             the
             first
             Covenant
             ,
             in
             opposition
             to
             this
             better
             Covenant
             )
             had
             Ordinances
             of
             Divine
             worship
             ,
             had
             a
             Sanctuary
             a
             Tabernacle
             ,
             Priests
             and
             High
             Priests
             ,
             Sacrifices
             ,
             and
             other
             rites
             belonging
             to
             the
             administration
             of
             it
             .
             Sir
             ,
             was
             this
             the
             Covenant
             of
             works
             ?
             I
             hope
             you
             will
             not
             own
             it
             in
             your
             next
             .
          
        
         
         
           Answ.
           It
           is
           ,
           and
           I
           do
           still
           own
           it
           in
           the
           43d
           .
           section
           of
           this
           part
           of
           my
           Review
           ,
           and
           do
           requite
           Mr.
           Ms.
           pitty
           of
           me
           with
           the
           like
           bemoaning
           his
           ignorance
           ,
           and
           ,
           if
           I
           mistake
           not
           ,
           the
           Assemblies
           errour
           about
           this
           in
           their
           
             Confession
             of
             faith
             ,
             ch
          
           .
           7.
           art
           .
           5.
           
           I
           have
           looked
           into
           the
           Texts
           ,
           and
           I
           find
           Mr.
           M.
           mistaken
           in
           the
           meaning
           of
           Gal.
           3.24
           .
           perhaps
           following
           the
           unnecessary
           supplement
           in
           our
           last
           English
           translation
           ,
           where
           is
           added
           [
           
             to
             bring
             us
          
           ]
           which
           the
           Text
           hath
           not
           ,
           but
           onely
           
             the
             law
             was
             our
             boy-leader
             unto
             Christ
             ,
          
           that
           is
           until
           Christ
           ,
           as
           v.
           23
           ,
           25.
           shew
           ,
           and
           the
           meaning
           is
           plain
           ,
           that
           the
           Apostle
           compares
           the
           Law
           to
           a
           teacher
           ,
           or
           guide
           ,
           or
           overseeer
           of
           a
           child
           in
           his
           minority
           to
           which
           the
           Israelites
           were
           confined
           ,
           not
           in
           respect
           of
           its
           severity
           as
           Mr.
           M.
           makes
           it
           ,
           
             to
             whip
             them
             to
             Christ
          
           ,
           but
           as
           a
           teacher
           directing
           them
           though
           imperfectly
           by
           figures
           and
           types
           untill
           Christ
           ,
           and
           faith
           in
           him
           were
           revealed
           .
           In
           like
           manner
           he
           mistakes
           when
           he
           saith
           ,
           
             God
             finds
             fault
             with
             the
             first
             Covenant
             ,
          
           the
           words
           being
           
             For
             complaining
             of
             them
             ,
             Heb.
          
           8
           8.
           nor
           complaining
           or
           finding
           fault
           with
           it
           :
           and
           when
           it
           is
           translated
           v.
           7.
           
             if
             the
             first
             Covenant
             had
             been
             faultless
             ,
          
           it
           is
           not
           intimated
           as
           if
           it
           were
           faulty
           ,
           but
           they
           were
           faulty
           ,
           as
           vers
           .
           8.
           shews
           ,
           and
           the
           Covenant
           is
           termed
           non
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           not
           from
           the
           fault
           of
           it
           ,
           but
           of
           them
           ,
           which
           occasioned
           complaints
           of
           them
           ,
           and
           therefore
           it
           were
           better
           translated
           
             without
             complaint
          
           or
           plaintless
           ,
           then
           faultless
           .
           As
           for
           what
           Mr.
           M.
           alledgeth
           from
           Heb.
           9.1
           .
           it
           no
           more
           proves
           that
           the
           Covenant
           at
           Mount
           Sinai
           was
           the
           Covenant
           of
           Gospel
           grace
           ,
           and
           not
           of
           works
           ,
           then
           because
           the
           tree
           of
           life
           was
           a
           symbole
           ,
           type
           ,
           or
           shadow
           of
           Christ
           ,
           or
           our
           blessed
           estate
           in
           him
           ,
           therefore
           the
           Covenant
           made
           with
           Adam
           in
           Paradise
           before
           his
           fall
           ,
           was
           not
           a
           Covenant
           of
           works
           ,
           but
           of
           Gospel
           grace
           ;
           or
           Noahs
           Ark
           typified
           Baptism
           ,
           therefore
           the
           Covenant
           with
           
             Noah
             ,
             Gen.
          
           9.
           was
           a
           Covenant
           of
           Evangelical
           grace
           .
           The
           Covenant
           of
           grace
           and
           of
           works
           are
           denominated
           from
           the
           promise
           and
           condition
           ,
           not
           from
           Gods
           intent
           in
           some
           things
           commanded
           .
           When
           our
           Lord
           Christ
           ,
           Mar.
           10.19
           .
           told
           the
           young
           man
           of
           entring
           into
           life
           ,
           he
           propounded
           the
           Covenant
           of
           works
           ,
           yet
           he
           had
           another
           end
           therein
           ,
           to
           wit
           ,
           to
           try
           and
           discover
           him
           .
           Though
           the
           commands
           about
           the
           Sacrifices
           ,
           High
           Priest
           ,
           &c.
           were
           to
           typyfie
           Christ
           ,
           yet
           the
           Law
           as
           it
           was
           propounded
           Covenant
           wise
           is
           manifestly
           declared
           to
           be
           the
           Covenant
           of
           works
           ,
           Rom.
           10.5
           .
           Gal.
           3.10
           ,
           12.
           yea
           ,
           Mr.
           Ms.
           own
           words
           prove
           it
           .
           For
           1.
           where
           he
           cites
           the
           addition
           of
           the
           Law
           ,
           Gal.
           3.17
           .
           the
           Law
           is
           not
           restrained
           to
           the
           moral
           Law
           ,
           but
           contains
           all
           the
           commands
           of
           the
           Sacrifices
           ,
           &c.
           as
           well
           as
           the
           moral
           Law
           ,
           which
           were
           added
           because
           of
           transgressions
           ,
           not
           onely
           to
           restrain
           them
           ,
           but
           also
           for
           the
           expiating
           of
           some
           offences
           against
           the
           Law
           ,
           so
           as
           to
           obtain
           a
           partial
           temporary
           forgiveness
           by
           them
           ,
           as
           is
           manifest
           from
           Levit.
           4.
           &c.
           
           Now
           the
           whole
           Law
           as
           delivered
           430
           years
           after
           the
           Covenant
           with
           Abraham
           ,
           is
           contradistinct
           to
           the
           Covenant
           confirmed
           before
           in
           Christ
           ,
           or
           the
           promises
           ;
           therefore
           as
           it
           was
           a
           Covenant
           ,
           Exod.
           19.5
           ,
           8
           it
           was
           a
           Covenant
           of
           works
           .
           2.
           
           If
           it
           were
           not
           a
           part
           of
           the
           Covenant
           with
           Abraham
           ,
           it
           was
           not
           the
           Covenant
           of
           grace
           ,
           for
           such
           was
           Abrahams
           Covenant
           ;
           but
           according
           to
           Mr.
           
             M.
             the
             Law
             was
             no
             part
             of
             that
             Covenant
             ,
          
           Ergo.
           3.
           
           That
           which
           was
           a
           Schoolmaster
           to
           
           whip
           ,
           was
           not
           the
           Covenant
           of
           grace
           ,
           for
           the
           Covenant
           of
           grace
           doth
           not
           terrifie
           or
           whip
           ,
           but
           such
           is
           the
           Law
           according
           to
           Mr.
           
             M.
             Ergo.
          
           4.
           
           That
           which
           was
           impossible
           to
           bee
           kept
           ,
           was
           not
           the
           Covenant
           of
           grace
           ,
           for
           that
           is
           never
           broken
           ,
           but
           such
           was
           the
           Law
           or
           Covenant
           at
           Mount
           Sinai
           according
           to
           Mr.
           
             M.
             Ergo.
          
           5.
           
           If
           in
           the
           giving
           the
           Law
           there
           was
           something
           of
           the
           Covenant
           of
           works
           made
           with
           Adam
           in
           paradise
           ,
           then
           it
           was
           a
           Covenant
           of
           works
           ,
           this
           he
           must
           grant
           ,
           unless
           he
           will
           have
           a
           mixt
           Covenant
           ,
           partly
           of
           grace
           and
           partly
           of
           works
           ,
           which
           he
           opposeth
           in
           his
           answer
           to
           me
           about
           Abrahams
           Covenant
           ;
           But
           
             in
             the
             giving
             that
             Law
             according
             to
             Mr.
          
           M
           
             there
             was
             something
             of
             the
             Covenant
             of
             workes
             made
             with
          
           Adam
           
             in
             Paradise
             ,
             Ergo.
          
           6.
           
           That
           which
           God
           finds
           fault
           with
           is
           not
           the
           Covenant
           of
           grace
           ,
           but
           acc●rding
           to
           Mr.
           
             M.
             God
             finds
             fault
             with
             it
             ,
             Ergo.
          
           7.
           
           That
           which
           is
           termed
           the
           first
           Covenant
           
             in
             opposition
             to
             this
             Covenant
          
           is
           not
           the
           Covenant
           of
           grace
           ;
           But
           such
           according
           to
           Mr.
           M.
           is
           that
           at
           Mount
           
             Sinai
             ,
             Ergo.
          
           8.
           
           The
           Covenant
           of
           grace
           is
           the
           better
           Covenant
           ,
           But
           such
           was
           not
           that
           at
           Mount
           Sinai
           ,
           according
           to
           Mr.
           
             M.
             Ergo.
          
           And
           truely
           I
           finde
           so
           many
           Protestant
           Divines
           terming
           the
           Covenant
           at
           Mount
           Sinai
           the
           Covenant
           of
           works
           ,
           Perkins
           on
           Gal.
           4.24
           .
           Pemble
           of
           Justification
           sect
           .
           4.
           c.
           ●
           .
           Cotton
           in
           his
           
             way
             of
             Congregational
             Churches
             cleered
          
           p.
           46
           ,
           47.
           however
           in
           some
           respect
           hee
           will
           have
           it
           to
           have
           been
           a
           Covenant
           of
           grace
           ,
           yet
           to
           the
           carnal
           seed
           ●aith
           ,
           it
           
             was
             a
             Covenant
             of
             workes
             ,
             and
             proves
             it
             out
          
           of
           Paul
           ;
           And
           adds
           ,
           
             And
             so
             have
             the
             chiefest
             German
             Divines
             as
             well
             as
          
           Piscator
           and
           Polanus
           ,
           
             t●ken
             the
             Covenant
             on
             mount
          
           Sinai
           
             to
             bee
             a
             Covenant
             of
             works
             .
          
           See
           Piscator
           Ezek.
           16.
           
             observat
             .
             ult
             .
             in
             v.
          
           60.
           and
           62.
           and
           
             Polanus
             ibidem
          
           .
           and
           
             Synt.
             Th.
             l.
          
           6
           c.
           33.
           
           
             Pisc.
             observ
             .
             e
             v.
          
           6.
           
           Heb.
           8.
           
           
             Dicson
             paraph.
             Gal
          
           4.21
           ,
           22
           ,
           23
           ,
           24.
           
           Hebr
           8.6
           ,
           9.
           
           
             Becman
             .
             Th
             Exercit.
          
           5.
           p.
           67
           
             De
             saedere
             operum
             aut
             legis
             legimus
             ,
          
           Exod
           19.5
           .
           Deut.
           5.2
           .
           1
           Reg.
           8.21
           .
           Jer.
           31.32
           .
           Heb
           8.8
           ,
           9
           ,
           10.
           
           To
           whom
           I
           add
           my
           Antagonists
           Mr.
           
             Geree
             vindic
             .
             vindic
          
           .
           p.
           9.
           
           Mr.
           Baill●e
           in
           his
           Anabaptism
           ,
           pag.
           141.
           and
           might
           do
           many
           more
           if
           it
           were
           necessary
           .
           This
           is
           enough
           to
           shew
           my
           doctrine
           to
           have
           been
           unjustly
           termed
           
             most
             erroneous
          
           by
           Mr.
           M.
           beeing
           Pauls
           ,
           Mr.
           Ms.
           and
           others
           named
           ,
           and
           therefore
           rightly
           owned
           by
           me
           .
        
         
           To
           my
           words
           
             Exam.
             p.
          
           10
           ;
           .
           The
           next
           Scripture
           you
           thus
           express
           ,
           
             The
             glory
             of
             theirs
             had
             no
             glory
             in
             respect
             of
             ours
             ,
          
           2
           Cor.
           3.10
           .
           But
           this
           passage
           is
           plainly
           meant
           of
           the
           Covenant
           at
           Mount
           Sinai
           ,
           which
           is
           called
           
             the
             letter
          
           ,
           v.
           6
           
             The
             ministration
             of
             death
             written
             and
             ingraven
             in
             stones
             so
             glorious
             ,
             that
             the
             children
             of
          
           Israel
           
             could
             not
             stedfastly
             behold
             the
             face
             of
          
           Moses
           
             for
             the
             glory
             of
             his
             countenance
             ,
             which
             glory
             was
             to
             be
             done
             away
             ,
          
           v.
           7.
           
           
             The
             ministration
             of
             condemnation
          
           ,
           v
           9.
           which
           I
           suppose
           you
           do
           not
           understand
           of
           the
           Covenant
           of
           grace
           ,
           and
           therefore
           it
           is
           impertinently
           alledged
           ,
           Mr.
           M
           answers
           thus
           
             Sir
             ,
             I
             wonder
             at
             your
             confidence
             in
             it
             :
             the
             Reader
             will
             easily
             discern
             that
             the
             whole
             scope
             of
             that
             Chapter
             clearly
             holds
             forth
             the
             preheminence
             of
             the
             Ministery
             of
             the
             Gospel
             above
             the
             Ministery
             of
             Moses
             his
             vailed
             Ceremonies
             :
             belike
             then
             with
             you
             ,
             Moses
             Ceremonies
             were
             the
             Covenant
             of
             works
             .
          
        
         
         
           Answ.
           I
           wonder
           that
           a
           man
           of
           such
           note
           should
           wonder
           at
           that
           of
           which
           the
           reason
           is
           given
           ,
           and
           should
           take
           upon
           him
           to
           defend
           his
           own
           Sermon
           ,
           and
           yet
           pass
           by
           my
           reason
           against
           his
           allegation
           without
           rehearsal
           or
           answer
           to
           it
           .
           In
           form
           it
           stands
           thus
           .
           That
           which
           was
           the
           letter
           which
           killeth
           ,
           written
           in
           Tables
           of
           stone
           opposite
           to
           the
           New
           Testament
           ,
           and
           the
           spirit
           which
           giveth
           life
           ,
           the
           ministration
           of
           death
           ,
           of
           condemnation
           by
           Moses
           ,
           was
           the
           Law
           or
           Covenant
           of
           works
           ,
           for
           it
           is
           onely
           the
           Covenant
           of
           works
           ,
           not
           that
           of
           grace
           how
           darkly
           soever
           delivered
           ,
           of
           which
           these
           things
           can
           be
           said
           .
           But
           such
           was
           the
           Law
           or
           Covenant
           at
           Mount
           Sinai
           ,
           Ergo.
           'T
           is
           true
           ,
           it
           
             was
             the
             Apostles
             scope
             to
             hold
             forth
             the
             preheminence
             of
             the
             Ministry
             of
             the
             Gospel
             ,
          
           but
           not
           barely
           above
           the
           Ministry
           of
           Moses
           vailed
           Ceremonies
           ,
           for
           the
           Apostle
           prefers
           it
           before
           the
           Ministry
           of
           the
           Letter
           written
           and
           ingraven
           in
           stone
           ,
           v.
           3
           ,
           7.
           which
           was
           the
           moral
           Law
           ,
           but
           above
           the
           Ministry
           of
           the
           whole
           Law
           ,
           which
           comprehending
           all
           the
           commands
           Mosaical
           promulged
           Covenant-wise
           ,
           and
           not
           singly
           Moses
           ceremonies
           ,
           are
           by
           me
           termed
           the
           Covenant
           of
           works
           ,
           and
           of
           this
           I
           am
           still
           confident
           .
        
         
           Mr.
           M.
           skips
           over
           his
           impertinent
           allegation
           of
           Gal.
           4.1
           ,
           &c.
           and
           grants
           1
           Pet.
           2.9
           .
           
             the
             spiritual
             part
             to
             belong
             onely
             to
             the
             invisible
             Church
             ,
          
           of
           which
           he
           denies
           not
           the
           whole
           v.
           to
           be
           meant
           ,
           but
           onely
           tels
           me
           ,
           
             the
             whole
             nation
             of
             the
             Jews
             who
             had
             the
             honour
             to
             be
             termed
             holy
             ,
             the
             children
             of
             God
             ,
          
           Deut.
           14.1
           .
           
             to
             have
             the
             adoption
          
           ,
           Rom.
           9.4
           .
           
             were
             not
             inwardly
             holy
             ,
             or
             effectually
             called
          
           ;
           which
           I
           readily
           grant
           ,
           nor
           need
           I
           prove
           that
           Rom.
           9.4
           .
           Deut.
           14.1
           .
           were
           not
           
             priviledges
             which
             the
             visible
             Church
             of
             the
             Jewes
             enjoyed
             ,
          
           having
           not
           denied
           it
           ,
           but
           do
           expresly
           grant
           of
           Rom.
           9.4
           .
           
             that
             it
             speaks
             of
             peculiar
             priviledges
             of
             the
             Jews
             ,
          
           and
           prove
           thence
           the
           Jewes
           had
           some
           priviledges
           above
           us
           ,
           and
           that
           the
           want
           of
           some
           priviledges
           they
           had
           may
           bee
           recompensed
           by
           some
           priviledges
           wee
           have
           ,
           and
           thence
           gathered
           that
           is
           a
           feeble
           reason
           ,
           from
           the
           Jewish
           priviledge
           of
           infant
           Circumcision
           ,
           to
           prove
           infant
           Baptism
           ;
           yet
           nothing
           that
           Mr.
           M
           brings
           ,
           shews
           1
           Pet.
           2.9
           .
           to
           bee
           meant
           of
           any
           other
           then
           the
           elect
           ,
           nor
           that
           believers
           priviledges
           of
           the
           Covenant
           of
           grace
           are
           enlarged
           .
        
         
           What
           he
           saith
           ,
           that
           
             the
             comfortable
             manner
             of
             administration
             ,
             and
             baptism
             are
             enlarged
             beyond
             Circumcision
             ,
             to
             females
             ,
             and
             all
             nations
             ,
          
           is
           granted
           ;
           but
           this
           groves
           not
           priviledges
           of
           the
           Covenant
           of
           grace
           to
           be
           enlarged
           to
           each
           believer
           now
           ,
           although
           there
           are
           more
           believers
           now
           And
           for
           Gal
           3.28
           .
           the
           words
           [
           
             there
             is
             neither
             male
             nor
             female
          
           ]
           are
           not
           added
           to
           shew
           Baptism
           to
           be
           administred
           to
           whom
           Circumcision
           was
           not
           ,
           for
           then
           [
           
             neither
             bond
             nor
             free
          
           ]
           should
           be
           added
           for
           the
           same
           reason
           ,
           which
           had
           not
           been
           right
           ,
           for
           bondmen
           were
           circumcised
           formerly
           ,
           as
           well
           as
           then
           baptized
           ;
           But
           to
           shew
           a
           general
           equality
           of
           all
           believers
           in
           Christ
           ,
           and
           therefore
           that
           passage
           is
           meant
           onely
           of
           true
           believers
           .
        
         
           Having
           shewed
           the
           impertinency
           of
           Mr.
           Ms.
           allegations
           for
           his
           5th
           .
           conclusion
           ,
           I
           answered
           the
           argument
           drawn
           thence
           for
           infant
           Baptism
           thus
           .
           1.
           
           It
           is
           no
           good
           argument
           ,
           God
           gave
           such
           a
           priviledge
           to
           the
           
           Jewes
           ,
           Ergo
           we
           must
           have
           such
           a
           priviledge
           too
           ,
           without
           Gods
           institution
           ,
           but
           arrogant
           presumption
           to
           claim
           it
           .
           2.
           
           That
           God
           gave
           many
           peculiar
           priviledges
           to
           the
           Jewes
           which
           we
           have
           not
           ,
           as
           that
           Abraham
           was
           the
           father
           of
           the
           Faithfull
           ,
           Mary
           the
           Mother
           of
           CHRIST
           ;
           no
           family
           out
           of
           which
           CHRIST
           came
           but
           Abrahams
           ,
           no
           nation
           that
           God
           hath
           promised
           after
           many
           hundred
           years
           rejection
           to
           re-ingraff
           besides
           the
           Jewes
           .
        
         
           This
           Mr.
           M.
           endeavoured
           to
           prevent
           in
           his
           Sermon
           ,
           by
           saying
           ,
           
             These
             were
             personal
             priviledges
             belonging
             to
             some
             particular
             persons
             ,
             not
             the
             whole
             Church
             of
             the
             Jewes
             ,
             nor
             from
             the
             Covenant
             ,
             but
             that
             to
             have
             infants
             belong
             to
             his
             Church
             ,
             and
             to
             have
             the
             initial
             seal
             are
             ,
             and
             if
             that
             we
             have
             it
             not
             for
             ours
             ,
             the
             grace
             of
             God
             is
             straitned
             as
             to
             our
             posterity
             ,
             which
             he
             counts
             absurd
             ,
          
        
         
           Hereto
           many
           things
           are
           replied
           by
           me
           .
           1.
           
           That
           this
           was
           never
           a
           priviledge
           to
           believers
           ,
           that
           their
           children
           should
           be
           in
           the
           Covenant
           of
           grace
           ,
           God
           never
           made
           such
           a
           promise
           to
           every
           true
           believer
           ,
           that
           he
           would
           be
           God
           to
           every
           believer
           and
           his
           natural
           seed
           ,
           nor
           commanded
           that
           wee
           should
           repute
           the
           infants
           of
           believers
           to
           bee
           in
           the
           Covenant
           of
           grace
           .
           This
           hath
           been
           largely
           handled
           in
           my
           review
           of
           Mr.
           Ms.
           second
           conclusion
           .
           2.
           
           That
           the
           pretended
           priviledge
           of
           a
           Believers
           infant
           childrens
           visible
           Churchmembership
           and
           title
           to
           the
           initial
           seal
           was
           not
           from
           the
           Covenant
           of
           Gospel
           grace
           ,
           but
           from
           the
           peculiar
           dealing
           of
           God
           towards
           the
           nation
           of
           the
           Hebrews
           ,
           out
           of
           peculiar
           reasons
           concerning
           that
           Churchstate
           which
           that
           people
           were
           to
           have
           untill
           Christ
           came
           ,
           which
           is
           largely
           discussed
           in
           answer
           to
           Mr.
           Baxters
           second
           main
           argument
           Section
           50
           ,
           &c.
           of
           this
           part
           of
           the
           Review
           .
           3.
           
           That
           even
           then
           when
           it
           was
           a
           priviledge
           to
           the
           Hebrew
           people
           ,
           yet
           title
           to
           the
           initial
           seal
           was
           not
           common
           to
           all
           Believers
           children
           ,
           not
           to
           those
           under
           eight
           dayes
           old
           ,
           nor
           to
           females
           ,
           nor
           to
           Proselites
           of
           the
           gate
           ,
           as
           
             v.
             g.
          
           to
           Cornelius
           and
           his
           children
           .
           4.
           
           That
           a
           priviledge
           there
           is
           to
           the
           Jewes
           ,
           even
           to
           the
           Nation
           ,
           and
           that
           arising
           from
           Gods
           Covenant
           of
           Gospel
           grace
           ,
           that
           their
           posterity
           shall
           after
           some
           hundred
           years
           rejection
           bee
           re-ingraffed
           ,
           and
           yet
           this
           not
           to
           any
           Gentile
           Believer
           ,
           Prince
           ,
           Preacher
           ,
           or
           Martyr
           concerning
           their
           posterity
           ,
           and
           therefore
           it
           is
           no
           absurdity
           to
           say
           ,
           that
           in
           some
           respect
           the
           priviledges
           of
           the
           Covenant
           of
           grace
           ,
           even
           of
           the
           substance
           of
           it
           ,
           were
           more
           large
           to
           some
           of
           the
           Hebrew
           believers
           ,
           then
           to
           the
           Gentiles
           in
           respect
           of
           posterity
           .
           5.
           
           That
           the
           personal
           priviledges
           of
           
             Abraham
             ,
             Mary
          
           ,
           &c.
           were
           more
           truely
           pertinent
           to
           the
           Covenant
           of
           grace
           ,
           though
           not
           common
           to
           all
           Jews
           ,
           then
           infants
           visible
           Chvrchmembership
           and
           title
           to
           the
           initial
           seal
           .
           6.
           
           That
           priviledges
           are
           meer
           arbitrary
           things
           ,
           and
           that
           no
           reason
           why
           they
           are
           given
           to
           some
           and
           not
           to
           others
           ,
           is
           needfull
           to
           be
           assigned
           besides
           the
           donors
           will.
           7.
           
           That
           there
           is
           no
           more
           reason
           to
           say
           God
           grace
           is
           less
           now
           ,
           because
           infants
           are
           not
           visible
           Churchmembers
           and
           baptized
           ;
           then
           it
           is
           to
           say
           it
           is
           less
           because
           Christ
           is
           not
           descended
           from
           them
           ,
           they
           are
           not
           Fathers
           of
           the
           faithfull
           .
           8
           That
           there
           were
           many
           priviledges
           which
           the
           Jews
           had
           which
           we
           have
           not
           ,
           as
           those
           Rom.
           3.1
           .
           &
           9.4
           .
           to
           have
           a
           Temple
           ,
           High-Priest
           on
           earth
           ,
           &c.
           9.
           
           That
           the
           
           want
           of
           these
           is
           abundantly
           recompensed
           by
           Christs
           comming
           without
           any
           particular
           thing
           of
           the
           same
           kinde
           in
           the
           stead
           of
           them
           ,
           and
           therefore
           the
           want
           of
           Churchmembership
           and
           initial
           seal
           ,
           may
           in
           like
           manner
           bee
           said
           to
           bee
           recompensed
           by
           his
           comming
           .
           10.
           
           That
           the
           priviledge
           the
           children
           of
           Levi
           had
           ,
           that
           their
           posterity
           should
           inherit
           the
           Priesthood
           ,
           be
           maintained
           by
           the
           offerings
           of
           the
           people
           ,
           be
           exempt
           from
           many
           burthens
           ,
           is
           not
           now
           to
           Ministers
           children
           ,
           nor
           any
           thing
           instead
           of
           it
           ,
           and
           yet
           there
           is
           as
           much
           reason
           from
           the
           Covenant
           of
           Levi
           why
           Ministers
           children
           should
           have
           this
           priviledge
           ,
           or
           somewhat
           instead
           of
           it
           as
           from
           the
           Covenant
           of
           Abraham
           ,
           that
           our
           children
           should
           have
           Baptism
           in
           stead
           of
           Circumcision
           .
           11.
           
           That
           young
           children
           were
           to
           eat
           the
           Passeover
           ,
           and
           yet
           children
           of
           three
           or
           four
           years
           old
           are
           not
           admitted
           to
           the
           Lords
           Supper
           ;
           and
           consequently
           after
           the
           rate
           of
           Mr.
           Ms.
           reasoning
           ,
           the
           grace
           of
           God
           is
           straitned
           to
           us
           in
           respect
           of
           our
           posterity
           .
           12.
           
           That
           the
           grace
           of
           God
           is
           not
           denied
           by
           not
           baptizing
           infants
           ,
           for
           that
           would
           infer
           that
           it
           did
           give
           grace
           .
           13.
           
           That
           by
           denying
           infants
           visible
           Churchmembership
           and
           Baptism
           ,
           wee
           do
           not
           put
           them
           out
           of
           the
           Covenant
           of
           grace
           ,
           or
           Church
           of
           God.
           14.
           
           That
           Baptism
           is
           a
           duty
           rather
           then
           a
           priviviledge
           15.
           
           That
           the
           use
           of
           it
           is
           rather
           for
           us
           to
           seal
           to
           God
           by
           it
           ,
           that
           is
           ,
           to
           testifie
           the
           repentance
           and
           faith
           of
           the
           baptized
           ,
           then
           for
           God
           to
           us
           ,
           as
           assuring
           by
           it
           the
           promise
           of
           Gospel
           grace
           .
           16.
           
           That
           by
           baptizing
           an
           infant
           the
           parent
           is
           not
           assured
           that
           the
           child
           is
           in
           the
           Covonant
           of
           grace
           .
           17.
           
           That
           through
           the
           want
           of
           infants
           visible
           Churchmembership
           ,
           such
           as
           the
           Jews
           children
           had
           ,
           wee
           have
           no
           loss
           of
           priviledge
           ,
           but
           rather
           benefit
           ,
           it
           being
           a
           state
           of
           imperfection
           .
           18.
           
           That
           the
           want
           of
           the
           initial
           seal
           which
           the
           Jewes
           had
           is
           a
           benefit
           it
           having
           a
           burthen
           annexed
           to
           it
           .
           19.
           
           That
           children
           have
           no
           less
           of
           the
           grace
           of
           God
           by
           their
           want
           of
           Christian
           visible
           Churmembership
           and
           Baptism
           then
           the
           Jewes
           infants
           had
           .
           20.
           
           That
           parents
           have
           as
           much
           cause
           of
           comfort
           concerning
           their
           children
           without
           these
           as
           they
           have
           by
           them
           .
        
         
           Mr
           
             M.
             p.
          
           191.
           speaks
           thus
           ;
           
             I
             think
             indeed
             it
             would
             take
             with
             no
             sober
             Christian
             thus
             to
             argue
             :
             The
             Jewes
             had
             it
             ,
             therefore
             we
             must
             have
             it
             .
             But
             Sir
             to
             argue
             thus
             ,
             God
             gave
             such
             a
             priviledge
             to
             the
             whole
             Church
             of
             the
             Jewes
             ,
             that
             their
             infants
             should
             be
             reputed
             to
             belong
             to
             his
             Church
             ,
             and
             have
             the
             initial
             seal
             .
             Therefore
             if
             hee
             have
             not
             granted
             to
             Christians
             that
             their
             infants
             shall
             also
             bee
             reputed
             to
             belong
             to
             his
             Church
             ,
             and
             partake
             of
             the
             initial
             seal
             ;
             then
             his
             grace
             to
             Believers
             under
             the
             N.
             T.
             is
             straitned
             as
             to
             their
             posterity
             .
             This
             argument
             appears
             so
             clear
             to
             me
             ,
             that
             I
             must
             confess
             my self
             one
             of
             those
             dull
             ones
             ,
             who
             know
             not
             how
             to
             deny
             the
             consequence
             .
          
        
         
           Answ.
           Mr.
           M.
           hath
           ill
           recited
           my
           frame
           of
           the
           argument
           ,
           which
           he
           rejects
           ,
           by
           leaving
           out
           the
           chief
           words
           [
           without
           an
           institution
           ]
           .
           Yet
           his
           new
           frame
           mends
           not
           the
           matter
           ,
           but
           indeed
           is
           in
           effect
           all
           one
           with
           that
           which
           he
           saith
           would
           take
           with
           no
           sober
           Christian
           For
           [
           the
           Jewes
           ]
           and
           [
           the
           whole
           Church
           of
           the
           Jewes
           ]
           are
           the
           same
           ,
           and
           [
           had
           it
           ]
           and
           [
           must
           have
           it
           ]
           expressed
           but
           the
           same
           which
           Mr.
           M.
           saith
           in
           
           more
           words
           :
           Nor
           doth
           he
           put
           in
           any
           thing
           of
           Gods
           will
           or
           institution
           to
           have
           it
           so
           ,
           and
           therefore
           there
           is
           no
           more
           reason
           why
           his
           new
           frame
           should
           take
           with
           any
           sober
           Christian
           ,
           then
           the
           former
           .
           Yet
           I
           shall
           view
           it
           as
           it
           is
           And
           1.
           
           I
           deny
           the
           antecedent
           ,
           
             God
             did
             not
             give
             the
             priviledge
             to
             the
             whole
             Church
             of
             the
             Jews
             ,
             that
             their
             infants
             should
             have
             the
             initial
             seal
             ,
          
           meaning
           it
           of
           all
           .
           2.
           
           I
           deny
           the
           consequence
           ,
           if
           by
           [
           grace
           ]
           he
           mean
           Gospel
           grace
           ;
           though
           infants
           of
           Christians
           be
           not
           reputed
           to
           belong
           to
           the
           visible
           Church
           ,
           nor
           are
           baptized
           ,
           yet
           the
           grace
           of
           the
           Gospel
           ,
           that
           is
           ,
           remission
           of
           sin
           ,
           sanctification
           ,
           adoption
           ,
           glorification
           (
           which
           is
           that
           the
           Scripture
           makes
           Gospel
           grace
           )
           is
           not
           straitned
           to
           Christians
           as
           to
           their
           posterity
           .
           And
           the
           reasons
           of
           this
           denial
           are
           so
           plain
           to
           me
           ,
           that
           I
           see
           no
           clearness
           in
           it
           ,
           but
           should
           take
           my self
           dull
           if
           I
           should
           not
           discern
           its
           weakness
           .
           For
           the
           infant
           visible
           churchmembership
           being
           by
           reason
           of
           the
           peculiar
           national
           churchstate
           of
           the
           Jews
           ,
           and
           circumcision
           of
           infants
           by
           reason
           of
           that
           which
           was
           proper
           to
           the
           Hebrew
           people
           ,
           or
           policy
           ,
           into
           which
           proselytes
           were
           admitted
           ,
           not
           from
           the
           Covenant
           of
           grace
           common
           to
           all
           believers
           in
           all
           ages
           ,
           it
           is
           easie
           to
           perceive
           that
           notwithstanding
           the
           altering
           of
           these
           (
           which
           God
           hath
           done
           ,
           )
           the
           grace
           of
           God
           is
           as
           much
           now
           to
           our
           children
           as
           to
           theirs
           .
        
         
           And
           here
           I
           think
           meet
           to
           answer
           Mr.
           Geree's
           argument
           as
           he
           frames
           it
           ,
           
             vindic
             .
             Paedobapt
             .
             pag.
          
           38.
           
           I
           do
           grant
           the
           sequel
           of
           the
           
             major
             ,
             If
             children
             of
             Christian
             parents
             be
             excluded
             the
             Covenant
             ,
             then
             are
             the
             priviledges
             of
             the
             N.
             T.
             more
             restrained
          
           :
           But
           that
           we
           exclude
           them
           from
           the
           Covenant
           of
           grace
           is
           false
           ,
           we
           onely
           deny
           the
           fictitious
           Covenant
           of
           Paedobaptists
           ,
           that
           God
           hath
           promised
           to
           be
           the
           God
           of
           believers
           and
           their
           seed
           :
           nor
           is
           it
           any
           
             harsh
             divinity
             ,
             or
             derogatory
             from
             the
             incarnation
             of
             Christ
             ,
          
           to
           say
           ,
           the
           Jews
           converted
           ,
           whose
           infants
           had
           the
           birth
           priviledge
           of
           membership
           in
           the
           Jewish
           Church
           by
           natural
           generation
           ,
           have
           not
           the
           priviledge
           of
           membership
           in
           the
           Christian
           ,
           which
           is
           by
           spiritual
           regeneration
           .
           Nor
           doth
           the
           term
           [
           
             natural
             branches
             ,
             Rom.
          
           11.21
           ,
           24.
           ]
           ever
           agree
           to
           Gentiles
           ingrafted
           ,
           but
           that
           they
           are
           still
           branches
           of
           the
           wild
           Olive
           by
           nature
           ,
           nor
           any
           of
           them
           in
           the
           true
           Olive
           without
           faith
           or
           election
           .
        
         
           Nor
           doth
           Mr.
           Geree
           shew
           how
           he
           that
           
             denies
             baptism
             to
             infants
             denies
             the
             grace
             and
             mercy
             of
             God
             to
             us
             ,
          
           if
           the
           grace
           of
           God
           be
           not
           tied
           to
           the
           Sacraments
           .
           Nor
           doth
           he
           shew
           that
           the
           priviledges
           of
           believers
           young
           children
           of
           4.5
           ,
           or
           6
           years
           old
           are
           not
           as
           much
           straitned
           if
           they
           who
           were
           admitted
           to
           the
           Passeover
           are
           not
           admitted
           to
           the
           Lords
           Supper
           .
           For
           though
           
             the
             reception
             into
             the
             Covenant
             and
             Church
             were
             sufficiently
             done
             in
             Baptism
          
           ;
           yet
           they
           should
           not
           have
           the
           priviledge
           of
           growth
           and
           nutrition
           ,
           which
           the
           Jews
           young
           children
           had
           by
           the
           Passeover
           ,
           if
           Paedobaptists
           doctrine
           of
           the
           Passeover
           ,
           and
           Lords
           Supper
           be
           right
           .
           But
           I
           return
           to
           ●r
           M.
           
        
         
           Mr.
           M.
           tels
           me
           ,
           
             That
             though
             I
             say
             my
             instances
             of
          
           Abrahams
           ,
           
             the
             Virgin
          
           Mary's
           
             and
             Jews
             priviledges
             not
             being
             now
             to
             us
             ,
             do
             press
             his
             conclusion
             ;
             yet
             that
             I
             speak
             no
             word
             to
             vindicate
             them
             from
             his
             answer
             ,
             and
             therefore
             he
             gathers
             that
             by
             this
             time
             ●
             see
             that
             now
             some
             personal
             priviledges
             ▪
             which
             a
             few
             of
             the
             Jews
             had
             ,
             may
             be
             denied
             us
             ,
             yet
             it
             makes
             nothing
             against
             his
             
             argument
             ;
             but
             if
             the
             common
             priviledges
             which
             every
             one
             of
             them
             had
             were
             denied
             us
             ,
             our
             priviledges
             were
             straitned
             .
          
        
         
           Answ.
           Mr.
           M.
           doth
           not
           rightly
           say
           
             I
             spake
             not
             a
             word
             to
             vindicate
             my
             instances
             from
             his
             answer
             .
          
           For
           besides
           all
           or
           most
           of
           those
           twenty
           things
           either
           in
           my
           
             Exercit.
             sect
          
           .
           3.
           or
           in
           my
           
             Examen
             ,
             par
          
           .
           3.
           sect
           .
           3
           ,
           4
           ,
           10
           ,
           11
           ,
           12.
           and
           elsewhere
           ,
           which
           do
           enervate
           his
           answer
           ,
           I
           did
           directly
           reply
           ,
           that
           neither
           was
           his
           priviledge
           of
           the
           initial
           seal
           to
           infants
           any
           other
           then
           personal
           ,
           not
           a
           
             branch
             of
             the
             Covenant
             of
             grace
             common
             to
             all
             in
             Covenant
             ,
             for
             which
             by
             vertue
             of
             the
             Covenant
             they
             might
             rely
             upon
             God
          
           ;
           and
           for
           this
           I
           alledged
           the
           faithfull
           before
           
             Abraham
             ,
             Melchizedek
          
           and
           Lot
           in
           his
           time
           ,
           Job
           and
           Cornelius
           after
           his
           time
           ;
           and
           therefore
           if
           the
           want
           of
           priviledges
           personal
           ,
           as
           he
           terms
           them
           ,
           doth
           not
           shew
           a
           straitning
           of
           Gods
           grace
           to
           us
           now
           ,
           neither
           doth
           the
           want
           of
           infant
           visible
           Churchmembership
           and
           Baptism
           now
           shew
           it
           .
        
         
           
             That
             of
             Melchizedek
             ,
             Lot
          
           ,
           and
           Job
           ,
           Mr.
           M.
           saith
           ,
           
             hath
             been
             often
             answered
          
           ;
           but
           he
           hath
           no
           where
           shewed
           ,
           that
           they
           were
           not
           in
           the
           Covenant
           of
           grace
           ,
           or
           that
           by
           vertue
           of
           the
           Covenant
           they
           and
           their
           infants
           had
           right
           to
           the
           initial
           seal
           .
           And
           as
           for
           Cornelius
           ,
           I
           never
           intended
           to
           prove
           ,
           
             that
             he
             was
             a
             member
             of
             the
             Church
             of
             the
             Jews
             ,
             nor
             that
             the
             priviledges
             and
             churchmembership
             of
             these
             proselytes
             of
             the
             gate
             were
             as
             honourable
             as
             those
             of
             the
             proselytes
             of
             the
             covenant
             ,
          
           but
           that
           though
           he
           were
           in
           the
           Covenant
           of
           grace
           ,
           yet
           he
           had
           not
           the
           priviledge
           of
           churchmembership
           in
           the
           Church
           of
           the
           Jews
           ,
           nor
           circumcision
           ;
           and
           therefore
           these
           priviledges
           ,
           whatever
           they
           were
           ,
           
             were
             not
             branches
             of
             the
             Covenant
             of
             grace
             common
             to
             all
             in
             Covenant
             for
             which
             by
             vertue
             of
             the
             Covenant
             they
             might
             rely
             on
             God
             ,
          
           as
           Mr.
           M.
           asserted
           .
        
         
           To
           what
           I
           said
           ,
           to
           be
           Father
           of
           the
           faithfull
           ,
           Mother
           of
           Christ
           ,
           the
           priviledges
           Rom.
           9.4
           .
           &
           3.2
           .
           do
           as
           much
           belong
           to
           the
           Covenant
           of
           grace
           as
           Circumcision
           ,
           Mr.
           M.
           answers
           nothing
           .
           Upon
           the
           words
           by
           me
           used
           ,
           that
           the
           phrases
           Rom.
           11
           .
           2●
           ,
           24.
           do
           seem
           to
           me
           to
           import
           ,
           that
           the
           Jews
           had
           this
           priviledge
           to
           have
           their
           children
           reckoned
           in
           the
           outward
           administration
           ,
           as
           branches
           of
           the
           Olive
           by
           their
           birth
           ,
           which
           the
           Gentiles
           have
           not
           ,
           (
           which
           speech
           I
           have
           altered
           in
           the
           first
           part
           of
           this
           
             Review
             ,
             p.
          
           64
           ,
           93.
           )
           Mr.
           M.
           asks
           ,
           
             But
             if
             we
             Gentiles
             have
             it
             not
             ,
             then
             are
             not
             we
             ,
             I
             pray
             you
             ,
             straightned
             in
             that
             particular
          
           ?
           Answ.
           Yea.
           
             And
             I
             demand
             further
             ,
             when
             we
             are
             graffed
             in
             and
             so
             naturalized
             with
             them
             ,
             do
             we
             not
             partake
             of
             all
             the
             fatness
             or
             priviledges
             of
             the
             Olive
             with
             them
             ?
             what
             Scripture
             ever
             denied
             it
             ?
          
           Answ.
           That
           we
           by
           ingraffing
           are
           made
           natural
           branches
           ,
           is
           denied
           ▪
           it
           is
           granted
           ,
           we
           are
           partakers
           of
           all
           the
           fatness
           and
           priviledges
           of
           the
           Olive
           ,
           to
           wit
           ,
           spiritual
           graces
           ,
           but
           not
           of
           the
           priviledges
           which
           the
           natural
           branches
           had
           by
           birth
           .
        
         
           Mr.
           M.
           adds
           .
           
             I
             demand
             yet
             further
             ,
             did
             the
             many
             ten
             thousands
             of
             Jews
             who
             were
             baptized
             in
             the
             Apostles
             days
             ,
             by
             their
             comming
             under
             this
             best
             administration
             of
             the
             Covenant
             ,
             and
             thereby
             kept
             their
             former
             growing
             in
             the
             Olive
             with
             advantage
             ;
             did
             they
             thereby
             deprive
             their
             children
             of
             that
             which
             you
             say
             was
             their
             natural
             priviledge
             ?
             if
             you
             think
             so
             ,
             produce
             your
             evidence
             to
             prove
             it
             ;
             if
             they
             were
             not
             ,
             then
             it
             seems
             the
             Jews
             who
             believed
             in
             Christ
             ,
             and
             kept
             their
             station
             ,
             
             had
             a
             greater
             priviledge
             for
             their
             children
             then
             the
             Gentiles
             ,
             who
             grow
             to
             together
             with
             them
             ,
             have
             for
             their
             children
             .
          
        
         
           Answ.
           The
           natural
           priviledge
           which
           I
           say
           the
           Jews
           had
           ,
           was
           ,
           that
           their
           children
           were
           in
           the
           visible
           Church
           Jewish
           ,
           and
           their
           males
           to
           be
           circumcised
           ;
           this
           by
           their
           Baptism
           they
           were
           deprived
           of
           ,
           it
           being
           then
           no
           priviledge
           ,
           after
           Christ
           exhibited
           in
           the
           flesh
           and
           preached
           ,
           to
           be
           in
           the
           visible
           Church
           Jewish
           opposite
           to
           the
           Christian
           ,
           and
           to
           be
           circumcised
           .
           Nor
           is
           it
           true
           ,
           that
           the
           converted
           baptized
           Jews
           were
           in
           the
           Olive
           afore
           they
           believed
           in
           Christ
           ,
           or
           kept
           their
           station
           in
           the
           visible
           Church
           Jewish
           ,
           but
           were
           cast
           out
           ,
           or
           that
           they
           should
           have
           had
           greater
           priviledges
           of
           the
           Covenant
           for
           their
           children
           ,
           if
           they
           had
           continued
           in
           the
           visible
           Church
           Jewish
           ,
           and
           been
           to
           be
           circumcised
           ,
           then
           the
           Gentiles
           ,
           whose
           children
           were
           not
           visible
           Christian
           visible
           churchmembers
           ,
           nor
           to
           be
           baptized
           ,
           as
           is
           abundantly
           proved
           by
           me
           from
           Scripture
           and
           otherwise
           in
           the
           foreparts
           of
           this
           Review
           .
        
         
           To
           Mr.
           Ms.
           speech
           ,
           
             as
             if
             we
             expunged
             infants
             out
             of
             the
             Covenant
             ,
          
           it
           was
           answered
           ,
           that
           it
           was
           a
           calumny
           ,
           whereto
           he
           replies
           ,
           
             But
             do
             not
             you
             avouch
             ,
             that
             the
             infants
             of
             the
             Jews
             had
             this
             peculiar
             priviledge
             and
             birth-right
             to
             be
             under
             the
             administration
             of
             the
             Covenant
             ,
             which
             ours
             have
             not
          
           ?
           Answ.
           I
           still
           avouch
           it
           in
           the
           sense
           the
           phrase
           seems
           to
           be
           taken
           for
           being
           Jewish
           visible
           churchmembers
           ,
           and
           to
           be
           circumcised
           ;
           but
           what
           he
           adds
           ,
           
             which
             you
             know
             is
             the
             onely
             thing
             controverted
             betwixt
             us
             ,
          
           is
           manifestly
           false
           ,
           it
           being
           never
           so
           much
           as
           questioned
           by
           me
           .
           He
           adds
           ,
           
             May
             not
             I
             boldly
             say
             ,
             that
             once
             the
             infants
             of
             all
             covenanters
             had
             this
             priviledge
          
           ?
           Answ.
           No.
           
             May
             I
             not
             also
             exact
             of
             you
             to
             shew
             when
             and
             where
             this
             was
             taken
             away
             ?
          
           Answ.
           It
           hath
           been
           often
           shewed
           ,
           infant-male
           circumcision
           in
           the
           Synod
           ,
           Act.
           15.24
           ,
           28.
           infants
           churchmembership
           Matth.
           28.19
           .
           were
           taken
           away
           ,
           of
           which
           there
           is
           enough
           said
           before
           ,
           sect
           .
           50
           ,
           &c.
           where
           infant
           visible
           churchmembership
           is
           proved
           to
           be
           altered
           ,
           and
           yet
           infants
           not
           expunged
           out
           of
           the
           Covenant
           of
           the
           Gospel
           ,
           as
           Mr.
           M.
           suggests
           .
           On
           the
           contrary
           ,
           Mr.
           Ms.
           conceit
           as
           if
           the
           denying
           them
           visible
           churchmembership
           and
           baptism
           were
           putting
           them
           out
           of
           the
           Covenant
           of
           grace
           ,
           I
           intimated
           to
           come
           too
           near
           the
           Popish
           opinion
           ,
           of
           the
           necessity
           of
           infants
           baptism
           to
           their
           salvation
           ,
           which
           I
           thought
           worth
           answering
           ,
           sith
           it
           is
           all
           one
           in
           my
           conceit
           to
           say
           ,
           that
           by
           denying
           baptism
           to
           them
           we
           put
           them
           out
           of
           the
           Covenant
           ,
           and
           to
           say
           we
           damn
           them
           ,
           it
           being
           certain
           none
           are
           saved
           but
           those
           who
           are
           in
           the
           Covenant
           of
           grace
           .
        
         
           To
           that
           which
           he
           saith
           
             of
             our
             doctrine
             bringing
             discomfort
             to
             parents
             ,
             in
             that
             we
             leave
             their
             infants
             in
             the
             state
             of
             infidels
             ,
             account
             them
             actually
             to
             belong
             to
             the
             visible
             Kingdome
             of
             the
             Devil
             deny
             them
             the
             benefit
             of
             the
             promise
             I
             will
             be
             the
             God
             of
             thee
             and
             thy
             seed
             ,
             acknowledge
             no
             more
             promise
             for
             them
             ,
             then
             for
             the
             children
             of
             Turks
          
           I
           answer
           ,
           these
           are
           meer
           calumnies
           sufficiently
           discovered
           to
           be
           so
           ,
           
             Exam.
             par
          
           .
           2.
           sect
           .
           10.
           
           
             Apolog.
             sect
          
           .
           14.
           
        
      
       
         
         
           SECT
           .
           LXXXV
           .
           Mr.
           Cobbers
           dictates
           ,
           
             Just.
             Vindic.
             par
             .
             2.
             ch
             .
             1.
          
           touching
           childrens
           baptismal
           right
           ,
           are
           examined
           and
           refelled
           .
        
         
           MR.
           
             Cobbet
             Just.
             vindic
             .
             par
          
           .
           2.
           sect
           .
           1.
           sets
           down
           this
           as
           his
           position
           ,
           
             That
             the
             initiatory
             seal
             follows
             the
             covenant
          
           ;
           but
           he
           proves
           it
           not
           :
           And
           whereas
           to
           the
           objection
           against
           it
           ,
           that
           from
           Adams
           time
           to
           Abrahams
           ,
           there
           was
           no
           initiatory
           seal
           to
           those
           who
           were
           in
           Covenant
           ;
           nor
           in
           Abrahams
           time
           to
           
             Melchizedek
             ,
             Lot
             ,
             Job
          
           ;
           he
           answers
           ,
           
             That
             such
             extraordinary
             cases
             and
             times
             are
             very
             impertinently
             urged
             by
             some
             to
             inf●ringe
             the
             force
             of
             ordinary
             rules
             and
             principles
             :
          
           I
           say
           ,
           his
           answer
           is
           insuff●cient
           .
           For
           1.
           this
           onely
           is
           an
           answer
           where
           it
           is
           proved
           that
           there
           is
           such
           an
           ordinary
           rule
           and
           principle
           from
           which
           these
           cases
           swerve
           :
           But
           no
           such
           rule
           or
           principle
           can
           be
           shewed
           of
           an
           initiatory
           seal
           belonging
           to
           persons
           in
           Covenant
           ,
           from
           which
           this
           should
           be
           counted
           an
           exception
           ;
           therfore
           this
           is
           not
           an
           extraordinary
           case
           .
           2.
           
           Besides
           ,
           extraordinary
           cases
           make
           a
           just
           exception
           from
           an
           ordinary
           rule
           for
           some
           ,
           by
           reason
           of
           some
           peculiar
           accident
           not
           happening
           to
           others
           :
           But
           to
           all
           in
           Covenant
           from
           Adam
           to
           Abraham
           ,
           there
           is
           not
           ,
           nor
           can
           be
           shewed
           any
           such
           peculiar
           accident
           which
           happened
           not
           to
           others
           ,
           which
           was
           the
           reason
           of
           omitting
           an
           initiatory
           seal
           by
           those
           in
           Covenant
           :
           Ergo
           ,
           it
           was
           not
           because
           of
           extraordinary
           cases
           that
           it
           was
           omitted
           ,
           but
           because
           there
           was
           no
           such
           rule
           .
           3.
           
           Extraordinary
           cases
           are
           few
           and
           rare
           ,
           but
           the
           omission
           of
           an
           initiatory
           seal
           was
           constant
           ,
           and
           universal
           by
           those
           in
           Covenant
           until
           Abrahams
           time
           ,
           therefore
           it
           was
           not
           an
           extraordinary
           case
           .
           4.
           
           Extraordinary
           cases
           and
           times
           are
           but
           for
           a
           little
           while
           :
           But
           this
           omission
           was
           for
           above
           2000.
           years
           ,
           which
           me
           thinks
           Mr.
           C.
           should
           not
           so
           dote
           as
           to
           count
           an
           extraordinary
           time
           ;
           sure
           the
           time
           wherein
           Circumcision
           was
           in
           force
           was
           shorter
           ,
           and
           it
           was
           in
           that
           time
           often
           omitted
           ,
           and
           therefore
           we
           may
           by
           Mr.
           Cs.
           dictates
           as
           well
           say
           ,
           the
           initiatory
           seal
           was
           extraordinary
           ,
           and
           the
           ordinary
           rule
           was
           ,
           that
           those
           in
           Covenant
           were
           not
           to
           have
           an
           initiatory
           seal
           ,
           specially
           considering
           that
           even
           in
           Abrahams
           time
           ,
           and
           after
           ,
           it
           was
           omitted
           by
           
             Melehizdek
             ,
             Lot
             ,
             Job
          
           .
           Nor
           is
           it
           of
           any
           weight
           to
           say
           that
           
             there
             was
             not
             a
             visible
             political
             Church
          
           then
           ;
           For.
           1.
           no
           doubt
           in
           their
           families
           were
           visible
           political
           Churches
           as
           well
           as
           in
           Abrahams
           .
           2.
           
           The
           initiatory
           seale
           ,
           as
           they
           call
           it
           ,
           might
           and
           was
           to
           be
           to
           persons
           without
           a
           visible
           political
           Church
           as
           to
           the
           Eunuch
           Acts.
           8.
           to
           Moses
           children
           in
           
             Midian
             &c
          
           Nor
           is
           it
           of
           any
           weight
           to
           say
           
             these
             Churches
             were
             not
             to
             continue
          
           :
           For
           1.
           that
           is
           not
           so
           certain
           as
           to
           be
           taken
           for
           granted
           .
           2.
           
           Abrahams
           posterity
           were
           not
           to
           continue
           still
           the
           Church
           of
           God
           ,
           though
           they
           were
           to
           continue
           longer
           then
           the
           posterity
           of
           J●b
           and
           Lot.
           3.
           
           But
           if
           this
           were
           a
           sufficient
           reason
           ,
           why
           they
           should
           not
           have
           an
           initiatory
           seal
           solemnly
           instituted
           for
           them
           ,
           because
           they
           were
           not
           sucessively
           to
           continue
           ,
           then
           should
           
           not
           the
           Churches
           which
           were
           not
           successively
           to
           continue
           (
           of
           which
           doubtless
           there
           were
           many
           from
           whom
           the
           Candlestick
           was
           quickly
           removed
           )
           have
           had
           baptism
           instituted
           for
           them
           .
           4.
           
           By
           Mr.
           Cs.
           reasoning
           ,
           his
           rule
           
             the
             initiatory
             seal
             followes
             the
             covenant
          
           must
           bee
           thus
           limited
           ,
           
             in
             ordinary
             times
             and
             cases
             when
             and
             where
             there
             is
             a
             visible
             political
             Church
             which
             is
             successively
             to
             continue
             .
          
           Which
           if
           it
           were
           granted
           him
           ,
           yet
           it
           will
           never
           serve
           his
           turn
           to
           prove
           this
           universal
           proposition
           ,
           from
           which
           Paedobaptists
           infer
           infant
           Baptism
           ,
           
             All
             that
             are
             in
             the
             covenant
             are
             to
             have
             the
             initiatory
             seal
             or
             to
             be
             baptized
             .
          
           But
           neither
           is
           it
           true
           in
           ordinary
           times
           ,
           where
           there
           is
           a
           visible
           political
           Church
           successively
           to
           continue
           .
           For
           it
           is
           not
           true
           of
           those
           in
           Covenant
           in
           Abrahams
           house
           ,
           neither
           the
           females
           ,
           nor
           males
           of
           seven
           dayes
           old
           onely
           were
           to
           have
           the
           initiatory
           seal
           ,
           though
           in
           Covenant
           .
           To
           that
           which
           is
           said
           ,
           that
           
             the
             females
             had
             not
             a
             superfluous
             fore●skin
             ,
          
           besides
           what
           hath
           been
           said
           before
           to
           the
           contrary
           ,
           I
           say
           1.
           this
           however
           infringeth
           Mr.
           Cs.
           rule
           ,
           that
           
             in
             ordinary
             times
             in
             visible
             political
             Churches
             successively
             to
             continue
             ,
             the
             seal
             initiatory
             follows
             the
             covenant
             ,
          
           for
           it
           doth
           not
           so
           in
           the
           female
           Hebrews
           .
           2.
           
           If
           Gods
           will
           had
           been
           as
           Mr.
           C.
           would
           have
           it
           ,
           he
           could
           have
           appointed
           an
           initiatory
           seal
           common
           to
           females
           with
           males
           .
           But
           what
           saith
           M.
           C.
           to
           the
           instance
           of
           the
           males
           of
           7.
           days
           only
           to
           infringe
           his
           rule
           ?
           I
           find
           nothing
           except
           this
           be
           an
           answer
           ,
           
             in
             that
             case
             of
             the
             females
             as
             in
             some
             other
             ,
             that
             law
             of
             circumcision
             had
             something
             peculiar
             in
             it
             ,
             albeit
             it
             had
             other
             things
             in
             common
             with
             that
             of
             Baptism
             ,
          
           which
           I
           take
           to
           be
           a
           sufficient
           proof
           against
           him
           ,
           that
           the
           rule
           of
           Circumcision
           is
           not
           a
           rule
           to
           us
           about
           Baptism
           ;
           and
           that
           his
           proposition
           is
           not
           true
           ,
           
             that
             in
             ordinary
             times
             and
             cases
             ,
             respecting
             the
             political
             visible
             Church
             and
             its
             administrations
             ,
             such
             little
             ones
             as
             are
             of
             parents
             in
             such
             visible
             church-state
             ,
             they
             have
             external
             right
             unto
             the
             injoyned
             initiatory
             visible
             seal
             ,
             of
             which
             they
             are
             outwardly
             capable
             ,
             and
             ought
             not
             to
             be
             denied
             the
             use
             and
             benefit
             of
             it
             .
          
        
         
           There
           is
           also
           an
           objection
           against
           the
           principle
           fore-mentioned
           ,
           
             All
             that
             are
             in
             covenant
             are
             to
             have
             the
             initial
             seal
             ,
          
           or
           as
           Mr.
           C.
           speaks
           ,
           
             the
             initiatory
             seal
             followes
             the
             Covenant
             ,
          
           that
           if
           the
           connexion
           bee
           between
           seal
           and
           Covenant
           ,
           it
           is
           as
           well
           besween
           the
           after
           seal
           as
           the
           initial
           ,
           and
           so
           they
           may
           as
           well
           plead
           for
           infants
           comming
           to
           the
           Lords
           Supper
           ,
           as
           in
           Cyprians
           time
           ,
           and
           as
           the
           young
           ones
           of
           the
           Jews
           did
           partake
           of
           the
           Passeover
           .
           To
           this
           Mr.
           C.
           saith
           ,
           
             Male
             infants
             were
             not
             to
             appear
             at
             the
             Passeover
             ,
             if
             so
             ,
             then
             they
             must
             appear
             at
             the
             Feast
             of
             Tabernacles
             &
             must
             carry
             boughes
             ,
             from
          
           Deut.
           16.
           
           ●●
           ,
           17.
           
             compared
             with
          
           Levit.
           23.34
           ,
           35
           ,
           38
           ,
           39
           ,
           40.
           
             that
             though
             persons
             have
             a
             covenant
             right
             in
             general
             ,
             yet
             their
          
           jus
           in
           re
           
             is
             to
             be
             suspended
             and
             not
             elicited
             in
             case
             of
             incapacity
             ,
             or
             of
             extream
             coldness
             of
             the
             countrey
             ,
             or
             sickness
          
           &c.
           
        
         
           Answ.
           1.
           
           If
           infants
           were
           not
           to
           appear
           at
           the
           Passeover
           ,
           yet
           young
           children
           not
           to
           be
           admitted
           to
           the
           Lords
           Supper
           were
           ,
           nor
           doth
           the
           text
           tie
           them
           all
           to
           carry
           boughs
           who
           were
           to
           appear
           .
           2.
           
           The
           objection
           holds
           as
           much
           concerning
           the
           yong
           ones
           at
           Jerusalem
           ,
           who
           were
           to
           eat
           the
           Passeover
           ,
           and
           by
           Mr.
           Cs.
           reasons
           such
           yong
           ones
           should
           be
           at
           the
           Lords
           Supper
           ,
           as
           having
           Covenant
           interest
           and
           therefore
           
             jus
             ad
             rem
          
           ,
           nor
           is
           there
           any
           such
           incapacity
           or
           danger
           to
           them
           in
           eating
           the
           Lords
           
           Supper
           to
           suspend
           their
           
             jus
             in
             re
          
           ,
           as
           is
           to
           be
           baptized
           in
           Greenland
           ,
           or
           in
           extreme
           weakness
           and
           sickness
           ;
           and
           therefore
           ●y
           Mr.
           Cs.
           reasons
           they
           ought
           not
           to
           be
           denied
           the
           Lords
           Supper
           .
           3.
           
           If
           infants
           Covenant-right
           to
           the
           Lords
           Supper
           be
           su●pended
           because
           of
           their
           defect
           of
           understanding
           to
           examine
           themselves
           ,
           their
           Covenant-right
           to
           Baptism
           is
           as
           justly
           susp●nded
           til
           they
           repent
           and
           believe
           ,
           which
           are
           as
           much
           and
           more
           required
           to
           Baptism
           as
           self
           examination
           to
           the
           Lords
           Supper
           .
           And
           if
           it
           be
           true
           then
           Mr.
           Cs.
           position
           is
           not
           right
           ,
           that
           
             infants
             ought
             not
             to
             be
             denied
             the
             use
             and
             benefit
             of
             Baptism
             .
          
           4.
           
           If
           it
           were
           in
           
             Cyprians
             time
             a
             corruption
             to
             give
             infants
             the
             Lords
             supper
             ,
          
           so
           it
           was
           to
           baptize
           them
           ,
           being
           on
           the
           same
           reason
           of
           no
           greater
           an●iquity
           .
           But
           let
           's
           view
           what
           hee
           saith
           for
           the
           clearer
           handling
           of
           
             his
             Thesis
          
           .
        
         
           Sect.
           2.
           
           He
           saith
           ,
           that
           
             mixt
             commands
             of
             God
             having
             some
             part
             circumstantial
             and
             vanishing
             ,
             some
             part
             substantial
             and
             abiding
             ,
             the
             later
             is
             binding
             to
             us
             since
             Christs
             time
             ,
             albeit
             the
             former
             be
             not
          
           ;
           and
           he
           instanceth
           in
           a
           7th
           .
           day
           Sabbath
           :
           But
           neither
           he
           nor
           any
           other
           have
           yet
           proved
           any
           such
           substantial
           part
           abiding
           in
           the
           command
           of
           Circumcision
           ,
           and
           how
           little
           the
           instance
           given
           i●
           to
           his
           purpose
           ,
           is
           shewed
           before
           ,
           §
           .
           77
           ,
           80
           ,
           81.
           
        
         
           That
           which
           Mr.
           C.
           saith
           sect
           .
           3.
           is
           granted
           ,
           that
           
             consequential
             commandements
             grounded
             on
             Scripture
             are
             Scripture
             commandements
             ,
          
           but
           that
           any
           command
           o●
           a
           positive
           rite
           in
           the
           old
           Testament
           is
           a
           command
           to
           us
           about
           a
           positive
           right
           of
           the
           new
           ,
           or
           that
           in
           mere
           positive
           worship
           that
           should
           not
           be
           excluded
           which
           is
           not
           expressed
           ,
           is
           not
           granted
           ;
           to
           the
           contrary
           somewhat
           is
           said
           in
           the
           2d
           part
           of
           this
           Review
           ,
           §
           .
           2
           ,
           3
           ,
           5.
           and
           elsewhere
           .
           I
           have
           often
           said
           prove
           infant
           Baptism
           by
           good
           consequence
           ,
           and
           I
           shall
           yeild
           .
        
         
           
             That
             federal
             ordinances
             ,
             such
             as
             are
             the
             seals
             ,
             are
             as
             well
             priviledges
             as
             precepts
             ,
          
           which
           Mr.
           C.
           sect
           .
           4.
           asserts
           ,
           when
           they
           are
           rightly
           admininistred
           ,
           is
           granted
           ;
           but
           it
           is
           denied
           that
           the
           Passeover
           ,
           Baptism
           ,
           the
           Lords
           Supper
           ,
           are
           federal
           ordinances
           or
           seals
           of
           the
           Covenant
           of
           grace
           in
           Mr.
           Cs.
           sense
           ,
           who
           p.
           ●31
           .
           makes
           
             Circumcision
             in
             the
             nature
             of
             it
             to
             bee
             a
             seal
             of
             the
             righteousness
             of
             faith
          
           ;
           and
           in
           like
           manner
           those
           ot●er
           ,
           which
           he
           cals
           
             federal
             ordinances
             ,
             seals
             of
             the
             promise
             of
             the
             Covenant
             of
             grace
             ,
             of
             the
             righteousness
             of
             faith
             in
             their
             nature
             .
          
           There
           ●s
           not
           a
           word
           Acts
           7.2
           ▪
           8.
           by
           which
           it
           may
           appear
           that
           circumcision
           of
           the
           child
           
             was
             reckoned
             as
             the
             Fathers
             priviledge
             ,
          
           nor
           their
           own
           circumcision
           as
           their
           priviledge
           ,
           but
           only
           of
           Abr●ham
           that
           God
           
             g●ve
             him
             the
             Covenant
             of
             Circumcision
             ,
          
           whereby
           he
           was
           assured
           of
           a
           son
           by
           Sarah
           ,
           &
           so
           
             he
             b●gate
          
           Isaac
           
             and
             circumcised
             him
             the
          
           8th
           .
           day
           ,
           which
           priviledg
           was
           peculiar
           to
           Abraham
           ,
           and
           to
           none
           other
           I
           know
           ,
           excep●
           
             Zachary
             John
             Baptists
          
           father
           be
           said
           ●o
           have
           the
           same
           priviledge
           ,
           nor
           is
           Rom
           3.1
           ,
           2
           ,
           3
           ,
           4.
           any
           whit
           to
           M
           Cs
           purpose
           ,
           to
           prove
           that
           
             circumcision
             is
             reckoned
             as
             the
             Fathers
             priviledge
             .
          
           For
           1.
           it
           is
           manifest
           that
           Rom.
           3.1
           .
           Circumcision
           is
           to
           be
           understood
           metonymically
           ,
           as
           v.
           30.
           for
           the
           circumcised
           ,
           sith
           it
           is
           not
           sold
           there
           was
           much
           profit
           by
           Circumcision
           but
           
             of
             Circumcision
          
           ,
           as
           before
           ,
           
             what
             advantage
             of
             the
             Jew
          
           ?
           nor
           was
           the
           priviledge
           v●
           .
           the
           committing
           the
           oracles
           of
           God
           to
           them
           ,
           the
           priviledge
           of
           Circumcision
           in
           the
           abstract
           or
           by
           circumcision
           as
           the
           means
           by
           which
           it
           was
           ,
           but
           the
           priviledge
           of
           that
           people
           who
           were
           circumcised
           .
           2.
           
           If
           it
           were
           
           granted
           that
           the
           priviledge
           were
           by
           Circumcision
           ,
           yet
           that
           it
           was
           the
           Fathers
           pri●iledge
           by
           reason
           of
           the
           childs
           Circumcision
           rather
           then
           his
           own
           ,
           is
           a
           vain
           fancy
           .
           Nor
           doth
           Acts
           2.38
           ,
           39.
           yeild
           any
           more
           to
           his
           purpose
           ,
           but
           is
           most
           g●osly
           abused
           by
           Mr.
           C.
           as
           is
           shewed
           before
           §
           .
           21
           ,
           23
           Nor
           are
           the
           passages
           which
           he
           alledgeth
           p.
           132.
           out
           of
           my
           
             Examen
             ,
             dissonant
             to
             any
             passages
             before
             or
             any
             after
             ,
          
           except
           those
           words
           of
           my
           Examen
           p.
           10●
           .
           which
           I
           alter
           in
           the
           first
           ;
           part
           of
           this
           Review
           ,
           p.
           64
           ,
           93.
           
           And
           to
           his
           many
           questions
           from
           my
           words
           .
           I
           answer
           ,
           that
           ●e
           hath
           not
           proved
           the
           Covenant
           of
           grace
           ,
           wherein
           God
           promiseth
           to
           be
           a
           God
           to
           them
           and
           theirs
           ,
           to
           b●long
           to
           every
           Jew
           ,
           but
           onely
           to
           Abraham
           and
           his
           seed
           ,
           that
           is
           ,
           so
           far
           as
           it
           is
           Evangeliacl
           on●ly
           to
           his
           spiritual
           seed
           whether
           of
           Jewes
           or
           Gentile
           ,
           and
           therefore
           I
           deny
           it
           was
           a
           priviledge
           which
           every
           Jew
           had
           ,
           
             to
             be
             a
             God
             to
             them
             and
             theirs
          
           ;
           and
           yet
           grant
           that
           Deut.
           29.14
           .
           with
           ●0
           6.
           
             was
             a
             priviledge
          
           ,
           and
           so
           I
           yeeld
           to
           have
           been
           what
           God
           promised
           Ezek
           36.
           from
           the
           17
           to
           the
           end
           ,
           and
           Deut.
           14.2
           .
           and
           that
           sundry
           infants
           of
           the
           Jews
           b●se
           born
           w●re
           in
           the
           Covenant
           of
           saving
           grace
           and
           Church-priviledges
           ,
           and
           that
           it
           was
           a
           priviledge
           to
           them
           ,
           and
           that
           the
           promises
           of
           the
           Covenant
           of
           grace
           are
           priviledges
           ,
           and
           the
           same
           now
           to
           believers
           and
           as
           large
           and
           honourable
           as
           then
           ,
           and
           that
           the
           promises
           to
           their
           children
           mentioned
           Deut.
           30.6
           .
           were
           of
           the
           substance
           of
           the
           Covenant
           of
           grace
           ,
           in
           respect
           of
           the
           thing
           promised
           ,
           but
           not
           in
           respect
           of
           the
           persons
           to
           whom
           ,
           for
           God
           doth
           not
           promise
           to
           all
           his
           elect
           or
           t●ue
           believers
           ,
           that
           which
           he
           promised
           then
           in
           that
           case
           to
           the
           Israelites
           for
           their
           seed
           ,
           and
           I
           yeild
           that
           even
           base
           born
           children
           may
           bee
           in
           the
           Covenant
           of
           saving
           grace
           ,
           and
           yet
           these
           promises
           are
           not
           made
           
             to
             Church
             children
          
           ,
           (
           as
           Mr.
           C.
           speaks
           )
           ●s
           such
           ,
           but
           onely
           to
           the
           elect
           .
           Nevertheless
           I
           grant
           the
           same
           promises
           now
           to
           bee
           made
           to
           believers
           ,
           which
           were
           then
           ,
           to
           wit
           ,
           rigtheousness
           and
           life
           eternal
           by
           faith
           yea
           that
           they
           are
           larger
           now
           ,
           no
           intensively
           in
           respect
           of
           the
           thing
           promised
           ,
           as
           if
           a
           greater
           degree
           of
           righteousness
           and
           eternal
           life
           ,
           were
           promised
           now
           then
           was
           then
           ,
           but
           extensively
           in
           respect
           of
           the
           people
           to
           whom
           the
           Gentiles
           now
           being
           cal●ed
           ,
           and
           t●at
           mo●e
           amply
           th●n
           the
           Jews
           ,
           nor
           do
           I
           or
           any
           thing
           I
           say
           exclu●e
           believers
           children
           out
           of
           the
           Covenant
           .
           But
           I
           still
           say
           ,
           the
           Covenant
           of
           grace
           was
           no
           made
           then
           universally
           to
           a
           Believer
           and
           his
           natural
           seed
           nor
           now
           ,
           but
           onely
           to
           the
           elect
           of
           them
           .
           Yet
           this
           is
           not
           an
           ex●lusion
           of
           any
           in
           particular
           from
           the
           Covenant
           of
           grace
           ,
           nor
           an
           inclusion
           ,
           but
           onely
           a
           suspension
           of
           any
           determination
           of
           either
           ,
           who
           are
           elect
           ,
           and
           who
           not
           being
           onely
           known
           to
           God.
           And
           therefore
           to
           Mr.
           Cs.
           question
           
             why
             are
             belie●ers
             children
             then
             excluded
             the
             Covenant
             ?
          
           which
           injuriously
           insinuates
           and
           I
           did
           exclude
           them
           ,
           I
           say
           ,
           let
           him
           answer
           it
           that
           doth
           so
           .
           And
           th●ugh
           I
           grant
           that
           our
           priviledges
           now
           are
           inlarged
           ,
           in
           respect
           of
           the
           administration
           of
           the
           Covenant
           ,
           in
           that
           the
           Gospel
           is
           preached
           to
           more
           nations
           and
           more
           clearly
           ,
           and
           confirmed
           by
           the
           bloud
           of
           Christ
           &c
           then
           before
           ●hrists
           comming
           (
           which
           ●s
           my
           meani●g
           in
           that
           speech
           )
           yet
           it
           neith●r
           follows
           tha●
           I
           count
           
             that
             administration
             of
             the
             Covenant
             initiatory
             seal
          
           (
           which
           is
           Mr
           Cs●erms
           ●erms
           not
           mine
           )
           
             as
             s●ch
             to
             their
             children
             was
             no
             priviledge
             to
             there
             must
             be
             such
             a
             like
             priviledge
             and
             not
             stra●●ned
             ,
             at
             least
             not
             wholly
             excluded
             as
             that
             of
             a
             like
             ,
             though
             Mr.
             C●
             say
             not
             
             the
             same
             ,
             but
             a
             like
             administration
             of
             the
             initiatory
             Covenant-seal
             ,
             to
             in-churched
             believers
             children
             now
             ,
          
           as
           Mr.
           C.
           in
           his
           gibberish
           speaks
           .
           And
           though
           I
           say
           we
           have
           nothing
           in
           lieu
           of
           Circumcision
           ,
           but
           Christ
           come
           in
           the
           flesh
           ;
           yet
           I
           do
           not
           say
           ,
           nor
           need
           I
           ,
           that
           Baptism
           is
           no
           priviledge
           to
           believers
           now
           :
           but
           I
           deny
           it
           to
           be
           a
           priviledge
           in
           lieu
           of
           Circumcision
           ,
           and
           say
           that
           as
           Mr.
           C.
           grants
           it
           
             a
             priviledge
             to
             believers
             ,
             that
             now
             they
             have
             not
             that
             manner
             of
             initiation
             by
             circumcision
             ,
          
           so
           it
           is
           a
           priviledge
           to
           them
           that
           they
           have
           no
           manner
           of
           initiation
           in
           lieu
           of
           it
           .
           What
           he
           saith
           he
           hath
           shew'd
           before
           from
           Ez.
           37.25
           ,
           26
           ,
           27.
           is
           examin'd
           before
           .
        
         
           Sect.
           5.
           
           Mr.
           C.
           saith
           ,
           
             Baptism
             is
             a
             seal
             of
             the
             Covenant
             ,
             no
             bare
             badge
             of
             Christianity
             as
             some
             have
             said
             ,
             albeit
             the
             more
             judicious
             of
             our
             opposites
             yeild
             this
             ,
             that
             the
             Covenant
             of
             grace
             is
             said
             properly
             to
             be
             sealed
             in
             Baptism
             ,
             and
             that
             Baptism
             since
             Christs
             incarnation
             is
             the
             appointed
             seal
             of
             God
             to
             such
             as
             enter
             into
             covenant
             with
             him
             .
          
        
         
           Answ.
           It
           is
           true
           that
           I
           said
           Exam
           p.
           149.
           the
           Covenant
           of
           grace
           is
           sealed
           properly
           in
           Baptism
           ,
           but
           Mr.
           C.
           might
           have
           taken
           notice
           ,
           that
           1.
           
           I
           used
           not
           this
           phrase
           as
           mine
           ,
           but
           as
           Mr.
           Ms.
           2.
           
           That
           I
           did
           yeild
           this
           but
           three
           lines
           before
           with
           this
           caution
           ,
           Baptism
           seals
           the
           love
           of
           God
           in
           some
           sense
           properly
           .
           3.
           
           That
           not
           long
           after
           I
           say
           ,
           that
           in
           exactness
           of
           speech
           it
           seals
           no
           grace
           properly
           ,
           taking
           it
           for
           propriety
           of
           speech
           ,
           but
           improperly
           ,
           because
           metaphorically
           ,
           as
           sealing
           is
           taken
           for
           assuring
           .
           4.
           
           I
           say
           as
           properly
           ,
           notes
           propriety
           of
           right
           ,
           or
           title
           ,
           or
           possession
           ,
           in
           opposition
           to
           anothers
           ,
           or
           that
           which
           is
           alien
           ,
           it
           seals
           as
           much
           the
           second
           as
           the
           first
           grace
           .
           And
           indeed
           this
           is
           my
           meaning
           ,
           that
           though
           in
           propriety
           of
           speech
           Baptism
           may
           not
           be
           said
           to
           be
           the
           seal
           of
           the
           Covenant
           of
           grace
           properly
           ,
           sith
           it
           is
           but
           a
           metaphor
           or
           term
           translated
           from
           another
           thing
           ,
           and
           so
           shews
           not
           what
           the
           thing
           is
           ,
           but
           what
           in
           some
           respect
           it
           is
           like
           to
           :
           yet
           it
           may
           bee
           thus
           termed
           the
           seal
           of
           the
           Covenant
           of
           grace
           properly
           ,
           that
           is
           ,
           as
           the
           seal
           of
           a
           deed
           assutes
           the
           thing
           conveyed
           in
           it
           to
           him
           that
           hath
           propriety
           in
           it
           ,
           so
           Baptism
           in
           that
           thereby
           we
           put
           on
           Christ
           ,
           doth
           signifie
           to
           the
           true
           Believer
           that
           he
           hath
           union
           and
           communion
           with
           him
           ,
           and
           that
           he
           hath
           thereby
           a
           propriety
           of
           right
           to
           righteousness
           and
           life
           by
           Christ
           ,
           according
           to
           the
           Covenant
           of
           grace
           .
           But
           this
           doth
           no
           whit
           contradict
           what
           I
           have
           disputed
           before
           sect
           .
           31.
           against
           Mr.
           Ms.
           and
           others
           doctrine
           ,
           about
           Sacraments
           being
           seals
           of
           the
           Covenant
           of
           grace
           .
           Nor
           did
           I
           use
           the
           words
           ,
           that
           Baptism
           since
           Christs
           incarnation
           is
           the
           appointed
           seal
           of
           God
           to
           such
           as
           enter
           into
           Covenant
           with
           him
           ,
           
             Exam.
             p.
          
           83.
           as
           mine
           own
           expression
           ,
           but
           as
           Mr.
           Ms.
           though
           I
           granted
           the
           thing
           meant
           by
           it
           .
           Yet
           had
           I
           so
           said
           of
           my self
           ,
           it
           had
           not
           been
           for
           Mr.
           Cs.
           turn
           ,
           who
           will
           have
           it
           a
           seal
           of
           Gods
           Covenant
           to
           us
           ,
           whereas
           those
           words
           as
           I
           yeild
           them
           ,
           rather
           import
           it
           to
           be
           our
           seal
           whereby
           we
           enter
           into
           Covenant
           with
           God
           ,
           and
           engage
           to
           him
           ,
           which
           is
           the
           most
           genuine
           use
           of
           Baptism
           ,
           and
           in
           that
           respect
           rightly
           termed
           a
           badge
           of
           Christianity
           .
           But
           Mr.
           C.
           would
           prove
           it
           a
           seal
           of
           the
           Covenant
           in
           another
           sense
           ,
           thus
           .
        
         
           
             And
             it
             appears
             so
          
           ,
           saith
           he
           ,
           1.
           
             in
             that
             it
             agrees
             in
             the
             essentials
             with
             circumcision
             as
             an
             initiatory
             seal
             ,
             Col.
          
           2
           11
           ,
           12.
           which
           speech
           is
           ambiguous
           ,
           and
           yet
           in
           no
           sense
           ,
           I
           conceive
           ,
           true
           .
           It
           is
           doubtfull
           whether
           he
           mean
           that
           
           to
           be
           the
           initiatory
           seal
           is
           the
           essentials
           of
           Circumcision
           ,
           and
           of
           Baptism
           ,
           but
           this
           sense
           is
           false
           :
           For
           to
           be
           a
           seal
           is
           not
           essential
           either
           to
           the
           one
           or
           the
           other
           ,
           the
           circumcision
           of
           the
           Sichemites
           was
           circumcision
           ,
           though
           it
           were
           no
           seal
           to
           them
           of
           the
           Covenant
           of
           Abraham
           ;
           and
           
             Simon
             Magus
          
           his
           baptism
           was
           baptism
           ,
           though
           it
           were
           no
           seal
           to
           him
           of
           the
           Covenant
           of
           grace
           ,
           much
           less
           is
           it
           of
           the
           essence
           of
           either
           to
           bee
           initiatory
           ,
           for
           if
           there
           were
           or
           might
           be
           another
           initiatory
           seal
           (
           as
           doubtless
           there
           might
           be
           if
           God
           had
           so
           appointed
           it
           )
           yet
           circumcision
           and
           baptism
           had
           not
           been
           circumcision
           and
           baptism
           ,
           now
           what
           may
           be
           or
           not
           be
           without
           the
           ceasing
           of
           the
           thing
           to
           be
           is
           but
           an
           accident
           to
           it
           ,
           not
           of
           the
           essence
           of
           it
           .
           Besides
           ,
           to
           be
           the
           initiatory
           seal
           of
           the
           Covenant
           of
           grace
           ,
           doth
           more
           truly
           agree
           to
           the
           spirit
           of
           God
           ,
           then
           to
           either
           of
           them
           .
           Or
           whether
           he
           mean
           ,
           that
           they
           agree
           in
           those
           things
           which
           are
           the
           essentials
           of
           each
           ,
           but
           that
           is
           more
           palpably
           false
           ,
           for
           it
           is
           essential
           to
           Circumcision
           that
           the
           fore-skin
           be
           cut
           off
           ,
           but
           that
           is
           not
           essential
           to
           Baptism
           ,
           there
           may
           bee
           Baptism
           without
           it
           .
           Nor
           is
           there
           a
           word
           Col.
           2.12
           .
           that
           either
           expresseth
           this
           thing
           or
           yeilds
           any
           ground
           for
           proof
           of
           it
           ,
           as
           is
           shewed
           before
           by
           me
           here
           §
           .
           81.
           
        
         
           As
           vain
           is
           that
           which
           follows
           ,
           
             whence
             baptized
             Gentiles
             are
             said
             to
             be
             of
             the
             circumcision
             ,
          
           Phil.
           3.
           
             and
             Jews
             said
             to
             be
             baptized
             ,
          
           1
           Cor.
           12.
           
           For
           neither
           are
           Gentiles
           ,
           Philip.
           3.3
           .
           termed
           
             the
             circumcision
          
           ,
           because
           they
           were
           baptized
           ,
           nor
           the
           Jews
           said
           to
           be
           baptized
           ,
           1
           Cor.
           12.13
           .
           because
           they
           were
           circumcised
           ,
           or
           because
           of
           the
           agreement
           of
           these
           in
           the
           essentials
           .
           But
           the
           converted
           Gentiles
           ,
           not
           all
           that
           were
           baptized
           ;
           but
           onely
           those
           ,
           who
           were
           true
           believers
           are
           termed
           the
           Circumcision
           in
           opposition
           to
           the
           Judaizing
           Teachers
           termed
           befor
           v.
           2.
           
             the
             concision
          
           by
           a
           figure
           of
           speech
           ,
           termed
           Eutelism
           ,
           or
           slighting
           them
           in
           that
           in
           which
           they
           gloried
           ;
           and
           they
           are
           termed
           the
           Circumcision
           ,
           because
           they
           were
           truly
           circumcised
           before
           God
           in
           heart
           ,
           and
           were
           his
           people
           .
           And
           the
           Jews
           1
           Cor.
           12.13
           .
           are
           said
           to
           be
           baptized
           no
           otherwise
           then
           the
           Gentiles
           who
           believed
           ,
           who
           were
           not
           circumcised
           in
           the
           flesh
           ,
           and
           therefore
           could
           not
           be
           termed
           baptized
           because
           circumcised
           ;
           but
           Christian
           believers
           ,
           whether
           Jews
           or
           Greeks
           ,
           bond
           or
           free
           ,
           are
           all
           said
           to
           be
           baptized
           ,
           and
           to
           be
           made
           to
           drink
           ,
           because
           they
           were
           baptized
           with
           water
           ,
           and
           did
           partake
           of
           the
           Lords
           Supper
           ,
           as
           1
           Cor.
           10.17
           .
        
         
           Mr.
           C.
           adds
           more
           of
           these
           toys
           .
           
             Hence
             first
             instituted
             for
             a
             seal
             to
             the
             circumcised
             Jews
             ;
             to
             shew
             it
             was
             in
             the
             essentials
             of
             sealing
          
           Abrahams
           
             covenant
             to
             them
             ,
             but
             the
             same
             with
             circumcision
             in
             a
             manner
             ;
             onely
             as
             that
             sealed
             it
             to
             them
             visibly
             in
             Christ
             ,
             as
             to
             come
             ,
             this
             did
             it
             in
             like
             sort
             in
             reference
             to
             Christ
             as
             come
             ;
             that
             was
             the
             seal
             of
             the
             righteousness
             of
          
           Abrahams
           
             faith
             ,
             or
             that
             whereon
             his
             faith
             acted
             to
             righteousness
             of
             justification
             ,
             Rom.
          
           4.11
           .
           
             even
             the
             promise
             of
             grace
             in
             Christ
             ,
             Rom.
          
           10.6
           ,
           7.
           
             with
             Deut.
          
           30.14
           .
           Wherein
           1.
           he
           dictates
           ,
           without
           any
           pretence
           of
           proof
           ,
           that
           Baptism
           was
           first
           instituted
           to
           the
           Jews
           to
           shew
           that
           which
           he
           says
           ;
           nor
           is
           there
           the
           least
           intimation
           thereof
           in
           Scripture
           .
           2.
           
           He
           seems
           to
           me
           to
           unsay
           by
           his
           limitation
           [
           
             in
             a
             manner
          
           ]
           what
           he
           said
           before
           ,
           
             it
             was
             the
             same
             in
             the
             essentials
             .
          
           For
           that
           which
           is
           the
           same
           in
           the
           essentials
           is
           altogether
           the
           same
           ,
           and
           not
           in
           a
           manner
           .
           3.
           
           It
           is
           false
           that
           
             baptism
             was
             the
             same
             in
             the
             essentials
             of
             sealing
          
           Abrahams
           
             covenant
             to
             the
             Jews
             with
             
             circumcision
          
           :
           For
           it
           was
           as
           much
           in
           the
           essentials
           of
           sealing
           Abrahams
           Covenant
           to
           the
           Jews
           (
           if
           I
           may
           use
           Mr.
           Cs.
           gibberish
           )
           that
           Circumcision
           sealed
           the
           promise
           of
           the
           land
           of
           
             Canaan
             ,
             Gen.
          
           17.8
           ,
           9
           ,
           10
           ,
           &c.
           as
           that
           it
           sealed
           Christ
           to
           come
           ;
           but
           surely
           Baptism
           never
           sealed
           the
           promise
           of
           the
           land
           of
           Canaan
           .
           4
           That
           which
           I
           find
           of
           
             the
             seal
             of
             the
             righteousness
             of
             faith
             ,
             Rom.
          
           4.11
           .
           is
           meant
           of
           Abrahams
           personal
           Circumcision
           ,
           and
           of
           no
           other
           ,
           and
           therefore
           is
           inep●ly
           applied
           to
           prove
           sameness
           of
           sealing
           of
           others
           Circumcision
           and
           Baptism
           .
           5.
           
           I
           conceive
           it
           somewhat
           inconsiderately
           said
           ,
           that
           
             Circumcision
             was
             the
             seal
             of
             the
             righteousness
             of
          
           Abrahams
           faith
           ,
           which
           would
           imp●y
           ,
           that
           it
           assured
           that
           Abraham
           faith
           was
           righteous
           ,
           wherea●
           the
           meaning
           is
           ,
           that
           it
           assured
           that
           Abraham
           had
           righteousness
           by
           faith
           before
           he
           was
           circumcised
           ,
           as
           v.
           10.
           he
           had
           asserted
           .
           6.
           
           The
           other
           explication
           is
           worse
           ,
           for
           it
           i●timates
           as
           if
           the
           Apostle
           meant
           that
           the
           righ●eou●ness
           of
           faith
           ascribed
           to
           Abraham
           is
           to
           termed
           ,
           as
           that
           
             whereon
             his
             faith
             a●ted
             to
             righteousness
             of
             justification
             ,
             even
             the
             promise
             of
             g●ace
             in
             Christ
             ,
          
           whereas
           the
           meaning
           is
           not
           that
           it
           sealed
           the
           righteousness
           he
           was
           to
           obtain
           by
           acting
           fa●th
           in
           a
           promise
           ,
           but
           that
           it
           was
           a
           seal
           of
           the
           righteousness
           of
           faith
           which
           he
           had
           many
           years
           before
           he
           was
           circumcised
           .
        
         
           Mr.
           C.
           goes
           on
           in
           the
           same
           v●in
           of
           dictating
           thus
           .
           
             Hence
             when
             Christ
             is
             called
             the
             minister
             of
             circumcision
             ,
             it
             is
             thus
             explained
             by
             the
             end
             of
             the
             sign
             administred
             ,
          
           ●cil
           .
           
             to
             confirm
             the
             promises
             made
             unto
             the
             Fathers
             ,
             Rom
             ▪
          
           15.8
           .
           Act.
           7.8
           .
           Gen.
           17.
           
           ●1
           .
           Which
           speech
           seems
           to
           intimate
           ,
           as
           if
           Christ
           were
           termed
           
             the
             minister
             of
             circumcision
          
           ,
           as
           if
           he
           did
           minister
           Circumcision
           to
           that
           end
           ,
           
             to
             confirm
             the
             promises
          
           :
           But
           that
           is
           too
           absurd
           for
           such
           a
           man
           to
           vent
           ,
           sith
           he
           ministr●d
           ●ircumcision
           to
           none
           ;
           and
           the
           meaning
           is
           plain
           ,
           that
           he
           was
           
             the
             minister
             of
             circumcision
          
           ,
           that
           is
           of
           the
           circumcised
           jews
           among
           who●●he
           preached
           and
           lived
           ,
           as
           Peter
           is
           said
           Gal.
           2.8
           .
           to
           have
           had
           
             the
             Apostlesh●
             of
             the
             circumcision
          
           ,
           that
           is
           of
           the
           circum●ised
           Jews
           :
           And
           in
           this
           sense
           
             ●eza
             ,
             Willet
             ,
             Diodati
          
           the
           
             new
             Annot.
             Dicson
             ,
             Piscator
             ,
             &c.
          
           expound
           it
           .
           Now
           this
           being
           promised
           ,
           it
           is
           ea●●e
           to
           perc●ive
           how
           i●per●inently
           this
           ●ext
           ,
           w●ich
           mentions
           not
           at
           all
           Baptism
           ,
           nor
           any
           use
           of
           Circumcision
           at
           all
           ,
           but
           onely
           the
           end
           of
           Christs
           ministery
           among
           the
           circumcised
           is
           alledged
           ,
           to
           prove
           
             that
             Baptism
             ag●ees
             in
             the
             essentials
             with
             circumcision
             as
             an
             initiatory
             seal
          
           The
           Texts
           ,
           Act.
           7.8
           .
           Gen
           17
           .
           1●
           .
           a●eas
           little
           t●
           the
           purpose
           ,
           there
           b●ing
           no
           mention
           of
           Baptism
           ,
           and
           they
           onely
           proving
           what
           is
           not
           denied
           ,
           that
           Circumcision
           was
           the
           token
           of
           Abrahams●ovenant
           ●ovenant
           As
           little
           is
           that
           w●ich
           follows
           ,
           
             Hence
             the
             promise
             premised
             and
             then
             Baptism
             annexed
             as
             the
             seal
             ,
             Act.
          
           2.38
           .
           For
           neither
           is
           it
           proved
           ,
           that
           the
           promise
           there
           is
           the
           same
           with
           Abrahams
           Covenant
           ,
           and
           how
           pi●●ifully
           Mr.
           C.
           mistakes
           the
           meaning
           of
           it
           is
           shewed
           before
           ,
           sect
           .
           22
           ,
           23.
           nor
           a
           word
           about
           Baptism
           as
           a
           seal
           annex●d
           to
           the
           p●omise
           but
           an
           exhortation
           to
           repent
           and
           be
           baptized
           in
           the
           name
           of
           Jesus
           Christ
           for
           remission
           of
           sins
           and
           ●ssurance
           of
           the
           gift
           of
           the
           Holy
           Ghost
           ,
           which
           are
           annexed
           to
           repentance
           as
           much
           as
           to
           baptism
        
         
           What
           he
           adds
           ,
           
             Hence
             that
             washing
             annexed
             to
             the
             word
             ,
             Ephes.
          
           5.25
           ,
           26.
           
           But
           that
           
             the
             word
          
           there
           is
           the
           word
           of
           promise
           ,
           much
           less
           of
           Abrahams
           
           Covenant
           Gen.
           17
           ,
           or
           that
           it
           is
           mentioned
           as
           sealed
           by
           Baptism
           ,
           or
           tha●
           therein
           it
           agrees
           with
           Circumcision
           ,
           is
           not
           proved
           .
           
             The
             word
          
           is
           the
           Gospel
           preached
           by
           which
           men
           are
           made
           believers
           ,
           and
           then
           baptized
           ,
           and
           so
           purified
           ,
           as
           Act.
           15.9
           .
           Tit.
           3.5
           .
           Act.
           20.32
           .
           &
           26.18
           .
           Job
           .
           3.15
           .
           &
           17.17
           .
           &c.
           Nor
           is
           it
           any
           more
           pertinent
           which
           follows
           .
        
         
           2.
           
           Saith
           he
           ,
           
             It●s
             a
             baptizing
             in
             the
             name
             or
             covenant-fellowship
             of
             God
             the
             Father
             ,
             Son
             ,
             and
             Spirit
             :
             he
             having
             exalted
             his
             word
             above
             all
             his
             name
             ,
             Psal.
          
           138.2
           .
           Wherein
           1.
           he
           seems
           to
           expound
           
             baptizing
             ,
             Matth.
          
           28.19
           .
           
             into
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             Spirit
             ,
          
           thus
           ,
           into
           the
           Covenant-fellowship
           ;
           which
           is
           somewhat
           strange
           ,
           there
           being
           neither
           there
           ,
           nor
           elsewhere
           (
           where
           the
           like
           phrase
           is
           used
           )
           any
           mention
           of
           Covenant
           ,
           or
           Covenant
           fellowship
           ;
           and
           his
           arguing
           ,
           
             God
             hath
             exalted
             his
             word
             above
             all
             his
             name
             ,
             Psal.
          
           138.2
           .
           Ergo
           ,
           baptizing
           is
           in
           the
           name
           and
           Covenant-fellowship
           of
           God
           the
           Father
           ,
           Son
           ,
           and
           Spirit
           ,
           is
           
             a
             baculo
             ad
             angulum
          
           .
           2.
           
           But
           were
           his
           exposition
           allowed
           ,
           yet
           what
           this
           is
           to
           prove
           that
           Baptism
           is
           a
           seal
           of
           the
           Covenant
           ,
           Gen.
           17.
           or
           any
           other
           Covenant
           ,
           I
           am
           yet
           to
           divine
           .
           Is
           baptizing
           all
           one
           with
           sealing
           ?
           is
           Covenant-fellowship
           all
           one
           with
           the
           Covenant
           ?
        
         
           3.
           
           Saith
           he
           ,
           
             It
             's
             a
             seal
             of
             the
             remission
             of
             sins
             ,
             and
             therefore
             of
             the
             promise
             tendering
             the
             same
             ,
             hence
             joyned
             ,
             Act.
          
           2.38
           ,
           39.
           
           Act.
           22.
           
           But
           neither
           is
           the
           promise
           there
           joyned
           as
           a
           thing
           sealed
           by
           Baptism
           ,
           but
           as
           a
           motive
           to
           the
           duties
           of
           Repentance
           and
           Baptism
           ;
           nor
           is
           the
           remission
           of
           sins
           mentioned
           as
           sealed
           by
           Baptism
           ,
           but
           as
           a
           consequent
           obtained
           by
           Repentance
           and
           Baptism
           as
           conditions
           pre-required
           thereto
           ;
           nor
           is
           a
           seal
           of
           remission
           of
           sins
           all
           one
           with
           a
           seal
           of
           the
           Covenant
           .
        
         
           4.
           
           Saith
           he
           ,
           
             The
             nature
             of
             it
             sheweth
             the
             same
             ,
             it
             being
             a
             Gospel
             Sacrament
             ,
             and
             that
             is
             a
             visible
             seal
             ,
             and
             the
             seal
             is
             to
             the
             Covenant
             ;
             hence
             called
             by
             the
             name
             ,
             Act.
          
           7.8
           .
           1
           Cor.
           ●1
           25.
           
        
         
           Answ.
           1.
           
           The
           term
           Sacrament
           ,
           as
           it
           is
           applied
           to
           the
           rites
           of
           Baptism
           and
           the
           Lords
           Supper
           ,
           is
           no
           Scripture
           term
           ,
           nor
           any
           other
           answerable
           to
           it
           in
           that
           use
           ;
           it
           's
           a
           term
           ,
           as
           I
           said
           rightly
           in
           my
           
             Plea
             for
             Antipaedobaptists
             ,
             sect
          
           .
           ●
           .
           invented
           by
           the
           Latine
           Fathers
           meaning
           for
           that
           use
           .
           Mr
           
             Craggs
             reply
          
           in
           his
           pamphlet
           ,
           termed
           
             The
             arraignment
             and
             conviction
             of
             Anaba●tism
             ,
          
           that
           
             it
             is
             used
             in
             the
             twelve
             tables
             ,
             in
             Tully
             pro
             Milone
             ,
          
           shews
           he
           had
           a
           mind
           to
           cavil
           rather
           then
           to
           answer
           fairly
           ;
           nor
           is
           the
           book
           throughout
           any
           other
           then
           a
           fardle
           of
           mistakings
           in
           Logick
           ,
           and
           meaning
           of
           Scripture
           ,
           and
           of
           cavils
           against
           my
           words
           ,
           mixt
           with
           much
           Poetical
           lightness
           ,
           and
           scoffing
           ,
           to
           which
           there
           's
           no
           need
           I
           should
           return
           any
           more
           then
           the
           Archangels
           words
           ,
           
             The
             Lord
             rebuke
             thee
          
           .
           2.
           
           Nor
           is
           there
           any
           common
           nature
           of
           ●acraments
           that
           I
           know
           of
           delivered
           or
           inti●ated
           in
           Scripture
           ;
           either
           that
           of
           the
           Schoolmen
           out
           of
           Austin
           that
           
             they
             are
             visible
             signs
             of
             invisible
             grace
          
           ;
           or
           of
           the
           Protestants
           who
           are
           terme
           Calvinists
           ,
           that
           
             they
             are
             seals
             of
             the
             Covenant
             of
             grace
          
           :
           And
           therefore
           Mr.
           C
           should
           first
           prove
           that
           to
           be
           of
           the
           nature
           of
           a
           Gospel
           Sacrament
           ,
           as
           the
           term
           is
           used
           ,
           afore
           he
           inferred
           so
           much
           as
           he
           doth
           from
           it
           .
           3
           A
           seal
           it
           is
           true
           ,
           is
           to
           a
           Covenant
           sometimes
           ,
           and
           sometimes
           it
           is
           to
           a
           decree
           ,
           writ
           ,
           letter
           ,
           record
           of
           a
           thing
           done
           ,
           and
           so
           it
           is
           taken
           Rom.
           4.11
           .
           where
           Abraham
           ,
           Circumcision
           is
           not
           said
           to
           be
           a
           seal
           of
           the
           Covenant
           
           wherein
           something
           further
           was
           promised
           ,
           but
           
             of
             the
             righteousness
             of
             faith
          
           which
           he
           had
           before
           attained
           .
           4.
           
           Act.
           7.8
           .
           the
           Covenant
           of
           grace
           is
           not
           called
           by
           the
           name
           of
           a
           Gospel
           Sacrament
           ,
           but
           the
           Covenant
           made
           with
           
             Abraham
             ,
             Gen.
          
           17.
           is
           onely
           termed
           
             the
             covenant
             of
             circumcision
          
           ,
           because
           it
           was
           signified
           by
           it
           ,
           which
           was
           no
           Gospel
           ,
           but
           a
           Law
           rite
           .
           The
           Cup
           in
           the
           Lords
           Supper
           ,
           1
           Cor.
           11.25
           .
           is
           termed
           
             the
             New
             Testament
             in
             Christs
             bloud
             ,
          
           wherein
           there
           seems
           to
           be
           an
           hypallage
           and
           inversion
           by
           the
           words
           as
           they
           are
           in
           Matth.
           ch
           .
           26.28
           .
           Mar.
           14
           24.
           and
           by
           considering
           that
           of
           the
           bread
           he
           spake
           thus
           ,
           
             this
             is
             my
             body
          
           ,
           and
           therefore
           the
           words
           of
           the
           cup
           seem
           to
           be
           most
           fitly
           thus
           placed
           and
           expounded
           ,
           
             this
             cup
          
           ,
           that
           is
           the
           wine
           in
           it
           ,
           
             is
             my
             bloud
          
           ,
           that
           is
           signifies
           my
           bloud
           ,
           
             which
             is
             the
             bloud
             of
             the
             New
             Testament
             ,
          
           that
           is
           by
           which
           the
           New
           Testament
           is
           dedicated
           as
           the
           old
           was
           by
           the
           bloud
           of
           calves
           and
           goats
           ,
           Heb.
           9.18
           ,
           19
           ,
           20.
           
           Now
           herein
           is
           the
           notion
           rather
           of
           a
           Testament
           then
           of
           a
           Covenant
           ,
           and
           what
           is
           said
           is
           said
           of
           the
           cup
           onely
           in
           the
           Lords
           Supper
           ,
           not
           of
           Baptism
           :
           Nor
           is
           it
           named
           the
           Covenant
           ,
           but
           
             the
             bloud
             of
             the
             New
             Testament
             ,
          
           or
           
             the
             New
             Testament
             in
             Christs
             bloud
          
           ;
           nor
           is
           the
           term
           seal
           there
           used
           ,
           and
           therefore
           there
           is
           not
           a
           word
           to
           prove
           Baptism
           to
           be
           in
           its
           nature
           a
           seal
           of
           the
           Covenant
           of
           grace
           ,
           in
           this
           or
           any
           other
           of
           the
           Texts
           Mr.
           C.
           alledgeth
           .
        
         
           I
           pass
           over
           that
           which
           he
           saith
           ,
           secondly
           
             Baptism
             is
             an
             initiatory
             seal
          
           ,
           as
           agreeing
           with
           him
           in
           the
           position
           ,
           that
           Baptism
           is
           that
           which
           is
           to
           be
           first
           afore
           the
           Lords
           Supper
           ,
           though
           his
           phrases
           be
           misliked
           .
           I
           agree
           with
           him
           also
           ,
           that
           
             Baptism
             being
             once
             administred
             ,
             needs
             never
             be
             renewed
             ,
          
           if
           done
           according
           to
           Christs
           institution
           .
           Yet
           what
           I
           said
           ,
           
             Exam.
             par
          
           .
           2.
           sect
           .
           4.
           seems
           to
           me
           to
           stand
           good
           ,
           notwithstanding
           any
           thing
           here
           said
           by
           Mr.
           C.
           nor
           do
           I
           think
           it
           fit
           to
           question
           whether
           it
           be
           
             the
             onely
             initiatory
             seal
          
           .
        
         
           The
           6th
           .
           Section
           contains
           nothing
           but
           dictates
           without
           proof
           ,
           and
           what
           is
           said
           by
           way
           of
           proof
           is
           answered
           either
           sect
           .
           38.
           &c.
           in
           the
           animadversions
           on
           the
           3d.
           ch
           .
           of
           the
           first
           part
           of
           Mr.
           Cs.
           book
           ,
           or
           in
           answer
           to
           Mr.
           
             Carter
             ,
             sect
          
           .
           80.
           
           In
           which
           it
           is
           shewed
           ,
           that
           there
           is
           no
           reference
           made
           Gen.
           17.
           to
           a
           Church
           Covenant
           distinct
           from
           the
           Covenant
           of
           grace
           ,
           nor
           any
           command
           given
           Gen.
           17.9
           ,
           10.
           to
           a
           Gentile
           believer
           and
           his
           seed
           ,
           nor
           any
           general
           law
           about
           an
           initiatory
           seal
           never
           repealed
           ,
           as
           Mr.
           C.
           and
           others
           fain
           .
           And
           for
           his
           speech
           he
           useth
           ,
           that
           
             the
             Hebrew
             Church
             albeit
          
           quà
           
             such
             a
             political
             Church
             and
             national
             ,
          
           &c.
           
             differ
             from
             congregational
             Churches
             ;
             yet
          
           qua
           visibilis
           Ecclesia
           politica
           &
           ordinaria
           ▪
           
             so
             it
             was
             essentially
             the
             same
             with
             ours
          
           ;
           it
           seems
           to
           intimate
           ,
           that
           the
           Church
           of
           the
           Hebrews
           ,
           though
           as
           such
           a
           political
           Church
           it
           was
           national
           ,
           yet
           not
           as
           a
           visible
           Church
           political
           and
           ordinary
           ,
           as
           if
           it
           were
           any
           otherwise
           a
           visible
           political
           ordinary
           Church
           then
           as
           such
           a
           Church
           :
           And
           when
           he
           saith
           ,
           
             as
             a
             Church
             visible
             political
             ordinary
             it
             was
             essentially
             the
             same
             with
             ours
             ,
          
           he
           can
           mean
           it
           no
           otherwise
           then
           of
           the
           same
           numerical
           essence
           ;
           for
           as
           visible
           and
           political
           the
           essence
           is
           determined
           to
           
             hic
             &
             nunc
          
           ,
           an
           universal
           generical
           or
           specifical
           Church
           is
           not
           visible
           and
           political
           .
           But
           that
           is
           false
           ,
           sith
           if
           the
           persons
           be
           not
           the
           same
           ,
           they
           cannot
           have
           the
           same
           numerical
           essence
           :
           Nor
           can
           he
           mean
           it
           ,
           that
           it
           is
           
             essentially
             
             the
             same
             with
             ours
             as
             visible
          
           in
           the
           same
           form
           of
           government
           ,
           for
           then
           he
           must
           make
           ours
           Pontificial
           ;
           nor
           in
           the
           same
           title
           to
           Church-membership
           ,
           for
           then
           he
           must
           make
           ours
           national
           :
           nor
           can
           he
           avoid
           it
           if
           he
           will
           maintain
           this
           plea
           ,
           that
           the
           Jewish
           Church
           was
           essentially
           the
           same
           with
           ours
           ,
           and
           as
           their
           infants
           were
           circumcised
           as
           children
           of
           Churchmembers
           ,
           in
           a
           Church
           visible
           ,
           political
           ,
           ordinary
           ,
           which
           was
           national
           ,
           so
           ours
           upon
           the
           same
           reason
           are
           to
           bee
           baptized
           ,
           but
           that
           hee
           must
           set
           up
           a
           national
           Church
           by
           natural
           generation
           ,
           nor
           can
           they
           of
           
             N.
             E
          
           justifie
           their
           way
           of
           excluding
           such
           children
           from
           the
           Lords
           Supper
           for
           ignorance
           ,
           if
           they
           may
           for
           scandal
           .
           The
           old
           objection
           ,
           which
           Mr.
           C.
           falsly
           terms
           
             cavil
             touching
             covenant
             females
          
           ,
           is
           not
           yet
           answered
           ,
           nor
           ever
           will
           be
           ,
           it
           will
           still
           infringe
           this
           universal
           proposition
           ,
           All
           that
           are
           in
           Covenant
           with
           reference
           to
           Church
           covenant
           are
           to
           have
           the
           initiatory
           seal
           for
           a
           time
           ,
           and
           so
           will
           also
           that
           of
           Jobs
           family
           ,
           which
           why
           it
           should
           not
           be
           counted
           a
           visible
           political
           ordinary
           Church
           ,
           as
           well
           as
           Abrahams
           house
           in
           his
           time
           I
           see
           not
           ,
           and
           if
           none
           are
           to
           be
           baptized
           but
           such
           as
           are
           in
           an
           
             ordinary
             visible
             political
             Church
             to
             abide
             ,
          
           how
           can
           they
           of
           
             N.
             E.
          
           baptize
           the
           infants
           of
           such
           Church-members
           ,
           as
           whether
           in
           
             N.
             E.
          
           or
           old
           do
           not
           abide
           ,
           but
           are
           quickly
           dissolved
           as
           we
           see
           by
           experience
           ?
           And
           if
           
             None
             but
             those
             who
             are
             in
             the
             covenant
             of
             grace
             in
             reference
             to
             Church
             covenant
             are
             to
             be
             baptized
             ,
             but
             though
             believers
             because
             in
          
           Rome
           or
           India
           
             they
             are
             not
             a
             formed
             matter
             of
             a
             political
             visible
             Church
             but
             they
             are
             as
          
           materia
           informis
           ,
           
             they
             are
          
           quoad
           homines
           
             actually
             without
             ,
             and
             not
             within
             any
             political
             visible
             Church
             ,
          
           how
           was
           the
           Eunuch
           baptized
           Acts
           8
           ?
           And
           if
           
             the
             covenant
             of
             grace
             nakedly
             considered
             giveth
             a
             person
             which
             is
             actually
             in
             it
             ,
             a
             remote
             right
             to
             the
             initiatory
             seal
             ,
             but
             it
             doth
             not
             give
             an
             immediate
             right
             thereto
             ▪
             for
             so
             the
             covenant
             of
             grace
             as
             invested
             with
             Church
             covenant
             onely
             giveth
             this
             proximate
             right
             to
             that
             seal
             God
             being
             the
             God
             of
             order
             ,
             will
             have
             that
             his
             Church
             seal
             to
             be
             attained
             in
             a
             way
             of
             order
             ;
             as
             of
             old
             strangers
             might
             not
             be
             circumcised
             ,
             but
             with
             some
             submission
             to
             that
             Church
             order
             explicitely
             or
             implicitely
             ,
             and
             so
             now
             ,
          
           and
           the
           order
           be
           as
           Mr.
           C
           in
           the
           5th
           .
           section
           determines
           ,
           
             to
             be
             observed
             of
             communion
             in
             breaking
             bread
             after
             they
             were
             baptized
             ,
          
           how
           do
           those
           of
           
             N.
             E.
          
           admit
           to
           brea●ing
           of
           bread
           ,
           those
           who
           who
           onely
           as
           born
           in
           a
           Parish
           were
           baptized
           in
           infancy
           ,
           without
           another
           baptism
           ?
           That
           either
           Matth.
           28.19
           ,
           20.
           or
           any
           where
           else
           
             the
             orderly
             and
             ordinary
             dispensation
             of
             the
             seal
             is
             committed
             to
             the
             visible
             Church
             .
          
           is
           more
           then
           I
           finde
           ;
           nor
           do
           I
           know
           it
           
             necessary
             to
             right
             order
             that
             believers
             must
             be
             of
             a
             particular
             visible
             Church
             afore
             they
             be
             baptized
             .
          
           If
           
             Catechumini
             in
             covenant
             and
             visible
             Church
             estate
             might
             bee
             hindered
             from
             Baptism
             for
             trial
             for
             a
             time
             ,
          
           much
           more
           should
           infants
           of
           whom
           we
           have
           no
           knowledge
           concerning
           their
           future
           or
           present
           estate
           ,
           be
           in
           prudence
           put
           off
           from
           Baptism
           till
           there
           be
           some
           trial
           of
           th●m
           ,
           if
           their
           right
           were
           ,
           as
           Mr.
           C.
           doth
           ,
           though
           falsly
           imagine
           .
        
         
           Sect.
           7.
           
           Mr.
           C.
           speaks
           thus
           ,
           
             And
             because
             in
             this
             particular
             some
             stress
             of
             the
             main
             case
             is
             put
             ,
          
           1.
           
           
             I
             shall
             endeavour
             yet
             fu●ther
             to
             confi●m
             it
             ,
             that
             covenan●
             interest
             carrieth
             a
             main
             stroak
             in
             point
             of
             application
             of
             that
             seal
             ,
             to
             persons
             interested
             therein
             ,
             and
             not
             uncapable
             thereof
             in
             any
             bodily
             respect
             .
          
        
         
         
           Answ.
           This
           proposition
           being
           that
           in
           which
           
             some
             stress
          
           ,
           or
           as
           I
           conceive
           ,
           
             the
             whole
             stress
             of
             the
             main
             case
             is
             put
             ,
          
           should
           have
           been
           delivered
           more
           clearly
           ,
           and
           confirmed
           more
           fully
           ,
           but
           as
           now
           it
           is
           ,
           it
           is
           delivered
           ambiguously
           ,
           and
           so
           is
           fitter
           to
           delude
           a
           Reader
           then
           to
           instruct
           him
           .
           That
           seal
           which
           was
           last
           mentioned
           was
           Baptism
           ,
           but
           the
           proofs
           following
           shew
           that
           he
           meant
           it
           of
           Circumcision
           ,
           and
           as
           if
           there
           were
           the
           same
           reason
           of
           Circumcision
           and
           of
           Baptism
           (
           which
           neither
           he
           nor
           any
           Paedobaptist
           ever
           proved
           )
           what
           is
           said
           of
           Circumcision
           is
           by
           him
           meant
           of
           Baptism
           ,
           and
           so
           the
           Reader
           merely
           mocked
           .
           The
           application
           of
           Baptism
           or
           Circumcision
           may
           either
           refer
           to
           Gods
           appl●ing
           it
           by
           way
           of
           command
           ,
           or
           mans
           by
           way
           of
           administration
           ,
           and
           in
           this
           I
           think
           Mr.
           Cs.
           speeches
           are
           delusory
           ,
           sometimes
           meant
           of
           Gods
           application
           by
           way
           of
           command
           ,
           and
           sometimes
           of
           the
           administrators
           act
           in
           circumcising
           or
           baptizing
           .
           The
           phrase
           of
           
             carrying
             the
             main
             stroak
          
           is
           likewise
           ambiguous
           ,
           and
           so
           delusory
           ,
           it
           being
           uncertain
           whether
           it
           carry
           the
           main
           stroke
           with
           God
           as
           his
           motive
           to
           appoint
           it
           ,
           or
           with
           the
           administratour
           as
           his
           rule
           and
           warrant
           to
           do
           it
           .
           And
           when
           he
           terms
           it
           the
           
             main
             stroak
          
           ,
           it
           had
           been
           requisite
           hee
           should
           tell
           whether
           there
           be
           not
           some
           other
           thing
           which
           carries
           a
           stroak
           if
           not
           the
           main
           ,
           yet
           so
           great
           ,
           as
           that
           without
           it
           the
           application
           of
           the
           seal
           is
           not
           warrantable
           ,
           as
           profession
           of
           faith
           by
           the
           person
           to
           whom
           it
           is
           to
           bee
           applied
           .
           Hee
           might
           have
           understood
           by
           my
           Examen
           ,
           which
           he
           had
           to
           answer
           ,
           that
           I
           took
           it
           a
           great
           fault
           in
           Mr.
           M.
           that
           hee
           did
           not
           more
           distinctly
           tell
           what
           hee
           meant
           by
           
             the
             Covenant
             ,
             being
             in
             covenant
             ,
          
           which
           hee
           speaks
           of
           infants
           of
           believers
           .
           And
           sure
           if
           Mr.
           C.
           had
           meant
           to
           deal
           rightly
           ,
           as
           one
           that
           sought
           truth
           ,
           and
           to
           shew
           my
           errour
           ,
           he
           should
           have
           cleared
           what
           Covenant
           hee
           meant
           inward
           or
           outward
           ,
           the
           Covenant
           of
           Gospel
           grace
           purely
           delivered
           ,
           or
           the
           mixt
           Covenant
           made
           with
           
             Abraham
             Gen.
          
           17.
           what
           the
           Church
           covenant
           is
           ,
           how
           the
           Covenant
           of
           grace
           is
           invested
           with
           it
           ,
           when
           a
           Church
           is
           a
           political
           visible
           body
           ,
           how
           a
           Church
           covenant
           is
           the
           form
           of
           it
           ,
           who
           and
           what
           persons
           and
           how
           they
           are
           interested
           in
           it
           ,
           whether
           by
           Gods
           promise
           ,
           their
           own
           faith
           or
           profession
           or
           anothers
           ,
           or
           by
           the
           Churches
           admission
           .
           All
           which
           ,
           or
           at
           least
           many
           of
           them
           ,
           are
           requisite
           to
           bee
           distinctly
           declared
           ,
           that
           a
           reader
           may
           clearly
           understand
           his
           meaning
           ,
           and
           so
           examine
           his
           proof
           .
           And
           whether
           the
           exception
           of
           
             incapacity
             in
             any
             bodily
             respect
          
           ,
           be
           meant
           onely
           because
           of
           the
           females
           circumcision
           ,
           or
           thereby
           infants
           are
           excepted
           from
           Baptism
           ,
           who
           have
           not
           the
           use
           of
           their
           tongues
           to
           profess
           the
           faith
           of
           Christ
           ,
           and
           are
           not
           well
           able
           to
           brook
           that
           dipping
           or
           plunging
           (
           which
           for
           all
           Mr.
           Cs.
           scriblings
           ,
           is
           and
           will
           be
           found
           the
           onely
           way
           of
           baptizing
           appointed
           by
           Christ
           )
           is
           uncertain
           .
           This
           were
           a
           sufficient
           reason
           for
           me
           to
           answer
           no
           further
           to
           this
           proposition
           ,
           but
           to
           wait
           till
           his
           Bill
           be
           mended
           Yet
           I
           shall
           examine
           his
           proofs
           of
           this
           ,
           which
           should
           be
           his
           meaning
           ,
           if
           he
           spake
           to
           his
           purpose
           ;
           That
           the
           interest
           which
           a
           person
           though
           an
           infant
           hath
           to
           the
           Covenant
           of
           grace
           ,
           in
           that
           he
           is
           a
           believers
           child
           by
           vertue
           of
           the
           promise
           of
           God
           to
           a
           believer
           and
           his
           seed
           ,
           when
           that
           believer
           is
           a
           member
           of
           a
           visible
           political
           Church
           by
           Church
           covenant
           explicit
           or
           implicit
           ,
           is
           a
           sufficient
           warrant
           to
           that
           visible
           political
           
           Church
           to
           admit
           ,
           and
           to
           the
           Elder
           to
           baptize
           that
           infant
           without
           any
           other
           revelation
           of
           God
           ,
           or
           profession
           of
           the
           infant
           .
           Let
           's
           now
           see
           what
           Mr.
           C.
           brings
           for
           proof
           of
           this
           .
        
         
           First
           ,
           saith
           he
           ,
           
             then
             it
             is
             the
             ground-work
             given
             to
             the
             general
             Law
             about
             an
             initiatory
             Covenant
             duty
             ,
          
           scil
           .
           
             application
             of
             some
             injoyned
             initiatory
             seal
             ,
             and
             therefore
             must
             be
             of
             like
             force
             in
             the
             particular
             branches
             and
             ways
             of
             such
             initiatory
             sealing
             ,
             as
             circumcision
             and
             baptizing
             .
          
        
         
           Answ.
           Such
           a
           general
           Law
           is
           a
           mere
           fiction
           ,
           and
           what
           is
           meant
           by
           the
           ground-work
           of
           it
           is
           uncertain
           .
           Gen.
           17.9
           ,
           10.
           is
           no
           other
           Law
           but
           about
           circumcision
           ,
           the
           word
           rendred
           [
           therefore
           ]
           may
           bee
           otherwise
           translated
           ,
           if
           it
           were
           the
           onely
           reading
           yet
           the
           sense
           might
           be
           this
           ,
           because
           I
           make
           this
           Covenant
           thou
           shalt
           therefore
           circumcise
           thy
           males
           to
           keep
           it
           in
           remembrance
           ,
           or
           to
           assure
           thee
           and
           thy
           posterity
           that
           I
           will
           perform
           it
           .
           But
           that
           there
           is
           any
           such
           intimation
           as
           if
           the
           persons
           circumcised
           were
           circumcised
           as
           and
           for
           their
           interest
           in
           that
           Covenant
           is
           a
           mere
           dream
           often
           refuted
           by
           mee
           ,
           much
           more
           is
           it
           a
           dotage
           to
           assert
           ,
           that
           according
           to
           a
           persons
           interest
           in
           that
           Covenant
           or
           a
           part
           of
           it
           ,
           as
           Mr.
           C.
           conceives
           ,
           so
           they
           have
           right
           to
           Baptism
           in
           the
           Christian
           church
           .
        
         
           Secondly
           ,
           saith
           Mr.
           
             C.
             the
             Covenant
             in
             such
             sort
             invested
             with
             Church
             covenant
             ,
             now
             it
             is
             the
             form
             of
             a
             political
             visible
             Church
             body
             ;
             giving
             therefore
             ,
             both
             a
             Church-being
             as
             I
             may
             say
             ,
             as
             natural
             forms
             do
             a
             natural
             being
             ,
             and
             withall
             the
             priviledge
             of
             a
             member
             of
             such
             a
             church-body
             ,
             suitable
             to
             its
             memberly
             estate
             ,
             as
             if
             this
             of
             the
             Church
             initiatory
             seal
             ,
             even
             to
             the
             least
             member
             thereof
             ,
             although
             they
             are
             not
             yet
             so
             perfect
             in
             all
             actual
             energy
             of
             compleat
             members
             ,
             and
             so
             neither
             in
             all
             actual
             priviledges
             of
             such
             compleat
             members
             .
             I
             suppose
             what
             ever
             others
             deny
             this
             way
             ,
             yet
             our
             opposites
             do
             not
             deny
             ,
             that
             Church-covenant
             explicit
             or
             implicit
             is
             the
             form
             of
             a
             visible
             political
             Church
             as
             such
             ,
             so
             that
             till
             that
             bee
             ,
             they
             are
             not
             so
             incorporated
             as
             to
             bee
             fit
             for
             Church
             dispensations
             ,
             or
             acts
             of
             peculiar
             Church
             power
             over
             each
             other
             ,
             more
             then
             over
             others
             ,
             over
             whom
             they
             can
             have
             no
             power
             ,
             unless
             they
             had
             given
             explicit
             or
             implicit
             consent
             thereto
             :
             as
             reason
             will
             evince
             .
          
        
         
           Answ.
           This
           reason
           as
           I
           conceive
           goes
           upon
           these
           suppositions
           ,
           which
           Mr.
           C.
           conceives
           will
           not
           be
           denied
           .
           1.
           
           That
           there
           is
           a
           Church-covenant
           over
           and
           besides
           Gods
           covenant
           of
           Gospel
           grace
           ,
           and
           mans
           believing
           and
           professing
           of
           faith
           in
           him
           through
           Jesus
           Christ
           ,
           whereby
           the
           members
           of
           a
           visible
           political
           Church
           do
           engage
           themselves
           to
           walk
           together
           in
           Christian
           communion
           ,
           and
           to
           submit
           to
           their
           rulers
           ,
           and
           to
           each
           other
           in
           the
           Lord.
           Now
           such
           a
           Church
           covenant
           ,
           though
           I
           confess
           it
           may
           be
           according
           to
           prudence
           at
           some
           times
           and
           in
           some
           cases
           usefull
           to
           keep
           persons
           ,
           who
           otherwise
           would
           bee
           unsetled
           ,
           in
           a
           fixed
           estate
           of
           communion
           ,
           yet
           I
           find
           not
           any
           example
           of
           such
           a
           Church
           covenant
           in
           the
           old
           or
           new
           Testament
           ,
           and
           in
           some
           cases
           it
           may
           insnare
           mens
           consciences
           more
           then
           should
           be
           .
           2.
           
           That
           
             the
             Covenant
             of
             grace
          
           ,
           whether
           Gods
           promise
           to
           us
           or
           ours
           to
           God
           
             invested
             with
             Church
             covenant
          
           ,
           that
           is
           ,
           as
           I
           conceive
           Mr.
           Cs.
           meaning
           to
           be
           ,
           together
           with
           it
           ,
           
             is
             the
             form
             of
             a
             visible
             political
             Church
             ,
             which
             gives
             it
             the
             being
             of
             such
             a
             Church
             ,
             as
             such
             ,
             so
             that
             
             till
             that
             be
             they
             are
             not
             so
             incorporated
             as
             to
             be
             fit
             for
             Church
             dispensations
             ,
             or
             Church
             power
             .
          
           In
           which
           I
           conceive
           are
           many
           mistakes
           .
           1.
           
           That
           the
           Sacraments
           are
           seals
           ,
           or
           church
           dispensations
           are
           committed
           to
           the
           Church
           ,
           which
           are
           not
           committed
           to
           the
           Church
           ,
           which
           consists
           of
           men
           and
           women
           ,
           but
           to
           the
           guides
           and
           over-seers
           of
           it
           .
           2.
           
           That
           Church
           power
           ,
           or
           as
           Mr.
           Cotton
           in
           his
           
             treatise
             of
             the
             keyes
             of
             the
             Church
             ,
             the
             power
             of
             the
             keyes
          
           is
           committed
           or
           given
           to
           the
           Church
           ;
           in
           which
           are
           mistakes
           that
           either
           censures
           Ecclesiastical
           ,
           or
           as
           the
           Schoolmen
           and
           Canonists
           term
           it
           ,
           the
           power
           of
           ordination
           and
           jurisdiction
           Ecclesiastical
           are
           meant
           by
           
             the
             keyes
             ,
             Matth.
          
           ●6
           .
           19
           .
           or
           that
           they
           were
           given
           to
           Peter
           as
           representing
           the
           Church
           :
           the
           Scripture
           doth
           no
           where
           commit
           Church
           dispensations
           or
           power
           to
           the
           Church
           ,
           but
           to
           the
           guides
           ,
           and
           overseers
           and
           rulers
           of
           the
           Church
           for
           the
           Church
           3.
           
           That
           till
           a
           company
           of
           believers
           be
           a
           visible
           poli●ical
           Church
           ,
           they
           are
           not
           fit
           for
           church
           dispensations
           or
           censures
           :
           which
           I
           conceive
           not
           true
           ,
           there
           being
           examples
           in
           Scripture
           of
           their
           breaking
           bread
           together
           ,
           Acts
           2.
           who
           were
           not
           such
           a
           political
           visible
           Church
           of
           fixed
           members
           under
           fixed
           officers
           united
           by
           Church
           covenant
           ,
           as
           Mr.
           C.
           describes
           .
           Nor
           were
           Christ
           and
           his
           Apostles
           such
           a
           Church
           when
           first
           they
           did
           break
           bread
           .
           Nor
           did
           Christ
           appoint
           Baptism
           Matth.
           28.19
           .
           to
           be
           onely
           in
           and
           with
           such
           a
           Church
           ,
           nor
           do
           the
           exampls
           Acts
           2.
           or
           8.
           or
           10
           or
           16
           or
           18.
           intimate
           any
           such
           condition
           ,
           but
           rather
           the
           contrary
           .
           4.
           
           That
           the
           covenant
           of
           grace
           with
           a
           church
           covenant
           fore
           mentioned
           ,
           give
           the
           being
           of
           such
           a
           visible
           Church
           political
           .
           But
           the
           Covenant
           of
           grace
           of
           it self
           doth
           not
           give
           any
           actual
           being
           ,
           it
           is
           a
           promise
           of
           something
           future
           ,
           and
           therefore
           puts
           nothing
           in
           actual
           being
           
             extra
             causas
          
           ,
           but
           assures
           it
           shall
           bee
           by
           some
           cause
           in
           act
           ,
           which
           in
           this
           thi●g
           is
           the
           calling
           of
           God
           ,
           from
           which
           the
           Church
           and
           each
           member
           have
           their
           being
           as
           from
           the
           efficient
           ,
           from
           faith
           in
           the
           heart
           as
           the
           form
           of
           the
           invisible
           Church
           and
           each
           member
           ,
           from
           profession
           of
           faith
           as
           the
           form
           of
           the
           visible
           Church
           and
           each
           member
           ,
           as
           
             Ames
             .
             Med.
             Th.
             lib.
          
           1.
           cap.
           32.
           
           Sect.
           7.
           that
           which
           makes
           it
           political
           is
           the
           union
           under
           officers
           and
           lawes
           ,
           without
           a
           Church
           covenant
           it
           is
           a
           political
           visible
           Church
           ,
           if
           there
           bee
           but
           at
           present
           an
           union
           or
           conjunction
           in
           the
           same
           profession
           of
           Christian
           faith
           under
           officers
           and
           lawes
           of
           a
           number
           of
           Christians
           they
           are
           a
           Church
           visible
           political
           ,
           though
           they
           should
           be
           dissolved
           the
           next
           hour
           ,
           and
           though
           they
           enter
           into
           no
           covenant
           of
           Church-fellowship
           or
           subjection
           for
           the
           future
           ,
           and
           therefore
           church
           covenant
           is
           neither
           of
           the
           form
           of
           such
           a
           true
           Church
           ,
           nor
           (
           as
           Mr.
           Weld
           in
           answer
           to
           Mr.
           
             Rathbard
             )
             of
             a
             pure
             Church
             ,
          
           but
           it
           is
           a
           good
           means
           in
           prudence
           to
           conserve
           a
           Church
           so
           constituted
           ,
           that
           they
           may
           not
           divide
           and
           scatter
           from
           each
           other
           ,
           but
           may
           continue
           in
           communion
           .
           5.
           
           
             That
             by
             this
             incorporating
             they
             have
             peculiar
             Church
             power
             over
             each
             other
             ,
             and
             without
             tht
             Church
             covenant
             they
             can
             have
             no
             power
             .
          
           But
           neither
           do
           I
           conceive
           this
           true
           .
           For
           the
           power
           whi●h
           christians
           have
           is
           to
           reprove
           ,
           admonish
           ,
           censure
           ,
           shun
           society
           ,
           chuse
           officers
           ,
           reject
           false
           teachers
           ,
           &c.
           this
           power
           they
           have
           by
           the
           laws
           of
           Christ
           ,
           without
           a
           church
           covenant
           .
           6.
           
           
             That
             Church
             dispensations
             and
             acts
             of
             peculiar
             Church
             power
             are
             limited
             
             to
             those
             particular
             persons
             who
             joyn
             with
             us
             by
             Church
             covenant
             .
          
           But
           this
           I
           conceive
           not
           right
           nor
           agreeable
           to
           such
           Scriptures
           as
           these
           ,
           1
           Cor.
           3.22
           .
           &
           10.17
           .
           &
           12.13
           .
        
         
           3.
           
           It
           is
           supposed
           by
           Mr.
           C.
           that
           
             the
             Covenant
             with
             Church
             covenant
             gives
             the
             priviledge
             of
             a
             member
             of
             such
             a
             church
             body
             suitable
             to
             its
             memberly
             estate
             ,
             as
             is
             this
             of
             the
             Church
             initiatory
             seal
             .
          
           But
           in
           this
           sure
           Mr.
           C.
           is
           quite
           out
           and
           besides
           their
           own
           practise
           ,
           who
           do
           not
           give
           the
           initiatory
           seal
           after
           they
           are
           members
           by
           church
           covenant
           ,
           but
           baptize
           them
           or
           suppose
           them
           baptized
           in
           infancy
           ,
           and
           then
           joyn
           them
           us
           members
           by
           church
           covenant
           ;
           now
           if
           church
           covenant
           did
           give
           the
           priviledge
           of
           the
           initiatory
           seal
           ,
           then
           they
           should
           first
           enter
           into
           church
           covenant
           ,
           and
           then
           have
           the
           initiatory
           seal
           or
           be
           baptized
           .
        
         
           4.
           
           It
           is
           supposed
           by
           Mr.
           C.
           that
           
             there
             are
             such
             little
             churchmembers
             by
             such
             a
             covenant
             as
             are
             to
             have
             the
             priviledge
             of
             the
             initiatory
             seal
             though
             they
             be
             not
             compleat
             members
             ,
             so
             as
             to
             have
             the
             actual
             priviledge
             of
             the
             after
             seal
             ,
             and
             other
             church
             power
             .
          
           But
           sure
           the
           Scripture
           acknowledgeth
           in
           the
           Christian
           church
           no
           members
           ,
           but
           what
           partake
           of
           the
           Lords
           Supper
           as
           well
           as
           baptism
           (
           as
           is
           manifest
           from
           1
           Cor.
           10.17
           .
           1
           Cor.
           12.13
           .
           )
           and
           have
           church
           power
           as
           others
           of
           their
           sex
           and
           rank
           .
        
         
           Now
           all
           these
           suppositions
           though
           they
           were
           granted
           (
           except
           the
           last
           )
           would
           not
           prove
           the
           thing
           Mr.
           C.
           aims
           at
           ,
           and
           that
           which
           he
           makes
           the
           main
           reason
           from
           whence
           he
           would
           infer
           the
           conclusion
           ,
           namely
           ,
           
             the
             Covenant
             with
             Church
             covenant
             gives
             being
             and
             priviledge
             of
             the
             initiatory
             seal
          
           makes
           against
           him
           ,
           infants
           making
           no
           such
           Church
           covenant
           ,
           nor
           according
           to
           their
           own
           discipline
           doth
           their
           parents
           Church
           covenant
           serve
           instead
           of
           the
           childs
           ,
           sith
           afore
           the
           child
           can
           bee
           admitted
           to
           communion
           of
           breaking
           of
           bread
           ,
           and
           other
           power
           of
           a
           member
           ,
           and
           bee
           taken
           for
           a
           member
           ,
           hee
           must
           himself
           enter
           into
           church
           covenant
           .
        
         
           
             Thirdly
             ,
             saith
             Mr.
             C
             even
             in
             doubtfull
             cases
             ,
             where
             the
             extent
             of
             the
             command
             is
             questionable
             ,
             yet
             interest
             in
             the
             Covenant
             casts
             the
             scoals
             .
             As
             for
             instance
             ,
             in
             strangers
             which
             proved
             religious
             ,
             albeit
             not
             of
             their
             family
             servants
             ,
             and
             so
             under
             the
             Law
             ,
             Gen.
             17.12
             ,
             13.
             they
             might
             be
             circumcised
             if
             they
             desired
             other
             Church
             ordinances
             ,
             &c.
             yet
             were
             they
             else
             free
             ,
             unless
             in
             such
             a
             case
             of
             their
             own
             desire
             that
             way
             ,
             Exod.
             12.
             end
             .
             Hence
             Cornelius
             a
             godly
             Gentile
             ,
             living
             near
             the
             Jews
             yet
             not
             circumcised
             ,
             Acts.
             10.1
             ,
             2
             ,
             3
             ,
             4.
             compared
             with
             chap
             11
             3
             ,
             14
             ,
             15
             ,
             18.
             yea
             but
             if
             the
             command
             bound
             them
             ,
             why
             were
             they
             circumcised
             ?
             suppose
             Exod.
             12.
             gave
             some
             liberty
             to
             the
             Church
             guides
             that
             way
             ,
             for
             such
             strangers
             as
             more
             usually
             dwelt
             amongst
             them
             ;
             yet
             such
             as
             1
             Kings
             8.41
             ,
             42
             ,
             43.
             which
             came
             from
             far
             ,
             in
             a
             mere
             transient
             way
             ,
             for
             some
             temporary
             religious
             worship
             at
             the
             Temple
             ,
             as
             that
             proselyted
             Eunuch
             Acts
             8.27
             .
             those
             were
             surely
             circumcised
             ,
             else
             how
             admitted
             to
             Temple
             worship
             ,
             Since
             that
             was
             counted
             an
             abomination
             ,
             for
             any
             other
             so
             much
             as
             to
             come
             there
             ,
             Acts
             21.28
             .
             and
             if
             circumcised
             at
             any
             time
             by
             any
             of
             the
             godly
             Church
             guides
             consent
             ,
             what
             gave
             them
             right
             to
             it
             ?
             
             not
             the
             commandment
             ,
             Gen.
             17.12
             ,
             13
             ,
             14.
             no
             nor
             that
             Exod.
             12.
             
             What
             was
             that
             to
             an
             Eunuchs
             case
             and
             others
             which
             never
             sojourned
             with
             them
             for
             any
             space
             ?
             were
             they
             then
             unlawfully
             circumcised
             ?
             No
             verily
             ,
             no
             whisper
             of
             that
             in
             Scripture
             ;
             God
             allowed
             of
             that
             passage
             in
             Solomons
             prayer
             ,
             touching
             the
             strangers
             Temple
             service
             ,
             1
             Kin.
             8.
             
             &
             9.
             explained
             .
             It
             was
             then
             their
             external
             interest
             in
             Gods
             Covenant
             ,
             which
             gave
             rise
             to
             that
             application
             of
             the
             seal
             ,
             and
             not
             the
             commandment
             ;
             contrary
             to
             what
             some
             say
             ,
             that
             not
             the
             Covenant
             ,
             but
             the
             commandment
             of
             God
             onely
             ,
             was
             the
             ground
             of
             Circumcision
             .
          
        
         
           Answ.
           That
           which
           I
           said
           in
           my
           
             Exercit.
             p.
          
           4.
           
           Hence
           I
           gather
           ,
           first
           ,
           that
           the
           right
           to
           Evangelical
           promises
           ,
           was
           not
           the
           adequate
           reason
           of
           circumcising
           these
           or
           those
           ,
           but
           Gods
           prceept
           as
           is
           expressed
           Gen.
           17.23
           .
           Gen.
           21.4
           .
           Secondly
           ,
           that
           those
           terms
           are
           not
           convertible
           [
           federate
           and
           to
           be
           signed
           ]
           and
           in
           my
           
             Examen
             ,
             p.
          
           38.
           that
           nothing
           but
           Gods
           will
           manifest
           in
           his
           institution
           can
           be
           a
           warrant
           about
           Circumcision
           ,
           p.
           97.
           that
           the
           Jews
           received
           Circumcision
           as
           appointed
           them
           from
           God
           ,
           under
           this
           formal
           reason
           ,
           and
           no
           other
           ,
           I
           have
           shewed
           before
           to
           have
           been
           acknowledged
           by
           Mr.
           M.
           in
           his
           
             Defence
             ;
             p.
          
           92.
           when
           he
           said
           ,
           
             The
             command
             is
             the
             cause
             of
             the
             existence
             of
             the
             duty
             :
          
           and
           p.
           182.
           
           
             The
             formal
             reason
             of
             their
             being
             circumcised
             was
             the
             command
             of
             God.
          
           Nor
           is
           it
           at
           all
           infringed
           by
           this
           reasoning
           of
           Mr.
           C.
           Those
           that
           were
           not
           bound
           without
           their
           desire
           to
           eat
           the
           Passeover
           ,
           and
           so
           not
           to
           be
           circumcised
           ,
           yet
           if
           they
           would
           eat
           the
           Passeover
           they
           were
           bound
           by
           an
           express
           command
           to
           be
           circumcised
           ,
           Exod.
           12.48
           ,
           49.
           whether
           their
           sojourning
           was
           constant
           ,
           or
           for
           a
           time
           onely
           ,
           which
           likely
           was
           the
           case
           of
           the
           Eunuch
           ,
           Act.
           8
           27.
           who
           it
           's
           probable
           was
           circumcised
           ,
           because
           there
           is
           no
           mention
           of
           the
           baptizing
           any
           uncircumcised
           till
           Cornelius
           ,
           though
           there
           be
           no
           certainty
           whether
           the
           Eunuch
           were
           a
           Jew
           by
           birth
           ,
           or
           a
           proselyte
           of
           the
           Gentiles
           ,
           or
           whether
           he
           formerly
           had
           his
           constant
           abode
           among
           the
           Jews
           ,
           either
           in
           Palaestina
           ,
           or
           elsewhere
           ,
           or
           whether
           then
           he
           did
           sojourn
           among
           the
           Jews
           then
           in
           Aethiopia
           .
           But
           if
           he
           were
           a
           meer
           proselyte
           of
           the
           gate
           ,
           yet
           he
           might
           come
           to
           the
           Temple
           into
           the
           Court
           of
           the
           Gentiles
           to
           worship
           ,
           as
           all
           acknowledge
           .
           Dr.
           Lightfoot
           of
           the
           
             Temple
             service
             ,
             ch
          
           .
           1.
           
           Mr.
           
             Mede
             Diatr
          
           .
           on
           Act.
           17.4
           .
           &c.
           And
           therefore
           there
           is
           no
           proof
           from
           hence
           ,
           that
           a
           person
           was
           circumcised
           by
           reason
           of
           the
           Covenant
           ,
           and
           not
           of
           the
           command
           :
           Yea
           ,
           though
           Cornelius
           were
           in
           the
           Covenant
           of
           grace
           ,
           and
           had
           external
           Covenant
           interest
           ,
           in
           that
           he
           was
           known
           to
           worship
           the
           true
           God
           ,
           yet
           was
           he
           not
           by
           reason
           thereof
           bound
           by
           God
           ,
           or
           taken
           by
           the
           Jews
           as
           one
           that
           was
           bound
           to
           be
           circumcised
           ,
           or
           ever
           blamed
           for
           want
           of
           it
           ;
           which
           shews
           that
           neither
           was
           the
           Covenant
           interest
           indeed
           ,
           nor
           taken
           by
           the
           Jews
           for
           the
           warrant
           or
           rule
           ,
           or
           reason
           of
           circumcising
           ,
           but
           the
           command
           of
           God.
           
        
         
           
             Fourthly
             (
             
               saith
               Mr.
            
             C.
             )
             it
             appears
             from
             the
             nature
             of
             an
             initiatory
             seal
             of
             the
             Covenant
             ,
             which
             must
             be
             as
             large
             as
             the
             Covenant
             ,
             and
             so
             reach
             all
             the
             parties
             comprehended
             actually
             by
             vertue
             of
             Covenant
             ,
             according
             as
             such
             children
             are
             ,
             as
             before
             declared
             :
             especially
             ,
             since
             it
             is
             the
             seal
             of
             Gods
             people
             and
             visible
             Church
             as
             before
             shewed
             ,
             
             given
             first
             for
             the
             Church
             ,
             in
             giving
             of
             Pastours
             and
             Teachers
             onely
             to
             the
             Church
             ,
             which
             alone
             can
             administer
             the
             seals
             in
             ordinary
             dispensations
             ,
             Matth.
             28.
             end
             ,
             and
             giving
             them
             withall
             to
             the
             Church
             ,
             as
             from
             her
             to
             be
             dispensed
             by
             her
             Officers
             ,
             to
             such
             as
             desire
             the
             same
             .
          
        
         
           Answ.
           In
           stead
           of
           proofs
           here
           is
           a
           heap
           of
           dictates
           ,
           1.
           
           That
           Baptism
           is
           the
           initiatory
           seal
           of
           the
           Covenant
           in
           its
           nature
           .
           2.
           
           That
           it
           must
           be
           as
           large
           as
           the
           Covenant
           .
           3.
           
           That
           Pastours
           and
           Teachers
           given
           onely
           to
           the
           Church
           can
           alone
           administer
           the
           seals
           in
           ordinary
           dispensations
           ,
           Matth.
           28.19
           ,
           20.
           4.
           
           That
           the
           seals
           are
           given
           to
           the
           Church
           ,
           as
           from
           her
           to
           be
           dispensed
           by
           her
           Officers
           ,
           to
           such
           as
           desire
           the
           same
           .
           None
           of
           which
           will
           be
           yeelded
           by
           me
           ,
           without
           better
           proof
           then
           I
           yet
           meet
           with
           .
           Sure
           Matth.
           28.19
           ,
           10.
           yeelds
           no
           proof
           for
           any
           of
           them
           .
           It
           proves
           Baptism
           was
           to
           be
           administred
           by
           the
           Apostles
           ,
           not
           every
           seal
           by
           Church
           Officers
           .
        
         
           He
           goes
           on
           ,
           
             Now
             God
             people
             are
             known
             ,
             either
             by
             actual
             profession
             and
             confession
             of
             their
             own
             ,
             as
             adults
             are
             ;
             or
             by
             Gods
             promise
             and
             by
             parents
             avouching
             God
             as
             theirs
             in
             Covenant
             and
             their
             childrens
             ,
             Gen.
             17.9
             ,
             10.
             thou
             shalt
             do
             thus
             ,
             and
             thus
             ,
             and
             thy
             seed
             also
             ;
             to
             which
             he
             submitteth
             afterwards
             ,
             and
             so
             his
             also
             with
             him
             and
             after
             him
             .
          
        
         
           Answ.
           That
           Gods
           people
           are
           known
           by
           Gods
           promise
           ,
           and
           by
           parents
           avouching
           God
           as
           theirs
           in
           Covenant
           ,
           and
           their
           childrens
           ,
           is
           another
           dictate
           ,
           which
           Mr.
           C.
           brings
           not
           a
           shew
           of
           proof
           for
           out
           of
           the
           New
           Testament
           ;
           nor
           doth
           that
           which
           he
           brings
           from
           Gen.
           17.9
           ,
           10.
           prove
           it
           concerning
           the
           infants
           of
           the
           Jewish
           Church
           .
           For
           though
           there
           be
           a
           command
           to
           Abraham
           and
           his
           posterity
           to
           circumcise
           ,
           and
           this
           is
           termed
           
             keeping
             Gods
             Covenant
          
           ,
           yet
           there
           is
           not
           a
           word
           of
           parents
           profession
           ,
           or
           Gods
           promise
           as
           making
           known
           who
           are
           Gods
           people
           ,
           no
           not
           in
           the
           Jewish
           Church
           ,
           in
           which
           there
           were
           many
           to
           whom
           God
           made
           no
           promise
           ,
           nor
           parents
           avouched
           for
           them
           ,
           who
           were
           known
           as
           Gods
           people
           by
           vertue
           of
           Gods
           taking
           the
           whole
           nation
           for
           his
           Church
           ,
           even
           when
           the
           Kings
           and
           people
           were
           Idolaters
           .
           But
           if
           it
           were
           true
           that
           it
           were
           as
           Mr.
           C.
           would
           ,
           this
           proves
           nothing
           concerning
           the
           people
           of
           God
           in
           the
           Christian
           Church
           ,
           in
           which
           none
           are
           known
           to
           be
           Gods
           people
           ,
           but
           by
           their
           own
           confession
           of
           saith
           .
        
         
           But
           Mr.
           C.
           adds
           ,
           
             Besides
             the
             main
             in
             the
             initiatory
             seal
             to
             be
             firstly
             and
             properly
             attended
             ,
             as
             it
             is
             a
             covenant
             and
             Church
             seal
             is
             covenant
             and
             Church
             interest
             .
             Hence
             called
             by
             the
             name
             of
             covenant
             ,
             when
             yet
             it
             is
             but
             a
             sacramental
             sign
             and
             seal
             of
             it
             ,
             Gen.
          
           17.13
           .
           Act.
           7.8
           .
           
             that
             is
             first
             h●ld
             out
             and
             sealed
             ,
             as
             the
             convoy
             of
             all
             other
             desired
             good
             ,
          
           2
           Pet.
           1.4
           .
           
             But
             especially
             in
             that
             initiatory
             seal
             the
             signation
             of
             the
             covenant
             ,
             is
             of
             more
             considerable
             weight
             ,
             then
             the
             external
             symbole
             ,
             ceremony
             and
             circumstance
             :
             either
             of
             cutting
             or
             washing
             absolutely
             or
             relatively
             considered
             .
             If
             washing
             of
             a
             person
             in
             the
             name
             of
             the
             Trinity
             ,
             be
             a
             clearer
             and
             easier
             symbole
             then
             that
             of
             cutting
             the
             flesh
             ,
             yet
             not
             of
             such
             weight
             as
             is
             the
             covenant
             sealed
             both
             by
             the
             one
             and
             the
             other
             .
             And
             to
             shew
             that
             the
             covenant
             is
             the
             main
             thing
             considerable
             therein
             ;
             hence
             it
             is
             that
             the
             covenant
             is
             first
             propounded
             as
             the
             ground-work
             
             of
             the
             commandment
             it self
             ,
             as
             of
             Circumcision
             ,
             so
             of
             Baptism
             ,
             and
             much
             more
             of
             the
             application
             of
             either
             ,
             to
             any
             in
             covenant
             ,
             Gen.
          
           17.9
           ,
           10
           ,
           11.
           
           Therefore
           ,
           scil
           .
           
             because
             I
             have
             said
             I
             will
             be
             your
             God
             ,
             I
             command
             you
             to
             do
             thus
             and
             thus
             ;
             not
             because
             I
             have
             commanded
             you
             ,
             that
             I
             therefore
             promise
             to
             do
             this
             for
             you
             ;
             or
             do
             you
             thus
             and
             thus
             at
             my
             command
             ,
             and
             then
             on
             ,
             therefore
             I
             will
             do
             so
             and
             so
             for
             you
             .
          
        
         
           Answ
           ,
           After
           the
           rest
           of
           his
           dictates
           ,
           he
           here
           tels
           us
           ,
           
             the
             main
             in
             the
             initiatory
             seal
             to
             be
             attended
             is
             the
             covenant
             ,
          
           which
           I
           grant
           ;
           but
           deny
           that
           it
           follows
           therefore
           ,
           that
           the
           rule
           which
           the
           administrator
           is
           to
           observe
           ,
           according
           to
           which
           he
           is
           to
           administer
           it
           ,
           is
           the
           persons
           interest
           in
           the
           Covenant
           ,
           so
           as
           that
           he
           must
           administer
           it
           to
           all
           and
           onely
           those
           who
           are
           in
           Covenant
           ,
           or
           to
           whom
           the
           prom●se
           is
           made
           by
           God.
           For
           ,
           besides
           the
           many
           reasons
           to
           the
           contrary
           ,
           even
           concerning
           Circumcision
           before
           given
           ,
           Mr.
           Cs.
           own
           reason
           is
           against
           him
           .
           For
           if
           
             the
             main
             in
             the
             initiatory
             seal
             to
             be
             firstly
             and
             properly
             attended
             as
             it
             is
             a
             Covenant
             and
             Church
             seal
             ,
             is
             Covenant
             and
             Church
             interest
             ,
             and
             therefore
             infants
             in
             Covenant
             to
             be
             circumcised
             and
             baptized
          
           ;
           by
           the
           same
           reason
           infants
           in
           Covenant
           are
           to
           be
           admitted
           to
           the
           Passeover
           ,
           and
           to
           have
           the
           Lords
           Supper
           ,
           sith
           they
           are
           seals
           ,
           they
           are
           Covenant
           and
           Church
           seals
           ,
           infants
           have
           Covenant
           and
           Church
           interest
           ,
           in
           the
           initiatory
           seal
           these
           things
           are
           to
           be
           attended
           as
           it
           is
           a
           Covenant
           and
           Church
           seal
           ,
           and
           therefore
           in
           every
           Covenant
           and
           Church
           seal
           as
           well
           as
           the
           initiatory
           .
           As
           for
           what
           he
           saith
           about
           Gen.
           17.9
           ,
           10
           ,
           11.
           though
           I
           have
           sundry
           times
           observed
           that
           the
           reading
           [
           v.
           9.
           therefore
           ]
           is
           not
           necessary
           ;
           yet
           omitting
           that
           exception
           ,
           I
           grant
           what
           he
           saith
           of
           that
           Text
           ,
           but
           withal
           note
           ,
           1.
           that
           the
           command
           is
           inferred
           not
           onely
           from
           the
           promise
           
             to
             be
             their
             God
          
           ,
           but
           also
           from
           the
           promise
           of
           the
           land
           of
           
             Canaan
             ,
             v.
          
           8.
           and
           therefore
           it
           might
           as
           well
           follow
           ,
           They
           to
           whom
           God
           will
           give
           the
           land
           of
           Canaan
           are
           to
           have
           the
           initiatory
           seal
           ,
           as
           that
           they
           to
           whom
           he
           promiseth
           to
           be
           God.
           2.
           
           That
           which
           is
           said
           Gen.
           17.9
           ,
           10
           ,
           11.
           is
           onely
           of
           circumcision
           .
           3.
           
           If
           it
           were
           granted
           that
           the
           covenant
           is
           
             the
             groundwork
             of
             the
             command
             it self
             ,
             as
             of
             circumcision
             so
             of
             baptism
             ,
          
           yet
           it
           follows
           not
           ,
           
             much
             more
             of
             the
             application
             of
             either
             to
             any
             in
             covenant
             .
          
           For
           though
           the
           covenant
           were
           Gods
           reason
           ,
           why
           he
           would
           appoint
           circumcision
           ,
           yet
           that
           's
           no
           rule
           to
           us
           ,
           but
           his
           command
           onely
           ;
           a
           reason
           of
           the
           will
           of
           the
           commander
           is
           not
           always
           a
           direction
           about
           the
           command
           ,
           certainly
           not
           about
           each
           point
           in
           the
           command
           ,
           as
           Mat.
           28.18
           .
           it
           follows
           not
           ,
           
             All
             power
             is
             given
             to
             me
             ,
          
           therefore
           preach
           and
           baptize
           all
           over
           whom
           power
           is
           given
           to
           me
           .
           Besides
           ,
           in
           this
           very
           thing
           the
           covenant
           could
           be
           no
           direction
           whom
           to
           circumcise
           ,
           ordinarily
           ,
           sith
           ordinarily
           the
           circumciser
           could
           not
           know
           to
           whom
           in
           particular
           the
           promises
           ,
           whether
           Evangelical
           ,
           or
           domestical
           ,
           did
           belong
           ,
           when
           they
           were
           to
           circumcise
           them
           .
           Yea
           ,
           though
           Abraham
           knew
           Ishmael
           had
           no
           covenant
           interest
           ▪
           there
           being
           no
           promise
           made
           to
           him
           in
           it
           ,
           but
           the
           contrary
           declared
           ,
           Gen
           17.19
           ,
           20
           ,
           21.
           yet
           he
           was
           to
           circumcise
           him
           and
           did
           so
           .
           The
           like
           may
           be
           said
           of
           Esau
           and
           others
           .
        
         
           Mr.
           C.
           adds
           .
           
             So
             the
             Gospel
             prophesie
             and
             promise
             is
             prefaced
             and
             put
             in
             the
             preamble
             to
             that
             injunction
             of
             their
             baptism
             ,
             by
             
               John
               ,
               Luk.
            
             3.3
             ,
             4
             ,
             5
             ,
             6
             ,
             &c.
             
          
        
         
         
           Answ.
           It
           is
           true
           that
           the
           prophesie
           of
           
             John
             Baptists
          
           comming
           and
           work
           ,
           and
           of
           Christs
           comming
           ,
           Isa.
           40.3
           ,
           4
           ,
           5.
           (
           which
           I
           acknowledge
           to
           be
           a
           Gospel
           promise
           )
           are
           set
           down
           as
           the
           warrant
           of
           Johns
           preaching
           the
           Baptism
           of
           repentance
           unto
           remission
           of
           sins
           ;
           but
           this
           doth
           no●
           prove
           that
           this
           was
           his
           rule
           in
           baptizing
           ,
           to
           baptize
           every
           one
           ,
           even
           infants
           ,
           and
           those
           onely
           who
           had
           this
           interest
           in
           the
           Covenant
           of
           grace
           ,
           that
           to
           them
           and
           each
           of
           them
           God
           promised
           remission
           of
           sins
           .
           Yea
           ,
           sith
           Johns
           Baptism
           is
           termed
           the
           Baptism
           of
           repentance
           ,
           it
           is
           clear
           he
           required
           repentance
           of
           the
           baptized
           as
           the
           antecedent
           to
           his
           Baptism
           ,
           and
           therefore
           not
           barely
           such
           Covenant
           interest
           as
           Mr.
           C.
           ascribes
           to
           all
           infants
           of
           believers
           onely
           in
           profession
           .
        
         
           He
           goes
           on
           thus
           .
           
             Hence
             the
             Gospel
             ,
             and
             so
             the
             Covenant
             of
             grace
             ,
             held
             out
             as
             grounding
             Baptism
             ,
             Act.
          
           2.38
           ,
           39.
           
           
             And
             childrens
             Covenant
             right
             ,
             was
             held
             out
             as
             one
             branch
             of
             that
             Gospel
             ,
             as
             we
             proved
             ;
             and
             from
             the
             same
             principle
             ,
             that
             they
             were
             also
             to
             be
             sealed
             by
             Baptism
             ;
             yea
             ,
             albeit
             the
             Apostles
             urged
             repentance
             ,
             yet
             the
             seal
             is
             propounded
             as
             to
             the
             promise
          
           ;
           Peter
           
             said
             ,
             be
             baptized
             ,
             for
             the
             promise
             is
             to
             you
             :
             And
             this
             was
             no
             meer
             moral
             motive
             ,
             but
             a
             Scriptural
             groundword
             inforcing
             it
             ,
             as
             it
             was
             a
             Scriptural
             groundwork
             virtually
             injoyning
             and
             requiring
             them
             to
             repent
             ,
             for
             the
             promise
             is
             to
             you
             .
          
        
         
           
             Answ.
             [
             Hence
          
           ]
           should
           ,
           if
           there
           were
           any
           good
           sence
           in
           Mr.
           Cs.
           speech
           ,
           refer
           to
           something
           precedent
           ,
           from
           whence
           that
           which
           he
           speaks
           is
           derived
           ,
           which
           I
           discern
           not
           ,
           but
           a
           dark
           way
           of
           dictating
           ,
           fitting
           such
           as
           love
           to
           puzzle
           ,
           not
           to
           inform
           a
           reader
           .
           It
           is
           before
           largely
           shewed
           ,
           that
           neither
           childrens
           Covenant
           right
           external
           from
           parents
           faith
           hath
           been
           held
           out
           by
           Mr.
           C.
           as
           one
           branch
           of
           the
           Gospel
           ,
           sect
           .
           44.
           of
           this
           part
           of
           my
           Review
           ,
           nor
           that
           barely
           from
           this
           principle
           they
           were
           to
           be
           baptized
           ;
           but
           that
           repentance
           in
           each
           person
           to
           be
           baptized
           is
           made
           the
           antecedent
           to
           Baptism
           ,
           sect
           .
           22
           ,
           23
           ,
           and
           elsewhere
           .
           That
           Peter
           said
           not
           as
           Mr.
           C.
           sets
           down
           his
           words
           ,
           is
           apparent
           from
           the
           Text
           Act.
           2.38
           ,
           39.
           that
           the
           promise
           is
           urged
           as
           a
           motive
           to
           those
           to
           whom
           Peter
           spake
           to
           do
           their
           duty
           of
           repenting
           ,
           and
           being
           baptized
           ,
           is
           so
           plain
           ,
           as
           that
           Dr.
           
             Thamas
             Goodwin
          
           upon
           the
           reading
           the
           first
           part
           of
           my
           
             Review
             ,
             sect
          
           .
           5.
           did
           acknowledge
           it
           ,
           and
           it
           is
           proved
           so
           sect
           .
           21.
           here
           and
           elsewhere
           :
           Nor
           doth
           Mr.
           C.
           here
           or
           elsewhere
           shew
           it
           to
           be
           any
           other
           Scripture
           groundwork
           then
           as
           a
           motive
           to
           the
           baptized
           each
           of
           them
           first
           to
           repent
           ,
           and
           then
           to
           be
           baptized
           ,
           no
           rule
           by
           which
           the
           baptizer
           is
           to
           administer
           it
           ,
           or
           the
           baptized
           to
           claim
           it
           as
           his
           right
           without
           his
           personal
           repentance
           ,
           and
           declaration
           of
           his
           faith
           in
           Christ
           into
           whose
           name
           he
           is
           to
           be
           baptized
           .
        
         
           He
           adds
           .
           
             So
             Act.
             10.
             
             Peter
             saith
             ,
             there
             is
             no
             let
             to
             their
             Baptism
             ;
             and
             thereof
             he
             maketh
             the
             visibility
             of
             that
             Covenant
             grace
             ,
             although
             common
             to
             reprobates
             also
             in
             those
             first
             times
             ,
             his
             groundwork
             ;
             gathering
             thereby
             ,
             that
             they
             were
             not
             as
             formerly
             prophane
             ,
             unclean
             ,
             and
             outlaries
             from
             the
             Covenant
             ,
             as
             Ephes.
             2.11
             ,
             12.
             but
             clean
             and
             nigh
             as
             they
             themselves
             were
             .
          
        
         
           Ans.
           It
           is
           true
           there
           was
           no
           let
           to
           Cornelius
           his
           Baptism
           ,
           and
           those
           other
           who
           were
           with
           him
           ,
           yet
           not
           meerly
           because
           of
           their
           extraordinary
           gifts
           ,
           
           but
           because
           those
           gifts
           were
           manifested
           by
           their
           glorifying
           God
           ,
           and
           as
           may
           be
           gathered
           from
           Act.
           11.17
           ,
           18.
           their
           glorifying
           God
           contained
           expressions
           of
           faith
           in
           Christ
           and
           repentance
           ,
           which
           whosoever
           should
           do
           as
           they
           did
           ,
           it
           is
           without
           doubt
           they
           should
           be
           baptized
           .
           But
           Mr.
           Cs.
           Covenant
           interest
           of
           infants
           ,
           who
           make
           no
           shews
           of
           faith
           and
           repentance
           as
           they
           did
           Act.
           10.46
           .
           yeelds
           no
           warrant
           for
           their
           Baptism
           .
        
         
           He
           goes
           on
           ,
           
             Washing
             of
             regeneration
             is
             not
             grounded
             on
             any
             thing
             in
             us
             or
             without
             us
             ,
             so
             much
             as
             on
             Gods
             grace
             ,
             and
             so
             Covenant
             favour
             ,
             Tit.
             3.5
             .
          
        
         
           Answ.
           It
           is
           true
           ,
           this
           is
           the
           inward
           impulsive
           cause
           why
           God
           regenerates
           ;
           but
           Gods
           grace
           ,
           and
           Covenant
           favour
           is
           no
           rule
           to
           a
           Minister
           to
           baptize
           by
           ,
           sith
           it
           is
           an
           unknown
           thing
           ,
           which
           agrees
           not
           with
           the
           property
           of
           a
           rule
           .
        
         
           
             Hence
             also
             (
             
               saith
               Mr.
            
             C.
             )
             by
             Baptism
             persons
             are
             not
             sealed
             into
             any
             thing
             in
             them
             so
             much
             as
             into
             the
             name
             of
             the
             Father
             ,
             Son
             ,
             and
             Spirit
             ,
             even
             into
             the
             Covenant
             name
             of
             grace
             ,
             whereby
             he
             is
             known
             ,
             and
             into
             Covenant
             fellowship
             with
             the
             blessed
             Trinity
             ,
             to
             which
             every
             baptized
             person
             ,
             prove
             he
             elect
             or
             reprobate
             ,
             yet
             is
             thus
             externally
             sealed
             .
          
        
         
           Answ.
           The
           terming
           of
           baptizing
           sealing
           ,
           and
           the
           name
           of
           the
           Father
           ,
           Son
           ,
           and
           Spirit
           ,
           the
           Covenant
           name
           of
           grace
           ,
           are
           Mr.
           Cs.
           new-minted
           phrases
           ;
           if
           this
           be
           his
           meaning
           ,
           that
           every
           person
           rightly
           baptized
           ,
           whether
           he
           be
           elect
           or
           reprobate
           ,
           is
           sealed
           by
           God
           ,
           that
           is
           in
           Baptism
           assured
           of
           fellowship
           with
           the
           Trinity
           according
           to
           the
           new
           Covenant
           of
           Gospel
           grace
           ,
           I
           deny
           it
           ;
           if
           onely
           that
           he
           professeth
           his
           communion
           to
           be
           with
           them
           ,
           I
           grant
           it
           ;
           but
           this
           proves
           not
           that
           Covenant
           interest
           of
           infants
           ,
           who
           make
           no
           such
           profession
           ,
           intitles
           them
           to
           Baptism
           .
        
         
           Again
           ,
           saith
           he
           ,
           
             That
             fellowship
             with
             Christ
             ,
             as
             head
             of
             the
             visible
             Church
             by
             the
             Spirit
             in
             the
             judgement
             of
             verity
             or
             charity
             such
             ;
             it
             is
             all
             but
             Covenant
             grace
             and
             blessing
             .
          
        
         
           Answ.
           Be
           it
           so
           :
           yet
           what
           this
           is
           to
           prove
           such
           fellowship
           to
           be
           a
           rule
           to
           baptize
           infants
           ,
           I
           see
           not
           .
        
         
           
             Of
             old
             (
             
               saith
               Mr.
            
             C.
             )
             the
             consequent
             cause
             of
             the
             seal
             was
             grace
             in
             them
             and
             theirs
             ;
             but
             the
             antecedent
             cause
             was
             Gods
             Covenant
             grace
             to
             them
             and
             on
             them
             ,
             Gen.
             17.7
             ,
             8
             ,
             9.
             
             
               &
               Deut.
            
             30.6
             .
             and
             so
             now
             ,
             that
             part
             of
             Abrahams
             Covenant
             was
             not
             then
             appliable
             to
             infants
             ,
             scil
             .
             walk
             before
             me
             ,
             &c.
             but
             yet
             that
             was
             then
             appliable
             ;
             I
             will
             be
             their
             God
             ,
             I
             will
             circumcise
             their
             hearts
             ,
             and
             that
             sufficed
             them
             ,
             as
             Deut.
             30.
             the
             Analogy
             holds
             now
             .
          
        
         
           Answ.
           What
           may
           be
           said
           to
           be
           a
           consequent
           cause
           ,
           I
           do
           not
           yet
           conceive
           ,
           the
           rule
           of
           Logick
           I
           have
           learned
           is
           ,
           that
           the
           cause
           is
           before
           the
           effect
           :
           Yet
           what
           ever
           it
           be
           Mr.
           C.
           means
           ,
           though
           it
           might
           suffice
           for
           Circumcision
           ,
           it
           doth
           not
           for
           Baptism
           ;
           nor
           is
           that
           to
           be
           regulated
           by
           Analogy
           of
           Circumcision
           ,
           as
           is
           shewed
           in
           the
           second
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           2
           ,
           3.
           
        
         
           Yet
           again
           ,
           
             In
             a
             word
             ,
             the
             seal
             is
             a
             seal
             not
             of
             nor
             to
             the
             commandment
             ,
             but
             covenant
             ;
             this
             therefore
             is
             the
             main
             and
             principal
             in
             the
             application
             of
             it
             .
          
        
         
         
           Answ.
           If
           Baptism
           be
           a
           seal
           ,
           it
           seems
           to
           me
           not
           a
           seal
           of
           or
           to
           the
           commandment
           or
           covenant
           ,
           but
           the
           profession
           of
           the
           baptized
           ;
           and
           therefore
           this
           is
           the
           main
           and
           principal
           in
           the
           application
           of
           it
           .
        
         
           Yet
           more
           ,
           
             It
             is
             the
             covenant
             which
             hath
             the
             main
             instrumental
             force
             ,
             in
             the
             fruit
             of
             the
             initiatory
             seal
             and
             the
             application
             of
             it
             ,
             Ephes.
          
           5.25.26
           .
           
             and
             why
             shall
             not
             the
             external
             interest
             in
             the
             covenant
             ,
             have
             chief
             influence
             into
             the
             external
             interest
             ,
             as
             well
             of
             the
             application
             of
             the
             initiatory
             seal
          
           ?
        
         
           Answ.
           I
           understand
           not
           what
           fruit
           of
           the
           initiatory
           seal
           he
           means
           ,
           nor
           what
           is
           the
           external
           interest
           in
           the
           Covenant
           ;
           
             the
             word
             ,
             Ephes.
          
           5.25
           .
           26.
           
           Is
           meant
           of
           the
           word
           preached
           ,
           which
           is
           not
           instrumental
           to
           infants
           for
           any
           santification
           or
           cleansing
           their
           meant
           .
           The
           want
           of
           Gods
           appointment
           is
           the
           reason
           of
           not
           applying
           Baptism
           to
           infants
           .
        
         
           Once
           more
           ,
           
             By
             external
             interest
             in
             the
             Covenant
             ,
             persons
             so
             interested
             come
             to
             have
             external
             interest
             ,
             at
             least
             to
             the
             final
             causes
             of
             Baptism
             ,
             as
             Covenant
             mercy
             and
             blessing
             ,
             the
             Spirit
             ,
             Christ
             resurrection
             ,
          
           &c.
           
           Tit.
           3
           ,
           8.
           and
           1.
           
           Cor
           ,
           12.12
           ,
           13.
           1.
           
           Pet.
           3.21
           .
           
             And
             therefore
             as
             well
             so
             farre
             inrighted
             in
             the
             initiatory
             seal
             of
             it
             ,
             whether
             they
             are
             adult
             or
             infants
             .
          
        
         
           Answ.
           1.
           
           
             External
             interest
             in
             the
             covenant
             ,
             external
             interest
             in
             the
             final
             causes
             of
             Baptism
             ,
          
           are
           notions
           I
           understand
           not
           .
           2.
           
           
             Covenant
             mercy
             and
             blessing
             ,
             the
             spirit
             ,
             Christs
             resurrection
             ,
          
           are
           not
           final
           cause
           of
           Baptism
           ,
           for
           then
           when
           the
           end
           of
           Baptism
           is
           attained
           ,
           they
           should
           be
           effects
           of
           Baptism
           ,
           for
           the
           end
           in
           intention
           ,
           is
           the
           effect
           in
           execution
           ;
           But
           this
           is
           too
           absurd
           .
           3.
           
           
             An
             inrighting
             so
             far
             in
             the
             initiatory
             seal
             ,
          
           which
           intimates
           a
           man
           may
           have
           an
           inrighting
           so
           far
           to
           such
           a
           measure
           and
           no
           further
           ,
           is
           another
           new
           notion
           I
           understand
           not
           .
           4.
           
           If
           Mr.
           Cs.
           antecedent
           had
           sense
           or
           truth
           ,
           yet
           the
           consequence
           is
           to
           be
           denied
           ,
           no
           other
           interest
           external
           is
           inrighting
           to
           Baptism
           ,
           but
           that
           which
           is
           according
           to
           the
           institution
           ,
           Matth.
           28.19
           .
           discipleship
           ,
           or
           profession
           of
           faith
           .
        
         
           To
           the
           8th
           .
           Sect.
           I
           answer
           by
           denying
           that
           the
           Covenant
           priviledge
           of
           grace
           Evangelical
           ,
           hath
           such
           distinction
           of
           principal
           and
           less
           principal
           counter
           parties
           ,
           as
           Mr.
           means
           C.
           (
           unless
           he
           understand
           by
           Christ
           the
           principal
           ,
           and
           the
           elect
           and
           true
           believers
           the
           less
           principal
           ,
           as
           Gal.
           3.16
           .
           )
           and
           that
           the
           Covenant
           priviledges
           of
           grace
           Evangelical
           belong
           to
           any
           other
           then
           the
           elect
           :
           yet
           I
           grant
           the
           Covenant
           Gen.
           17.
           and
           many
           priviledges
           of
           Divine
           grace
           which
           were
           not
           Evangelical
           ,
           did
           belong
           to
           many
           of
           the
           Israelites
           ,
           
             who
             made
             no
             good
             use
             thereof
             .
          
           The
           Covenant
           Evangelical
           was
           never
           sealed
           personally
           to
           Ishmael
           .
           That
           which
           Mr.
           C.
           dictates
           without
           proof
           about
           
             the
             everlasting
             covenant
             ,
             and
             the
             initial
             seal
             in
             its
             generical
             nature
             ,
          
           is
           answered
           here
           sect
           .
           80.
           and
           the
           point
           about
           the
           ordinance
           of
           infants
           visible
           Churchmembership
           unrepealed
           sect
           .
           50
           ,
           &c.
           and
           the
           non-inclusion
           of
           infants
           Matth.
           28.19
           .
           under
           the
           term
           nation
           is
           shewed
           there
           ,
           and
           in
           the
           second
           part
           of
           this
           Review
           sect
           .
           9.
           
           The
           position
           of
           Mr.
           Cs.
           sect
           .
           9.
           may
           be
           granted
           ,
           though
           Acts
           2.38
           ,
           39.
           make
           nothing
           for
           it
           .
           Sect.
           10.
           
           Mr.
           C.
           proves
           nothing
           but
           that
           parents
           were
           to
           take
           care
           that
           their
           children
           were
           circumcised
           ;
           that
           which
           he
           saith
           of
           the
           children
           begotten
           on
           prohibited
           women
           ,
           Ezra
           .
           9.
           and
           Timothy
           begotten
           on
           a
           Jewish
           woman
           by
           a
           Grecian
           husband
           ,
           that
           they
           were
           circumcised
           ,
           Act.
           16.1
           ,
           2
           ,
           3.
           proves
           this
           ,
           that
           the
           children
           ,
           who
           
           were
           not
           of
           the
           Congregation
           of
           Israel
           ,
           and
           so
           no
           visible
           Churchmembers
           were
           to
           be
           circumcised
           ,
           nor
           had
           Covenant
           interest
           .
           The
           case
           controverted
           1
           Cor.
           7.14
           .
           was
           onely
           concerning
           the
           persons
           unequally
           yoked
           ,
           not
           concerning
           their
           children
           .
           Acts
           2.33
           ,
           39.
           
           Is
           not
           a
           word
           to
           prove
           parents
           are
           to
           take
           care
           of
           the
           infants
           baptism
           ,
           nor
           Gen.
           7.1
           .
           with
           1
           Pet.
           3.21
           .
           there
           being
           not
           an
           infant
           in
           the
           Ark
           ,
           nor
           typical
           Baptism
           being
           a
           rule
           concerning
           formal
           Baptism
           of
           Christians
           ;
           if
           it
           were
           ,
           Masters
           must
           take
           care
           to
           baptize
           their
           house
           ,
           yea
           their
           married
           children
           though
           as
           prophane
           as
           Cham
           ,
           and
           their
           wives
           with
           them
           .
           How
           impertinently
           1
           Cor.
           10.2
           .
           is
           alledged
           ,
           is
           shewed
           in
           the
           second
           part
           of
           this
           Review
           sect
           .
           21.
           
           What
           Mr.
           C.
           observes
           out
           of
           Exod.
           12.44
           ,
           48
           ,
           49.
           that
           
             a
             stranger
             was
             not
             to
             eate
             the
             Passeover
             ,
             except
             all
             his
             males
             were
             circumcised
          
           ;
           if
           it
           be
           right
           ,
           yet
           it
           makes
           nothing
           for
           proof
           of
           parents
           duty
           to
           see
           their
           infants
           baptized
           ,
           there
           being
           no
           such
           institution
           about
           Baptism
           and
           the
           Lords
           Supper
           ,
           as
           was
           about
           Circumcision
           and
           the
           Passeover
           .
           It
           is
           granted
           that
           the
           words
           [
           Exod.
           12.40
           .
           ]
           
             Will
             keep
             the
             Passeover
             to
             the
             Lord
          
           ]
           are
           meant
           onely
           of
           an
           adult
           person
           ,
           yet
           it
           is
           true
           also
           ,
           which
           I
           say
           in
           my
           Examen
           part
           .
           4.
           sect
           .
           6.
           
           That
           males
           not
           come
           to
           years
           of
           discretion
           fit
           to
           receive
           the
           Lords
           Supper
           were
           to
           eat
           the
           Passeover
           ,
           and
           consequently
           (
           if
           Mr.
           Cs.
           dictates
           were
           of
           any
           of
           any
           validity
           )
           parents
           should
           see
           they
           eate
           Lords
           Supper
           .
           I
           grant
           ,
           That
           
             God
             made
             Abraham
          
           Gen.
           17.7
           .
           
             a
             common
             person
             as
             well
             in
             reference
             to
             us
             inchurched
             Gentiles
             ,
             as
             to
             the
             inchurched
             Jewes
             and
             Proselytes
             in
             point
             of
             Evangelical
             covenant
             interest
             ,
          
           but
           that
           hee
           should
           be
           so
           made
           
             in
             point
             of
             ingagement
             from
             covenant
             interest
             ,
             unto
             the
             receiving
             of
             the
             initiatory
             seal
             by
             parents
             and
             children
             ,
          
           Gen.
           17.7
           ,
           8
           ,
           9
           ,
           10
           ,
           11.
           is
           but
           Mr.
           Cs.
           fancy
           sufficiently
           refuted
           by
           this
           ,
           that
           if
           it
           were
           true
           ,
           then
           we
           Gentiles
           are
           bound
           to
           circumcise
           our
           infants
           ,
           (
           which
           is
           the
           onely
           initiatory
           seal
           there
           meant
           )
           contrary
           to
           Acts
           15.24
           .
           Gal.
           5.1
           ,
           2.
           
           That
           
             which
             is
             true
             of
          
           Abraham
           
             and
             his
             natural
             seed
             ,
             must
             be
             applied
             to
          
           Abrahams
           
             spiritual
             seed
             ,
             true
             Believers
             of
             the
             Gentiles
             and
             their
             natural
             seed
          
           ;
           is
           but
           Mr.
           Cs.
           vain
           dream
           dictated
           without
           proof
           .
           My
           grant
           in
           my
           Examen
           part
           .
           3.
           sect
           .
           1.
           pag.
           37.
           (
           as
           the
           words
           shew
           )
           was
           not
           that
           children
           might
           be
           baptized
           vertually
           in
           their
           parents
           in
           exact
           speech
           ,
           so
           as
           to
           receive
           it
           in
           their
           own
           persons
           ,
           but
           onely
           in
           that
           sense
           in
           which
           Mr.
           M.
           said
           women
           were
           circumcised
           vertually
           in
           the
           males
           ,
           yet
           so
           as
           they
           might
           not
           be
           circumcised
           in
           their
           own
           persons
           :
           which
           being
           considered
           ,
           my
           words
           yeild
           Mr.
           C.
           no
           advantage
           .
        
         
           To
           the
           11th
           .
           section
           I
           grant
           ,
           that
           Matth.
           28.19
           .
           ties
           not
           the
           Baptizer
           to
           know
           the
           baptized
           
             to
             be
             internally
             and
             savingly
             interested
             in
             the
             covenant
          
           :
           But
           that
           it
           sufficeth
           ,
           that
           
             that
             sort
             or
             species
             of
             infants
             ,
          
           scil
           .
           
             such
             like
             infants
             are
             in
             deed
             and
             truth
             of
             Christs
             Kingdome
             ,
          
           I
           utterly
           deny
           .
           For
           then
           any
           infant
           in
           the
           world
           might
           be
           baptized
           ,
           because
           
             he
             is
             of
             that
             sort
             or
             species
             of
             infants
             ,
          
           scil
           .
           
             such
             like
             infants
             are
             in
             deed
             and
             truth
             of
             Christs
             Kingdome
             .
          
           Dare
           any
           say
           of
           no
           unbelievers
           infants
           is
           Christs
           Kingdome
           ?
           However
           it
           is
           true
           of
           Belivers
           though
           not
           inchurched
           ,
           and
           yet
           Mr.
           C.
           denies
           the
           right
           of
           the
           child
           ,
           if
           the
           parent
           be
           not
           inchurched
           .
           Mr.
           Cs.
           reason
           are
           vain
           ,
           neither
           is
           our
           Lord
           Christs
           saying
           ,
           Luk.
           18.16
           .
           
           any
           rule
           to
           us
           about
           baptizing
           ;
           nor
           was
           the
           rule
           of
           circumcising
           infants
           that
           some
           of
           that
           sort
           had
           the
           internal
           saving
           interest
           and
           efficacy
           of
           this
           promise
           ,
           I
           will
           be
           the
           God
           of
           thy
           seed
           ,
           but
           the
           command
           of
           God
           ,
           without
           which
           it
           is
           better
           to
           exclude
           all
           infants
           ,
           then
           upon
           our
           own
           heads
           to
           bring
           on
           our selves
           the
           guilt
           of
           will-worship
           by
           taking
           them
           in
           .
           Which
           must
           of
           necessity
           fall
           on
           infant
           Baptizers
           after
           Mr.
           Cs.
           rule
           .
           For
           Christs
           appointment
           was
           to
           baptize
           infants
           no
           otherwise
           then
           persons
           of
           years
           .
           There
           is
           no
           difference
           in
           the
           words
           Matth
           ,
           28.19
           .
           between
           the
           reason
           of
           baptizing
           one
           and
           the
           other
           .
           But
           persons
           of
           years
           were
           not
           to
           be
           baptized
           by
           Mr.
           Cs.
           rule
           ,
           in
           that
           
             they
             are
             of
             that
             sort
             or
             species
             of
             persons
             ,
          
           scil
           .
           
             such
             like
             persons
             are
             in
             deed
             and
             in
             truth
             of
             Christs
             Kingdome
             ,
          
           but
           onely
           upon
           their
           own
           discipleship
           or
           profession
           of
           faith
           ,
           as
           the
           practise
           thoroughout
           the
           Acts
           of
           the
           Apostles
           shews
           :
           Therefore
           neither
           are
           Believers
           children
           to
           bee
           baptized
           after
           any
           other
           rule
           .
           And
           yet
           
             infants
             are
             no
             more
             left
             in
             the
             wide
             wilderness
             ,
          
           or
           any
           whit
           less
           
             folded
             up
             in
             the
             Church
          
           by
           their
           non-baptizing
           ,
           then
           they
           are
           by
           their
           baptism
           .
           If
           they
           of
           
             N.
             E.
          
           do
           
             fold
             them
             up
             in
             the
             Church
             ,
          
           why
           do
           they
           keep
           them
           from
           Church-communion
           till
           they
           bee
           made
           members
           by
           Church-covenant
           ?
           If
           it
           
             be
             better
          
           99
           
             who
             happily
             have
             not
             so
             peculiar
             a
             title
             thereto
             ,
             be
             folded
             up
             in
             the
             Church
             ,
             then
             that
             one
             of
             such
             lambs
             be
             left
             out
             in
             the
             wide
             wilderness
             ,
          
           are
           not
           they
           guilty
           of
           too
           much
           strictness
           in
           leaving
           out
           of
           the
           Church
           in
           the
           wide
           wilderness
           ,
           many
           weak
           lambs
           who
           are
           weak
           in
           faith
           ,
           because
           they
           do
           not
           satisfie
           the
           Church
           in
           the
           declaration
           of
           their
           experiences
           ?
           But
           this
           is
           the
           guise
           of
           men
           who
           are
           strict
           in
           their
           own
           inventions
           ,
           as
           in
           Church-covenant
           ,
           declaration
           of
           experiences
           for
           admission
           to
           Church-communion
           ,
           &c.
           to
           bee
           loose
           about
           Gods
           commands
           ,
           as
           this
           of
           baptizing
           disciples
           of
           Christ
           is
           .
           Enough
           in
           answer
           to
           these
           cloudy
           dictates
           of
           Mr.
           C.
           
        
      
       
         
           SECT
           .
           LXXXVI
           .
           The
           13th
           .
           and
           
             14th
             .
             Chapters
          
           of
           Mr.
           Rutherfords
           first
           part
           of
           the
           Covenant
           ,
           are
           examined
           ;
           and
           found
           to
           make
           nothing
           for
           Infant
           Baptism
           .
        
         
           AFter
           the
           finishing
           the
           most
           of
           this
           part
           of
           the
           Review
           ,
           my
           learned
           and
           godly
           brother
           Mr.
           
             John
             Skynner
          
           of
           Weston
           in
           Herefordshire
           (
           who
           hath
           written
           a
           solid
           Treatise
           against
           Infant
           Baptism
           ,
           entituled
           ,
           
             Corruption
             corrected
          
           ,
           in
           answer
           to
           one
           Mr.
           Woodward
           )
           acquainted
           me
           that
           Mr.
           Rutherford
           had
           written
           for
           infant
           Baptism
           in
           a
           Book
           of
           his
           
             of
             the
             Covenant
             of
             grace
             part
             .
          
           1.
           chap.
           13
           ,
           14
           which
           having
           read
           ,
           I
           found
           (
           as
           he
           foretold
           me
           no
           more
           strength
           then
           others
           had
           brought
           for
           it
           ,
           and
           it
           is
           written
           rather
           like
           a
           Sermon
           then
           a
           Scholastique
           Dispute
           ,
           and
           with
           so
           many
           unproved
           dictates
           ,
           such
           a
           number
           of
           obscure
           expressions
           ,
           (
           many
           of
           which
           I
           cannot
           discern
           good
           sense
           in
           ,
           so
           that
           they
           have
           need
           rather
           of
           
           construction
           then
           resur●tion
           )
           so
           many
           incoherencies
           and
           inconsequences
           ,
           as
           that
           I
           do
           not
           jhdge
           it
           worth
           while
           to
           answer
           him
           .
           Yet
           because
           of
           the
           name
           of
           the
           man
           ,
           and
           my
           words
           sect
           .
           1.
           of
           the
           2d
           .
           part
           of
           this
           Review
           ,
           I
           shall
           add
           some
           animadversions
           on
           those
           two
           chapters
           .
        
         
           Ch.
           13.
           he
           tels
           us
           ,
           that
           〈◊〉
           
             are
             in
             Covenant
             with
             God
             externally
             by
             visible
             profession
             ,
          
           which
           I
           〈◊〉
           ,
           if
           meant
           of
           their
           own
           personal
           profession
           ;
           but
           deny
           ,
           1.
           
           That
           
             th●●
             promise
          
           Gen.
           17.7
           .
           
             I
             will
             bee
             thy
             God
             and
             the
             God
             of
             thy
             seed
             ,
             is
             a
             tacit
             and
             implicit
             profession
             ,
          
           or
           makes
           (
           of
           it self
           )
           
             parties
             in
             Covenant
          
           externally
           .
           2.
           
           
             That
             infants
             born
             of
             covenanted
             parents
             are
             in
             covenant
             with
             God
             ,
             because
             they
             are
             born
             of
             such
             parents
             as
             are
             in
             covenant
             with
             God
             ,
          
           Gen.
           17.7
           .
           What
           is
           said
           Deut.
           4.37
           .
           Deut.
           10.15
           .
           is
           meant
           onely
           of
           the
           people
           of
           Israel
           ,
           as
           the
           very
           words
           [
           
             brought
             out
             of
             Egypt
             as
             it
             is
             this
             day
          
           ]
           shew
           ;
           nor
           is
           there
           a
           word
           in
           those
           verses
           ,
           of
           their
           being
           in
           covenant
           with
           God
           because
           born
           of
           such
           parents
           ,
           but
           of
           Gods
           special
           choise
           of
           that
           people
           .
           It
           is
           false
           which
           he
           saith
           that
           the
           Apostle
           Acts
           2.39
           .
           
             speaks
             in
             the
             very
             terms
             and
             words
             of
             the
             Covenant
             ,
             Gen.
          
           17.7
           .
           It
           is
           true
           rather
           ,
           that
           hee
           speaks
           in
           never
           a
           term
           or
           word
           there
           used
           .
           It
           is
           as
           false
           that
           
             the
             Apostle
             commanded
             any
             other
             to
             be
             baptized
          
           Acts
           2.38
           .
           
             then
             whom
             he
             commanded
             to
             repent
             .
          
           Did
           he
           not
           presume
           that
           Anabaptists
           ,
           as
           hee
           terms
           us
           ,
           were
           very
           Blockheads
           ,
           hee
           would
           not
           not
           presume
           ,
           that
           wee
           should
           believe
           his
           vain
           dictates
           ,
           when
           the
           very
           copulative
           term
           shews
           the
           same
           are
           spoken
           to
           in
           one
           and
           the
           other
           command
           ,
           and
           the
           words
           being
           an
           answer
           to
           the
           question
           v.
           37.
           shew
           they
           are
           directed
           to
           those
           who
           spake
           v.
           37.
           
           And
           the
           word
           [
           you
           ]
           used
           in
           the
           precept
           of
           Baptizing
           contains
           the
           same
           with
           those
           who
           were
           to
           receive
           remission
           of
           sins
           ,
           and
           the
           gift
           of
           the
           holy
           Ghost
           ,
           and
           are
           distinct
           from
           their
           children
           ,
           v.
           39.
           and
           therefore
           cannot
           be
           meant
           of
           their
           children
           ,
           much
           less
           of
           their
           infant
           children
           ,
           whom
           it
           had
           been
           ridiculous
           for
           Peter
           to
           have
           commanded
           to
           be
           baptized
           .
           How
           pertinent
           the
           answer
           had
           been
           as
           I
           expounded
           it
           ,
           is
           often
           shewed
           before
           ;
           though
           
             their
             children
             crucified
             not
             the
             Lord
             Jesus
             ,
             nor
             were
             concerned
             either
             in
             the
             evil
             of
             their
             parents
             ,
             who
             crucified
             the
             Lord
             of
             glory
             ,
             nor
             in
             the
             good
             of
             their
             repentance
             more
             then
             stones
          
           ;
           yet
           I
           know
           no
           Anabaptists
           whose
           grounds
           infer
           ,
           
             that
             the
             Jews
             children
             who
             crucified
             Christ
             were
             not
             visibly
             in
             Covenant
             with
             their
             parents
             ,
             not
             capable
             of
             actual
             hearing
             the
             word
             ,
             mourning
             for
             and
             repenting
             of
             their
             sins
             ,
             as
          
           Zach.
           12.10
           .
           Matth.
           3.8
           ,
           9
           ,
           10.
           
             nor
             concerned
             either
             in
             the
             evil
             of
             their
             parents
             ,
             nor
             in
             the
             good
             of
             their
             repentance
             more
             then
             stones
          
           ;
           nor
           do
           I
           conceive
           it
           true
           that
           
             the
             opposites
             of
             infant
             Baptism
             say
             ,
             that
             Covenant
             promises
             are
             no
             more
             made
             to
             children
             ,
             then
             to
             stones
          
           ;
           but
           that
           these
           are
           vile
           calumnies
           of
           Mr.
           Rutherford
           ,
           unfit
           for
           such
           a
           man
           as
           he
           is
           taken
           to
           be
           .
        
         
           How
           Isa.
           2.2
           ,
           3.
           
           &
           19.24
           ,
           25.
           
           Psal.
           22.27
           .
           Revel
           .
           11.15
           .
           Isa.
           60.1
           ,
           2
           ,
           3
           ,
           4.
           
           Mal.
           1.11
           .
           Psal.
           2.8
           ,
           9.
           
           &
           72.7
           ,
           8
           ,
           9
           ,
           10.
           are
           to
           be
           understood
           of
           persons
           adult
           onely
           ,
           and
           yet
           infants
           not
           cut
           off
           from
           the
           Covenant
           ,
           is
           shewed
           
             Review
             part
          
           .
           2.
           sect
           .
           9.
           and
           elsewhere
           .
           It
           is
           not
           
             contrary
             to
             Acts
          
           2.39
           .
           to
           say
           ,
           
             that
             Covenant
             promises
             are
             not
             to
             the
             children
             of
             Believers
             ,
          
           and
           yet
           
             it
             hath
             been
             fulfilled
             ,
             that
             the
             Gentiles
             and
             Heathen
             are
             become
             the
             Lords
             people
             .
          
        
         
         
           What
           he
           saith
           out
           of
           Exod.
           20.6
           .
           Psal.
           37
           ,
           26.
           
           &
           112.2
           .
           Deut.
           28
           ▪
           is
           answered
           here
           sect
           .
           64.70
           ,
           71.
           
           It
           is
           not
           true
           that
           
             Paul
             ,
             Rom.
          
           11.16
           .
           
             saith
             the
             same
             of
             the
             Jews
             root
             and
             branches
             ,
             Fathers
             and
             children
             ,
             which
             he
             saith
          
           1
           Cor.
           7.14
           .
           of
           the
           unbelieving
           yoke
           fellowes
           sanctification
           in
           the
           yoke
           fellow
           ,
           and
           their
           childrens
           holiness
           .
           Nor
           is
           it
           true
           ,
           that
           
             the
             same
             Covenant
             which
             was
             made
             with
          
           Abraham
           ,
           Gen.
           17.7
           .
           
             was
             made
             with
             the
             Corinthians
          
           ,
           2
           Cor.
           6.16
           .
           or
           any
           of
           the
           texts
           he
           cites
           ,
           there
           being
           none
           of
           them
           that
           promise
           ,
           that
           God
           would
           bee
           a
           God
           to
           them
           and
           their
           seed
           .
        
         
           His
           allegations
           from
           Heb.
           7.22
           .
           Heb.
           8.6
           ,
           7
           ,
           8
           ,
           9
           ,
           10
           ,
           11
           ,
           12.
           are
           shewed
           to
           bee
           frivolous
           here
           ,
           sect
           .
           66.
           and
           elsewhere
           .
           What
           he
           talks
           
             of
             a
             Father
             having
             no
             warrant
             to
             offer
             the
             Covenant
             of
             grace
             to
             one
             Pagan
             more
             then
             another
             ,
             if
             children
             be
             not
             in
             covenant
             ,
          
           is
           vain
           ,
           the
           offer
           of
           the
           Covenant
           of
           grace
           being
           nothing
           else
           but
           the
           preaching
           of
           the
           Gospel
           ,
           which
           is
           to
           be
           to
           all
           ,
           Mark
           16.15
           .
           whether
           in
           Covenant
           or
           no.
           The
           allegation
           that
           the
           promise
           Gen.
           17.7
           .
           is
           made
           onely
           to
           the
           elect
           ,
           Rom.
           9.8
           .
           is
           a
           plain
           proof
           of
           this
           position
           ,
           that
           the
           natural
           children
           of
           Abraham
           ,
           and
           consequently
           Believers
           children
           now
           ,
           except
           elected
           ,
           have
           not
           that
           promise
           made
           to
           them
           ,
           and
           therefore
           are
           not
           in
           covenant
           by
           Gods
           act
           of
           promise
           to
           them
           ,
           which
           doctrine
           Mr.
           Rutherford
           himself
           taught
           in
           his
           
             Apologetical
             .
             exercit
          
           .
           2.
           c.
           2.
           p.
           306.
           when
           he
           said
           ;
           
             The
             elect
             alone
             are
             said
             in
             Scriptures
             federate
             ,
             sons
             and
             heirs
             of
             promise
             ,
          
           Rom.
           9.8
           .
           
             And
             to
             Christ
             alone
             the
             Prince
             ,
             and
             leading
             heir
             ,
             are
             the
             promises
             made
             ,
          
           Gal.
           3.16
           .
           Psal.
           89.26
           ,
           27.
           
             in
             him
             ,
             to
             his
             seed
             and
             children
             given
             to
             him
             of
             the
             Father
             ,
             Heb.
          
           2.13
           .
           Nor
           can
           he
           here
           deny
           ,
           that
           
             the
             sons
             of
             the
             promise
             are
             the
             chosen
             of
             God
             ,
             in
             whom
             the
             word
             takes
             effect
             .
          
           Which
           if
           true
           ,
           then
           it
           is
           most
           false
           ,
           that
           a
           Believers
           seed
           not
           chosen
           is
           in
           covenant
           with
           God
           ,
           by
           vertue
           of
           that
           promise
           Gen.
           17.7
           .
           and
           his
           allegation
           of
           it
           ,
           and
           Acts
           2.
           
           ●9
           .
           and
           other
           places
           for
           baptism
           of
           believers
           infants
           ,
           whether
           elect
           or
           not
           ,
           as
           having
           that
           promise
           made
           by
           God
           to
           them
           ;
           is
           manifestly
           impertinent
           .
           Nevertheless
           we
           need
           not
           say
           ,
           that
           
             there
             are
             none
             covenanted
             with
             God
             but
             the
             chosen
             under
             the
             New
             Testament
             ,
          
           or
           that
           
             there
             is
             no
             such
             thing
             as
             an
             external
             visible
             covenanting
             with
             God
             under
             the
             New
             Testament
             :
          
           but
           say
           ,
           that
           no
           infant
           doth
           visibly
           externally
           covenant
           with
           God
           ,
           so
           as
           thereby
           to
           be
           entitled
           to
           Baptism
           ,
           sith
           no
           persons
           are
           to
           bee
           baptized
           by
           Christs
           appointment
           ,
           but
           such
           as
           in
           their
           own
           persons
           do
           profess
           the
           saith
           .
        
         
           The
           priviledges
           mentioned
           Rom.
           3.1
           ,
           2.
           
           &
           9.4
           .
           Mr.
           Rutherford
           himself
           appropriates
           to
           the
           Jews
           ,
           
             Due
             right
             of
             Presbyteries
             ch
          
           .
           4.
           sect
           .
           5.
           pag.
           192.
           
           What
           he
           saith
           pag.
           77
           ,
           78
           ,
           79
           ,
           80.
           is
           all
           answered
           before
           ,
           chiefly
           in
           answer
           to
           Mr.
           
             Blake
             ,
             Review
             par
          
           .
           2.
           sect
           .
           9
           ,
           or
           here
           ,
           sect
           .
           46
           ,
           47
           ,
           48.
           or
           in
           answer
           to
           Mr.
           Baxter
           and
           Mr.
           Marshal
           .
           And
           if
           it
           were
           not
           ,
           yet
           the
           Reader
           may
           discern
           its
           impertinency
           ,
           sith
           the
           thing
           hee
           endeavours
           to
           prove
           ,
           is
           an
           external
           visible
           covenanting
           in
           the
           New
           Testament
           (
           which
           can
           be
           onely
           on
           mans
           part
           )
           and
           being
           in
           covenant
           thereupon
           ,
           and
           right
           to
           Baptism
           ,
           and
           is
           not
           denied
           ,
           whereas
           his
           position
           he
           should
           prove
           is
           ,
           that
           
             the
             Covenant
             choise
             on
             Gods
             part
             is
             extended
             to
             the
             seed
             of
             Believers
             as
             such
             in
             the
             New
             Testament
             ,
             p.
          
           73.
           
           His
           words
           pag.
           80.
           
           
             They
             cannot
             be
             
             baptized
             but
             as
             in
             covenant
             with
             God
             ,
          
           are
           true
           ,
           if
           meant
           of
           being
           in
           covenant
           by
           their
           profession
           externally
           :
           but
           so
           infants
           are
           excluded
           ;
           if
           of
           Gods
           covenanting
           or
           promise
           ,
           are
           false
           ,
           and
           so
           are
           those
           other
           words
           ,
           
             We
             are
             the
             same
             way
             in
             covenant
             as
             the
             Jews
             were
             ,
          
           and
           
             our
             visible
             Church
             now
             ,
             and
             the
             visible
             Church
             then
             are
             of
             the
             same
             constitution
          
           ▪
        
         
           I
           call
           not
           the
           Covenant
           Gen.
           17.
           civil
           ,
           but
           mixt
           ,
           containing
           some
           promises
           civil
           ,
           some
           spiritual
           ,
           or
           rather
           the
           same
           promis●s
           ,
           in
           one
           sense
           spiritual
           ,
           in
           another
           civil
           .
           I
           doubt
           not
           to
           say
           the
           Covenant
           to
           Adam
           and
           the
           Jews
           at
           Mount
           Sinai
           were
           two
           Covenants
           of
           works
           ,
           a
           third
           in
           the
           Gospel
           I
           know
           not
           .
           The
           Covenant
           with
           
             David
             ,
             Psal.
          
           89.
           2
           
           Sam.
           7.
           so
           far
           as
           it
           was
           Evangelical
           ,
           was
           the
           same
           with
           that
           to
           
             Abraham
             ,
             Gen.
          
           17.
           and
           
             Adam
             Gen.
          
           3.15
           .
           as
           they
           were
           Evangelical
           ,
           but
           so
           far
           as
           it
           was
           Oeconomical
           ,
           it
           was
           different
           from
           both
           ,
           and
           another
           Covenant
           then
           those
           to
           
             Adam
             ,
             Abraham
          
           ,
           or
           the
           Jews
           at
           Mount
           Sinai
           :
           The
           promise
           of
           working
           miracles
           ,
           was
           not
           the
           Evangelical
           Covenant
           of
           grace
           ,
           but
           that
           of
           remission
           of
           sins
           and
           eternal
           life
           to
           the
           repenting
           believers
           ,
           under
           which
           was
           John
           Baptist
           as
           well
           as
           the
           Apostles
           ,
           was
           it
           :
           yet
           I
           know
           no
           absurdity
           to
           say
           ,
           the
           Apostles
           were
           both
           under
           the
           Covenant
           of
           grace
           with
           John
           Baptist
           ,
           and
           another
           Covenant
           Mark
           16.17
           ,
           18.
           different
           from
           that
           John
           Baptist
           and
           many
           Believers
           were
           under
           .
           I
           find
           no
           promise
           
             of
             the
             blessings
             of
             their
             land
             ,
          
           as
           Gen.
           17.
           is
           to
           Abrahams
           seed
           of
           Canaan
           ,
           to
           all
           believers
           in
           any
           of
           those
           texts
           ,
           Ezek.
           36.25
           ,
           26
           ,
           30
           ,
           31.
           
           Jer.
           31.31
           .
           
             compared
             with
          
           38
           ,
           39
           ,
           40
           ,
           41
           ,
           42
           ,
           43.
           
           Matth.
           6.31
           .
           Luke
           12.31
           .
           1
           Tim.
           4.8
           .
           Heb.
           13.5.6
           .
           Infants
           elect
           are
           in
           the
           same
           Covenant
           Evangelical
           with
           Abraham
           ,
           shall
           have
           a
           Covenant
           Resurrection
           and
           Salvation
           ,
           by
           Christ
           ,
           yet
           not
           in
           the
           visible
           Church
           ,
           but
           are
           saved
           without
           it
           .
           It
           is
           no
           
             New
             Testament
             ordinance
             that
             Ministers
             preach
             the
             Gospel
             to
             every
             creature
             ,
          
           without
           limitation
           ,
           or
           explication
           restrictive
           to
           the
           intelligent
           of
           them
           ,
           or
           
             baptize
             all
             nations
          
           simply
           ,
           whether
           disciples
           ,
           or
           believers
           ,
           or
           not
           ,
           but
           the
           disciples
           or
           believers
           in
           Christ
           of
           all
           nations
           .
           That
           
             faith
             doth
             not
             sanctifie
             in
             every
             subject
             ,
             but
          
           in
           subjecto
           capaci
           ,
           
             and
             so
             not
             an
             unbelieving
             whore
             ,
          
           1
           Cor.
           7.14
           .
           proves
           ,
           that
           the
           sanctifying
           or
           holiness
           there
           ,
           is
           not
           ascribed
           to
           the
           faith
           of
           the
           one
           parent
           ,
           as
           to
           the
           formal
           reason
           ,
           but
           to
           the
           conjugal
           relation
           ,
           contrary
           to
           Paedobaptists
           exposition
           of
           federal
           holiness
           ,
           1
           Cor.
           7.14
           .
           which
           Mr.
           
             Baxter
             hath
             neither
             solidly
             nor
             learnedly
             vindicated
             ,
          
           as
           might
           have
           been
           discerned
           by
           reading
           the
           first
           part
           of
           this
           Review
           sect
           .
           22
           ,
           &c.
           which
           if
           Mr.
           Rutherford
           read
           with
           the
           rest
           ,
           it
           's
           likely
           ●e
           would
           no●
           say
           so
           unadvisedly
           as
           he
           do●h
           ,
           
             that
             the
             dispute
             is
             at
             an
             end
             now
             .
          
           If
           
             God
             made
             the
             Covenant
          
           Gen.
           17.7
           .
           to
           Abraham
           
             not
             as
             a
             Father
             onely
             but
             as
             head
             of
             a
             family
             ,
             and
             covenant
             holiness
             is
             of
             societie●
             and
             houses
             under
             the
             New
             Testament
             as
             in
          
           Abrahams
           house
           ,
           then
           should
           infidels
           infants
           ,
           yea
           infidels
           in
           a
           believers
           house
           be
           baptized
           by
           Paedobaptists
           rules
           ;
           then
           is
           it
           no
           priviledge
           to
           believers
           and
           their
           seed
           ,
           then
           doth
           the
           Apostle
           after
           Paedobaptists
           exposition
           of
           1
           Cor.
           7.14
           .
           say
           false
           ,
           that
           the
           children
           were
           unclean
           ,
           that
           is
           ,
           without
           federal
           holiness
           ▪
           if
           neither
           parent
           were
           a
           believer
           .
           Most
           false
           is
           that
           which
           he
           saith
           without
           colour
           of
           proof
           pag.
           83.
           
           
             Not
             any
             are
             baptized
             in
             the
             New
             Testament
             (
             except
             the
             Eunuch
             and
          
           Saul
           Acts
           8.39
           .
           )
           
             who
             
             were
             baptized
             firstly
             ,
             but
             they
             were
             baptized
             as
             publike
             men
             representing
             a
             seed
          
           ;
           The
           contrary
           appears
           from
           Luk.
           7.29
           .
           Joh.
           4.1
           .
           Nor
           is
           it
           true
           ,
           that
           
             societies
             as
             such
             ,
             were
             baptized
             ,
             nor
          
           any
           such
           thing
           intimated
           in
           the
           words
           ,
           Matth.
           3.3
           .
           Mar.
           1.5
           .
           Lu.
           3.21
           .
           but
           onely
           that
           a
           great
           number
           of
           people
           came
           to
           him
           and
           were
           baptized
           .
           Yea
           in
           those
           places
           ,
           as
           also
           Joh.
           3.22
           ,
           23
           ,
           26.
           it
           is
           plain
           none
           were
           baptized
           ,
           but
           such
           as
           came
           to
           hear
           John
           ,
           and
           by
           confessing
           their
           sins
           shewed
           their
           repentance
           .
           No
           more
           needs
           be
           said
           to
           the
           stale
           frivolous
           allegations
           of
           baptizing
           housholds
           ,
           then
           is
           said
           Examen
           part
           .
           3.
           sect
           .
           14.
           
           Review
           part
           .
           2.
           sect
           .
           20.
           nor
           to
           Rom.
           11.16
           ,
           17.
           then
           in
           the
           first
           part
           of
           the
           Review
           sect
           .
           1
           ,
           &c.
           
           The
           Lord
           sends
           the
           Gospel
           arbi●rarily
           to
           a
           City
           ,
           houshold
           ,
           or
           single
           person
           ,
           as
           to
           the
           Eunuch
           ,
           
             Paul
             ,
             Sergius
             Paulus
          
           ,
           as
           he
           pleaseth
           ,
           and
           wee
           are
           to
           
             enquire
             whether
             the
             faith
             of
             the
             person
             be
             real
             ,
          
           afore
           he
           is
           to
           be
           bap●ized
           ,
           
             though
             the
             Gospel
             be
             come
             to
             the
             nation
             ,
             house
             ,
             or
             society
             .
          
           Nor
           is
           there
           any
           truth
           in
           it
           ,
           no
           not
           according
           to
           the
           Apostles
           doctrine
           ,
           as
           1
           Cor.
           7.14
           .
           is
           expounded
           by
           Paedobaptists
           ,
           and
           they
           dispute
           from
           Gen.
           17.7
           .
           
             if
             the
             friend
             ,
             not
             a
             father
             ,
             be
             in
             the
             house
             or
             society
             and
             profess
             the
             Gospel
             ,
             hee
             and
             his
             servants
             and
             friends
             obtain
             right
             to
             Baptism
             .
          
        
         
           Mr.
           Rutherford
           pag.
           85.
           enquires
           ,
           
             What
             is
             the
             formal
             reason
             and
             ground
             that
             any
             hath
             right
             to
             Baptism
          
           ?
           The
           terme●
           of
           the
           question
           seem
           to
           me
           to
           intimate
           ,
           as
           if
           he
           with
           other
           Paedobaptists
           ,
           took
           Baptism
           onely
           for
           a
           priviledge
           d●rived
           from
           a
           grant
           or
           Covenant
           of
           God
           ,
           which
           I
           take
           to
           be
           onely
           a
           duty
           both
           in
           the
           baptized
           and
           baptizer
           ,
           by
           reason
           of
           a
           command
           of
           Christ
           (
           though
           there
           be
           also
           a
           priviledge
           consequent
           upon
           it
           )
           and
           so
           the
           formal
           reason
           of
           it
           is
           the
           command
           ,
           and
           the
           qualification
           which
           the
           baptized
           is
           to
           have
           ,
           when
           hee
           is
           baptized
           ,
           is
           believing
           with
           all
           his
           heart
           ;
           which
           if
           he
           wants
           he
           sins
           ,
           yet
           not
           so
           as
           that
           the
           person
           ,
           if
           after
           a
           dogmatical
           faith
           he
           become
           a
           sincere
           believer
           ,
           is
           to
           b●e
           baptized
           again
           ,
           but
           to
           repent
           of
           his
           former
           sin
           ,
           as
           Peter
           advised
           
             Simon
             Magus
          
           .
           The
           qualification
           ,
           which
           the
           baptizer
           is
           to
           baptize
           upon
           ,
           is
           a
           sober
           ,
           intelligent
           ,
           serious
           and
           free
           profession
           of
           faith
           in
           Christ
           ,
           upon
           which
           persons
           are
           termed
           disciples
           of
           Christ
           and
           believers
           ,
           and
           is
           the
           rule
           to
           the
           baptizer
           ,
           Matth.
           28.19
           .
           compared
           with
           Mar.
           16.15
           ,
           16.
           which
           warrants
           his
           action
           ,
           he
           being
           not
           able
           to
           look
           into
           the
           heart
           .
           Mr.
           Rutherfords
           objection
           from
           Mar.
           16.16
           .
           is
           answered
           
             Review
             part
          
           .
           2
           sect
           .
           7.
           p.
           115.
           
           It
           is
           false
           ,
           
             that
             none
             are
             to
             be
             baptized
             ,
             but
             covenanted
             ones
          
           ;
           as
           Acts
           2.39
           .
           meaning
           by
           Gods
           promise
           ,
           his
           promise
           of
           remission
           of
           sins
           and
           salvation
           to
           them
           by
           Christ
           ,
           nor
           doth
           Acts
           2.39
           .
           prove
           it
           .
           If
           
             all
             infant
             ▪
             even
             of
             Pagans
             ,
             and
             all
             aged
             are
             not
             to
             be
             baptized
          
           ▪
           how
           is
           it
           true
           ,
           that
           
             all
             nations
          
           are
           to
           be
           baptized
           without
           any
           other
           circumscription
           ,
           as
           Mr.
           Rutherford
           cites
           the
           command
           Matth.
           28.19
           .
           here
           pag.
           84
           ?
           I
           like
           his
           words
           .
           
             All
             in
             Covenant
             are
             not
             to
             be
             baptized
             .
             For
             such
             as
             are
             onely
             really
             and
             invisibly
             in
             Covenant
             ,
             and
             do
             make
             no
             profession
             of
             Christ
             at
             all
             ,
             are
             not
             warrantably
             by
             the
             Church
             to
             be
             baptized
             .
             Onely
             these
             whether
             old
             or
             young
             that
             are
          
           tali
           modo
           visibili
           federati
           ▪
           
             such
             as
             professedly
             and
             visibly
             in
             Covenant
             and
             called
             ,
          
           Acts
           2.39
           .
           
             are
             warrantably
             baptized
             ▪
             Hence
             they
             must
             be
             so
             in
             covenant
             ,
             as
             they
             be
             called
             by
             the
             word
             of
             the
             Covenant
             ;
             for
             they
             cannot
             be
             baptized
             against
             their
             will
             ,
          
           Luk.
           7.29
           ,
           30.
           
           Which
           if
           Mr.
           
           Rutherford
           will
           stand
           to
           ,
           the
           controversie
           may
           be
           ended
           ;
           and
           I
           promise
           him
           ,
           that
           if
           he
           can
           prove
           ,
           or
           shew
           that
           infants
           make
           any
           profession
           of
           Christ
           ,
           are
           professedly
           and
           visibly
           in
           covenant
           ,
           are
           so
           in
           covenant
           ,
           as
           that
           they
           be
           called
           by
           the
           word
           of
           the
           Covenant
           ,
           and
           that
           they
           are
           willing
           to
           be
           baptized
           ,
           I
           shall
           yeild
           to
           baptize
           them
           .
           But
           this
           is
           frequent
           with
           Paedobaptists
           (
           as
           I
           have
           oft
           shewed
           in
           Mr.
           M.
           Mr.
           B.
           and
           Mr.
           Bl.
           )
           to
           let
           fall
           such
           passages
           ,
           especially
           in
           opening
           the
           institution
           ,
           Matth.
           28.19
           .
           in
           opposing
           Papists
           ,
           Prelatists
           ,
           Antibaptists
           ,
           as
           overthrow
           their
           disputes
           for
           infant
           baptism
           ,
           and
           therefore
           they
           will
           not
           stand
           to
           them
           ,
           when
           they
           are
           urged
           against
           them
           ,
           but
           by
           some
           shift
           elude
           them
           .
        
         
           It
           is
           false
           which
           Mr.
           Rutherford
           saith
           ,
           that
           
             this
             proposition
             ,
             Those
             to
             whom
             the
             promise
             of
             the
             Covenant
             does
             belong
             ,
             these
             should
             be
             baptized
          
           (
           if
           universally
           understood
           )
           
             is
             Peters
          
           Acts
           2.38
           ,
           39.
           or
           that
           
             this
             assumption
             ,
             The
             promise
             of
             the
             Covenant
             is
             to
             you
             and
             your
             children
             ,
             is
             the
             express
             words
             of
          
           Peter
           .
           
             The
             offer
             of
             Christ
             in
             the
             preached
             Gospel
             ,
          
           is
           not
           
             the
             call
          
           ,
           meant
           Acts
           2
           .
           3●
           .
           nor
           are
           
             all
             such
             as
             to
             whom
             the
             offer
             is
             made
             exter●ally
             in
             covenant
             ,
             and
             such
             to
             whom
             the
             Covenant
             is
             made
             and
             should
             be
             baptized
          
           ;
           though
           I
           grant
           ,
           if
           they
           
             give
             a
             professed
             consent
             to
             the
             call
             of
             the
             Gospel
             ,
          
           they
           are
           bap●izable
           .
           Calvins
           words
           are
           no
           proof
           ,
           against
           those
           who
           yeild
           not
           what
           he
           saith
           of
           the
           Anabaptists
           of
           his
           time
           .
           Mr
           Rutherfords
           words
           are
           too
           vain
           for
           a
           man
           of
           his
           name
           ,
           which
           say
           ,
           
             that
             believing
             children
             are
             not
             children
             ,
             but
             men
             of
             age
             .
          
           My
           exposition
           of
           Acts
           2.39
           .
           neither
           excludes
           sucking
           children
           ,
           nor
           is
           the
           inclusion
           proved
           by
           him
           from
           Matth.
           2.
           
           ●8
           .
           1
           Cor.
           7.14
           .
           the
           sense
           Mr.
           Rutherford
           makes
           
             the
             onely
             sense
             of
          
           Acts
           2.39
           .
           
             the
             promise
             and
             word
             of
             the
             Covenant
             is
             preached
             to
             you
             and
             your
             children
             in
             you
             ,
          
           is
           false
           ,
           for
           then
           it
           had
           been
           true
           ,
           that
           it
           was
           preached
           then
           to
           all
           afar
           off
           ,
           which
           is
           manifestly
           false
           ,
           and
           vain
           ;
           for
           it
           had
           been
           no
           comfort
           to
           them
           ,
           sith
           it
           might
           bee
           preached
           without
           their
           benefit
           ,
           nor
           
             is
             this
             to
             be
             externally
             in
             covenant
          
           (
           except
           in
           Mr.
           Rutherfords
           gibberish
           )
           
             both
             under
             the
             Old
             and
             New
             Testament
             .
          
           In
           the
           O●d
           persons
           were
           so
           by
           birth
           ,
           without
           preaching
           ;
           in
           the
           New
           ,
           they
           onely
           who
           profess
           faith
           .
        
         
           The
           other
           sense
           Mr.
           Rutherford
           sets
           down
           is
           none
           of
           mine
           ,
           nor
           is
           it
           needful
           I
           should
           answer
           the
           objections
           against
           it
           and
           the
           terms
           ,
           
             the
             Lord
             hath
             internally
             covenanted
             with
             you
          
           ;
           I
           take
           to
           be
           non-sense
           ,
           no
           covenanting
           with
           us
           being
           an
           immanent
           ,
           but
           a
           transeunt
           act
           .
           My
           sense
           is
           fully
           set
           down
           here
           Sect.
           13
           ,
           &c.
           and
           proved
           .
           I
           grant
           
             no
             more
             Covenant
             favour
             holden
             forth
             to
             their
             children
             ,
          
           Acts
           2.39
           .
           
             then
             to
             the
             Pagans
             children
          
           ,
           except
           in
           priority
           of
           tender
           .
           I
           make
           not
           
             external
             covenant
             holiness
             ,
             ceremonial
             holiness
             out
             of
             da●e
             ,
          
           nor
           can
           he
           
             cleer
             it
          
           ,
           or
           that
           by
           any
           thing
           I
           say
           ,
           
             the
             words
          
           Acts
           2.39
           .
           
             must
             be
             in
             a
             contradictory
             way
             expounded
             ,
             to
             wit
             ,
             the
             promise
             is
             no
             more
             made
             to
             your
             children
             so
             long
             as
             they
             are
             infants
             ,
             then
             to
             Devils
          
           ;
           which
           seeing
           hee
           mentions
           Mr.
           Ms.
           words
           but
           a
           little
           before
           ,
           I
           have
           reason
           to
           conceive
           reflect
           on
           my self
           ;
           and
           if
           so
           ,
           they
           have
           too
           great
           a
           shew
           of
           Diabolism
           .
           
             Right
             to
             hear
             the
             preached
             Gospel
             ,
          
           and
           
             a
             Covenant
             or
             Gospel
             warrant
             peculiar
             to
             believers
             children
             ,
          
           is
           such
           talk
           as
           I
           understand
           not
           .
           I
           think
           hearing
           is
           a
           Duty
           obliging
           all
           ;
           
           Pagans
           have
           not
           onely
           warrant
           ,
           but
           also
           command
           to
           hear
           it
           ,
           it
           is
           not
           onely
           lawfull
           but
           necessary
           .
           The
           children
           of
           the
           most
           holy
           Christian
           Gentile
           believers
           ,
           are
           not
           Christians
           till
           they
           believe
           ,
           and
           both
           they
           and
           their
           parents
           when
           they
           believe
           are
           still
           Heathens
           ;
           the
           term
           Heathens
           ,
           being
           all
           one
           with
           Gentiles
           contradistinct
           to
           Jews
           ,
           and
           so
           used
           here
           by
           Mr.
           Rutherford
           himself
           pag.
           74.
           in
           words
           before
           cited
           ,
           and
           I
           sometimes
           admire
           that
           some
           learned
           men
           should
           suggest
           this
           to
           Readers
           and
           hearers
           as
           a
           h●inous
           thing
           to
           term
           them
           Heathens
           ,
           when
           they
           must
           be
           so
           ,
           if
           they
           be
           not
           Jews
           ,
           though
           most
           holy
           Christians
           .
           The
           term
           Pagans
           ,
           if
           it
           bee
           all
           one
           with
           professed
           infidels
           positively
           ,
           I
           grant
           it
           belongs
           not
           to
           our
           children
           ;
           yet
           they
           are
           infidels
           negatively
           ,
           till
           they
           believe
           ,
           and
           are
           so
           accounted
           of
           them
           that
           admit
           them
           not
           to
           the
           Lords
           Supper
           ,
           as
           well
           as
           of
           those
           that
           admit
           them
           not
           to
           Baptism
           ,
           unto
           which
           actual
           profession
           of
           faith
           is
           as
           well
           required
           as
           to
           the
           Lords
           Supper
           .
           To
           neither
           hath
           a
           man
           any
           right
           by
           Covenant
           ,
           although
           by
           the
           Covenant
           he
           hath
           right
           to
           the
           benefits
           of
           the
           Gospel
           .
           Baptism
           and
           the
           Lords
           Supper
           are
           neither
           of
           them
           formally
           benefi●s
           ,
           or
           seals
           of
           the
           Covenant
           of
           grace
           ;
           though
           by
           con●equent
           ,
           in
           the
           right
           use
           of
           them
           ,
           such
           benefit●
           accrue
           to
           men
           by
           them
           .
           They
           are
           hoth
           rites
           appointed
           by
           Christ
           ,
           the
           one
           to
           be
           the
           baptized
           his
           signe
           ,
           whereby
           he
           professeth
           repentance
           and
           faith
           in
           Christ
           ,
           and
           engageth
           himself
           solemnly
           to
           adhere
           to
           Christ
           as
           his
           disciple
           ,
           the
           other
           whereby
           he●
           signifies
           his
           remembrance
           of
           Christs
           death
           ,
           both
           our
           duties
           ,
           and
           a
           right
           to
           duty
           ,
           sounds
           to
           mee
           like
           non-sense
           .
        
         
           I
           know
           no
           
             Anabaptist
             that
             ignorantly
             confounds
             the
             promise
             and
             the
             thing
             promised
             ,
             the
             Covenant
             and
             benefits
             covenanted
          
           ;
           But
           this
           I
           aver
           ,
           that
           when
           God
           promiseth
           and
           covenanteth
           they
           are
           connex
           ,
           there
           is
           no
           man
           to
           whom
           Cod
           promiseth
           or
           covenanteth
           ,
           but
           he
           hath
           or
           shall
           have
           the
           thing
           promised
           or
           covenanted
           .
           And
           this
           I
           learn
           from
           the
           Apostle
           Rom.
           9.8
           .
           who
           makes
           onely
           
             the
             chosen
             sons
             of
             promise
          
           ,
           as
           Mr.
           Rutherford
           here
           pag.
           77.
           expounds
           him
           ;
           and
           that
           is
           ,
           as
           Gal.
           3.16
           .
           he
           expresseth
           himself
           ,
           to
           Abraham
           
             and
             his
             seed
             were
             the
             promises
             made
             or
             said
             ,
             that
             is
             Christ
          
           personal
           or
           mystical
           ,
           or
           both
           ,
           and
           to
           no
           other
           .
           And
           sure
           the
           Apostle
           Rom.
           9.6
           .
           did
           think
           it
           blasphemy
           to
           say
           ,
           that
           God
           had
           promised
           ,
           and
           those
           he
           promised
           to
           should
           not
           have
           the
           thing
           promised
           ;
           for
           then
           
             Gods
             word
             should
             fall
          
           ,
           and
           he
           be
           a
           liar
           .
           If
           Gods
           conditional
           promise
           be
           a
           Covenant
           ▪
           yet
           it
           is
           made
           onely
           to
           them
           that
           perform
           the
           condition
           .
           
             He
             that
             believeth
             and
             is
             baptized
             shall
             bee
             saved
             ,
          
           is
           not
           an
           universal
           promise
           to
           all
           men
           ,
           whether
           believers
           or
           not
           ;
           but
           onely
           to
           so
           many
           as
           shall
           believe
           .
           'T
           is
           true
           we
           can
           exclude
           none
           ,
           because
           we
           cannot
           exempt
           any
           from
           believing
           ,
           and
           therefore
           we
           are
           to
           make
           an
           indifferent
           offer
           to
           any
           ,
           but
           God
           in
           his
           intention
           excludes
           many
           ,
           and
           his
           promise
           is
           not
           made
           to
           them
           whom
           he
           excludes
           ,
           nor
           are
           they
           under
           his
           Covenant
           ,
           or
           in
           covenant
           with
           him
           ,
           in
           respect
           of
           his
           act
           of
           promising
           ;
           though
           they
           may
           be
           said
           to
           bee
           in
           Covenant
           ,
           or
           under
           the
           Covenant
           in
           respect
           of
           their
           own
           act
           of
           promising
           ;
           I
           grant
           
             the
             command
             is
             to
             persons
             whether
             they
             believe
             or
             not
             ,
             obey
             or
             not
             ,
          
           for
           that
           is
           not
           an
           enunciative
           speech
           ,
           that
           signifies
           any
           thing
           true
           or
           false
           ,
           but
           is
           in
           the
           imperative
           
           mood
           ,
           and
           extendeth
           to
           all
           men
           whatsoever
           ,
           so
           as
           whosoever
           doth
           not
           as
           the
           command
           bids
           ,
           sins
           :
           But
           when
           Mr.
           Rutherford
           saith
           ,
           
             the
             promise
             is
             to
             you
             ,
             and
             so
             are
             the
             commands
             and
             threatnings
             ,
             whether
             ye
             believe
             or
             not
             ;
             whether
             ye
             transgress
             or
             transgress
             not
          
           :
           (
           if
           an
           Anabaptist
           falsly
           so
           called
           may
           have
           the
           boldness
           to
           tell
           a
           Professour
           in
           Divinity
           in
           an
           University
           in
           Scotland
           of
           ignorance
           )
           I
           should
           tell
           him
           ,
           he
           is
           mistaken
           ,
           in
           saying
           ,
           
             the
             promise
             is
             to
             you
             whether
             you
             believe
             or
             no
             ,
             the
             threatning
             is
             to
             you
             whether
             you
             transgress
             or
             no.
          
           For
           they
           being
           enunciations
           in
           the
           indicative
           mood
           ,
           if
           meant
           so
           ,
           should
           bee
           false
           ;
           which
           to
           impute
           to
           God
           ,
           would
           asperse
           him
           with
           falshood
           and
           injustice
           ,
           which
           is
           
             horrendum
             dictu
          
           .
           And
           in
           my
           apprehension
           it
           savours
           of
           ignorance
           which
           Mr.
           Rutherford
           saith
           pag.
           91.
           
           
             Nor
             is
             it
             true
             ,
             that
             the
             promise
             is
             made
             to
             the
             aged
             upon
             condition
             of
             believing
             .
             The
             promise
             is
             made
             to
             them
             absolutely
             ,
             whether
             they
             believe
             or
             not
             .
             But
             the
             blessing
             of
             the
             promise
             and
             Covenant
             of
             grace
             is
             given
             and
             bestowed
             onely
             conditionally
             if
             they
             believe
             .
             The
             promise
             is
             absolutely
             made
             ,
             it
             's
             called
             conditional
             from
             the
             thing
             corditionally
             given
             .
          
           For
           either
           I
           have
           lost
           my
           wits
           ,
           or
           else
           a
           conditional
           promise
           is
           a
           conditional
           p●oposition
           ,
           expressing
           something
           that
           shall
           be
           ,
           if
           some
           other
           thing
           bee
           put
           ;
           and
           sure
           a
           conditional
           proposition
           is
           so
           termed
           from
           the
           words
           ,
           not
           from
           the
           event
           .
           A
           promise
           is
           a
           promise
           absolute
           or
           conditional
           ,
           as
           soon
           as
           the
           words
           are
           spoken
           ,
           long
           before
           the
           thing
           promised
           is
           given
           ,
           yea
           though
           it
           be
           never
           given
           .
           The
           giving
           or
           not
           giving
           upon
           performing
           or
           not
           performing
           the
           condition
           ,
           may
           make
           the
           promise
           true
           or
           false
           determinately
           ,
           but
           not
           conditional
           or
           absolute
           .
           I
           forbear
           to
           uncover
           any
           further
           Mr.
           Rutherfurds
           nakedness
           in
           this
           speech
           ,
           and
           reset
           him
           to
           Mr.
           Baxter
           to
           correct
           him
           for
           that
           speech
           ;
           nor
           is
           it
           true
           ,
           that
           
             the
             promise
             is
             not
             made
             to
             the
             aged
             upon
             condition
             of
             believing
             .
          
           And
           as
           for
           his
           speeches
           ,
           of
           the
           saving
           of
           infants
           of
           believing
           parents
           dying
           in
           infancy
           ,
           and
           our
           giving
           evidence
           thereof
           ,
           there
           is
           so
           much
           said
           before
           of
           it
           ,
           especially
           against
           Mr.
           Baxter
           Sect.
           73
           ,
           74.
           and
           elsewhere
           ,
           that
           I
           need
           say
           no
           more
           here
           .
           As
           for
           what
           he
           saith
           ,
           
             of
             our
             want
             of
             warrant
             to
             pray
             for
             them
             without
             their
             being
             in
             Covenant
          
           ;
           though
           it
           hurt
           not
           me
           ,
           who
           grant
           of
           so
           many
           as
           are
           elect
           that
           they
           are
           in
           Covenant
           ;
           yet
           I
           think
           I
           have
           a
           warrant
           to
           pray
           by
           a
           general
           command
           ,
           1
           Tim.
           2.1
           ,
           2
           ,
           3.
           and
           in
           faith
           by
           a
           general
           promise
           ,
           Matth.
           7.7
           ,
           8.
           the
           knowledge
           of
           Gods
           goodness
           ,
           and
           the
           goodness
           of
           the
           thing
           asked
           .
        
         
           In
           the
           rest
           of
           the
           Chapter
           ,
           Mr.
           Rutherfurd
           endeavours
           to
           find
           a
           way
           ,
           according
           to
           which
           infants
           of
           believers
           may
           be
           said
           to
           bee
           within
           Covenant
           ,
           and
           the
           words
           Acts
           2.39
           .
           meant
           of
           them
           ,
           and
           their
           title
           to
           Baptism
           thence
           inferred
           :
           for
           which
           end
           hee
           useth
           many
           words
           with
           distinctions
           ,
           which
           are
           vain
           ,
           without
           good
           sense
           ,
           or
           good
           consistency
           ,
           or
           any
           thing
           to
           his
           purpose
           .
        
         
           Four
           ways
           he
           conceives
           infants
           of
           believers
           may
           be
           said
           to
           be
           in
           Covenant
           .
           1.
           
           In
           that
           God
           maketh
           the
           promise
           of
           a
           new
           heart
           to
           them
           ;
           but
           this
           he
           grants
           is
           true
           onely
           of
           the
           elect
           ;
           and
           not
           of
           all
           commanded
           to
           be
           baptized
           ,
           Acts
           2.38
           ,
           39.
           
           And
           pag.
           86.
           he
           granted
           persons
           invisibly
           in
           Covenant
           without
           profession
           ,
           are
           not
           warrantably
           to
           be
           baptized
           .
           2.
           
           In
           that
           God
           promiseth
           forgiveness
           of
           sins
           ,
           and
           eternal
           life
           upon
           condition
           
           of
           repentance
           and
           faith
           .
           Thus
           infants
           may
           be
           in
           the
           Covenant
           of
           grace
           ,
           but
           no
           otherwise
           then
           or
           rather
           not
           so
           much
           as
           professed
           unbelievers
           ,
           to
           whom
           it
           is
           tendred
           ,
           who
           yet
           are
           not
           to
           be
           baptized
           ,
           and
           if
           the
           promise
           be
           meant
           so
           Acts
           2.39
           .
           it
           proves
           not
           a
           right
           to
           Baptism
           thence
           till
           the
           condition
           be
           performed
           ,
           which
           when
           infants
           declare
           they
           do
           ,
           I
           shall
           baptize
           them
           .
           3.
           
           That
           they
           are
           in
           Covenant
           because
           they
           are
           under
           the
           command
           ,
           for
           thus
           he
           speaks
           pag.
           94.
           
           
             The
             Covenant
             must
             be
             considered
          
           in
           abstracto
           ,
           
             and
             formally
             in
             the
             letter
             as
             a
             simple
             way
             of
             saving
             sinners
             ,
             so
             they
             believe
             ,
             so
             all
             within
             the
             visible
             Church
             are
             in
             the
             Covenant
             of
             grace
             ,
             and
             so
             it
             contains
             onely
             the
             will
             of
             precept
             .
          
           In
           which
           he
           is
           mistaken
           ,
           1.
           in
           that
           he
           saith
           ,
           
             the
             Covenant
             formerly
             in
             the
             letter
             is
             a
             simple
             way
             of
             saving
             sinners
             ,
             so
             they
             believe
          
           ;
           for
           such
           a
           speech
           is
           not
           the
           Covenant
           in
           any
           sense
           ,
           much
           less
           formally
           in
           the
           letter
           
             in
             abstracto
          
           :
           such
           a
           speech
           as
           this
           ,
           men
           are
           saved
           if
           they
           believe
           ,
           or
           the
           way
           of
           saving
           men
           is
           upon
           condition
           of
           believing
           ,
           is
           not
           the
           Covenant
           sith
           it
           is
           not
           a
           promise
           ,
           but
           a
           Covenant
           is
           formally
           a
           promise
           ,
           or
           an
           aggregate
           of
           promises
           .
           2.
           
           In
           that
           he
           saith
           ,
           
             the
             Covenant
             formally
             contains
             only
             the
             will
             of
             precept
          
           ;
           whereas
           the
           Covenant
           formally
           contains
           not
           at
           all
           the
           will
           of
           precept
           ,
           the
           will
           of
           precept
           containing
           onely
           the
           command
           of
           what
           should
           be
           done
           by
           another
           ,
           but
           the
           Covenant
           is
           a
           promise
           of
           what
           the
           Covenanter
           will
           do
           ;
           the
           one
           is
           exprest
           in
           the
           imperative
           mood
           ,
           the
           other
           in
           the
           indicative
           ;
           nor
           is
           the
           will
           
             of
             precept
             in
             the
             letter
             as
             a
             simple
             way
             of
             saving
             sinners
             ,
             so
             they
             believe
          
           ;
           for
           such
           an
           expression
           is
           no
           command
           at
           all
           ,
           but
           a
           declaration
           of
           event
           .
           3.
           
           In
           that
           he
           saith
           ,
           
             so
             all
             within
             the
             visible
             Church
             are
             in
             the
             Covenant
             of
             grace
             ,
          
           which
           he
           seems
           to
           mean
           thus
           ,
           they
           all
           and
           they
           onely
           .
           But
           sure
           either
           infants
           are
           not
           at
           all
           this
           way
           in
           the
           Covenant
           of
           grace
           ,
           who
           never
           hear
           the
           command
           propounded
           to
           them
           ,
           or
           if
           they
           be
           ,
           they
           are
           no
           more
           in
           it
           then
           the
           Americans
           out
           of
           the
           visible
           Church
           ▪
           who
           never
           heard
           of
           Christ
           ,
           nor
           so
           much
           as
           professed
           unbelievers
           to
           whom
           the
           Gospel
           hath
           been
           preached
           ;
           and
           therfore
           this
           way
           infants
           have
           not
           right
           to
           baptism
           ▪
           So
           that
           this
           speech
           of
           Mr.
           Rutherfurd
           hath
           ,
           as
           many
           of
           his
           expressions
           ,
           nothing
           but
           ignorance
           and
           impertinency
           .
           4.
           
           A
           person
           may
           be
           said
           to
           be
           in
           Covenant
           ,
           in
           
             that
             he
             is
             really
             covenanted
             and
             engaged
             by
             his
             consented
             profession
             ,
             to
             fulfil
             the
             Covenant
          
           ;
           as
           Mr.
           Rutherfurd
           speaks
           pag.
           92.
           
           This
           way
           I
           grant
           intitles
           to
           Baptism
           ;
           but
           sure
           infants
           are
           not
           so
           in
           Covenant
           ,
           nor
           is
           the
           meaning
           so
           Acts
           2.39
           .
           where
           the
           promise
           is
           Gods
           promise
           to
           us
           ,
           not
           our
           promise
           to
           God
           ;
           nor
           is
           this
           the
           Paedobaptists
           plea
           ,
           when
           they
           argue
           infants
           are
           in
           Covenant
           ,
           therefore
           to
           be
           baptized
           ;
           for
           they
           mean
           by
           being
           in
           Covenant
           ,
           that
           God
           hath
           promised
           to
           be
           a
           God
           to
           them
           as
           the
           seed
           of
           believers
           ,
           Gen.
           17.7
           .
           And
           therefore
           Mr.
           Rutherfurd
           hath
           not
           yet
           shewed
           any
           way
           ,
           according
           to
           which
           infants
           of
           believers
           are
           intitled
           to
           Baptism
           ,
           by
           vertue
           of
           the
           Covenant
           of
           grace
           ;
           or
           from
           Acts
           2.38
           ,
           39.
           notwithstanding
           all
           
             his
             blooding
             of
             it
          
           ,
           to
           use
           his
           own
           term
           .
           Let
           's
           view
           what
           is
           in
           Ch.
           14.
           
        
         
           Neither
           is
           it
           true
           ,
           that
           
             God
             saith
             persons
             should
             be
             circumcised
             because
             of
             Gods
             promise
             ,
             Gen.
          
           17.7
           .
           Nor
           ,
           
             that
             women
             were
             circumcised
             in
             the
             males
          
           ;
           nor
           was
           Peter
           
             sent
             to
             baptize
             all
             the
             circumcised
          
           ;
           nor
           
             are
             infants
             to
             bee
             Baptized
             by
             the
             ground
             of
             Circumcision
          
           ;
           nor
           
             is
             there
             any
             thing
          
           
           Acts
           2.38
           ,
           39.
           
             that
             saith
             ,
             because
             the
             same
             promise
             is
             made
             to
             fathers
             and
             to
             children
             must
             infants
             bee
             baptised
             .
          
           Neither
           do
           I
           know
           what
           Mr.
           Rutherfurd
           understands
           by
           
             Theological
             essence
          
           ,
           or
           
             formal
             effects
          
           ;
           nor
           do
           I
           conceive
           any
           truth
           or
           sense
           in
           Mr.
           Rutherfurds
           talk
           of
           
             Circumcision
             and
             Baptism
             being
             the
             same
             in
             the
             substance
             ,
             nature
             ,
             and
             Theological
             essence
             ,
             and
             in
             the
             formal
             effects
          
           ;
           much
           less
           that
           
             the
             Lord
             hath
             any
             such
             argument
             ,
          
           Gen.
           17.7
           .
           And
           though
           I
           should
           grant
           
             all
             are
             to
             bee
             exhorted
             to
             be
             baptised
             ,
             who
             are
             under
             the
             same
             Covenant
          
           ;
           yet
           not
           without
           repentance
           and
           faith
           foregoing
           their
           Baptism
           ,
           wit●out
           which
           the
           promise
           warrants
           not
           Baptism
           .
           There
           is
           no
           such
           command
           Gen.
           17.7
           ,
           8.
           that
           
             all
             these
             in
             Covenant
             should
             be
             marked
             with
             the
             initiatory
             seal
          
           ;
           nor
           is
           
             Baptism
             instituted
             in
             place
             of
             Circumci●●on
          
           ;
           and
           if
           it
           were
           ,
           yet
           m●re
           is
           needful
           to
           warrant
           infant
           baptism
           .
        
         
           There
           is
           as
           plain
           precept
           Acts
           2.38
           .
           &
           8.36
           ,
           37.
           
           Mark.
           16.16
           .
           Matth.
           28.19
           .
           against
           in●ant
           Baptism
           ,
           as
           is
           against
           infant
           Communion
           1
           Cor.
           11.28
           .
           Wee
           have
           good
           consequences
           out
           of
           the
           word
           against
           infant
           Baptism
           ,
           without
           arguing
           from
           the
           Covenant
           of
           grace
           ;
           which
           Mr.
           Rutherfurd
           may
           see
           in
           the
           2d
           .
           part
           of
           this
           Review
           sect
           .
           5
           and
           none
           
             against
             the
             Holy
             Ghost
          
           ,
           but
           from
           him
           .
           That
           
             the
             promises
             of
             the
             Covenant
             of
             grace
             are
             expresly
             to
             infants
             of
             the
             New
             Testament
          
           is
           more
           then
           I
           find
           Acts
           2.39
           .
           or
           elsewhere
           .
           Dipping
           in
           rivers
           need
           not
           be
           onerous
           ,
           and
           may
           be
           without
           danger
           ,
           to
           women
           with
           child
           ,
           Virgins
           ,
           some
           sorts
           of
           diseased
           persons
           in
           winter
           ,
           in
           cold
           countries
           ,
           and
           it
           will
           require
           more
           strength
           in
           dispute
           ,
           then
           either
           Mr.
           Baillee
           ,
           or
           Mr.
           Baxter
           ,
           have
           shewed
           ,
           or
           I
           finde
           yet
           in
           Mr.
           Rutherfurd
           ;
           to
           prove
           dipping
           in
           rivers
           (
           though
           Baptism
           be
           not
           necessary
           to
           be
           done
           in
           rivers
           )
           to
           be
           
             against
             the
             word
             ,
             the
             second
             ,
             third
             ,
             and
             fourth
             Commandements
             .
          
           And
           against
           sprinkling
           ,
           or
           perfusion
           instead
           of
           Baptism
           ,
           there
           is
           so
           much
           said
           in
           my
           
             Addition
             to
             the
             Apology
          
           against
           Mr.
           Baillee
           ,
           Mr.
           Rutherfurds
           Colleague
           ,
           and
           delivered
           to
           Mr.
           Rutherfurd
           himself
           ,
           and
           since
           printed
           with
           a
           Letter
           to
           him
           ,
           as
           is
           for
           ought
           I
           know
           ,
           yet
           unanswered
           .
           All
           Mr.
           Rutherfurds
           talk
           pag.
           98
           ,
           99.
           that
           
             now
             infants
             of
             believers
             are
             casten
             out
             ,
             for
             no
             fault
             ,
             of
             the
             Covenant
             of
             grace
             ,
          
           and
           his
           aggravations
           thereof
           ,
           are
           to
           be
           taken
           for
           meer
           calumnies
           ,
           and
           since
           the
           printing
           of
           my
           Ex●men
           ,
           there
           is
           reason
           to
           judge
           them
           to
           be
           thus
           wilfully
           vented
           by
           Mr.
           Rutherfurd
           ,
           and
           till
           he
           name
           the
           Anabaptists
           ,
           and
           cite
           the
           place
           ,
           I
           can
           take
           it
           for
           no
           other
           then
           a
           false
           accusation
           ,
           which
           he
           saith
           
             of
             the
             Anabaptists
             that
             they
             teach
             infants
             to
             be
             born
             without
             sin
             .
          
        
         
           Mr.
           Rutherfurd
           dictates
           without
           proof
           pag.
           100.
           that
           
             they
             were
             covenanting
             parents
             and
             believers
             ,
             that
             brought
             the
             little
             children
          
           Mark
           10.13
           ,
           14
           that
           
             they
             were
             not
             diseased
             or
             possessed
             ,
          
           that
           
             he
             would
             have
             the
             whole
             spece
             of
             infants
             at
             all
             time
             ●o
             come
             to
             him
             ,
          
           and
           those
           infants
           might
           bee
           blessed
           as
           elect
           ones
           ,
           though
           
             no
             marks
             were
             given
             to
             parents
             or
             others
             ,
             whereby
             to
             discern
             elect
             children
          
           ;
           these
           being
           no
           direction
           for
           them
           to
           bring
           children
           to
           Christ
           under
           that
           notion
           .
           It
           is
           false
           that
           
             Anabaptists
             rebuke
             persons
             that
             bring
             children
             to
             Christ
             as
             the
             disciples
             did
             ,
          
           Mar.
           10.13
           .
           Or
           that
           
             Christ
             instates
             infants
             of
             believing
             parents
             as
             members
             of
             the
             visible
             Church
             .
          
           What
           Mr.
           ●obbet
           hath
           said
           of
           that
           act
           of
           Christ
           is
           refelled
           Review
           
           part
           .
           2.
           sect
           .
           19.
           and
           that
           
             the
             Kingdome
             of
             God
             is
          
           that
           of
           glory
           ,
           is
           made
           good
           against
           Mr.
           Blake
           there
           ,
           sect
           .
           18
           and
           not
           refused
           by
           me
           :
           I
           know
           no
           absurdity
           in
           it
           ,
           to
           say
           ,
           
             Christ
             might
             bless
             infants
             of
             Pagans
             .
          
           What
           designe
           Christ
           might
           have
           ,
           or
           had
           ,
           besides
           Mr.
           Rutherfurds
           conceived
           
             purpose
             to
             hold
             forth
             the
             common
             interest
             of
             the
             whole
             spece
             of
             infants
             within
             the
             visible
             Church
             ,
          
           is
           shewed
           there
           sect
           .
           17.
           against
           Mr.
           Baxter
           .
           I
           do
           gran●
           
             the
             blessing
             ,
             Mark
          
           10.16
           .
           to
           be
           personal
           ,
           and
           the
           chiefest
           blessing
           beyond
           visible
           Churchmembership
           ;
           and
           though
           we
           finde
           not
           proof
           that
           
             Christ
             blessed
             the
             whole
             race
             of
             infants
             of
             covenanting
             parents
             ,
          
           yet
           it
           is
           false
           that
           
             we
             make
             them
             blessed
             onely
             as
             symboles
             of
             humility
          
           ;
           or
           that
           
             the
             blessing
             was
             some
             complemental
             salutation
          
           ;
           or
           that
           (
           as
           Mr
           R.
           saith
           of
           Anab●ptists
           after
           hi●
           calumniating
           manner
           )
           
             wee
             will
             have
             them
             without
             Christ
             and
             the
             Covenant
             ,
          
           and
           
             under
             the
             curse
             of
             God
          
           ;
           but
           grant
           that
           they
           were
           blessed
           with
           the
           blessing
           of
           the
           Covenant
           of
           grace
           ,
           and
           that
           many
           other
           infants
           are
           so
           .
           Whether
           they
           were
           parents
           ,
           
             or
             believers
             in
             Christ
             as
             the
             Messiah
             ,
          
           who
           brought
           the
           children
           ,
           Matth.
           19.13
           .
           is
           uncertain
           ;
           nor
           do
           I
           say
           ,
           or
           need
           I
           ,
           
             they
             had
             a
             saith
             grounded
             upon
             a
             possibility
             of
             election
             separated
             from
             the
             Covenant
          
           ;
           nor
           do
           I
           deny
           ,
           that
           
             infants
             have
             their
             share
             of
             salvation
             by
             the
             Covenant
          
           ;
           or
           that
           
             a
             covenanted
             seed
             is
             prophesied
             to
             be
             added
             to
             the
             Jews
             ,
             under
             the
             New
             Testament
          
           ;
           nor
           doth
           any
           thing
           I
           say
           infer
           ,
           that
           
             the
             children
             of
             believers
             under
             the
             New
             Testament
             must
             be
             a
             cursed
             seed
          
           ;
           yet
           there
           is
           none
           of
           the
           Texts
           Mr.
           Rutherfurd
           brings
           ,
           which
           proves
           a
           prediction
           ,
           that
           the
           natural
           seed
           of
           believers
           as
           such
           ,
           shall
           be
           blessed
           and
           in
           the
           Covenant
           of
           grace
           ,
           nor
           that
           their
           infant
           seed
           shall
           be
           visible
           Churchmembers
           in
           the
           Christian
           Church
           :
           But
           they
           are
           all
           impertinently
           alledged
           ,
           some
           being
           meant
           of
           the
           Jews
           i●crease
           in
           Jud●●
           after
           their
           return
           from
           Babylon
           ,
           some
           of
           the
           effectual
           calling
           of
           the
           Gentiles
           ;
           and
           most
           of
           them
           so
           far
           cleared
           before
           ,
           that
           I
           count
           it
           needless
           to
           make
           answer
           to
           each
           of
           the
           Texts
           by
           themselves
           .
           And
           Mr.
           Rutherfurds
           discourse
           is
           so
           loose
           and
           full
           of
           impertinencies
           ,
           and
           incoherencies
           ,
           that
           I
           shall
           onely
           animadvert
           on
           some
           passages
           ,
           till
           the
           whole
           bee
           brought
           to
           some
           distinct
           Scholastique
           form
           .
        
         
           He
           tels
           us
           pag
           ,
           168.
           
           
             That
             external
             covenanting
             goes
             before
             internal
             covenanting
             ,
             as
             the
             means
             before
             the
             end
             ,
             and
             the
             cause
             before
             the
             effect
             :
             for
             faith
             comes
             by
             hearing
             of
             a
             sent
             pre●cher
             ,
             Rom.
             ●0
             .
             14
             .
             and
             the
             preaching
             of
             the
             Gospel
             is
             a
             saving
             means
             of
             begetting
             a
             new
             heart
             ,
             and
             of
             a
             new
             spirit
             .
             Hence
             1.
             
             All
             must
             be
             first
             externally
             in
             covenant
             ,
             before
             they
             can
             be
             internally
             and
             really
             in
             covenant
             .
          
           In
           which
           speech
           he
           seem●
           to
           conceive
           external
           covenanting
           ,
           to
           bee
           either
           preaching
           or
           hearing
           a
           preacher
           ,
           else
           his
           reason
           had
           been
           vain
           .
           But
           what
           non-sense
           scribling
           is
           this
           ,
           to
           term
           preaching
           or
           hearing
           covenanting
           ?
           A
           person
           may
           ,
           and
           we
           may
           conceive
           some
           do
           ,
           preach
           and
           hear
           ,
           who
           never
           externally
           covenant
           .
           Sure
           covenanting
           is
           promising
           ,
           but
           so
           is
           not
           either
           preaching
           or
           hearing
           .
           And
           if
           Mr.
           Rutherfurds
           words
           be
           true
           ,
           no
           infant
           can
           be
           internally
           and
           really
           in
           Covenant
           ,
           who
           doth
           not
           preach
           or
           hear
           .
        
         
           His
           talk
           is
           as
           vain
           ,
           
             Of
             the
             Lord
             being
             a
             God
             simply
             to
             some
             ,
             and
             no
             more
             but
             a
             God
             to
             them
             in
             regard
             of
             outward
             Church-priviledges
             ,
             but
             to
             
             others
             more
             then
             a
             God
             in
             truth
             and
             righteousness
             ;
             not
             to
             all
             ,
             as
             if
             God
          
           might
           be
           a
           God
           to
           some
           not
           in
           truth
           and
           righteousness
           ,
           or
           the
           being
           a
           God
           to
           his
           people
           ,
           contained
           not
           the
           greatest
           blessings
           ,
           contrary
           to
           Lu.
           20.37
           ,
           38.
           
           Heb.
           11.16
           .
        
         
           His
           further
           talk
           pag.
           109.
           from
           Matth.
           19.14
           .
           is
           without
           proof
           ,
           and
           all
           shewed
           to
           be
           vain
           ,
           in
           the
           places
           before
           cited
           .
           Though
           
             the
             houshold
          
           sometimes
           comprehend
           infants
           ,
           yet
           not
           so
           still
           ,
           nor
           Acts
           16.
           as
           is
           shewed
           Review
           part
           .
           2.
           sect
           .
           20.
           
           Anabaptists
           neither
           do
           nor
           must
           grant
           ,
           
             if
             infants
             be
             in
             Covenant
             ,
             they
             ought
             to
             receive
             the
             seal
             of
             the
             Covenant
             .
          
        
         
           If
           Rom.
           11.16
           .
           be
           meant
           of
           
             holiness
             onely
             intentionally
          
           ,
           and
           not
           giving
           actual
           right
           to
           Baptism
           ,
           then
           
             the
             holiness
          
           there
           proves
           not
           infants
           to
           be
           baptizable
           .
           That
           the
           Covenant
           Deut.
           29.14
           ,
           15.
           should
           
             ●e
             made
             virtually
             radically
          
           with
           us
           Gentiles
           ,
           is
           a
           do●age
           with
           a
           witness
           :
           not
           onely
           the
           express
           words
           v.
           1.
           but
           also
           the
           passages
           all
           along
           Ch.
           29
           ,
           30.
           shew
           it
           was
           the
           legal
           Covenant
           renewed
           with
           the
           people
           of
           Israel
           and
           their
           posterity
           ,
           to
           engage
           them
           to
           observe
           all
           the
           Law
           of
           God
           given
           by
           Moses
           :
           not
           the
           Covenant
           made
           to
           
             Adam
             ,
             Abraham
             ,
             David
             ,
             the
             New
             ,
          
           or
           
             better
             Covenant
          
           .
           If
           
             the
             Covenant
             may
             stand
             in
             one
             ,
          
           then
           it
           is
           not
           necessary
           that
           a
           people
           ,
           nation
           ▪
           seed
           ,
           body
           ,
           should
           be
           in
           covenant
           ,
           and
           consequently
           it
           may
           stand
           without
           infants
           .
           The
           Apostle
           saith
           not
           Rom.
           11.16
           .
           
             the
             Fathers
             were
             the
             root
          
           .
           But
           Mr.
           Rutherfurd
           adds
           .
        
         
           
             Hence
             Anabaptists
             ,
             without
             all
             reason
             ,
             say
             that
             hee
             speaks
             not
             of
             federal
             and
             external
             holiness
             ,
             but
             of
             real
             ,
             internal
             ,
             and
             true
             holiness
             ,
             onely
             of
             the
             invisible
             body
             predestinated
             to
             life
             :
             for
             though
             invisible
             holiness
             cannot
             be
             excluded
             ,
             except
             we
             exclude
             the
             holiness
             of
             
               Abraham
               ,
               Isaac
            
             ,
             and
             Jacob
             ,
             who
             were
             without
             doubt
             a
             part
             of
             the
             roo●
             .
          
        
         
           Answ.
           Anabaptists
           ,
           if
           we
           must
           be
           so
           named
           ,
           do
           say
           that
           the
           holiness
           Rom.
           11.16
           .
           is
           meant
           of
           real
           ,
           internal
           and
           true
           holiness
           ;
           and
           consequently
           the
           persons
           there
           said
           to
           be
           holy
           ,
           are
           all
           of
           the
           invisible
           body
           predestinated
           to
           life
           ,
           and
           no
           other
           but
           such
           there
           meant
           :
           yet
           they
           deny
           not
           ,
           that
           the
           holiness
           of
           the
           Covenant
           and
           Church
           the●e
           meant
           were
           made
           visible
           by
           its
           working
           ,
           the
           collective
           body
           of
           the
           Jewes
           predestinate
           to
           life
           ;
           and
           that
           it
           is
           not
           said
           without
           all
           reason
           ,
           might
           have
           appeared
           to
           Mr.
           Rutherfurd
           ,
           if
           he
           had
           read
           my
           Examen
           part
           .
           3
           sect
           .
           7.
           my
           Apol.
           sect
           .
           14.
           pag.
           67.
           
           Review
           part
           .
           1.
           sect
           .
           1
           ,
           &c.
           part
           .
           3.
           sect
           .
           75.
           yea
           if
           there
           were
           nothing
           else
           said
           but
           what
           Mr.
           Rutherfurd
           here
           yeilds
           ,
           that
           
             invisible
             holiness
             cannot
             be
             excluded
             ,
             except
             we
             exclude
             the
             holiness
             of
          
           Abraham
           ,
           Isaac
           ,
           and
           Jacob
           ,
           
             who
             were
             withoue
             doubt
             part
             of
             the
             root
             ,
          
           that
           which
           Anabaptists
           say
           ,
           is
           not
           said
           without
           reason
           ,
           and
           that
           demonstrative
           .
           For
           if
           
             invisible
             holiness
             cannot
             be
             excluded
          
           ,
           then
           it
           is
           included
           ,
           and
           if
           included
           together
           with
           external
           visible
           holiness
           ,
           then
           the
           holiness
           there
           meant
           is
           not
           external
           holiness
           alone
           ;
           nor
           they
           who
           have
           meerly
           external
           federal
           holiness
           are
           there
           said
           to
           be
           holy
           ,
           and
           consequently
           no
           reprobate
           ,
           but
           onely
           the
           predestinate
           to
           life
           .
           And
           if
           
             Abraham
             ,
             Isaac
             and
             Jacob
             ,
             be
             part
             of
             the
             root
             ,
             and
             therefore
             invisible
             holiness
             cannot
             bee
             excluded
             ,
          
           then
           the
           rest
           of
           the
           root
           and
           the
           branches
           which
           are
           made
           in
           the
           text
           alike
           holy
           ,
           must
           have
           invisible
           holiness
           also
           .
           But
           
             Mr.
             Rutherfurd
          
           ads
           .
        
         
         
           
             Yet
             he
             must
             be
             taken
             to
             speak
             of
             that
             holiness
             of
             the
             Covenant
             and
             Church
             ,
             as
             made
             visible
             ,
             and
             of
             the
             visible
             collective
             body
             of
             the
             Jews
             ,
             not
             of
             onely
             real
             and
             invisible
             holiness
             .
             1.
             
             Because
             this
             was
             true
             in
             the
             days
             of
             Elias
             ,
             If
             the
             root
             be
             holy
             the
             branches
             are
             holy
             ;
             And
             it
             is
             a
             New
             Testament-truth
             of
             perpetual
             verity
             ,
             If
             the
             Fathers
             be
             holy
             so
             must
             the
             sons
             .
             The
             Fathers
             have
             Church-right
             to
             Circumcision
             ,
             to
             Baptism
             ,
             to
             the
             Passeover
             ,
             and
             the
             Lords
             Supper
             ,
             so
             have
             the
             children
             :
             but
             it
             is
             most
             false
             of
             the
             invisible
             mystical
             body
             and
             root
             onely
             ,
             and
             of
             real
             and
             internal
             holiness
             ;
             For
             neither
             in
             Old
             or
             New
             Testament
             is
             it
             true
             ,
             if
             the
             Fathers
             be
             predestinated
             to
             life
             ,
             justified
             ,
             and
             sanctified
             ,
             and
             saved
             ,
             so
             must
             the
             children
             be
             .
          
        
         
           Answ.
           The
           term
           [
           holy
           ,
           Rom.
           11.16
           .
           ]
           notes
           onely
           real
           and
           invisible
           holiness
           in
           that
           place
           ,
           though
           the
           persons
           said
           to
           bee
           holy
           have
           it
           made
           visible
           ,
           and
           it
           agree
           to
           the
           visible
           collective
           body
           of
           the
           Jewes
           .
           And
           the
           proposition
           of
           Mr.
           Rutherfurd
           to
           the
           contrary
           ,
           
             If
             the
             Fathers
             be
             holy
             so
             must
             the
             sons
             ,
          
           is
           most
           false
           ,
           not
           onely
           being
           understood
           of
           invisible
           ,
           but
           also
           of
           visible
           holiness
           ,
           of
           Churchright
           to
           Circumcision
           ,
           to
           Baptism
           ,
           to
           the
           Passeover
           ,
           and
           the
           Lords
           Supp●r
           .
           Though
           the
           father
           were
           holy
           visibly
           ,
           by
           profession
           of
           the
           God
           of
           Israel
           ,
           yet
           had
           not
           hee
           nor
           his
           child
           right
           thereby
           to
           Circumcision
           ,
           and
           the
           Passeover
           ,
           without
           being
           a
           Proselyte
           of
           righteousness
           ,
           taking
           on
           him
           the
           precepts
           of
           Moses
           to
           observe
           ,
           and
           joyning
           to
           the
           policy
           of
           Israel
           ,
           and
           yet
           even
           then
           the
           child
           of
           age
           ,
           who
           did
           not
           avouch
           the
           God
           of
           Israel
           ,
           had
           no
           right
           thereto
           .
           Nor
           by
           Paedobaptists
           own
           principles
           hath
           the
           child
           of
           age
           right
           to
           Bap●ism
           ,
           or
           the
           Lords
           Supper
           ,
           without
           his
           own
           profession
           ,
           though
           the
           parent●
           be
           Christians
           ;
           nor
           the
           infant
           of
           a
           believer
           baptized
           (
           as
           they
           conceive
           )
           right
           to
           the
           Lords
           Supper
           .
        
         
           Mr.
           Rutherfurd
           is
           grosly
           mistaken
           in
           making
           every
           believing
           parent
           the
           root
           me●n●
           Rom.
           1.16
           .
           and
           every
           natural
           child
           a
           branch
           :
           For
           then
           every
           believing
           parent
           should
           beare
           his
           child
           :
           v.
           18.
           and
           every
           natural
           child
           shou●d
           derive
           holiness
           from
           his
           believing
           parent
           ;
           Abrahams
           natur●l
           children
           at
           this
           day
           are
           not
           in
           the
           Olive
           ,
           nor
           shall
           be
           till
           re-ingraffed
           .
           Abraham
           is
           
             the
             root
          
           ,
           not
           as
           a
           natural
           father
           ,
           but
           as
           
             Father
             of
             believers
          
           ,
           and
           ●one
           are
           branches
           or
           holy
           as
           the
           Apostle
           there
           means
           ,
           but
           through
           ●aith
           according
           to
           election
           .
           Nor
           are
           hereby
           the
           distinctions
           of
           
             Jew
             inward
             and
             outward
             ,
             child
             of
             the
             flesh
          
           and
           promise
           taken
           away
           ;
           nor
           
             whole
             Israel
             certainly
             saved
          
           .
           Nor
           by
           
             the
             branches
             be
             meant
             all
             the
             visible
             body
             of
             the
             Jews
             old
             and
             yong
             ,
          
           which
           ●e
           mi●ht
           have
           imagined
           would
           be
           replied
           to
           hi●
           argument
           pag.
           114.
           
           Nor
           is
           it
           
             new
             Divinity
          
           ,
           but
           old
           ,
           
             That
             none
             are
             to
             be
             baptized
             but
             such
             as
             are
             under
             actual
             exercise
             of
             their
             faith
             ,
          
           which
           
             may
             be
             discerned
          
           ,
           by
           their
           profession
           ,
           
             in
             those
             that
             are
             come
             to
             age
             .
          
           It
           is
           neither
           my
           Divinit●
           ,
           nor
           follows
           (
           though
           Mr.
           Rutherfurd
           c●nceives
           it
           doth
           )
           on
           it
           ,
           that
           
             predestination
             to
             life
             and
             glory
             ,
             must
             bee
             pro●ogated
             and
             derived
             from
             the
             lump
             to
             the
             first
             fruits
          
           (
           he
           meant
           from
           the
           first
           fruits
           to
           the
           lu●p
           )
           
             from
             the
             root
             and
             parents
             to
             the
             branches
             and
             children
             ;
             But
             this
          
           I
           say
           ,
           that
           faith
           ,
           and
           righteousness
           are
           propagated
           and
           derived
           from
           ●braham
           as
           an
           exemplary
           root
           to
           all
           his
           spiritual
           branches
           or
           seed
           by
           conformation
           to
           him
           .
        
         
         
           I
           do
           not
           say
           ,
           that
           
             the
             Apostle
          
           Rom.
           11.
           
             speaks
             of
             an
             invisible
             body
          
           ,
           but
           this
           I
           say
           ,
           the
           Apostle
           
             by
             branches
          
           means
           two
           sorts
           of
           people
           ,
           the
           one
           Jews
           ,
           who
           were
           then
           broken
           off
           from
           the
           Olive
           tree
           ,
           which
           is
           the
           invisible
           Church
           of
           the
           elect
           ;
           the
           other
           Gentiles
           ,
           then
           graffed
           in
           ,
           yet
           not
           all
           the
           Gentiles
           ,
           nor
           one
           nation
           wholly
           and
           entirely
           ,
           but
           a
           great
           part
           of
           them
           in
           comparison
           of
           what
           were
           formerly
           in
           the
           Olive
           very
           numerous
           .
        
         
           How
           these
           branches
           were
           
             an
             elect
             seed
             and
             yet
             fell
             away
             ,
             were
             preached
             to
             ,
             had
             a
             national
             election
             and
             external
             calling
             ,
             were
             in
             the
             room
             of
             the
             Jewes
             ,
             ●id
             partake
             of
             the
             fatness
             of
             the
             Olive
             ,
          
           is
           so
           fully
           opened
           in
           the
           places
           before
           cited
           ,
           that
           I
           think
           it
           unnecessary
           to
           add
           here
           any
           more
           .
           Onely
           whereas
           he
           makes
           it
           an
           absurdity
           ,
           that
           
             the
             infants
             of
             baptized
             actual
             believers
             should
             be
             all
             heathen
             as
             well
             as
             the
             casten
             off
             the
             Jewes
          
           ;
           it
           is
           to
           me
           and
           absurdity
           unfit
           for
           any
           learned
           man
           to
           vent
           ,
           that
           knows
           that
           Heathen
           in
           English
           is
           all
           one
           with
           Gentiles
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           conceive
           otherwise
           ,
           as
           if
           a
           Jew
           because
           cast
           off
           were
           become
           a
           Heathen
           ,
           or
           any
           Gentile
           believer
           or
           his
           infant
           ,
           were
           or
           could
           bee
           by
           believing
           and
           baptism
           any
           other
           then
           an
           heathen
           ,
           or
           a
           Christian
           of
           the
           Gentiles
           did
           not
           still
           continue
           a
           heathen
           notwithstanding
           his
           Christianity
           .
           I
           do
           account
           Mr.
           Rutherfurd
           and
           my self
           Christians
           ,
           and
           yet
           Heathens
           .
           There
           's
           not
           a
           word
           in
           the
           Text
           ,
           that
           
             warrants
             us
             to
             say
             of
             the
             children
             of
             the
             ingraffed
             and
             called
             Gentiles
             that
             they
             have
             right
             to
             baptism
          
           ;
           but
           what
           if
           the
           words
           be
           expounded
           as
           Mr.
           Rutherfurd
           does
           ,
           of
           the
           whole
           visible
           body
           of
           the
           nations
           will
           allow
           the
           baptizing
           of
           infidels
           .
           Abrahams
           children
           were
           never
           taken
           into
           covenant-fellowship
           universally
           .
           Abraham
           was
           indeed
           
             a
             moral
             not
             a
             physical
             root
             ,
          
           yet
           not
           
             as
             a
             believing
             Father
          
           ,
           nor
           
             as
             a
             believing
             head
             of
             children
             ,
             of
             servants
             and
             strangers
             under
             him
             ,
          
           but
           as
           Father
           of
           believers
           after
           him
           .
           And
           in
           this
           respect
           ,
           neither
           Adam
           ,
           nor
           any
           other
           then
           Abraham
           is
           the
           root
           ,
           and
           none
           of
           Abrahams
           natural
           seed
           are
           branches
           or
           
             holy
             intentionally
          
           ,
           but
           such
           as
           are
           elect
           ,
           and
           shall
           be
           conformed
           to
           him
           in
           believing
           and
           justification
           .
           Nor
           doth
           the
           Apostle
           when
           he
           saith
           ,
           
             the
             Jews
             are
             beloved
             by
             reason
             of
             the
             Fathers
             ,
          
           make
           
             Abraham
             ,
             Isaac
             ,
             and
             Jacob
             the
             root
          
           ;
           but
           intimate
           that
           God
           remembers
           them
           ,
           because
           of
           his
           Covenant
           made
           to
           them
           ,
           his
           taking
           the
           title
           of
           their
           God
           ,
           their
           obedience
           to
           him
           ,
           their
           prayers
           ,
           and
           his
           constancy
           to
           them
           as
           his
           ancient
           friends
           ,
           when
           all
           the
           world
           were
           revolted
           .
        
         
           The
           conceit
           of
           Mr.
           Rutherfurd
           concerning
           holiness
           
             external
             federal
          
           ,
           as
           if
           it
           were
           any
           cause
           or
           reason
           of
           re-ingraffing
           them
           or
           their
           infants
           ,
           is
           so
           frivolous
           ,
           that
           I
           wonder
           any
           sober
           man
           should
           once
           fancy
           it
           .
           For
           what
           is
           it
           but
           a
           state
           of
           outward
           church
           priviledges
           ,
           right
           to
           the
           seals
           ,
           &c
           But
           to
           imagine
           so
           great
           a
           work
           as
           the
           re-ingraffing
           ,
           which
           infers
           salvation
           ,
           should
           come
           from
           
             Abrahams
             ,
             Isaac
          
           ,
           and
           Jacobs
           ,
           or
           any
           other
           natural
           believing
           Fathers
           visible
           Churchmembership
           ,
           Circumcision
           ,
           Baptism
           ,
           &c.
           is
           to
           derive
           title
           to
           heaven
           ,
           from
           at
           best
           ,
           an
           amissible
           priviledge
           ,
           which
           may
           be
           interrupted
           by
           men
           .
           What
           more
           is
           to
           be
           seen
           in
           Mr.
           
             Cotton
             ,
             Blake
             ,
             Cobbet
             ,
             Baxter
             ,
          
           Mr.
           Rutherfurd
           may
           see
           examined
           in
           this
           Review
           ;
           by
           reading
           of
           which
           hee
           may
           discern
           ,
           that
           they
           have
           
           neither
           closed
           the
           dispute
           ;
           nor
           managed
           it
           so
           ,
           as
           that
           their
           learning
           is
           to
           be
           rested
           on
           .
        
      
       
         
           SECT
           .
           LXXXVII
           .
           The
           distractions
           in
           Germany
           and
           our
           present
           distractions
           ,
           sprung
           not
           from
           Anabaptism
           as
           Mr.
           Cragge
           saith
           .
        
         
           THere
           having
           been
           a
           dispute
           a●
           Abergavenny
           between
           me
           and
           Mr.
           
             John
             Cragge
             ,
             Sept.
          
           5th
           .
           1653.
           and
           a
           Sermon
           preached
           there
           (
           wh●n
           I
           was
           gone
           thence
           )
           the
           next
           Lords
           day
           ,
           in
           opposition
           to
           what
           I
           taught
           ,
           instead
           of
           letting
           mee
           have
           a
           copy
           manuscript
           ,
           they
           were
           printed
           with
           much
           injury
           to
           the
           truth
           and
           my
           person
           .
           Where●ore
           having
           had
           experience
           in
           Mr.
           Bs.
           dealing
           ,
           what
           advantage
           the
           errour
           of
           infant
           Baptism
           got
           by
           such
           writings
           ,
           I
           being
           then
           in
           London
           and
           meeting
           with
           the
           Book
           ,
           made
           a
           reply
           intituled
           ,
           
             A
             Plea
             for
             Antipaedobaptists
          
           ;
           to
           which
           Mr.
           
             John
             Cragge
          
           hath
           returned
           an
           answer
           ,
           and
           intituled
           it
           ,
           
             The
             Arraignment
             and
             Conviction
             of
             Anabaptism
             .
          
           He
           hath
           prefixed
           an
           Epistle
           to
           eight
           ominent
           Members
           of
           the
           Parliament
           which
           ●ate
           anno
           1654.
           
           He
           tels
           them
           that
           
             the
             Cause
             he
             defends
             is
             and
             ought
             to
             be
             dearer
             to
             them
             ,
             then
             any
             private
             interests
             ,
             as
             whereupon
             infallibly
             depends
             the
             peace
             of
             Church
             and
             State.
          
           He
           might
           more
           truly
           have
           said
           ,
           that
           infallibly
           the
           peace
           of
           Church
           and
           State
           depends
           on
           the
           reforming
           of
           infant
           Baptism
           ,
           which
           hath
           corrupted
           the
           Church
           and
           State
           by
           bringing
           into
           the
           Christian
           societies
           a
           world
           of
           ignorant
           ,
           loose
           and
           prophane
           persons
           ,
           who
           being
           the
           major
           part
           in
           all
           Churches
           ,
           and
           Commonwealths
           ,
           where
           Christianity
           hath
           been
           received
           ,
           have
           persecuted
           the
           godly
           ,
           domineered
           over
           the
           consciences
           and
           liberties
           of
           the
           Saints
           ,
           and
           upheld
           a
           proud
           and
           sensual
           Clergy
           ,
           to
           the
           infinite
           disturbance
           of
           the
           Eastern
           and
           Western
           Churches
           for
           many
           ages
           .
           And
           though
           I
           hope
           better
           of
           the
           men
           to
           whom
           Mr.
           Cr.
           ascribes
           such
           
             heroick
             excellencies
          
           ,
           that
           they
           have
           or
           will
           have
           more
           wit
           or
           more
           grace
           ,
           then
           to
           account
           Mr.
           Crs.
           cause
           of
           infant
           Baptism
           dearer
           to
           them
           then
           any
           private
           interests
           .
           Yet
           I
           must
           confess
           I
           cannot
           but
           mourn
           ,
           that
           not
           onely
           Parliament
           men
           ,
           but
           also
           Ministers
           should
           be
           so
           ignorant
           ,
           as
           to
           be
           taken
           with
           such
           silly
           in●●pid
           clamours
           (
           I
           may
           truly
           say
           )
           rather
           then
           arguings
           ,
           as
           Mr.
           Cr.
           Mr.
           B.
           and
           others
           ,
           have
           mislead
           them
           by
           .
        
         
           That
           which
           he
           saith
           ,
           
             the
             former
             sad
             disasters
             of
          
           Germany
           
             and
             our
             present
             distractions
             ,
             both
             took
             their
             spring
             and
             growth
             ,
             in
             a
             great
             measure
             ,
             from
             Anabaptism
             ,
          
           ●is
           most
           false
           .
        
         
           The
           disasters
           in
           Germany
           which
           were
           in
           the
           years
           1524
           ,
           1525.
           did
           spring
           from
           the
           great
           burthens
           and
           oppressions
           which
           were
           put
           on
           the
           Rusticks
           by
           their
           Princes
           ,
           Bishops
           ,
           Abbots
           .
           Spondanus
           expresly
           in
           his
           Auct
           .
           of
           his
           Epit.
           of
           
             Baron
             .
             Annals
             ad
             annum
          
           1524.
           saith
           ,
           
             That
             they
             began
             in
          
           Suevia
           ,
           
             by
             rising
             of
             the
             Bores
             against
             their
             Lord
             Count
          
           Lupfius
           ,
           
             and
             that
             the
             beginning
             thence
             being
             risen
             ,
             after
             an
             infinite
             number
             of
             Rusticks
             being
             stirred
             up
             to
             seditions
             upon
             pretent
             of
             Gospel
             liberty
          
           (
           which
           Spanheimius
           
           himself
           in
           his
           
             Diatribe
             Historica
          
           §
           .
           4.
           refers
           to
           Luthers
           Book
           of
           
             Christian
             Liberty
          
           as
           the
           occasion
           taken
           by
           them
           )
           
             committed
             great
             outrages
          
           .
           And
           
             ad
             annum
          
           1502.
           tels
           us
           ,
           
             That
             in
             the
             Diocess
             of
          
           Spi●e
           ,
           
             a
             conspiracy
             of
             Husbandmen
             against
             the
             Bishops
             and
             Canons
             ,
             which
             was
             called
             the
          
           Rustick
           League
           ,
           
             began
             from
             two
             Rusticks
             :
             of
             which
             conspiracy
             the
             ch●ef
             article
             was
             that
             they
             should
             shake
             off
             every
             yo●e
             ,
             and
             in
             imitation
             of
             the
          
           Helvetians
           
             should
             recover
             their
             liberty
          
           .
           And
           
             Lucas
             Osiander
             Epit.
             hist.
             Eccles.
             cent
             .
          
           16.
           l.
           1.
           c.
           16.
           p.
           34.
           saith
           ,
           
             These
             particular
             seditions
             in
          
           Germany
           ,
           
             were
             the
          
           praeludia
           
             or
             fo●e
             playes
             of
             that
             great
             sedition
             of
             Rusticks
             ,
             which
             was
             in
             its
             vigour
             in
             the
             year
          
           1525.
           
           And
           Gnodalius
           in
           his
           
             history
             of
             the
             rustick
             tumults
             in
             Germany
          
           in
           the
           year
           1525.
           lib.
           1.
           sai●h
           ,
           
             That
             in
          
           Suevia
           ,
           
             where
             they
             first
             began
             ,
             they
             did
             openly
             signifie
             that
             they
             were
             not
             Gospellers
             ,
             nor
             did
             flow
             together
             for
             the
             Gospel
             sake
             ,
             but
             because
             of
             exactions
             .
          
           Bp.
           
             Jewel
             .
             Def.
             of
             the
             Apology
             of
             the
             Church
             of
             England
          
           part
           .
           4.
           chap.
           4.
           
           Divis.
           1.
           to
           Harding
           ,
           saying
           ,
           
             Were
             the
             hundred
             thousand
             Bores
             of
          
           Germany
           
             consumed
             by
             the
             sword
             of
             the
             Nobility
             there
             for
             their
             obecience
             ?
             answers
             thus
             ,
          
           
             The
             Bores
             of
             Germany
             ,
             of
             whom
             ye
             speak
             ,
             for
             the
             greatest
             part
             ,
             were
             adversaries
             unto
             Doctour
             Luther
             ,
             and
             understood
             no
             part
             of
             the
             Gospel
             :
             but
             conspired
             together
             ,
             as
             they
             said
             ,
             onely
             against
             the
             cruelty
             and
             tyranny
             of
             their
             Lords
             :
             as
             they
             had
             done
             two
             and
             twenty
             years
             before
             in
             the
             same
             Country
             ,
             in
             the
             Conspiracy
             called
             
               Liga
               sotularia
            
             ,
             fifteen
             years
             before
             Doctour
             Luther
             began
             to
             preach
             :
             the
             partners
             of
             which
             conspiracy
             had
             for
             their
             watchword
             the
             name
             of
             our
             Lady
             ,
             and
             in
             the
             honour
             of
             her
             ,
             were
             bound
             to
             say
             five
             
               Ave
               maries
            
             every
             day
             .
             Certainly
             touching
             those
             later
             Rebels
             ,
             it
             is
             known
             that
             Luther
             sharply
             and
             vehemently
             wrote
             against
             them
             .
             And
             they
             themselves
             being
             demanded
             thereof
             ,
             utterly
             denied
             both
             the
             partaking
             ,
             and
             also
             the
             knowledge
             of
             the
             Gospel
             .
          
           It
           is
           true
           Muncer
           was
           a
           busie
           man
           in
           Thuringia
           ,
           and
           stirred
           up
           the
           people
           disposed
           to
           tumults
           by
           reason
           of
           oppressions
           ,
           and
           at
           Munster
           in
           Westphalia
           in
           the
           years
           1532
           ,
           1533.
           were
           stirs
           and
           out-rages
           ;
           but
           even
           
             Spanheimius
             himself
          
           sets
           down
           the
           beginning
           of
           them
           to
           have
           been
           upon
           the
           Protestant
           reformation
           ,
           by
           the
           preaching
           of
           Rotmannus
           and
           others
           ,
           afore
           the
           comming
           of
           
             John
             Matthias
          
           ,
           and
           
             John
             Becold
          
           of
           Leyden
           the
           Bishop
           and
           Canons
           of
           Munster
           being
           Papists
           opposing
           it
           .
           How
           in
           like
           manner
           the
           Bishop
           of
           Geneva
           was
           expelled
           when
           the
           Protestants
           grew
           potent
           there
           ,
           and
           the
           like
           was
           done
           in
           other
           places
           ,
           is
           manifest
           by
           records
           extant
           ,
           which
           acts
           have
           been
           repres●n●ed
           as
           alike
           odious
           with
           those
           of
           Muncer
           ,
           and
           at
           Munster
           ,
           and
           would
           h
           ave
           been
           so
           reputed
           if
           there
           had
           been
           the
           like
           success
           ,
           I
           mean
           the
           adverse
           party
           had
           prevailed
           as
           they
           did
           in
           these
           .
        
         
           Our
           present
           distractions
           cannot
           with
           any
           shew
           of
           truth
           be
           said
           to
           take
           their
           spring
           from
           Anabap●ism
           ,
           by
           any
           that
           know
           things
           from
           the
           relation
           of
           men
           im●loyed
           in
           publike
           negotiations
           ,
           their
           being
           neither
           in
           the
           beginning
           nor
           now
           ,
           either
           in
           the
           Councel
           of
           State
           ,
           or
           Parliaments
           ,
           or
           Armies
           ,
           or
           City
           of
           London
           ,
           or
           Universities
           ,
           or
           Countries
           ;
           any
           such
           persons
           or
           parties
           ,
           as
           could
           sw●y
           things
           any
           further
           then
           to
           put
           some
           stop
           to
           the
           violence
           of
           the
           Clergy
           against
           them
           ,
           to
           which
           as
           the
           cause
           of
           them
           ,
           though
           not
           the
           onely
           ,
           the
           present
           distractions
           are
           to
           be
           referred
           :
           
           to
           whom
           how
           much
           in
           former
           ages
           ,
           and
           at
           this
           present
           ,
           the
           great
           troubles
           of
           the
           Churches
           of
           God
           are
           to
           be
           ascribed
           ,
           may
           be
           seen
           in
           part
           ,
           in
           Mr.
           Baxters
           Book
           intituled
           ,
           
             The
             Reformed
             Pastour
          
           ,
           ch
           .
           4.
           sect
           .
           1
           ,
           2.
           and
           in
           many
           histories
           .
        
         
           Mr.
           Cr.
           adds
           ;
           
             which
             reason
             with
             experience
             dictates
             ;
             for
             by
             their
             principles
             whole
             nations
             are
             unchurched
             and
             none
             received
             into
             communion
             ,
             but
             by
             re-baptizing
             ,
             all
             former
             members
             esteemed
             as
             Publicans
             and
             Heathens
             ;
             hence
             Magistracy
             and
             Ministry
             that
             dissents
             ,
             are
             by
             them
             wholly
             disgusted
             ,
             if
             not
             discarded
             .
          
        
         
           
             Answ
             ...
          
           Experience
           hath
           not
           proved
           either
           the
           disasters
           in
           Germany
           or
           our
           present
           distractions
           ,
           to
           have
           sprung
           from
           Anabap●ism
           ,
           but
           from
           other
           causes
           ;
           chiefly
           ,
           the
           oppression
           of
           Princes
           and
           Prelates
           .
           2.
           
           Nor
           are
           Mr.
           Crs.
           reasons
           sufficient
           to
           evince
           Anabaptism
           ▪
           a
           cause
           of
           such
           troubles
           .
           For
           the
           first
           principle
           ,
           that
           
             whole
             nations
             are
             unchurched
          
           ,
           is
           as
           well
           the
           Independent
           as
           Paedobaptists
           principle
           (
           among
           whom
           is
           Mr.
           Cradock
           counted
           a
           
             light
             in
             their
             Goshen
          
           of
           Monmouthshire
           ,
           by
           the
           relatour
           of
           the
           dispute
           in
           the
           Epistle
           dedicatory
           )
           and
           if
           so
           ,
           the
           present
           distractions
           are
           to
           be
           ascribed
           with
           as
           good
           reason
           to
           Indepency
           as
           to
           Anabaptism
           ,
           and
           perhaps
           with
           greater
           ;
           it
           being
           considered
           that
           they
           have
           been
           and
           are
           the
           more
           potent
           party
           .
           As
           the
           Papists
           imputed
           all
           the
           troubles
           to
           Protestant
           principles
           of
           Christian
           ●iber●y
           ,
           the
           Prelates
           to
           non
           conformists
           ,
           whom
           
             it
             hi●
             gift
          
           long
           since
           compared
           with
           Anabaptists
           ,
           because
           they
           alledged
           ag●inst
           Prelacy
           Matth.
           20
           25
           ,
           26.
           so
           the
           Presbyterians
           charge
           the
           like
           on
           Independency
           ,
           and
           perhaps
           Independents
           on
           Anabaptism
           ;
           yet
           none
           of
           their
           principles
           are
           indeed
           the
           spring
           of
           the
           troubles
           ,
           but
           the
           violence
           of
           the
           leading
           men
           of
           each
           party
           ,
           who
           by
           their
           mis-reports
           and
           clamors
           ,
           stir
           up
           Magistrates
           and
           people
           against
           their
           opposites
           ,
           and
           will
           by
           no
           means
           allow
           liberty
           to
           them
           ,
           nor
           willingly
           life
           :
           of
           which
           spirit
           Mr.
           Cr.
           seems
           by
           his
           writing
           to
           bee
           ,
           and
           I
           suppose
           the
           State
           will
           discern
           all
           such
           as
           will
           not
           tolerate
           others
           ,
           who
           dissent
           in
           religion
           ,
           intolerable
           .
           2.
           
           It
           is
           false
           
             that
             Magistracy
             and
             Ministry
             that
             dissents
             ,
             is
             by
             Anabaptists
             wholly
             disgusted
             ,
             if
             not
             discarded
             .
          
           For
           though
           I
           cannot
           justifie
           all
           so
           called
           ,
           there
           being
           violent
           spirits
           among
           them
           (
           who
           are
           intolerable
           )
           as
           well
           as
           o●hers
           :
           yet
           neither
           do
           all
           nor
           any
           great
           part
           that
           I
           know
           of
           ,
           appear
           to
           be
           such
           .
           But
           if
           they
           did
           ,
           yet
           sure
           it
           comes
           ●ot
           from
           those
           principles
           fore-named
           by
           Mr.
           Cr.
           there
           being
           no
           such
           consequ●nce
           included
           in
           those
           tenents
           ,
           that
           they
           who
           are
           not
           Churchme●bers
           are
           not
           to
           be
           accounted
           Magistrates
           .
           As
           Bp.
           Andrews
           answered
           ▪
           
             resp
             .
             ad
             Bellarm
             Apol.
          
           c.
           1
           p.
           30.
           
           Bellarmine
           alledging
           the
           
             Puritans
             did
             not
             admit
             the
             Kings
             Supremacy
             ▪
             because
             they
             brought
             a
             parity
             into
             the
             Church
             .
             To
             the
             Kings
             Supremacy
             what
             is
             parity
             among
             Elders
             in
             the
             Church
             ?
             Videt
             ergo
             lector
             ludere
             hîc
             pa●
             ,
             impar
             ,
             Cardinalem
          
           ;
           so
           may
           I
           say
           to
           Mr
           Cr.
           The
           Baptists
           do
           not
           count
           whole
           nations
           to
           be
           Churches
           of
           Christ
           ,
           and
           with
           them
           agree
           Independents
           ,
           as
           Dr.
           
             Owen
             of
             Schism
          
           ,
           ch
           7
           ,
           &c
           The
           Baptists
           receive
           none
           into
           communion
           but
           the
           baptized
           ,
           esteemed
           all
           other
           as
           not
           in
           the
           Church
           visible
           (
           though
           these
           two
           last
           are
           denied
           by
           many
           of
           them
           )
           what
           is
           the
           non-admission
           into
           the
           Church
           ,
           to
           the
           disgusting
           or
           discarding
           of
           Magistracy
           in
           the
           
           Common-wealth
           ?
           The
           Reader
           therefore
           sees
           Mr.
           Cr.
           to
           play
           here
           
             par
             impar
          
           ,
           even
           and
           odd
           .
        
         
           What
           Mr.
           
             Cr.
             hath
             suffered
             for
             patronage
             of
             respect
             to
             tender
             Consciences
             ,
          
           I
           know
           not
           ;
           nor
           who
           are
           
             for
             promiscuous
             toleration
             without
             distinction
          
           .
           What
           he
           adds
           out
           of
           the
           old
           Testam●●t
           of
           P●inces
           punishing
           idolatry
           and
           blasphemy
           ,
           was
           done
           by
           special
           judicial
           laws
           of
           Moses
           ,
           which
           do
           not
           binde
           Christian
           Magistrates
           ;
           if
           they
           did
           it
           makes
           nothing
           for
           the
           punishing
           of
           errours
           of
           Christians
           about
           the
           Christian
           doctrine
           ,
           by
           civil
           punishment
           .
           It
           is
           granted
           that
           Ministers
           are
           bound
           to
           oppose
           errours
           by
           preaching
           ,
           and
           Ecclesiastical
           censures
           ,
           both
           singly
           and
           in
           Councils
           ;
           yet
           neither
           have
           Councils
           ,
           nor
           the
           learnedst
           Doctours
           been
           very
           happy
           in
           determining
           of
           errours
           ,
           and
           heresies
           .
           That
           which
           was
           heresi●
           in
           one
           Council
           was
           Orthodox
           in
           another
           ;
           under
           one
           Emperor
           that
           was
           adjudged
           ●ruth
           ,
           which
           was
           blasphemy
           under
           another
           .
           What
           strange
           kinds
           of
           Heretiques
           were
           the
           
             Quartodecimani
             ,
             Aerians
             ,
             Helvidians
          
           ,
           and
           many
           more
           ?
           
             Had
             Vigilantius
             or
             Jovinian
          
           (
           saith
           Mr.
           Baxter
           in
           his
           
             Reformed
             Pastour
          
           p.
           ●47
           .
           )
           
             had
             Hieromes
             name
             ,
             some
             of
             their
             Heresies
             might
             possibly
             have
             been
             articles
             of
             faith
             .
          
           Nor
           was
           it
           well
           done
           (
           however
           Mr.
           Cr.
           conceives
           )
           that
           well-minded
           Emperours
           did
           rely
           so
           much
           on
           the
           advise
           of
           Synods
           and
           Bishops
           ,
           as
           to
           banish
           and
           destroy
           at
           the
           instance
           of
           them
           ,
           such
           as
           they
           judged
           heretiques
           and
           schismatiques
           .
           The
           sad
           tragedies
           about
           the
           doctrines
           of
           the
           Trinity
           ,
           Images
           ,
           Easter
           ,
           &c.
           are
           a
           sufficient
           document
           to
           all
           wise
           rulers
           to
           bee
           cautelou●
           how
           they
           use
           their
           power
           for
           suppressing
           persons
           deemed
           erroneous
           in
           point
           of
           doctrine
           .
           There
           may
           bee
           toleration
           of
           different
           opinions
           in
           a
           Commonwealth
           
             without
             mixture
             of
             religion
          
           ,
           and
           that
           such
           toleration
           doth
           
             not
             dissolve
             the
             bond
             of
             obedience
             ,
          
           or
           
             breed
             any
             of
             those
             evils
          
           Mr.
           Cr.
           reckons
           up
           (
           except
           by
           accident
           )
           the
           peaceable
           rule
           of
           the
           united
           Provinces
           of
           Belgia
           and
           elsewhere
           shews
           .
           It
           is
           the
           intemperate
           zeal
           of
           Preachers
           and
           others
           against
           dissenters
           ,
           which
           is
           the
           chief
           cause
           of
           such
           evils
           as
           Mr.
           Cr.
           reckons
           up
           .
           I
           remember
           that
           I
           have
           read
           ,
           that
           the
           Bores
           of
           Germany
           were
           not
           subdued
           till
           100000.
           of
           them
           were
           slain
           ,
           but
           Sleidan
           reports
           not
           in
           his
           Com.
           l.
           7.
           or
           any
           other
           ,
           that
           
             in
             Germany
             the
             Anabaptist
             grew
             so
             populous
             ,
             that
             they
             could
             not
             be
             vanquished
             ,
             till
             almost
             a
             hundred
             thousand
             of
             them
             were
             slain
             by
             the
             united
             forces
             of
             the
             Empire
             .
          
           But
           the
           Emperour
           objected
           to
           the
           Protestants
           that
           their
           Preachers
           were
           a
           great
           occasion
           of
           the
           Rustical
           war
           ,
           wherein
           an
           hundred
           thousand
           were
           slain
           .
           But
           whether
           it
           were
           so
           or
           not
           so
           (
           what
           ever
           Mr.
           Crs.
           protestations
           be
           )
           the
           writing
           this
           Epistle
           ,
           with
           some
           other
           passages
           at
           the
           time
           and
           to
           the
           persons
           to
           whom
           it
           was
           directed
           ,
           shew
           what
           we
           are
           to
           expect
           from
           him
           and
           such
           as
           he
           is
           ,
           if
           ever
           they
           have
           power
           over
           us
           .
           But
           of
           these
           things
           onely
           by
           the
           way
           .
        
      
       
         
         
           SECT
           .
           LXXXVIII
           .
           Austins
           saying
           about
           Apostolical
           traditions
           is
           not
           to
           be
           rested
           upon
           ,
           nor
           his
           testimony
           about
           the
           antiquity
           of
           Infant
           Baptism
           .
        
         
           AFter
           his
           own
           Epistle
           ,
           and
           the
           Epistle
           of
           
             I.
             T.
             P.
          
           and
           the
           reprinting
           of
           the
           conference
           between
           me
           and
           Mr.
           Vaughan
           ,
           and
           the
           dispute
           between
           me
           and
           himself
           ,
           Mr.
           Cr.
           leaving
           out
           the
           former
           Epistle
           of
           
             I.
             T.
             P.
          
           begins
           with
           a
           descant
           on
           the
           title
           of
           my
           reply
           ,
           which
           he
           vainly
           makes
           to
           imply
           
             a
             suit
             against
             the
             universal
             Church
             ,
          
           though
           it
           be
           onely
           an
           action
           against
           innovators
           ,
           who
           have
           left
           the
           plain
           way
           of
           Christ
           and
           his
           Apostles
           ,
           and
           (
           as
           they
           have
           done
           in
           many
           other
           things
           )
           brought
           in
           infant
           Baptism
           ,
           to
           the
           great
           corruption
           of
           the
           Church
           of
           God
           :
           And
           for
           Mr.
           Halls
           inditement
           ,
           it
           is
           such
           as
           is
           fit
           for
           boys
           onely
           to
           make
           sport
           with
           ;
           and
           were
           Mr.
           Hall
           or
           Mr.
           Cr.
           of
           such
           serious
           and
           grave
           spirits
           as
           they
           should
           be
           ,
           they
           would
           have
           buried
           it
           in
           silence
           ,
           or
           been
           humbled
           for
           handling
           things
           of
           God
           so
           lightly
           ,
           such
           writings
           being
           fitter
           for
           light
           wits
           in
           the
           University
           ,
           then
           for
           Preachers
           and
           Pastors
           over
           Churches
           of
           Christ.
           My
           calling
           Mr.
           Baxters
           book
           a
           cheat
           and
           mock
           titled
           book
           ,
           is
           proved
           here
           to
           be
           right
           ;
           and
           that
           Mr.
           Ms.
           is
           no
           
             impregnable
             Defence
          
           ,
           is
           here
           shewed
           .
           The
           rest
           of
           Mr.
           Crs.
           light
           Poetry
           in
           sect
           .
           1.
           
             &c.
             par
          
           .
           1.
           
           I
           let
           pass
           as
           the
           scum
           of
           his
           wit
           ,
           and
           onely
           take
           notice
           ,
           that
           he
           terms
           from
           Stow
           Sir
           
             John
             Oldcastle
             a
             traitor
             ,
             who
             was
             hanged
             on
             a
             gibbet
             and
             burned
             in
             St.
             Gyles
             field
             ,
          
           whom
           Mr.
           Fox
           in
           his
           book
           of
           Martyrs
           in
           the
           time
           of
           Henry
           the
           5th
           .
           hath
           against
           
             Alan
             Cope
          
           vindicated
           ,
           and
           by
           sundry
           arguments
           particularly
           by
           the
           manner
           of
           his
           death
           mentioned
           by
           Mr.
           Cr.
           made
           it
           probable
           ,
           that
           he
           died
           a
           Martyr
           oppressed
           by
           popish
           Prelates
           .
           Whose
           case
           is
           a
           good
           document
           how
           little
           credence
           is
           to
           be
           given
           to
           the
           censures
           of
           men
           ,
           when
           the
           relations
           of
           them
           are
           made
           by
           their
           prevailing
           adversaries
           .
           What
           I
           think
           of
           laying
           on
           hands
           ,
           may
           be
           seen
           part
           2
           of
           this
           
             Review
             ,
             sect
          
           .
           23.
           
           Dr.
           Featly
           was
           a
           man
           with
           whom
           I
           had
           sundry
           times
           conference
           when
           he
           was
           in
           his
           greatest
           esteem
           ,
           but
           never
           found
           him
           such
           as
           
             I
             durst
             not
             look
             in
             the
             face
             when
             living
             ,
          
           and
           sure
           his
           book
           of
           Baptism
           is
           (
           beside●
           what
           Denn
           hath
           done
           )
           shewed
           here
           and
           elsewhere
           not
           to
           be
           unanswerable
           .
           With
           what
           spirit
           Mr.
           Cr.
           and
           other
           Paedobaptists
           ,
           and
           my self
           ,
           have
           written
           on
           this
           subject
           ,
           must
           be
           left
           to
           the
           cognizance
           of
           our
           Judge
           .
        
         
           If
           Austins
           saying
           ,
           l.
           4.
           
             de
             Bapt.
             contra
             Donat.
             c.
          
           23.
           
           
             That
             what
             the
             universal
             Church
             holds
             ▪
             nor
             was
             instituted
             in
             Councels
             ,
             but
             always
             retained
             ,
             is
             most
             rightly
             believed
             to
             have
             been
             delivered
             by
             no
             other
             then
             Apostolical
             authority
             ,
          
           were
           meant
           as
           Mr.
           
             Cr.
             sect
          
           .
           5.
           p.
           67.
           expounds
           it
           ,
           including
           the
           Apostles
           ,
           I
           should
           yeeld
           it
           .
           But
           1.
           
           I
           do
           not
           conceive
           that
           to
           be
           Austins
           meaning
           ;
           for
           1.
           then
           the
           speech
           would
           be
           an
           inept
           tautology
           to
           say
           ,
           that
           what
           the
           whole
           Church
           including
           the
           Apostles
           holds
           ,
           is
           most
           rightly
           believed
           to
           have
           been
           delivered
           by
           no
           other
           then
           Apostolical
           authority
           ;
           
           it
           were
           as
           if
           he
           had
           said
           ,
           what
           the
           Apostles
           held
           the
           Apostles
           held
           :
           2.
           
           The
           very
           speech
           shews
           that
           Austin
           meant
           it
           of
           the
           universal
           Church
           of
           his
           time
           ,
           the
           word
           [
           tenet
           ]
           being
           in
           the
           present
           tense
           ,
           and
           the
           Councels
           meant
           being
           such
           as
           were
           since
           the
           Apostles
           ,
           and
           that
           he
           counted
           that
           to
           be
           instituted
           in
           no
           Councels
           ,
           but
           to
           have
           been
           always
           held
           ,
           of
           which
           he
           could
           not
           shew
           any
           beginning
           or
           any
           interruption
           :
           3.
           
           Elsewhere
           his
           speeches
           shew
           this
           was
           his
           mind
           ,
           as
           Epist.
           118.
           
             ad
             Joann
             .
             Illa
             quae
             non
             scripta
             sed
             tradita
             custodimus
             ,
             quae
             quidem
             toto
             terrarum
             orbe
             observantur
             dantur
             intelligi
             vel
             ab
             i●sis
             Apostolis
             vel
             plenariis
             Conciliis
             quorum
             est
             in
             Ecclesi●
             saluberrima
             autoritas
             commendata
             atque
             statuta
             retineri
             ,
          
           and
           he
           instanceth
           in
           the
           anniversary
           solemnities
           of
           Good
           Friday
           ,
           Easter
           day
           ,
           Holy
           Thursday
           ,
           and
           Whitsunday
           ,
           and
           adds
           ;
           and
           
             if
             any
             other
             thing
             hath
             occurred
             which
             is
             kept
             by
             the
             whole
             Church
             where
             ever
             it
             spreads
             it self
             .
          
           And
           accordingly
           he
           makes
           the
           necessity
           of
           the
           Communion
           to
           eternal
           life
           as
           of
           Baptism
           to
           the
           Kingdome
           to
           be
           from
           Apostolical
           tradition
           ,
           tom
           .
           7.
           
             de
             pecc
             .
             mer.
             &
             remis
             .
             l.
          
           1.
           c.
           24.
           
           Mr.
           Crs.
           conceit
           is
           not
           right
           ,
           as
           if
           the
           words
           ,
           
             And
             if
             any
             man
             seek
             for
             Divine
             authority
             in
             this
             thing
             ,
          
           did
           intimate
           that
           his
           following
           rule
           was
           meant
           of
           what
           was
           held
           in
           the
           Apostles
           time
           :
           for
           in
           them
           he
           means
           that
           which
           he
           after
           fetcheth
           from
           Circumcision
           out
           of
           Scripture
           ,
           besides
           that
           which
           the
           whole
           Church
           holds
           ,
           not
           instituted
           in
           Councels
           ,
           yet
           still
           held
           .
           In
           this
           sense
           it
           is
           urged
           by
           
             Canus
             ,
             l.
          
           3.
           
             loc
             .
             Theol.
             c.
          
           4.
           as
           a
           rule
           to
           know
           genuine
           unwritten
           traditions
           Apostolical
           from
           spurious
           ,
           and
           rejected
           by
           
             Chamier
             ,
             paustr.
             cath
             .
             tom
             .
          
           1.
           l.
           8.
           c.
           14.
           
           §
           .
           13.
           as
           impossible
           ,
           sith
           what
           hath
           been
           in
           all
           ages
           and
           Churches
           from
           the
           Apostles
           cannot
           be
           known
           ;
           and
           it
           is
           urged
           by
           
             Bellarm.
             de
             bonis
             oper
             .
             in
             part
             .
             l.
          
           2.
           c.
           ●4
           .
           for
           Lent
           fast
           ,
           and
           refuted
           by
           
             Chamier
             ,
             paustr.
             cath
             .
             tom
             .
          
           ●
           .
           l.
           19
           c.
           7.
           
           §
           .
           36.
           
        
         
           2.
           
           This
           rule
           cannot
           stand
           the
           Epistler
           in
           any
           stead
           for
           proving
           infant
           Baptism
           without
           the
           Apostles
           writings
           ,
           1.
           because
           there
           is
           no
           way
           without
           them
           to
           know
           what
           was
           universally
           held
           ,
           there
           being
           no
           man
           able
           to
           know
           what
           the
           Church
           holds
           in
           all
           places
           in
           his
           own
           time
           ,
           much
           less
           what
           in
           former
           ages
           was
           held
           ;
           and
           many
           things
           have
           been
           taken
           even
           by
           Austin
           as
           universally
           observed
           which
           were
           not
           ,
           and
           many
           Councels
           held
           which
           are
           unknown
           ,
           and
           many
           corruptions
           crept
           very
           early
           into
           the
           Church
           whose
           original
           cannot
           be
           s●t
           down
           determinately
           ,
           of
           which
           
             Ushers
             general
             answer
             to
             the
             Jesuites
             challenge
          
           ▪
           gives
           reasons
           .
           2.
           
           Infant
           Baptism
           cannot
           bee
           proved
           to
           have
           been
           universally
           observed
           ,
           but
           as
           now
           it
           is
           taught
           and
           used
           hath
           been
           opposed
           by
           some
           of
           the
           Ancients
           ,
           and
           is
           now
           rejected
           by
           Protestant
           Divines
           ,
           as
           it
           was
           by
           the
           Ancients
           taught
           and
           used
           .
           Nor
           is
           Austins
           testi●ony
           Se●m
           10.
           
             de
             verb.
             Apostoli
          
           (
           not
           Serm.
           15.
           )
           
             that
             the
             Church
             always
             had
             and
             held
             Infant
             Baptism
             ,
          
           valid
           for
           Mr.
           Crs.
           purpose
           ;
           1.
           because
           the
           term
           [
           
             hoc
             ,
             this
          
           ]
           may
           bee
           rather
           referred
           to
           t●e
           doctrine
           of
           infants
           being
           born
           with
           original
           sin
           ,
           rather
           then
           the
           practise
           of
           their
           baptism
           ,
           and
           to
           this
           sen●e
           both
           t●e
           scope
           ,
           words
           precedent
           ,
           consequen●
           ,
           and
           the
           terms
           ,
           
             had
             ,
             held
             ,
             perceives
             from
             the
             faith
             of
             Elders
             ,
             keep
             to
             the
             end
          
           (
           which
           are
           most
           fitl●
           appli●d
           to
           doctrine
           )
           make
           more
           prob●ble
           ,
           as
           I
           noted
           in
           my
           Apology
           §
           .
           16.
           pag.
           83.
           2.
           
           Were
           the
           meaning
           of
           Austin
           about
           infant
           baptism
           ,
           yet
           there
           were
           no
           
           cause
           to
           rest
           on
           this
           testimony
           as
           credible
           ,
           1.
           because
           it
           is
           but
           a
           speech
           in
           a
           popular
           Sermon
           ,
           in
           which
           men
           speak
           not
           exactly
           as
           in
           other
           writings
           .
           2.
           
           The
           words
           [
           
             hoc
             Ecclesia
             usque
             in
             finem
             perseveranter
             custodit
          
           ]
           could
           be
           known
           onely
           by
           guess
           and
           conjectural
           presage
           ,
           it
           being
           of
           a
           contingent
           matter
           not
           by
           Divine
           revelation
           fore-told
           ,
           and
           therefore
           the
           other
           speeches
           (
           as
           likewise
           other
           speeches
           ,
           as
           that
           tom
           .
           7.
           
             de
             pecc
             .
             mer.
             &
             remiss
             .
             l.
          
           1.
           c.
           24.
           shew
           was
           his
           wont
           )
           are
           to
           bee
           conceived
           as
           spoken
           not
           out
           of
           any
           good
           records
           ,
           but
           from
           that
           which
           he
           found
           observed
           in
           his
           time
           ,
           where
           he
           had
           been
           .
           3
           Because
           serm
           .
           14.
           
             de
             verbis
             Apost
          
           .
           he
           saith
           ,
           that
           
             Cyprian
             Epist.
          
           59.
           
             ad
             Fidum
             quid
             semper
             Ecclesia
             sensit
             monstraverit
          
           ;
           though
           he
           onely
           set
           down
           what
           wa●
           determined
           in
           that
           Council
           of
           Carthage
           ,
           which
           was
           in
           the
           third
           Century
           .
           4.
           
           There
           are
           so
           many
           speeches
           of
           the
           ancients
           false
           ,
           uncertain
           ,
           contradicting
           each
           other
           concerning
           Apostolical
           traditions
           ,
           universal
           observations
           ,
           that
           many
           Protestants
           have
           discredited
           them
           ,
           of
           which
           some
           testimonies
           are
           set
           down
           by
           me
           in
           my
           
             P●aecursor
             sect
          
           .
           3.
           
           
             Salmasius
             appar
             .
             ad
             libr.
             de
             primatu
             p●pae
             ,
          
           men●ions
           some
           other
           ,
           as
           pag.
           134.
           
           
             All
             the
             Fathers
             with
             one
             accord
             make
          
           Paul
           and
           Peter
           
             founders
             of
             the
             Roman
             Church
             ,
             and
             yet
             were
             deceived
             ;
             Hierome
          
           saith
           ,
           
             it
             was
             in
             all
             the
             world
             decreed
             ,
             that
             one
             should
             be
             a
             Bishop
             over
             others
          
           :
           and
           yet
           the
           Preface
           of
           Selden
           before
           Twisdens
           Collection
           of
           ancient
           British
           Histories
           ,
           shews
           it
           wa●
           otherwi●e
           in
           Scotland
           of
           old
           .
           And
           for
           
             Austin
             Epist.
          
           118.
           
             ad
             Janu.
             c.
          
           1
           ,
           6.
           hee
           makes
           the
           anniversary
           solemnities
           of
           Easter
           ,
           &c.
           of
           eating
           the
           Lords
           Supper
           fasting
           ,
           as
           always
           universally
           observed
           ,
           in
           which
           he
           was
           mistaken
           .
           Mr.
           Cr.
           doth
           abuse
           me
           in
           making
           my
           argument
           ,
           as
           if
           I
           had
           said
           Easter
           was
           always
           held
           ,
           my
           words
           were
           ;
           If
           Austins
           rule
           were
           true
           ,
           then
           Easter
           should
           be
           from
           the
           Apostles
           ;
           not
           because
           I
           thought
           it
           true
           ,
           but
           because
           Austin
           thought
           so
           ,
           and
           so
           by
           his
           rule
           Easter
           must
           bee
           counted
           to
           come
           from
           the
           Apostles
           ,
           and
           his
           testimony
           is
           as
           good
           for
           it
           ,
           as
           for
           the
           universal
           observation
           of
           in●ant
           Baptism
           .
           5.
           
           Not
           onely
           Protestants
           but
           Papists
           also
           do
           now
           reject
           things
           observed
           by
           the
           Ancients
           ,
           as
           amply
           as
           infant
           Baptism
           .
           
             Jewel
             Sermon
             at
             Pauls
             Cross
             ,
             p.
          
           48.
           
           
             Usher
             answer
             to
             the
             Jesuits
             challenge
             ,
             p.
          
           23.
           
           
             It
             was
             the
             use
             of
             the
             ancient
             Church
             to
             minister
             the
             Communion
             to
             infants
             :
             which
             is
             yet
             also
             practised
             by
             the
             Christians
             in
             Egypt
             and
             Ethiopia
             .
             The
             Church
             of
             Rome
             ,
             upon
             better
             consideration
             hath
             thought
             fit
             to
             do
             otherwise
             .
          
           The
           putting
           milk
           and
           honey
           into
           the
           mouth
           of
           th●●aptized
           ,
           the
           standing
           at
           prayer
           on
           Lords
           days
           between
           Easter
           and
           Whitsontide
           ,
           the
           baptizing
           at
           Easter
           persons
           catechised
           in
           Lent
           ,
           with
           many
           more
           are
           now
           left
           ;
           though
           
             Bellarmin
             .
             l
          
           2.
           
             de
             bonis
             operibus
             in
             particulari
             c.
          
           17.
           tels
           us
           ,
           
             Abolitam
             esse
             consuetudinem
             baptizandi
             catechumenos
             &
             absolvendi
             p●nitentes
             in
             pascha●e
             verum
             est
             apud
             Lutheranos
             :
             caeterùm
             apud
             Catholicos
             ,
             ac
             praesertim
             in
             urbe
             Romana
             nullus
             est
             annus
             ,
             quo
             non
             multi
             Catichumeni
             in
             paschate
             baptizentur
          
           ;
           which
           I
           mention
           to
           shew
           ,
           that
           there
           ar●
           some
           foot-steps
           yet
           remaining
           of
           the
           old
           baptizing
           .
           
             ●p
             .
             Jewel
             De●ense
             of
             the
             Apology
             of
             the
             Church
             of
             England
             ,
             part
             .
          
           2.
           ch
           16.
           div
           .
           1.
           saith
           ,
           
             there
             have
             been
             errours
             and
             great
             errours
             from
             the
             beginning
             :
          
           hee
           mentions
           there
           and
           in
           the
           
             Sermon
             at
             Pauls
             cross
          
           ,
           baptizing
           for
           and
           of
           the
           dead
           ,
           giving
           the
           Communion
           to
           the
           dead
           body
           ,
           and
           therefore
           there
           and
           
           in
           his
           reply
           to
           Dr.
           Cole
           ,
           he
           rejects
           customs
           of
           the
           ancient
           Church
           ,
           and
           condemnes
           carrying
           home
           to
           the
           absent
           the
           Communion
           ;
           mixing
           water
           with
           the
           wine
           ,
           and
           many
           more
           things
           ;
           and
           still
           requires
           the
           Lords
           Supper
           and
           Baptism
           to
           bee
           administred
           according
           to
           the
           institution
           of
           Christ
           ;
           which
           if
           Mr.
           Cr.
           or
           any
           other
           can
           ever
           shew
           to
           have
           been
           of
           infant
           Baptism
           ,
           I
           will
           say
           as
           Bp.
           Jewel
           did
           concerning
           the
           27.
           
           Articles
           propounded
           at
           
             Pauls
             Cross
          
           ,
           I
           am
           content
           to
           yeild
           and
           ●o
           subscribe
           :
           otherwise
           Mr.
           Cr.
           and
           other
           Paedobaptist●
           by
           accusing
           mee
           as
           opposing
           the
           universal
           Church
           in
           Austins
           sense
           (
           though
           I
           deny
           it
           to
           be
           true
           )
           do
           but
           con●emn
           themselves
           ,
           who
           with
           Papists
           d●
           reject
           things
           counted
           by
           the
           writers
           of
           the
           〈◊〉
           a●es
           Apostolical
           ,
           and
           of
           universal
           observation
           near
           the
           Apostles
           tim●s
           .
        
         
           Nor
           is
           the
           〈◊〉
           pr●p●sition
           of
           Mr.
           
             Cr.
             p.
          
           67.
           true
           ,
           
             That
             the
             whole
             Church
             〈◊〉
             the
             ●postles
             in
             all
             ages
             ,
             collectively
             considered
             ,
             cannot
             err
             either
             in
             do●●rine
             or
             discipl●ne
             .
          
           For
           if
           the
           wh●le
           Church
           might
           err
           so
           in
           one
           age
           ,
           it
           may
           also
           in
           all
           ●ges
           c●llectively
           considered
           ,
           the
           promises
           being
           no
           more
           〈◊〉
           the
           Church
           in
           all
           ages
           colle●●ively
           considered
           ,
           then
           in
           each
           age
           distri●utively
           considered
           ,
           nor
           an●
           means
           given
           to
           them
           after
           the
           Apostles
           colle●●ively
           considered
           ,
           to
           keep
           from
           errour
           ,
           then
           to
           each
           ,
           distributively
           ;
           yea
           the
           Churches
           nearer
           the
           Apostles
           ,
           had
           more
           meanes
           to
           keep
           them
           from
           errour
           then
           other
           ages
           ,
           yet
           they
           erred
           in
           doctrine
           and
           discip●ine
           ,
           as
           many
           writers
           shew
           ,
           about
           Easter
           ,
           the
           Millenary
           opinion
           ,
           an●
           many
           other
           .
           As
           for
           the
           promise
           Matth.
           16
           ,
           18.
           it
           is
           not
           true
           of
           the
           whole
           Church
           visible
           ,
           
             the
             gates
             of
             hell
          
           have
           and
           
             do
             prevail
             against
             them
          
           ,
           but
           of
           the
           invisible
           ,
           and
           yet
           the
           promise
           is
           not
           to
           the
           invisible
           that
           they
           shall
           not
           err
           ,
           but
           that
           they
           shall
           not
           erre
           finally
           to
           damnation
           ,
           which
           if
           they
           did
           ,
           then
           indeed
           
             the
             gates
             of
             hell
          
           or
           of
           death
           
             should
             prevail
             against
             them
          
           ,
           that
           is
           (
           as
           Cameron
           rightly
           in
           his
           
             pr●lection
             )
             they
             should
             not
             rise
             to
             life
             eternal
          
           Nor
           is
           there
           a
           promise
           Joh
           16.13
           .
           to
           the
           wh●le
           Church
           ,
           but
           to
           the
           Apostles
           ,
           the
           promise
           being
           as
           well
           
             to
             shew
             them
             things
             to
             come
             ,
          
           as
           
             to
             lead
             them
             into
             all
             truth
             :
          
           And
           yet
           the
           promise
           i●
           not
           so
           ma●e
           to
           the
           Apostles
           ▪
           but
           that
           they
           might
           err
           as
           Peter
           did
           Gal.
           2.
           though
           when
           they
           taught
           the
           Church
           by
           writing
           or
           preaching
           ,
           they
           were
           so
           guided
           as
           that
           they
           should
           no●
           err
           .
           But
           of
           this
           point
           of
           the
           militant
           Churches
           erring
           ,
           I
           need
           say
           no
           more
           ,
           but
           refer
           Mr.
           Cr.
           to
           his
           own
           Author
           Dr.
           
             Rainold
             thesi
          
           3.
           
        
         
           6.
           
           Were
           it
           granted
           that
           antiquity
           did
           universally
           p●actise
           infant
           Baptism
           ,
           yet
           nei●her
           were
           the
           present
           doctrine
           or
           practise
           justified
           by
           it
           ,
           but
           condemned
           ;
           and
           Mr.
           Cr.
           as
           truly
           may
           be
           said
           to
           p●ea●
           against
           the
           universal
           Church
           as
           my self
           .
           For
           it
           is
           manifest
           from
           the
           places
           wh●re
           there
           i●
           mention
           of
           it
           in
           the
           Ancients
           ,
           that
           they
           ●aught
           it
           and
           pra●●i●ed
           it
           ,
           onely
           upon
           the
           opinion
           of
           the
           necessity
           of
           i●
           to
           save
           an
           infant
           from
           perishing
           ,
           and
           because
           the
           very
           baptism
           did
           give
           grace
           ,
           remission
           of
           original
           sin
           ,
           made
           believers
           ,
           heirs
           of
           the
           ●ingdome
           of
           heaven
           ,
           and
           accordingly
           they
           practise●
           it
           onely
           in
           case
           of
           danger
           of
           death
           ,
           very
           seldome
           ,
           and
           this
           they
           did
           to
           unbelievers
           children
           ,
           as
           well
           as
           believers
           ,
           〈◊〉
           a
           work
           of
           charity
           ,
           not
           of
           institution
           or
           right
           by
           their
           birth
           to
           either
           But
           these
           things
           Mr.
           Cr.
           pleads
           against
           them
           〈…〉
           well
           as
           my self
           ,
           and
           both
           the
           
           doctrine
           and
           practise
           of
           Paedobaptists
           now
           is
           against
           the
           Ancients
           as
           well
           as
           mine
           :
           Yea
           more
           ,
           in
           that
           they
           had
           a
           constant
           course
           of
           baptizing
           the
           catechized
           persons
           upon
           a
           solemn
           profession
           of
           faith
           ,
           and
           did
           in
           all
           baptisms
           ,
           except
           that
           of
           the
           Clinici
           ,
           that
           is
           sick
           persons
           baptized
           in
           their
           beds
           ,
           plunge
           the
           whole
           body
           ,
           or
           dip
           it
           so
           as
           to
           be
           under
           water
           ▪
           which
           are
           now
           clean
           otherwise
           and
           things
           unknown
           among
           Paedobaptists
           .
           So
           that
           as
           Bp.
           Usher
           in
           his
           
             answer
             to
             the
             ●esuites
             challenge
          
           ,
           in
           the
           article
           about
           
             praying
             for
             the
             dead
             ,
             p.
          
           245.
           proves
           the
           Romanists
           to
           have
           rejected
           the
           ancient
           prayer
           for
           the
           dead
           ,
           because
           they
           pray
           not
           for
           Martyrs
           and
           others
           in
           bliss
           for
           their
           resurrection
           ,
           but
           for
           persons
           in
           Purgatory
           to
           be
           delivered
           thence
           ;
           so
           I
           may
           truly
           ●ay
           ,
           the
           Paedobaptists
           now
           have
           rejected
           the
           ancient
           infant
           Baptism
           ,
           sith
           they
           deny
           Baptism
           necessary
           to
           salvation
           ,
           or
           that
           it
           gives
           grace
           ,
           and
           they
           do
           it
           onely
           to
           believers
           infants
           ,
           by
           sprinkling
           or
           perfusion
           ,
           without
           mersion
           ,
           scarce
           to
           any
           but
           infants
           ,
           without
           any
           solemn
           course
           of
           catechising
           ordinarily
           in
           order
           to
           future
           Baptism
           ,
           and
           to
           infants
           ordinarily
           out
           of
           the
           case
           of
           danger
           of
           death
           ,
           upon
           pretence
           of
           a
           federal
           holiness
           by
           birth
           ,
           and
           ordinance
           of
           visible
           Churchmembership
           unrepealed
           ,
           unknown
           to
           the
           Ancients
           ,
           and
           therefore
           their
           doctrine
           and
           practise
           hath
           no
           patronage
           from
           them
           .
        
         
           Mr.
           
             Cr.
             p.
          
           98.
           saith
           ,
           that
           
             I
             cunningly
             alter
             the
             subject
             of
             the
             question
             ,
          
           when
           I
           say
           infant-sprinkling
           was
           not
           held
           of
           the
           whole
           Church
           ;
           and
           tels
           me
           ,
           
             that
             he
             and
             others
             do
             not
             say
             so
             .
          
           Which
           intimates
           that
           hee
           and
           others
           desert
           the
           maintainance
           of
           sprinkling
           infants
           as
           ancient
           ;
           which
           diffidence
           is
           some
           argument
           that
           the
           late
           Assembly
           have
           forsaken
           the
           ancient
           way
           of
           Baptism
           by
           dipping
           ,
           having
           in
           the
           Directory
           determined
           
             sprinkling
             as
             sufficient
          
           ,
           and
           in
           the
           practise
           of
           many
           of
           them
           taken
           away
           the
           old
           Fonts
           ,
           more
           agree●ble
           to
           antiquity
           ,
           and
           brought
           in
           little
           stone
           Basons
           near
           the
           Pulpit
           or
           Readers
           Pew
           ,
           like
           Popish
           holy
           water
           pots
           ▪
           fit
           onely
           for
           the
           novelty
           of
           sprinkling
           after
           the
           Scottish
           mod●
           .
           N●r
           is
           Mr.
           Crs.
           way
           of
           
             powring
             water
             on
             the
             face
             ,
             or
             dipping
             in
             part
             of
             the
             head
             ,
          
           any
           more
           the
           baptizing
           Christ
           appointed
           ,
           or
           antiquity
           used
           ,
           exc●pt
           in
           the
           case
           of
           the
           Clinici
           .
           'T
           is
           true
           
             Gods
             ordinances
             are
             not
             destructive
             to
             nature
             ,
             who
             requires
             mercy
             and
             not
             sacrifice
          
           ;
           But
           this
           proves
           〈…〉
           Baptism
           should
           be
           omitted
           altogether
           ,
           and
           not
           the
           ordinance
           〈◊〉
           ,
           and
           people
           mocked
           as
           they
           are
           by
           the
           preacher
           ,
           that
           saith
           falsly
           ,
           he
           baptizeth
           the
           person
           ,
           when
           he
           doth
           onely
           sprinkle
           or
           powr
           water
           on
           the
           face
           ,
           or
           dip
           in
           part
           of
           the
           head
           .
        
      
       
         
         
           SECT
           .
           LXXXIX
           .
           The
           testimonies
           of
           the
           ancient
           Writers
           of
           the
           
             Greek
             Church
          
           concerning
           Infant
           Baptism
           are
           examined
           ,
           and
           my
           exceptions
           made
           good
           against
           Mr
           Cragge
           ,
           Dr.
           Hammond
           ,
           Dr.
           Homes
           ,
           Mr.
           Marshal
           .
        
         
           THe
           alledging
           of
           pseudo
           .
           
             Dionisius
             the
             Areopagite
          
           ,
           and
           
             Clements
             Apostolical
             Constitutions
          
           ,
           is
           but
           to
           abuse
           the
           world
           with
           counterfeit
           names
           ,
           discovered
           by
           many
           learned
           Pa●ists
           and
           Pro●estants
           to
           be
           such
           ,
           and
           the
           like
           is
           to
           be
           said
           of
           
             Justin
             Martyrs
          
           forged
           testimony
           qu.
           36.
           
             ad
             orthodoxos
          
           :
           which
           are
           not
           rejected
           because
           questioned
           ,
           as
           Mr.
           Cr.
           seems
           to
           intimate
           ,
           but
           because
           they
           are
           by
           many
           strong
           evidences
           proved
           not
           to
           have
           been
           the
           Authors
           ,
           whose
           names
           they
           bear
           .
           As
           for
           
             the
             evidence
             to
             matter
             of
             fa●t
             they
             give
             ,
             that
             infants
             were
             baptized
             in
             that
             age
             ●n
             which
             they
             were
             written
             ,
          
           I
           do
           readily
           grant
           i●
           ▪
           a●d
           before
           too
           ;
           yet
           think
           it
           no
           advantage
           ●or
           the
           present
           pre●ended
           infant
           Baptism
           ,
           which
           is
           clean
           otherwise
           ,
           and
           upon
           other
           reasons
           :
           a●
           particularly
           ,
           that
           
             the
             baptized
             infants
             obtained
             good
             things
             at
             the
             resurrection
             by
             Baptism
             ,
             but
             the
             unbaptized
             obtain
             not
             good
             things
             .
          
           Nor
           is
           there
           a
           word
           in
           that
           to
           confirm
           the
           novel
           doctrine
           of
           the
           childrens
           right
           to
           Baptism
           ,
           as
           being
           in
           Covenant
           with
           the
           parents
           .
           For
           neither
           are
           the
           parents
           there
           said
           to
           be
           believer●
           ,
           but
           
             the
             bringers
          
           ;
           nor
           by
           the
           parents
           faith
           are
           they
           said
           to
           have
           right
           to
           Baptism
           ,
           but
           
             by
             the
             faith
             of
             the
             bringers
             to
             obtain
             good
             things
             at
             the
             resurrection
          
           :
           and
           therefore
           in
           vain
           doth
           Mr.
           Cr.
           thus
           endeavour
           to
           hide
           the
           deformity
           of
           that
           Authors
           doctrine
           ,
           which
           is
           no
           better
           then
           that
           which
           commonly
           Protestant
           Divines
           condem
           as
           Popish
           .
           More
           honestly
           in
           this
           then
           Mr.
           Cr.
           doth
           
             Bellarmin
             tom
          
           .
           3.
           l.
           2.
           
             de
             effectu
             Sacram
             ▪
             c.
          
           6.
           say
           ,
           
             Ju●●in
             .
             in
             his
             Apology
             to
             Antoninus
             ,
             saith
             ,
             We
             obtain
             remiss●●●
             of
             afore
             committed
             ●●ns
             in
             water
             ,
          
           &c.
           
           
             And
             before
             he
             had
             said
             ,
             that
             no
             man
             was
             brought
             to
             Ba●tism
             ,
             unless
             he
             before
             believed
             .
             Like
             things
             hee
             hath
             in
             his
             dialogue
             with
          
           Triphon
           .
           And
           ch
           .
           8.
           
             alwayes
             in
             the
             Church
             the
             custome
             wa●
             ,
             that
             those
             who
             would
             be
             Christians
             should
             first
             be
             made
             catechized
             persons
             ▪
             and
             long
             enough
             instructed
             ,
             and
             not
             baptized
             unless
             instru●ted
             ,
             and
             firm
             ,
             and
             stable
             in
             faith
             ,
          
           citing
           to
           thi●
           end
           
             Justin
             in
             his
             Apology
             to
             Antoninus
             ,
             as
             showing
             the
             manners
             of
             the
             Church
             .
          
        
         
           As
           for
           Irenaeus
           his
           testimony
           ,
           lib.
           2.
           
             adv
             .
             bar
             .
             c.
          
           39.
           it
           proves
           not
           infant
           Baptism
           .
           For
           though
           it
           be
           true
           that
           Mr.
           Mede
           in
           his
           
             Diatribe
             on
             Tit.
          
           3.5
           .
           say
           ,
           
             None
             ,
             I
             trow
             will
             deny
             that
             when
             the
             Apostle
             speaks
             of
             saving
             us
             by
             washing
             of
             regeneration
             ,
             and
             renewing
             of
             the
             holy
             Ghost
             ,
             hee
             speaks
             of
             Baptism
          
           yet
           it
           follows
           not
           that
           that
           the
           Apostle
           meant
           by
           regeneration
           ,
           Baptism
           ;
           nor
           is
           it
           likely
           ,
           sith
           the
           word
           [
           regeneration
           ]
           is
           no●
           to
           be
           read
           [
           by
           the
           washing
           which
           is
           regeneration
           ]
           as
           if
           it
           were
           by
           apposition
           ,
           but
           [
           
             of
             regeneration
          
           ]
           as
           the
           Genitive
           possessive
           ,
           and
           the
           meaning
           
           is
           by
           the
           washing
           which
           signifies
           regeneration
           ,
           which
           is
           before
           the
           washing
           ;
           yet
           if
           it
           were
           so
           ,
           it
           proves
           not
           Irenaeus
           meant
           by
           [
           
             renascuntur
             are
             born
             again
          
           ]
           are
           baptized
           ,
           sith
           he
           saith
           not
           are
           by
           washing
           born
           again
           ,
           as
           the
           Apostles
           phrase
           is
           .
           Nor
           though
           it
           be
           granted
           that
           in
           
             Justin
             Martyr
          
           and
           others
           of
           the
           ancients
           [
           
             to
             be
             regenerated
          
           ]
           is
           [
           
             to
             bee
             baptized
          
           ]
           doth
           it
           appear
           that
           Irenaeus
           meant
           it
           so
           in
           that
           place
           ,
           unless
           it
           were
           proved
           it
           is
           so
           onely
           meant
           by
           him
           and
           the
           ancients
           .
           Nor
           doth
           
             Irenaeus
             l.
          
           1.
           c.
           18.
           term
           Baptism
           regeneration
           as
           Dr.
           
             Homes
             p.
          
           118.
           suggests
           ,
           but
           saith
           thus
           
             to
             the
             denying
             of
             Baptism
             of
             that
             generation
             which
             is
             into
             God.
          
           But
           that
           indeed
           the
           word
           [
           
             renascuntur
             are
             born
             again
          
           ]
           is
           not
           meant
           of
           Baptism
           ,
           is
           proved
           from
           the
           words
           and
           the
           scope
           of
           them
           .
           For
           1.
           the
           words
           are
           [
           
             per
             eum
             renascun●ur
             ,
             by
             him
             ,
          
           that
           is
           Christ
           ,
           
             are
             born
             again
          
           ]
           and
           it
           is
           clear
           from
           the
           scope
           of
           the
           speech
           about
           the
           fulness
           of
           his
           age
           as
           a
           perfect
           master
           ,
           that
           [
           
             by
             him
          
           ]
           notes
           his
           person
           according
           to
           his
           humane
           nature
           .
           Now
           if
           then
           [
           
             by
             him
             are
             born
             again
          
           ]
           be
           as
           much
           as
           [
           by
           him
           are
           baptized
           ]
           this
           should
           bee
           Irenoeus
           his
           assertion
           ,
           that
           by
           Christ
           himself
           in
           his
           humane
           body
           infants
           and
           little
           ones
           ,
           and
           boyes
           and
           young
           men
           ,
           and
           elder
           men
           ,
           are
           baptized
           unto
           God.
           But
           this
           speech
           is
           most
           manifestly
           false
           ,
           for
           neither
           did
           Christ
           baptize
           any
           at
           all
           in
           his
           own
           person
           ,
           the
           Evangelist
           John
           4.1
           ,
           2.
           expresly
           affirming
           ,
           that
           though
           
             the
             Pharisees
             heard
             that
             Jesus
             made
             and
             baptized
             more
             disciples
             then
          
           John
           ,
           
             yet
             Jesus
             himself
             did
             not
             baptize
             ,
             but
             his
             Disciples
             did
             baptize
             ,
          
           nor
           did
           the
           Disciples
           baptize
           any
           infant
           at
           all
           as
           may
           bee
           gathered
           from
           the
           whole
           N.
           T.
           2.
           
           The
           word
           which
           Irenaeus
           expresseth
           ,
           whereby
           persons
           were
           born
           again
           to
           God
           by
           Christ
           ,
           is
           applied
           to
           the
           example
           of
           his
           age
           ,
           as
           the
           words
           and
           sc●pe
           show
           .
           
             Omnem
             ▪
             tatem
             sanctificans
             ●or
             illam
             quae
             ad
             i●fum
             erat
             similitudinem
             .
             Ideo
             per
             omnem
             venit
             aetatem
             &
             infantibus
             infans
             factus
             ,
             sanctificans
             infantes
             ,
             in
             parvulis
             parvulus
             sanctificans
             hanc
             i●sam
             habentes
             aetatem
             ,
             simul
             &
             exemplum
             illis
             pictatis
             effectus
             &
             justiti
             &
             subjectionis
             .
             Juvenibu●
             juvenis
             exemplum
             ju●enibus
             siens
             &
             sanctificans
             domino
             .
             Sic
             &
             senior
             in
             senioribus
             ,
             ut
             sit
             perfe●tus
             Magist●●
             in
             omnibu●
             non
             solum
             secundum
             expositionem
             veritatis
             ,
             sed
             secundum
             aet●tem
             sanctific●ns
             simul
             &
             seniores
             ,
             exem●lum
             ●●sis
             quoque
             fiens
             .
          
           But
           hee
           was
           not
           in
           his
           age
           an
           example
           of
           every
           age
           by
           his
           ●aptism
           ,
           as
           if
           hee
           did
           by
           it
           sanctifie
           every
           age
           ,
           for
           then
           he
           should
           have
           been
           baptized
           in
           every
           age
           but
           in
           respect
           of
           the
           holiness
           o●
           his
           humane
           nature
           which
           did
           rem●in
           in
           each
           age
           ,
           and
           so
           exemplarily
           san●●ifie
           each
           age
           to
           God
           ,
           so
           as
           that
           no
           age
           but
           was
           capable
           of
           holiness
           by
           conformity
           to
           his
           example
           .
           3
           Irenaeus
           his
           words
           are
           
             omne●
             enim
             venit
             per
             semetipsum
             salvare
             ,
             omnes
             inquam
             qui
             ●er
             eum
             renasc●ntu●
             in
             Deum
             ,
             infantes
             &
             parvulo●
             ,
             &
             pueras
             &
             ●uvenes
             &
             seniores
             ,
          
           〈◊〉
           if
           the
           meaning
           were
           that
           Christ
           came
           ●o
           〈◊〉
           all
           that
           w●re
           baptized
           by
           him
           ,
           or
           by
           his
           appointment
           ,
           then
           he
           came
           to
           save
           
             Simon
             Magus
          
           ,
           and
           whoever
           are
           or
           have
           been
           baptized
           righ●ly
           ,
           even
           
             Judas
             Iscari●t
          
           ,
           if
           he
           were
           bap●ized
           .
           But
           in
           that
           sense
           the
           proposi●ion
           of
           Irenaeus
           were
           most
           p●lp●bly
           false
           ,
           and
           therefore
           that
           sense
           i●
           no●
           to
           be
           attri●u●ed
           to
           his
           words
           .
           4.
           
           Christ
           is
           by
           Irenaeus
           said
           
             to
             san●●ifie
             as
             a
             perfect
             Master
             ▪
             not
             onely
             according
             to
             the
             exposition
             of
             truth
             ,
             but
             also
             as
             an
             example
             to
             them
             of
             piety
             ,
             justice
             ,
             and
             subjection
          
           ;
           but
           this
           is
           to
           be●
           
           understood
           not
           in
           respect
           of
           his
           Baptism
           onely
           ,
           but
           his
           whole
           life
           ,
           in
           which
           he
           was
           an
           example
           even
           an
           infant
           ,
           for
           then
           he
           did
           willingly
           
             empty
             himself
             ,
             took
             upon
             him
             the
             form
             of
             a
             servant
             ▪
             was
             made
             in
             the
             likeness
             of
             men
             ,
             and
             being
             in
             fashion
             a
             man
             humbled
             himself
             to
             death
             ,
             Phillip
             .
          
           2.7
           ,
           8.
           
           By
           all
           which
           reasons
           I
           presume
           the
           Readers
           ,
           who
           is
           willing
           to
           see
           truth
           ,
           will
           perceive
           this
           passage
           of
           Irenaeus
           to
           be
           wrested
           by
           Paedobaptists
           against
           its
           meaning
           ,
           to
           prove
           an
           use
           of
           Paedobaptism
           in
           his
           time
           .
           Which
           I
           have
           the
           more
           largely
           insisted
           on
           ,
           because
           indeed
           it
           is
           the
           onely
           testimony
           of
           credit
           which
           Paedobaptists
           have
           any
           colour
           from
           for
           infant
           baptism
           in
           ●he
           2d
           .
           ce●tury
           :
           In
           the
           3d.
           century
           it
           is
           not
           denied
           ,
           but
           that
           infant
           baptism
           and
           many
           more
           corruptions
           were
           ;
           yet
           even
           then
           it
           was
           very
           rare
           ,
           in
           case
           onely
           of
           danger
           of
           death
           ,
           ●ut
           of
           that
           case
           disswaded
           ,
           in
           that
           case
           allowed
           upon
           the
           conceit
           of
           giving
           grace
           by
           it
           ,
           and
           saving
           the
           infant
           from
           perishing
           .
           But
           I
           shall
           allow
           Mr.
           Cr.
           and
           other
           Paedobaptists
           ,
           to
           say
           the
           most
           they
           can
           for
           this
           corruption
           .
        
         
           Origen
           is
           alledged
           next
           by
           Mr.
           
             Cr.
             in
             Rom.
          
           6.
           l.
           5.
           homil
           .
           8th
           .
           
             on
             Levitic
          
           .
           and
           18
           .
           th
           .
           
             on
             Luke
          
           .
           
             The
             Exceptions
             against
             these
             are
             3.1
             .
             they
             are
             translations
             ,
             Origens
             Greek
             in
             the
             Original
             is
             lost
             .
             The
             same
             may
             be
             said
             of
             St.
             Matthews
             Gospel
             ,
             which
             he
             writ
             in
             the
             Hebrew
             or
             Syriack
             now
             lost
             ,
             the
             Greek
             copy
             onely
             extant
             .
             And
             of
             the
             LXX●
             .
             translations
             of
             the
             Old
             T.
             which
             our
             Saviour
             followed
             more
             exactly
             then
             the
             Hebrew
             Original
             ,
             translations
             agreeing
             with
             the
             Original
             copy
             b●ing
             equally
             authentick
             .
          
        
         
           Answ.
           1.
           
           
             There
             is
             no
             certainty
             ,
             nor
             probability
             that
          
           Matthew
           
             did
             write
             in
             Hebrew
          
           ,
           sai●h
           the
           
             Annotator
             on
             Matth
             ▪
             in
             his
             argument
          
           of
           that
           Gospel
           
             the
             new
             Annotations
          
           called
           by
           some
           
             the
             Assemblies
             at
             Westminster
             .
             Pareus
          
           in
           his
           
             Proeme
             to
             his
             Commentary
             on
          
           Matthew
           ,
           
             with
             the
             leave
             of
             antiquity
          
           ,
           Eras●●●
           
             and
             other
             learned
             interpreters
             doubt
             not
             a
             little
             of
             that
             opinion
             that
             he
             wrote
             in
             Hebrew
             ,
             and
             the
             reasons
             of
             doubting
             seem
             not
             to
             be
             light
             ,
          
           which
           may
           be
           seen
           there
           ,
           with
           answer
           to
           the
           objections
           produced
           out
           of
           antiquity
           .
           2.
           
           Whether
           there
           were
           such
           a
           translation
           by
           LXX
           .
           Jews
           ,
           as
           Josephus
           relates
           of
           
             Aristeas
             ,
             l.
          
           12.
           
             antiq
             .
             Judaic
             .
             c.
          
           2.
           
           I
           do
           not
           so
           much
           question
           ,
           as
           the
           particularities
           of
           the
           relation
           ,
           but
           the
           authority
           of
           it
           is
           much
           qu●stioned
           ,
           of
           which
           much
           may
           be
           seen
           in
           
             Chamier
             .
             paustr.
             cath
             .
             tom
             .
          
           1.
           l.
           13.
           and
           it
           is
           much
           doubted
           whether
           that
           we
           have
           be
           it
           ,
           of
           which
           I
           am
           told
           learned
           Usher
           hath
           written
           ,
           which
           I
           have
           not
           seen
           .
           But
           sure
           our
           Saviour
           who
           spake
           in
           Hebrew
           or
           Syriack
           followed
           it
           not
           ,
           nor
           do
           I
           think
           it
           safe
           or
           right
           to
           say
           that
           the
           Evang●lists
           or
           other
           holy
           writers
           
             followed
             it
             more
             exactly
             then
             the
             Hebrew
             Original
             .
          
           But
           sure
           the
           translation
           of
           Ruffinus
           of
           Origens
           Homiles
           is
           nothing
           like
           to
           either
           of
           these
           ,
           in
           which
           he
           confesseth
           he
           did
           not
           exactly
           follow
           the
           Original
           ▪
           and
           it
           is
           likely
           for
           this
           reason
           
             Voss.
             thes
             .
             Theol.
             de
             Paedobap
             .
             part
          
           2.
           thesi
           .
           8.
           said
           ,
           
             But
             we
             shall
             the
             less
             care
             for
          
           Origen
           ,
           
             because
             the
             things
             we
             cited
             are
             not
             extant
             in
             Greek
             .
          
           But
           Mr.
           Cr.
           adds
           .
        
         
           
             But
             2
             ly
             .
             it
             is
             said
             that
             the
             translation
             is
             censured
             by
             Erasmus
             and
             Perkins
             ,
             as
             in
             something
             contracting
             ▪
             adding
             ,
             or
             altering
             .
             What
             is
             added
             is
             ingeniously
             confessed
             by
             Ruffinus
             the
             translator
             himself
             ;
             neither
             
             does
             acu●e
             Erasmus
             ,
             nor
             judicious
             Perkins
             ,
             nor
             any
             of
             the
             Ancients
             most
             critical
             ,
             impeach
             him
             in
             the
             forequoted
             testimonies
             ;
             therefore
             thi●
             exception
             is
             blank
             .
          
        
         
           Answ.
           This
           exception
           is
           good
           notwithstanding
           this
           answer
           .
           For
           1.
           
           Perkins
           doth
           not
           onely
           censure
           Ruffinus
           his
           translation
           ,
           as
           
             in
             something
             contracting
             ,
             adding
             ,
             or
             altering
          
           ;
           but
           also
           puts
           
             Origens
             commentaries
             on
             the
             Epistle
             to
             the
             Romanes
             not
             faithfully
             translated
             by
          
           Ruffinus
           ,
           
             among
             his
             counte●feit
             works
          
           .
           And
           Erasmus
           in
           his
           
             censure
             of
             the
             Homilies
             on
             Leviticus
             ,
          
           saith
           ,
           
             That
             a
             man
             cannot
             be
             certain
             whether
             he
             reads
          
           Ruffinus
           ,
           or
           Origen
           .
           And
           because
           Dr.
           Homes
           saith
           
             I
             make
             no
             exception
             against
             the
             translation
             of
             the
             Homilie
             on
             Luke
             ,
          
           he
           may
           take
           notice
           that
           Erasmus
           in
           his
           Luke●
           .
           1
           .
           speaks
           much
           against
           the
           Paraphrase
           of
           Origen
           on
           Luke
           and
           in
           ●is
           Annot.
           on
           Luke
           1.3
           .
           
             Sic
             enim
             visus
             est
             sentir●
             quisqui●
             i●
             suit
             cujus
             extant
             i●
             Lucam
             commentarii
             Adamantii
             titulo
             ,
          
           which
           sh●ws
           that
           Erasmus
           took
           not
           those
           Commentaries
           for
           Origens
           ,
           or
           at
           least
           d●ubted
           thereof
           .
           And
           I
           shall
           add
           the
           words
           of
           Scul●etus
           ,
           in
           his
           
             medulla
             Patrum
          
           ,
           l.
           6.
           c
           2.
           
           
             Jam
             Ruffinu●
             plurium
             librorum
             Origenis
             interpre
             ●a●t●m
             ●●surpavit
             lic●ntiam
             :
             ut
             ademerit
             ,
             adjecerit
             ,
             mut●rit
             ,
             quae
             sibi
             viderentur
             adim●nda
             ,
             adjicienda
             ,
             mutanda
             :
             ut
             s●p●
             incertus
             sit
             lector
             ,
             utrum
             Origenem
             legat
             an
             Ruffinum
             :
             cum
             Graeca
             Origenis
             opera
             non
             extent
             ho●●e
             ,
             ●
             quibus
             Latina
             versio
             ●orrigi
             possit
             &
             emend●ri
             .
          
           And
           I
           find
           cited
           Erasmus
           his
           
             preface
             on
             Hillary
          
           ,
           a●
           charging
           Ruffinus
           with
           this
           practise
           of
           adding
           and
           ch●nging
           be
           ●nd
           an
           interpreter
           in
           all
           his
           translations
           ,
           as
           of
           Eusebius
           hi●
           History
           ▪
           but
           chiefly
           of
           Origens
           writings
           .
           
             Grot.
             annot
             .
             in
             Matth.
          
           25.46
           .
           
             ●uid
             O●igenes
             senserit
             ex
             ipsius
             scriptis
             difficile
             est
             dictu
             ,
             adeo
             omnia
             a
             Ruffi●o
             sun●
             interpolata
             .
             Hieronymus
             Apol.
             adv
             .
             Ruff.
             l.
          
           2.
           speaks
           thus
           to
           Ruffi●●●
           concerning
           some
           of
           his
           translations
           of
           
             Origen
             ,
             Novit
             conscientia
             ●ua
             〈◊〉
             addiderris
             ,
             quae
             subtra●eris
             ,
             qu●
             in
             utranque
             partem
             ,
             ut
             ●ibi
             v●sum
             suerit
             immut●ris
             .
          
           Whereas
           therefore
           Mr.
           
             Ms.
             fr●en●
             ,
             Defence
          
           part
           1
           p
           15.
           tels
           me
           .
           
             You
             call
             the
             Author
             of
             them
             supposed
          
           O●igen
           :
           
             It
             had
             been
             your
             part
             before
             you
             had
             so
             branded
             them
             ,
             fi●st
             to
             ha●●
             made
             it
             manifest
             by
             some
             undeniable
             ev●dence
             or
             other
             that
             they
             were
             not
             O●●gens
             :
          
           I
           tell
           him
           ,
           that
           being
           but
           a
           respondent
           ,
           it
           was
           enough
           that
           I
           sh●wed
           suc●
           evidences
           a●●
           did
           to
           prove
           the
           passages
           doubtfull
           ,
           an
           uncertain
           witness
           being
           no
           g●od
           proof
           .
           And
           to
           Dr
           Homes
           his
           saying
           in
           his
           Animadv●
           on
           my
           
             Exerci●
             p
          
           129.
           
           
             Truly
             a
             man
             can
             hardly
             with
             patience
             enoug●
             look
             upon
             Mr.
          
           〈◊〉
           
             ●is
             dealing
             in
             this
             :
             When
             we
             urge
          
           Origen
           ,
           
             he
             is
             not
          
           Origen
           
             wi●h
             him
             ;
             but
             if
             he
             do
             it
             ,
             then
          
           Origen
           
             must
             be
             received
          
           ▪
           I
           answer
           ,
           if
           the
           Dr.
           had
           had
           〈…〉
           e●ough
           to
           have
           considered
           my
           words
           ,
           he
           might
           have
           observed
           ,
           that
           I
           onely
           named
           
             Origen
             H●m
          
           on
           Rom.
           6.
           but
           did
           neither
           assig●
           the
           〈…〉
           for
           the
           time
           in
           which
           thos●
           words
           were
           written
           ,
           no●
           did
           〈…〉
           that
           they
           were
           to
           be
           received
           〈◊〉
           his
           ,
           but
           added
           two
           reasons
           to
           〈◊〉
           this
           imagination
           ,
           ●s
           i●
           by
           alledging
           thos●
           words
           under
           the
           〈…〉
           
             homil
             .
             on
             Rom.
          
           6.
           (
           by
           which
           onely
           it
           is
           known
           )
           I
           did
           〈…〉
           his
           ,
           whereof
           the
           one
           was
           th●
           cen●ur●
           of
           Erasmus
           ,
           the
           〈…〉
           Austin
           ,
           nor
           Hierom
           men●i●●
           Origen
           as
           ●vouching
           〈…〉
           which
           is
           enough
           to
           sh●w
           it
           to
           be
           likely
           ,
           that
           the
           passag●●
           〈…〉
           by
           Ruffinus
           ,
           though
           Hierom
           
           and
           others
           mention
           not
           these
           in
           particular
           ,
           sith
           neither
           doth
           he
           mention
           all
           the
           particulars
           of
           his
           dealings
           in
           this
           kind
           ,
           but
           chargeth
           them
           upon
           his
           conscience
           .
           Nor
           is
           it
           true
           ,
           that
           
             what
             is
             added
             is
             ingeniously
             confessed
             by
          
           Ruffinus
           
             the
             translator
             himself
          
           :
           For
           though
           the
           words
           cited
           by
           Mr.
           
             Ms.
             friend
             ,
             Defence
             ,
             p.
          
           16.
           shew
           that
           Ruffinus
           acknowledged
           of
           what
           sort
           his
           addi●ions
           were
           to
           his
           translation
           of
           his
           Homilies
           on
           Leviticus
           ,
           yet
           they
           shew
           not
           what
           in
           particular
           they
           were
           ;
           nor
           is
           any
           thing
           produced
           to
           shew
           the
           words
           cited
           for
           infant
           Baptism
           were
           not
           one
           .
           Nor
           is
           there
           any
           good
           answer
           made
           to
           my
           allegation
           to
           prove
           that
           passage
           likely
           to
           be
           one
           ,
           1.
           from
           the
           bringing
           of
           them
           in
           (
           as
           it
           seemed
           to
           me
           when
           I
           read
           them
           )
           in
           a
           patcht
           manner
           ,
           not
           as
           if
           they
           were
           woven
           at
           first
           with
           the
           whole
           cloth
           ,
           that
           is
           the
           rest
           of
           the
           writing
           before
           and
           after
           ,
           but
           as
           sewed
           to
           it
           by
           a
           botcher
           ,
           without
           any
           handsome
           coherence
           ;
           which
           neither
           Mr.
           Ms.
           friend
           ,
           p.
           16.
           nor
           Dr.
           Homes
           p.
           130.
           deny
           ,
           and
           therefore
           I
           count
           worth
           the
           observing
           by
           the
           judicious
           Reader
           ,
           when
           he
           shall
           examine
           the
           places
           ,
           as
           being
           of
           some
           moment
           to
           discern
           whether
           they
           were
           Origens
           words
           at
           first
           ,
           or
           Ruffinus
           his
           assument
           .
           2.
           
           Because
           they
           are
           the
           very
           words
           which
           are
           frequently
           used
           by
           the
           refuters
           of
           Pelagians
           in
           the
           5th
           .
           century
           ,
           who
           denied
           Original
           sin
           ,
           whereas
           Origen
           is
           taxed
           as
           the
           very
           Father
           of
           Pelagianism
           ,
           by
           
             Hieron
             .
             praesat
             .
             ad
             lib.
          
           4.
           
             in
             Hierem.
          
           and
           elsewhere
           ,
           as
           teaching
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             perfection
             or
             freedome
             from
             sin
          
           ,
           contrary
           to
           the
           express
           words
           of
           those
           cited
           passages
           ;
           and
           when
           
             August
             .
             tom
          
           .
           7.
           l
           1.
           
             adv
             .
             Julian
             .
             c.
          
           1
           ,
           2.
           alledgeth
           ancients
           avouching
           Original
           sin
           ,
           he
           never
           mentions
           Origen
           ;
           and
           therefore
           these
           passages
           ,
           being
           so
           express
           against
           Pelagians
           ,
           and
           in
           the
           very
           words
           used
           by
           the
           refuters
           of
           them
           in
           Augustines
           time
           ,
           are
           to
           be
           judged
           to
           be
           added
           either
           by
           Ruffinus
           ,
           whose
           words
           to
           the
           same
           purpose
           on
           the
           50th
           .
           Psalm
           are
           cited
           by
           
             Chamier
             ,
             pa●str
             .
             cath
             .
             tom
             .
          
           3.
           l.
           1.
           c.
           6.
           
           §
           .
           9.
           and
           of
           whom
           the
           same
           Author
           ,
           tom
           .
           4.
           l.
           7.
           c.
           9.
           
           §
           .
           30.
           saith
           ,
           
             Sciunt
             omnes
             docti
             exiguam
             fuisse
             Ruffini
             in
             vertendis
             authoribus
             religionem
             ,
          
           or
           by
           some
           other
           .
           Nor
           are
           these
           passages
           in
           Origen
           onely
           
             hints
             against
             some
             piece
             of
             Pelagianism
             ,
             which
             might
             be
             conceived
             by
             some
             few
             in
             his
             time
             ,
          
           as
           Dr.
           Homes
           minceth
           the
           matter
           ,
           p.
           ●
           30.
           but
           express
           arguing
           against
           the
           main
           point
           of
           Pelagianism
           ,
           denying
           original
           corruption
           ,
           and
           that
           in
           the
           chief
           arguments
           used
           by
           Augustine
           and
           others
           .
           Nor
           did
           
             Origen
             Pelagianize
             a
             little
             onely
          
           ,
           but
           
             is
             supposed
             to
             have
             first
             brought
             in
             Pelagianism
             into
             the
             Church
             ,
             Hieron
             .
             adv
             .
             Ruffin
             .
          
           saith
           
             Dr.
             Owen
             ▪
             display
             of
             Arminianism
             ,
             ch
             .
          
           12.
           
           And
           though
           it
           's
           not
           ●enied
           that
           Origen
           did
           deliver
           contraries
           ,
           yet
           I
           think
           it
           's
           hard
           to
           find
           him
           so
           often
           ,
           and
           so
           directly
           arguing
           against
           his
           own
           tenet
           .
           Nor
           do
           I
           conceive
           ,
           however
           Dr.
           Homes
           ,
           Mr.
           Blake
           ,
           Mr.
           M.
           and
           others
           imagine
           contradictions
           in
           my
           words
           which
           are
           not
           so
           ,
           that
           ever
           Dr.
           Homes
           hath
           found
           in
           my
           writings
           
             such
             clashings
             against
             my self
          
           .
           Nor
           do
           I
           make
           such
           an
           argument
           as
           M.
           
             Ms
             friend
             Defence
          
           ,
           ●
           .
           17
           .
           answers
           ,
           ●hat
           
             the
             passages
             make
             against
             the
             Pelagians
             ,
             and
             therefore
             necessarily
             they
             were
             written
             after
             the
             Pelagian
             heresie
             was
             broached
          
           (
           which
           is
           a
           meer
           shifting
           fashion
           in
           that
           Author
           who
           ever
           he
           were
           ,
           used
           before
           in
           answering
           my
           argument
           from
           
             Irenaeus
             words
          
           and
           scope
           ,
           which
           he
           answers
           as
           if
           I
           made
           it
           from
           the
           scope
           and
           not
           the
           words
           )
           but
           thus
           ,
           these
           passages
           are
           plainly
           and
           directly
           against
           the
           Pelagians
           
           chief
           point
           of
           impeccability
           ,
           which
           Origen
           is
           charged
           to
           bee
           the
           Author
           of
           ;
           therefore
           according
           to
           Rivets
           rule
           
             tractat
             .
             de
             patrum
             autoritate
             c.
          
           14.
           it
           's
           not
           likely
           they
           were
           Origens
           ,
           to
           which
           he
           answers
           not
           .
           I
           will
           add
           only
           the
           words
           of
           
             Vossius
             Hist.
             Pelag.
             l.
          
           2.
           part
           .
           1.
           th
           .
           6.
           p.
           153.
           
           
             Idem
             Origines
             T.
          
           2.
           p.
           471.
           
             nisi
             is
             potius
             Rufinus
             interpres
             (
             quis
             enim
             ,
             quae
             vel
             Origenis
             ,
             vel
             paraphrastae
             adeò
             liberi
             suerint
             ,
             hodii
             discern●t
             )
             in
             cap.
          
           IX
           .
           (
           rectiùs
           VI.
           )
           
             ad
             Rom.
             ubi
             ait
             ,
             ab
             sorde
             p●ccati
             m●ndus
             non
             est
             quisquam
             ,
             etiamsi
             unius
             diei
             fuêrit
             vita
             ejus
             super
             terram
             .
             Sed
             fuse
             clareque
             imprimis
             ●oc
             de
             peccato
             scribit
             lib.
          
           VIII
           .
           &
           XII
           .
           
             in
             Levit.
             nisi
             isti
             in
             Leviticum
             commentarii
             Cyrilli
             potiùs
             sint
             ,
             quando
             etiam
             in
             hujus
             operibus
             inveniun●u●
             ,
             ac
             ,
             ut
             in
             Origenianis
             libri
             sexdecim
             ,
             ita
             inter
             Cyrilliana
             sexdecim
             homiliae
             appellantur
             ,
          
           which
           shews
           ,
           that
           that
           learned
           writer
           for
           Paedobaptism
           ,
           did
           distrust
           those
           very
           passages
           cited
           for
           infant
           Baptism
           to
           have
           been
           none
           of
           Origens
           .
        
         
           Mr.
           C.
           a●ds
           .
           
             The
             third
             thing
             objected
             is
             ,
             that
             he
             calls
             it
             a
             tradition
             ;
             so
             does
             the
             Apostle
             things
             contained
             in
             Scripture
             ,
             2
             Thes.
             2.15
             .
             Epiphanius
             calls
             Baptism
             and
             other
             divine
             truths
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             traditions
             ,
             and
             yet
             quotes
             Scripture
             for
             them
             .
             Bellarmin
             calls
             infant
             Baptism
             a
             tradition
             ,
             and
             yet
             brings
             ten
             places
             of
             Scripture
             to
             prove
             it
             .
             Austin
             affirms
             lib.
             10.
             c.
             23.
             
               de
               Genes
            
             .
             that
             the
             custome
             of
             our
             mother
             the
             Church
             in
             baptising
             of
             little
             ones
             i●
             in
             no
             wise
             to
             be
             despised
             ,
             nor
             to
             be
             thought
             superfluous
             ,
             nor
             at
             all
             to
             be
             believed
             ,
             unless
             it
             were
             an
             Apostolick
             tradition
             ,
             and
             yet
             proves
             the
             necessity
             of
             it
             from
             Joh.
             3.5
             .
             unless
             one
             be
             born
             again
             of
             water
             and
             the
             spirit
             ,
             &c.
             
          
        
         
           Answ.
           It
           was
           granted
           in
           my
           Examen
           that
           the
           greatest
           points
           of
           faith
           though
           written
           ,
           were
           by
           the
           Ancients
           called
           Apostolical
           traditions
           ,
           but
           in
           this
           point
           that
           the
           words
           ascribed
           to
           Origen
           meant
           an
           unwritten
           tradition
           ,
           I
           alledged
           1.
           that
           the
           phraie●
           
             pro
             hoc
             &
             ecclesia
             ab
             Apostolis
             traditionem
             suscepit
             ,
          
           and
           
             secundum
             Ecclesiae
             observantiam
          
           ,
           are
           sufficient
           proof
           to
           them
           who
           are
           acquainted
           with
           the
           Ancients
           writings
           of
           those
           times
           .
           To
           this
           is
           nothing
           replied
           by
           Mr.
           
             Ms.
             friend
          
           ▪
           Dr.
           Homes
           ,
           or
           M.
           Cr.
           to
           shew
           that
           these
           phrases
           are
           applied
           to
           any
           other
           then
           unwritten
           traditions
           ,
           when
           they
           are
           used
           of
           ri●es
           ,
           for
           the
           use
           or
           institution
           of
           which
           they
           alledge
           no
           text
           of
           Scripture
           .
           2.
           
           That
           there
           is
           no
           text
           of
           Scripture
           cited
           for
           the
           use
           or
           insti●●●ion
           of
           infant
           Baptism
           .
           To
           this
           it
           is
           replied
           ,
           that
           
             Origen
             layes
             the
             ground
             on
             the
             Scriptures
             .
          
           But
           those
           Scriptures
           are
           brought
           for
           the
           proof
           of
           origi●al
           sin
           ,
           and
           the
           necessit●
           of
           infant
           Baptism
           ,
           which
           were
           reasons
           of
           the
           Churches
           observance
           ,
           not
           proofs
           of
           the
           use
           and
           institution
           of
           it
           .
           And
           that
           the
           Scriptures
           do
           not
           give
           any
           proof
           of
           the
           use
           or
           ●nstitution
           of
           infant
           Baptism
           ,
           but
           onely
           grounds
           of
           the
           reasonableness
           ,
           and
           why
           the
           Church
           took
           it
           up
           ,
           is
           shewed
           to
           have
           been
           the
           judgement
           of
           many
           learned
           Papist●
           and
           Protestants
           of
           later
           and
           elder
           time
           ,
           in
           my
           
             Praecursor
             sect
          
           20
           which
           may
           bee
           easily
           observed
           ,
           because
           they
           alledge
           nothing
           out
           of
           Scripture
           about
           ●nsti●u●ion
           or
           practise
           of
           it
           ,
           but
           of
           nece●●●ty
           to
           save
           th●
           infant
           ;
           which
           being
           a
           mistake
           ,
           it
           appears
           ●he
           tradition
           wa●
           not
           from
           the
           Apostles
           .
           Besides
           ,
           as
           Augustin
           alledged
           Joh.
           3.5
           .
           for
           inf●nt
           Baptism
           ,
           so
           he
           also
           alledged
           Joh
           6
           ▪
           53
           for
           infant
           Communio●
           which
           hee
           and
           the
           Ancients
           observed
           a●
           an
           Apostolick
           tradition
           ,
           〈◊〉
           
           many
           Churches
           observe
           even
           to
           this
           day
           ;
           yet
           we
           conclude
           it
           is
           but
           an
           unwritten
           tradition
           ,
           and
           so
           judged
           by
           the
           Ancients
           :
           All
           the
           places
           of
           the
           Fathers
           which
           cite
           Scripture
           for
           infant
           Baptism
           ,
           infant
           Communion
           ,
           Easter
           ,
           Lent●●ast
           ,
           and
           many
           other
           things
           which
           the
           Ancients
           observed
           ,
           
             shewing
             rather
             the
             reason
             of
             their
             observation
             ,
             then
             the
             institution
             ,
          
           as
           Mr.
           Cawdrey
           speaks
           in
           another
           case
           ,
           
             Sabb.
             rediv.
             part
          
           .
           4.
           chap.
           1.
           
           §
           .
           24.
           
        
         
           To
           the
           20th
           .
           section
           of
           my
           Praecursor
           ,
           Mr.
           Baxter
           in
           his
           
             Praefestinantis
             morator
          
           saith
           ,
           
             The
             Ancients
             took
             infant
             Baptism
             ,
             as
             you
             say
             ,
             for
             an
             Apostolical
             tradition
             ,
             but
             not
             unwritten
             .
             The
             warrant
             they
             supposed
             written
             :
             but
             not
             the
             history
             de
             facto
             .
          
        
         
           Answ.
           The
           ancients
           must
           needs
           take
           infant
           Baptism
           for
           an
           unwritten
           tradition
           when
           they
           supposed
           the
           History
           neither
           
             de
             facto
          
           no●
           of
           the
           institution
           to
           be
           written
           ,
           though
           they
           ●ook
           
             the
             custome
             of
             the
             Church
          
           (
           as
           
             Austin
             tom
          
           .
           3.
           l.
           10.
           
             de
             Genes
             .
             ad
             litteram
             c
          
           23
           terms
           i●
           ,
           having
           su●h
           reason
           from
           the
           necessity
           of
           it
           to
           save
           them
           perishing
           upon
           the
           mistake
           of
           Joh.
           3.5
           .
           for
           their
           warrant
           .
           But
           how
           poor
           a
           mat●●r
           was
           taken
           by
           the
           Church
           for
           a
           reason
           to
           co●tinue
           a
           custome
           ,
           may
           ●ppear
           even
           by
           those
           words
           of
           Austin
           in
           that
           place
           ,
           which
           shew
           also
           it
           was
           taken
           onely
           for
           a
           custome
           of
           the
           Church
           taken
           up
           by
           them
           ,
           and
           not
           app●inted
           by
           th●
           Apostles
           .
           For
           having
           spoken
           as
           doubtfull
           and
           uncertain
           what
           to
           say
           about
           the
           question
           before
           agitated
           by
           him
           ,
           concerning
           the
           creation
           of
           the
           souls
           of
           the
           children
           from
           the
           parents
           bec●us●
           of
           th●
           objection
           fro●
           〈◊〉
           Baptism
           of
           little
           ones
           ,
           he
           ●hen
           adds
           ;
           
             Yet
             the
             custome
             of
             ou●
             mother
             the
             Church
             in
             Baptising
             little
             one●
             ,
             is
             not
             to
             be
             d●sp●sed
             nor
             by
             any
             mean●
             to
             be
             accounted
             superfluous
             ,
             nor
             a●
             all
             to
             be
             believed
             unless
             it
             were
             an
             Apostolical
             tradition
             For
             that
             little
             age
             hath
             great
             weight
             of
             testimony
             ,
             which
             first
             me●ited
             to
             shed
             bloud
             for
             Christ.
          
           Whereby
           it
           may
           appear
           ,
           1.
           
           That
           Austin●ook
           ●ook
           i●
           for
           a
           custome
           of
           the
           Church
           ,
           without
           example
           or
           institution
           written
           .
           2.
           
           That
           he
           took
           such
           a
           frivolou●
           p●●●ence
           as
           the
           death
           of
           the
           children
           of
           Bethlehem
           slain
           b●
           
             Herod
             ,
             Matth.
          
           2.
           to
           have
           great
           weight
           of
           testimony
           for
           the
           believing
           of
           infant
           bap●ism
           to
           have
           been
           an
           Apostolical
           tradition
           .
           It
           would
           be
           counted
           arrogance
           in
           me
           to
           censure
           the
           Fathers
           ,
           yet
           when
           I
           find
           such
           silly
           reasons
           as
           Austin
           here
           and
           elsewhere
           ,
           and
           
             Cyprian
             Epist.
          
           59
           
             ad
             Fid●m
          
           ,
           g●ve
           a●
           warrant
           for
           infant
           Bap●ism
           ,
           so
           slightly
           passed
           over
           by
           Mr.
           B.
           and
           ot●ers
           ,
           a●d
           thei●
           testimonies
           still
           urged
           for
           the
           credit
           of
           infant
           Bap●ism
           ▪
           which
           do
           wi●h
           any
           that
           is
           willing
           to
           see
           the
           we●kness
           of
           them
           discredit
           it
           ,
           I
           cannot
           but
           for
           the
           truths
           sake
           say
           ,
           that
           as
           in
           many
           other
           things
           so
           in
           this
           of
           infa●t
           Baptism
           the
           Fathers
           speeches
           are
           so
           vain
           ,
           as
           th●t
           there
           is
           more
           need
           to
           bewail
           the
           errour
           they
           have
           led
           pe●ple
           into
           ,
           then
           to
           the
           continuance
           of
           th●
           deceiving
           of
           people
           by
           them
           ,
           to
           alledge
           them
           for
           proofs
           ,
           or
           to
           magnifie
           ,
           justifie
           or
           excuse
           them
           .
        
         
           Mr.
           B.
           adds
           .
           
             You
             might
             have
             spared
             all
             the
             86.
             page
             ,
             where
             you
             prove
             that
             Papists
             take
             it
             for
             an
             unwritten
             tradition
             .
             We
             know
             they
             are
             desirous
             of
             any
             pretence
             to
             set
             tradition
             above
             Scripture
             ▪
             Yet
             you
             know
             Bellarmin
             and
             others
             commonly
             prove
             it
             by
             Scripture
             .
             The
             words
             of
             Becan●s
             (
             not
             §
             .
             24.
             as
             you
             say
             ,
             but
             §
             .
             12.
             )
             yeeld
             ,
             the
             〈◊〉
             
             rightly
             interpre●ed
             to
             prove
             infant
             Baptism
             ,
             and
             that
             's
             all
             that
             I
             desire
             .
             I
             had
             thought
             that
             Chamiers
             answer
             to
             this
             might
             have
             satisfied
             you
             .
             If
             you
             have
             forgot
             it
             ,
             peruse
             it
             again
             tom
             .
             7.
             lib.
             9.
             c.
             10.
             
             §
             .
             40
             ,
             &c.
             and
             tom
             .
             4.
             l.
             5.
             c.
             9.
             
             §
             .
             32.
             
          
        
         
           Answ.
           I
           could
           not
           well
           have
           spared
           any
           part
           of
           that
           page
           .
           Not
           onely
           later
           Papists
           engaged
           in
           the
           modern
           controversies
           ,
           but
           also
           elder
           and
           disingaged
           Papists
           and
           others
           ,
           were
           alledged
           by
           me
           ,
           of
           whom
           it
           is
           not
           meet
           to
           suspect
           that
           they
           did
           acknowledge
           that
           infant
           Baptism
           is
           an
           unwritten
           tradition
           ,
           out
           of
           a
           de●re
           to
           set
           tradition
           above
           Scrip●u●e
           ,
           but
           out
           of
           cleer
           evidence
           of
           the
           t●u●h
           of
           what
           they
           say
           .
           Nor
           do
           I
           think
           Mr.
           B.
           can
           shew
           one
           Author
           until
           Luthers
           day
           ,
           who
           made
           infant
           Baptism
           any
           other
           then
           an
           unwritten
           tradition
           ,
           although
           they
           produce
           many
           of
           them
           Scriptures
           for
           the
           necessity
           ,
           reasonableness
           ,
           and
           lawfulness
           of
           the
           Church
           to
           use
           it
           ,
           to
           whose
           authority
           they
           ascribed
           too
           much
           in
           the
           appointing
           such
           rites
           ,
           and
           interpreting
           ●criptures
           to
           that
           end
           .
           I
           do
           not
           finde
           that
           the
           engaged
           Papists
           cited
           by
           me
           ,
           did
           
             set
             tradition
             above
             Scripture
          
           ,
           b●t
           that
           
             they
             make
             it
             equall
          
           I
           grant
           .
           I
           know
           
             Bellarmin
             tom
          
           .
           3.
           l.
           1.
           
             de
             sacram
             .
             bapt
             .
             c.
          
           8.
           brings
           three
           arguments
           from
           Scrip●ure
           for
           infant
           Baptism
           ,
           and
           c.
           9.
           saith
           ,
           
             deducitur
             evidenter
             ex
             Scripturis
             ,
             u●
             di●imus
             ,
          
           but
           how
           he
           means
           it
           hee
           〈◊〉
           us
           thus
           in
           the
           same
           chapter
           ;
           that
           
             though
             the
             argument
             of
             the
             Anabaptists
             from
             defect
             of
             Command
             or
             example
             have
             g●eat
             force
             against
          
           Lutherans
           ,
           
             for
             as
             much
             as
             they
             use
             that
             principle
             every
             where
             ,
             that
             the
             ●ite
             which
             is
             not
             in
             Scripture
             having
             no
             command
             nor
             example
             there
             ,
             is
             to
             be
             rejected
             ,
             yet
             it
             is
             of
             no
             force
             against
             Catholicks
             .
             For
             alt●ough
             we
             find
             no
             command
             expresly
             ,
             that
             we
             should
             baptize
             infants
             ,
             yet
             that
             also
             is
             openly
             enough
             gathered
             out
             of
             Scriptures
             ,
             as
             we
             have
             shewed
             above
             :
             and
             besides
             the
             tradition
             of
             the
             Apostles
             is
             of
             no
             less
             authority
             with
             us
             ,
             then
             Scripture
             ,
             for
             the
             Apostles
             spake
             with
             the
             same
             spirit
             with
             which
             they
             did
             write
             .
             But
             that
             this
             is
             an
             Apostolick
             tradition
             ,
             wee
             thence
             know
             whence
             we
             know
             the
             Apostolick
             Scripture
             to
             be
             the
             Apostolick
             Scripture
             ;
             to
             wit
             ,
             from
             the
             testimonies
             of
             the
             ancient
             Church
             .
          
           The
           words
           of
           Becanus
           were
           cited
           rightly
           by
           me
           out
           of
           his
           
             manual
             of
             Controversies
             l.
          
           1.
           c.
           2.
           
           §
           .
           24.
           (
           not
           §
           .
           12.
           as
           Mr.
           B.
           corrects
           me
           without
           cause
           )
           and
           they
           plainly
           shew
           the
           meaning
           of
           those
           men
           to
           be
           ,
           that
           the
           Scripture
           onely
           proves
           infant
           Baptism
           by
           that
           sense
           of
           it
           ,
           which
           is
           not
           manifest
           but
           by
           the
           tradition
           ,
           and
           practise
           of
           the
           Church
           I
           have
           perused
           
             Chamier
             paustr.
             Cath.
          
           (
           not
           tom
           .
           7.
           as
           Mr.
           B.
           directs
           ,
           I
           know
           none
           such
           )
           but
           tom
           .
           1.
           l.
           9.
           c.
           10.
           
           §
           .
           40
           ,
           &c.
           and
           tom
           .
           4.
           l
           5.
           c.
           9.
           
           §
           .
           32.
           
           But
           I
           am
           not
           thereby
           satisfied
           ,
           that
           either
           the
           Ancients
           took
           infant
           Baptism
           for
           any
           other
           then
           an
           unwritten
           tradition
           or
           that
           it
           ought
           to
           be
           taken
           .
        
         
           Mr.
           B.
           proceds
           .
           
             Mr.
             Rogers
             hath
             made
             you
             know
             he
             is
             of
             another
             judgement
             .
             Mr
             Bedford
             tels
             me
             he
             hath
             corrected
             his
             word●
             in
             a
             later
             edition
             .
             How
             could
             you
             allege
             Dr.
             Field
             without
             considering
             how
             you
             wrong'd
             your self
             ?
             Is
             nothing
             written
             in
             Scripture
             but
             expresly
             ?
             yea
             is
             not
             that
             Scripture
             proof
             ,
             and
             plain
             proof
             ,
             which
             shews
             plainly
             from
             Scripture
             the
             grounds
             reasons
             and
             causes
             of
             the
             necessity
             of
             the
             practise
             ?
             Dr
             Prideaux
             thought
             Episcopacy
             provable
             from
             Scripture
             :
             and
             therefore
             if
             hee
             thought
             that
             infant
             Baptism
             must
             bee
             proved
             the
             
             same
             way
             ,
             he
             is
             sure
             against
             you
             .
             For
             Dr.
             Taylour
             ,
             if
             you
             have
             read
             all
             his
             books
             ,
             I
             hope
             you
             will
             no
             more
             reckon
             him
             amongst
             Protestants
             ,
             having
             so
             much
             of
             the
             body
             of
             Popery
             in
             them
             .
             Mr.
             Youngs
             words
             (
             if
             they
             be
             his
             )
             are
             against
             you
             in
             the
             thing
             you
             cite
             them
             for
             .
             There
             are
             
               testimonia
               minùs
               aperta
            
             :
             and
             there
             are
             
               testimonia
               aperta
               pro
               fundamto
               &
               praemissis
               ,
               quae
               sunt
               minùs
               aperta
               direct●
               pro
               conclusione
               .
            
             My
             audaciousness
             in
             asserting
             plain
             Scripture
             proof
             must
             bee
             b●tter
             repressed
             then
             thus
             ,
             if
             you
             will
             satisfie
             men
             of
             reason
             and
             conscience
             .
          
        
         
           Answ.
           I
           have
           made
           known
           in
           my
           Apology
           sect
           .
           13.
           how
           Mr.
           Rogers
           shifts
           but
           answers
           not
           the
           allegation
           I
           made
           of
           his
           words
           .
           And
           if
           M.
           
             Bedford
             have
             corrected
             his
             words
          
           ,
           I
           wish
           it
           have
           not
           been
           f●r
           the
           cause
           sake
           ,
           against
           his
           conscience
           .
           If
           he
           and
           Mr.
           Rogers
           can
           so
           easily
           say
           and
           unsay
           ,
           who
           can
           give
           credit
           to
           men
           that
           can
           thus
           blow
           hot
           and
           cold
           wi●h
           the
           same
           breath
           ?
           I
           know
           no
           wrong
           to
           my self
           done
           ,
           by
           alleging
           Dr.
           Field
           .
           Though
           things
           be
           written
           in
           Scripture
           which
           are
           not
           so
           expresly
           ,
           yet
           is
           not
           that
           Scripture
           proof
           ,
           nor
           plain
           proof
           for
           infant
           Baptism
           ,
           any
           more
           then
           infant
           Communion
           ,
           which
           shews
           plainly
           from
           Scripture
           ,
           Pauls
           conclusion
           of
           original
           sin
           ,
           Rom
           5.12
           .
           and
           Christs
           Joh.
           3.5
           .
           which
           Ancients
           took
           falsly
           for
           grou●ds
           ,
           reasons
           and
           causes
           of
           the
           necessity
           o●
           infant
           Baptism
           ,
           as
           they
           did
           Joh.
           6.53
           .
           of
           infant
           Communion
           ,
           yet
           took
           the
           use
           to
           bee
           a
           custome
           ●f
           the
           Church
           ,
           countenanced
           from
           Scripture
           without
           institution
           of
           Christ
           ,
           or
           practise
           of
           the
           Apostles
           And
           that
           this
           was
           Dr.
           Fields
           meaning
           ,
           is
           plain
           from
           his
           words
           ;
           and
           this
           seems
           to
           have
           been
           the
           common
           opinion
           of
           the
           Prelates
           of
           the
           Church
           of
           England
           ,
           by
           th●
           words
           by
           way
           of
           Preface
           used
           at
           the
           solemnity
           of
           Ba●tism
           ,
           and
           in
           sundry
           places
           of
           the
           
             Common
             Prayer
             book
             ,
             Catechism
             ,
             art
             .
          
           27.
           
             of
             the
             Church
             of
             England
          
           .
           And
           after
           this
           manner
           thought
           Dr.
           Prideaux
           infant
           Baptism
           and
           Episcopacy
           proveable
           by
           Scripture
           .
           I
           have
           not
           read
           all
           Dr.
           Taylors
           works
           ,
           nor
           do
           I
           know
           but
           that
           hee
           is
           to
           bee
           reckoned
           among
           Protestants
           .
           Dr.
           Youngs
           words
           are
           much
           for
           me
           ,
           1.
           
           In
           that
           he
           produceth
           no
           precept
           but
           that
           of
           Circumcision
           for
           infant
           Baptism
           .
           2.
           
           Th●t
           hee
           confesseth
           the
           practise
           Apostolical
           to
           be
           somewhat
           obscurer
           ,
           and
           therefore
           addes
           the
           cust
           me
           of
           the
           Church
           from
           the
           times
           of
           the
           first
           ages
           ,
           which
           is
           in
           effect
           all
           one
           as
           to
           resolve
           the
           proof
           of
           infant
           Baptism
           finally
           into
           the
           custome
           of
           the
           whole
           Church
           ,
           especially
           when
           he
           saith
           ;
           
             we
             cannot
             smite
             the
             Anabaptists
             with
             plain
             testimonies
             .
          
           Nor
           can
           Mr.
           Bs.
           distinction
           of
           
             more
             or
             less
             open
             testimonies
          
           help
           him
           ,
           sith
           Dr.
           Young
           denies
           ,
           that
           
             Paedobaptists
             can
             smite
             with
             open
             or
             plain
             ●estimonies
             ,
             the
             Anabaptists
             barking
             against
             infant
             Baptism
             .
          
           If
           Mr.
           
             Bs.
             audaciousness
             in
             asserting
             plain
             Scripture
             proof
             for
             infant
             Baptism
             be
             not
             yet
             repressed
             ,
             nor
             men
             of
             reason
             and
             conscience
             satisfied
             ,
          
           I
           must
           leave
           them
           to
           the
           Lord.
           Enough
           I
           think
           is
           said
           about
           Origens
           words
           .
           I
           go
           on
           .
        
         
           Dr.
           Hammond
           in
           his
           
             Defence
             of
             infants
             Baptism
             ,
             pag.
          
           98.
           saith
           thus
           ;
           
             About
             the
             same
             time
             (
             the
             3d.
             Century
             )
             or
             without
             question
             soon
             after
             wrote
             the
             Author
             (
             under
             the
             name
             of
             
               Dionysius
               Areopagita
               )
               de
               Eccl.
               Hierarch
               .
            
             For
             as
             by
             Photius
             it
             appears
             ,
             
               Theodorus
               Presbyter
            
             about
             the
             year
             420.
             debated
             the
             question
             ,
             whether
             that
             writer
             were
             Dionysius
             
             mentioned
             in
             the
             acts
             or
             no.
             And
             of
             this
             no
             doubt
             hath
             been
             made
             ;
             but
             that
             he
             was
             a
             very
             ancient
             and
             learned
             Authour
             .
             He
             therefore
             in
             his
             7th
             .
             ch
             .
             of
             
               Eccles.
               Hierarch
               .
               Edit
               .
               Morel
               .
            
             p.
             233.
             proposeth
             the
             question
             ,
             as
             that
             which
             may
             seem
             to
             prophane
             persons
             (
             
               i.
               e.
            
             heathens
             )
             ridiculous
             ,
             why
             children
             which
             cannot
             yet
             understand
             divine
             things
             ,
             are
             made
             partakers
             of
             the
             sacred
             birth
             from
             God
             ,
             
               i.
               e.
            
             evidently
             of
             Baptism
             (
             concerning
             the
             baptizing
             of
             infants
             saith
             Maximu●
             his
             scholiast
             )
             adding
             to
             the
             same
             head
             also
             ,
             that
             others
             in
             their
             stead
             p●onounce
             the
             abrenunciations
             and
             divine
             confessions
             .
             And
             his
             answer
             is
             ,
             1.
             
             That
             many
             things
             which
             are
             unknown
             by
             us
             why
             they
             are
             done
             ,
             have
             yet
             causes
             worthy
             of
             God
             2.
             
             That
             we
             affirm
             of
             this
             the
             same
             things
             which
             our
             divine
             Officers
             of
             the
             Church
             being
             instructed
             by
             divine
             tradition
             have
             brought
             down
             unto
             us
             ,
             and
             again
             ,
             our
             Divine
             guides
             (
             
               i.
               e.
            
             the
             Apostles
             saith
             Maximus
             )
             considering
             this
             ,
             appointed
             that
             infants
             should
             thus
             be
             admitted
             according
             to
             the
             sacred
             manner
             ,
             nothing
             can
             bee
             more
             clear
             then
             that
             the
             Apostolical
             tradition
             is
             by
             this
             ancient
             and
             elegant
             writer
             avouched
             for
             the
             baptizing
             of
             infants
             ,
             as
             a
             sufficient
             account
             of
             that
             matter
             ,
             against
             the
             reproaches
             and
             scoff●
             of
             prophane
             or
             heathen
             men
             ,
             who
             deemed
             it
             unreasonable
             .
             And
             so
             there
             is
             a
             most
             convincing
             testimony
             for
             that
             time
             ,
             wherein
             that
             Author
             wrote
             ,
             which
             must
             needs
             be
             in
             the
             4th
             .
             Century
             ,
             before
             
               Theodorus
               Presbyters
            
             debating
             the
             question
             concerning
             him
             ,
             but
             most
             probably
             more
             ancient
             ,
             and
             so
             to
             be
             placed
             in
             this
             3d.
             age
             .
          
        
         
           Answ.
           1.
           
           It
           is
           to
           be
           noted
           by
           the
           Reader
           ,
           that
           Dr.
           Hammond
           doth
           not
           so
           much
           as
           pretend
           the
           antiqui●y
           of
           that
           Author
           to
           be
           afore
           the
           3d.
           century
           ,
           and
           consequently
           not
           that
           Dionysius
           the
           Ar●opagite
           mentioned
           Act
           17
           34.
           as
           some
           Papists
           would
           have
           it
           ,
           but
           are
           by
           learned
           men
           both
           Papists
           and
           Protestants
           refuted
           ,
           whereof
           may
           be
           seen
           
             Magdeb.
             centur
          
           .
           1.
           l.
           2.
           c.
           10.
           
           
             Scultet
             .
             med
             .
             Patrum
             ,
             l.
          
           11.
           
             c
             ▪
          
           9.
           
           
             Perkins
             prepar
             .
             to
             the
             demonstr
             of
             the
             probleme
             .
          
           2.
           
           Though
           Dr.
           Hammond
           conceive
           ,
           that
           that
           Author
           
             is
             to
             be
             placed
             in
             the
          
           3
           
             d
             age
          
           by
           reason
           of
           some
           words
           of
           Photius
           ,
           (
           which
           for
           want
           of
           books
           I
           cannot
           examine
           )
           yet
           
             Salmasius
             ad
             Col●ium
          
           saith
           
             p
             ▪
          
           1●9
           .
           
             quamvis
             subdititius
             ille
             (
             Diony●●us
             Areopagita
             )
             sit
             auctor
             nec
             antiquior
             quinto
             seculo
             .
             p.
          
           441.
           
             quem
             certa
             fides
             est
             scripsisse
             circa
             finem
             quinti
             seculi
             .
          
           And
           that
           which
           
             Scultetus
             ubi
             supra
          
           observ●s
           ,
           that
           
             in
             his
             book
             of
             Ecclesiastical
             Hierarchy
             he
             writes
             many
             things
             of
             Temples
             ,
             of
             ●ltars
             ,
             of
             Holy
             places
             ,
             of
             a
             Qui●e
             ,
             of
             consecration
             of
             Monks
             ,
             of
             the
             tonsure
             and
             shaving
             of
             heads
             ,
          
           i●
           me
           thinks
           a
           good
           argument
           ,
           that
           the
           Author
           was
           som●
           idle
           dreaming
           Monk
           no
           elder
           then
           the
           5th
           .
           century
           ,
           and
           is
           so
           far
           from
           being
           acc●unted
           a
           W●iter
           of
           esteem
           among
           Divines
           ,
           that
           he
           is
           rather
           censured
           as
           one
           who
           by
           his
           curiosities
           hath
           corrupted
           Divinity
           .
           3.
           
           Whether
           those
           who
           
             deemed
             infan●
             baptism
             unreasonable
          
           were
           infidels
           who
           derided
           it
           ,
           or
           Christians
           who
           scrupled
           it
           ,
           is
           no●
           c●eared
           by
           the
           Dr.
           Nor
           is
           it
           a●pare●t
           that
           by
           
             Divine
             guides
          
           are
           meant
           
             the
             Apostles
          
           4.
           
           B●t
           if
           it
           were
           ,
           that
           Author
           makes
           it
           no
           other
           then
           an
           unwritten
           tradition
           ,
           if
           he
           did
           he
           would
           ●ave
           alledged
           some
           Scripture
           for
           i●
           ;
           and
           the
           words
           [
           
             our
             Divine
             Officers
             being
             instructed
          
           ,
           not
           as
           Dr.
           Hammond
           translates
           it
           
             by
             Divine
             tradition
          
           ,
           but
           unto
           or
           
             of
             the
             old
             tradition
             have
             brought
             down
             
             unto
             us
          
           ]
           do
           shew
           ,
           that
           he
           counted
           it
           a
           tradition
           unwritten
           and
           delivered
           from
           one
           Officer
           to
           another
           until
           that
           time
           .
           Now
           it
           is
           granted
           that
           in
           the
           end
           of
           the
           3d.
           and
           following
           ages
           ,
           infant
           baptism
           ,
           and
           in
           like
           manner
           infant
           communion
           were
           counted
           traditions
           Apostolical
           to
           save
           infants
           from
           perishing
           ,
           and
           such
           seems
           to
           have
           been
           the
           opinion
           of
           that
           Author
           .
           
             Pamelius
             annot
          
           .
           89.
           on
           
             Cyprian
             de
             lapsis
             .
             Tractat
             hunc
             locum
             D.
             Augustinus
             Ep.
          
           23.
           
             ad
             Bonifac.
             Haud
             obscure
             autem
             hic
             quomodo
             &
             supr●
             indicatur
             vetus
             Ecclesiae
             consuetudo
             communionis
             parvulorum
             ,
             qualem
             etiam
             indica●e
             videtur
             Dionysius
             Areopagita
             sub
             finem
             Eccles.
             Hierarch
             .
             &
             sua
             adhuc
             aetate
             D.
             Aug.
             Epist.
          
           107.
           
             ad
             vitalem
          
           .
           All
           which
           being
           conside●ed
           ,
           this
           testimony
           is
           so
           far
           from
           being
           a
           
             most
             convinci●g
             ●estimo●y
          
           of
           the
           derivation
           of
           infant
           baptism
           from
           the
           Apostle●
           ,
           ●hat
           considering
           up●n
           what
           ground
           they
           observed
           it
           ,
           and
           how
           much
           vanity
           was
           in
           the
           Ancients
           in
           their
           retaining
           many
           fond
           customes
           ,
           and
           fathering
           them
           on
           the
           Apostles
           ,
           and
           when
           common
           defending
           them
           by
           Scriptures
           perverted
           ,
           it
           is
           a
           convincing
           testimony
           that
           infant
           baptism
           was
           no
           more
           fro●●he
           Apostles
           then
           infant
           communion
           ,
           both
           meer
           corruptions
           taken
           upon
           mistakes
           and
           defended
           by
           abuse
           of
           Scripture
           .
        
         
           Mr.
           M.
           Mr.
           Cr.
           Dr.
           Homes
           ,
           Dr.
           Hammond
           alledge
           
             Gregory
             Nazianzen
          
           his
           40th
           .
           
             Oration
             about
             baptism
          
           ▪
           in
           which
           he
           
             adviseth
             the
             baptizing
             of
             infants
          
           ,
           which
           saith
           Dr.
           
             Hammond
             ,
             is
             a
             plain
             testimony
             of
             the
             Churches
             doctrine
             at
             that
             time
             ,
             the
          
           4
           
             th
             .
             century
             ,
             about
             the
             year
             of
             Christ
             ,
          
           70.
           
             he
             flourished
             ,
             and
             died
             in
             the
             year
          
           389.
           
        
         
           Against
           this
           sundry
           things
           are
           objected
           ,
           1.
           that
           the
           same
           Author
           saith
           (
           as
           I
           find
           his
           words
           in
           
             Chamier
             .
             paustr.
             cath
             .
             tom
             .
          
           4
           l.
           5.
           c.
           9.
           
           §
           .
           66.
           )
           where
           he
           gives
           instance
           in
           his
           40th
           .
           Oration
           
             of
             baptism
          
           ,
           of
           those
           who
           decease
           without
           baptism
           ,
           
             Neither
             can
             they
             receive
             it
             ,
             either
             perhaps
             by
             reason
             of
             infancy
             ,
             or
             some
             altogether
             involuntary
             chance
             ,
             by
             which
             it
             is
             that
             even
             they
             ,
             who
             would
             ,
             obtain
             not
             that
             gift
             .
          
           From
           whence
           it
           is
           manifest
           ,
           that
           in
           
             Gregory
             Nazianzens
          
           time
           infants
           did
           decease
           without
           baptism
           ,
           and
           that
           they
           could
           not
           receive
           it
           by
           reason
           of
           infancy
           .
           Nor
           is
           this
           objection
           salved
           by
           making
           the
           reason
           of
           these
           childrens
           not
           receiving
           baptism
           ,
           because
           
             that
             sometimes
             it
             might
             fall
             out
             that
             Christians
             might
             not
             have
             the
             opportunity
             of
             bringing
             their
             children
             to
             baptism
             ,
             because
             they
             dwelt
             among
             infidels
             or
             Paynims
             ,
             where
             they
             could
             not
             enjoy
             the
             benefit
             of
             the
             word
             and
             sacraments
             for
             themselves
             or
             their
             children
             ;
             therefore
             they
             were
             necessitated
             to
             put
             off
             the
             baptising
             of
             their
             children
             ,
          
           which
           seems
           to
           be
           Mr.
           
             Ms
             friends
          
           evasion
           in
           his
           
             Defence
             ,
             p.
          
           24.
           in
           that
           he
           applies
           this
           passage
           in
           Nazianzen
           as
           well
           to
           the
           hinderance
           of
           the
           baptism
           of
           children
           as
           of
           elder
           persons
           .
           For
           the
           words
           of
           Nazianzen
           shew
           ,
           that
           as
           some
           deceased
           without
           baptism
           by
           reason
           of
           some
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             unvoluntary
             accident
          
           ,
           whether
           by
           the
           hand
           of
           God
           or
           men
           ;
           so
           others
           he
           saith
           deceased
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             barely
             by
             reason
             of
             infancy
          
           ,
           and
           that
           by
           reason
           of
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             they
             were
             not
             in
             power
             or
             capacity
             to
             receive
             it
             .
          
           Which
           is
           a
           plain
           testimony
           ,
           that
           however
           in
           c●se
           of
           apparent
           da●ger
           of
           death
           then
           infants
           mi●ht
           receive
           baptism
           according
           to
           his
           opinion
           ,
           yet
           ordinarily
           they
           were
           not
           in
           the
           power
           or
           capacity
           to
           receive
           it
           ,
           and
           so
           did
           sometimes
           die
           without
           it
           .
        
         
         
           2.
           
           It
           is
           objected
           ,
           and
           thereby
           this
           observation
           is
           confirmed
           ,
           that
           when
           he
           comes
           in
           the
           same
           Oration
           to
           set
           down
           what
           he
           would
           have
           done
           about
           infants
           baptism
           he
           resolves
           1.
           that
           they
           should
           be
           baptized
           
             if
             danger
             did
             urge
             it
             ,
             that
             they
             might
             not
             miss
             of
             the
             common
             grace
             ,
          
           intimating
           th●t
           otherwise
           they
           should
           .
           2.
           
           He
           
             gives
             his
             judgement
             for
             others
             that
             they
             should
             wait
             longer
             .
          
           3.
           
           The
           reason
           he
           giveth
           of
           this
           longer
           waiti●g
           is
           ,
           
             that
             they
             may
             hear
             some
             mystical
             or
             spiritual
             thing
             ,
             may
             be
             taught
             to
             answer
             somewhat
             ,
             and
             if
             they
             understand
             not
             fully
             ,
             perfectly
             ,
             and
             exa●●ly
             ,
             yet
             they
             are
             instructed
             and
             informed
             .
          
           4.
           
           That
           (
           not
           as
           Dr.
           Hammond
           to
           give
           colour
           to
           his
           conceit
           of
           sanctifying
           to
           be
           the
           same
           with
           baptizing
           ,
           1
           Cor.
           7.14
           .
           
             by
             this
             means
             they
             may
             be
             baptised
             souls
             and
             bodies
          
           ;
           for
           if
           this
           were
           good
           reading
           ,
           1.
           they
           should
           baptize
           themselves
           ,
           1.
           they
           should
           bap●ize
           ●heir
           souls
           which
           were
           ridiculous
           ;
           )
           but
           ,
           
             so
             as
             that
             they
             sanctifie
             both
             souls
             and
             bodies
             by
             or
             with
             the
             great
             mystery
             of
             initiation
             .
          
           Which
           shews
           he
           conceived
           1.
           that
           by
           baptism
           benefit
           did
           come
           to
           infants
           though
           they
           perceived
           it
           not
           ;
           2
           that
           it
           sanctifies
           their
           bodies
           ;
           3.
           that
           it
           is
           be●ter
           done
           ,
           when
           children
           are
           taught
           to
           answer
           ;
           4.
           then
           they
           sanctifie
           soul●
           and
           bodies
           ,
           5.
           that
           danger
           of
           death
           was
           a
           forcible
           impulsive
           to
           move
           to
           the
           baptism
           of
           in●ants
           ,
           6.
           that
           without
           baptism
           infants
           should
           mis●
           o●
           the
           common
           〈◊〉
           .
        
         
           To
           〈…〉
           Dr
           Hammond
           thus
           ,
           
             1.
             
             It
             is
             clear
             that
             it
             no
             way
             prejudg●s
             ●he
             doctrine
             and
             practise
             of
             the
             Church
             formerly
             set
             down
             ,
             〈…〉
             him
             ,
             that
             infant
             children
             ,
             indefinitely
             considered
             might
             be
             b●ptized
             ▪
             and
             if
             dang●r
             appr●ac●ed
             ,
             must
             ,
             how
             young
             soever
             they
             were
             :
             which
             is
             as
             contrary
             to
             the
             An●ipaedobaptist
             ,
             and
             so
             to
             Mr.
             T.
             as
             any
             thing
             .
          
        
         
           Answ.
           1.
           
           The
           phrase
           [
           
             the
             doctrine
             and
             practise
             of
             the
             Church
          
           ]
           is
           according
           to
           the
           Pr●latical
           language
           ▪
           I
           think
           as
           much
           as
           the
           doctrine
           and
           practise
           of
           the
           Prelates
           ,
           〈…〉
           to
           the
           Scripture
           language
           is
           non
           sense
           ,
           the
           Church
           bei●g
           the
           number
           of
           persons
           taught
           ,
           and
           on
           whom
           bap●izing
           〈…〉
           ,
           not
           the
           person●
           teaching
           or
           practising
           ,
           who
           are
           stil●d
           
             ●he
             Elders
             of
             the
             〈◊〉
          
           in
           S●●ip●ure
           .
           2.
           
           That
           the
           Elders
           of
           any
           Church
           〈…〉
           N●●●ianzen
           taug●●
           that
           
             infant
             children
             ,
             indefinitely
             considered
             ,
             might
             be
             baptised
             ,
             and
             if
             d●●ger
             ●pproached
             ,
             must
             ,
             how
             young
             soever
             they
             w●●e
             ,
          
           〈…〉
           not
           pretended
           of
           any
           besides
           the
           Co●ncel
           mention●●
           in
           
             Cyp●ian
             ,
             Epist.
          
           5●
           〈…〉
           ,
           whic●
           it
           is
           true
           determined
           ,
           in
           opposition
           t●
           〈◊〉
           his
           scr●ple
           ,
           the
           lawfulness
           of
           baptizing
           any
           day
           ,
           but
           not
           of
           any
           infants
           who
           were
           likely
           ●o
           live
           without
           apparent
           shew
           of
           danger
           of
           death
           ,
           but
           ●a●her
           ●he
           contrary
           is
           manifest
           from
           their
           reason
           ,
           w●y
           they
           would
           h●ve
           them
           bapt●zed
           any
           day
           afore
           th●
           8th
           .
           b●cause
           
             the
             son
             of
             man
             ●am
             to
             save
             m●ns
             souls
             ,
             as
             much
             as
             in
             us
             lies
             ,
             if
             it
             may
             be
             ,
             no
             soul
             is
             to
             be
             lo●●
             ,
          
           and
           therefore
           to
           be
           baptized
           any
           day
           afore
           the
           8th
           .
           N●w
           this
           〈◊〉
           ,
           that
           〈…〉
           onely
           of
           those
           infants
           who
           being
           in
           apparent
           danger
           of
           d●ath
           would
           be
           lost
           ,
           if
           not
           baptized
           .
           N●w
           it
           is
           true
           〈…〉
           ,
           and
           it
           is
           as
           contrary
           to
           the
           〈◊〉
           of
           〈…〉
           position
           of
           the
           Papists
           ,
           tha●
           
             ba●tism
             confers
             〈…〉
             that
             infants
             dying
             unbaptised
             pe●●sh
             ,
          
           and
           if
           〈…〉
           
             this
             doctrine
             and
             practise
             of
             the
             Church
             ,
          
           yet
           
           it
           doth
           prejudice
           the
           doctrine
           and
           practise
           of
           Protestant
           Paedobaptists
           ,
           who
           ,
           contrary
           to
           Nazianzens
           mind
           ,
           would
           not
           have
           infants
           baptized
           in
           that
           case
           onely
           ,
           or
           for
           his
           reason
           ,
           but
           would
           have
           infants
           baptized
           out
           of
           the
           case
           of
           imminent
           and
           apparent
           danger
           of
           death
           ,
           and
           not
           deferred
           ,
           upon
           a
           pretence
           of
           a
           Covenant
           right
           and
           visible
           Churchmembership
           as
           their
           priviledge
           ,
           not
           as
           necessary
           to
           avoid
           the
           danger
           of
           perishing
           .
        
         
           
             2dly
             .
             (
             
               saith
               Dr.
            
             Hammond
             )
             that
             it
             is
             but
             his
             private
             opinion
             pretending
             not
             so
             much
             as
             to
             any
             part
             of
             the
             Church
             of
             that
             ,
             or
             former
             ages
             to
             authorize
             it
             .
          
        
         
           Answ.
           1.
           
           That
           Tertullian
           did
           in
           like
           manner
           determine
           as
           Nazianzen
           did
           ,
           that
           infants
           were
           not
           to
           be
           baptized
           but
           in
           case
           of
           imminent
           and
           apparent
           danger
           of
           death
           ,
           will
           appear
           in
           the
           examining
           of
           his
           testimony
           among
           the
           Latine
           Doctors
           .
           2.
           
           I
           know
           no
           reason
           why
           the
           counsel
           and
           opinion
           of
           these
           two
           should
           not
           as
           well
           be
           counted
           the
           doctrine
           and
           practise
           of
           the
           Church
           ,
           and
           to
           be
           of
           equal
           authority
           as
           Cyprians
           ,
           and
           his
           
             Councels
             ,
             Augustines
          
           ,
           and
           Hieroms
           .
        
         
           
             3dly
             .
             (
             
               Saith
               Dr.
            
             Hammond
             )
             that
             the
             state
             of
             children
             being
             so
             weak
             and
             uncertain
             ,
             that
             't
             is
             hard
             to
             affirm
             of
             any
             that
             they
             are
             not
             (
             for
             the
             first
             three
             years
             )
             in
             any
             danger
             ,
             his
             councel
             for
             deferring
             will
             hardly
             be
             ever
             practical
             to
             any
             .
          
        
         
           Answ.
           The
           counsel
           of
           Nazianzen
           to
           baptize
           in
           case
           of
           danger
           was
           not
           of
           infants
           that
           are
           in
           any
           danger
           ▪
           but
           of
           urgent
           or
           pressing
           danger
           ,
           as
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             press
             ,
             urge
          
           ,
           or
           impel
           ,
           shews
           .
           And
           thus
           it
           is
           practical
           ,
           as
           the
           use
           of
           private
           baptism
           in
           those
           places
           where
           it
           is
           used
           doth
           sufficiently
           shew
           .
        
         
           Fourthly
           ,
           saith
           he
           ,
           
             that
             the
             deferring
             of
             which
          
           Nazianzen
           
             speaks
             is
             most
             probably
             to
             bee
             understood
             of
             those
             whose
             ●arents
             are
             newly
             converted
             ,
             and
             themselves
             doubt
             whether
             they
             shall
             be
             yet
             baptised
             or
             no
             ,
             for
             to
             such
             he
             speaks
             in
             that
             place
             from
          
           p.
           654.
           
           A.
           
        
         
           Answ.
           The
           reasons
           being
           general
           ,
           this
           restriction
           appears
           groundless
           ,
           not
           is
           the
           Drs.
           conceit
           of
           any
           validity
           ,
           that
           because
           four
           pages
           before
           ●e
           speaks
           to
           them
           ,
           therefore
           that
           counsel
           of
           his
           concerns
           their
           children
           onely
           .
        
         
           Lastly
           ,
           saith
           he
           ,
           
             that
             the
             deferring
             till
             three
             years
             old
             ,
             if
             it
             were
             allowed
             ,
             would
             no
             way
             satiisfie
             the
             Antipaedobaptists
             pretensions
             ▪
             and
             so
             still
             the
             former
             passages
             ought
             be
             of
             force
             with
             all
             ,
             and
             no
             heed
             given
             to
             the
             whispers
             of
             Mr
             ●
             .
             and
             others
             ,
             as
             if
             that
             holy
             Father
             disswaded
             Baptism
             in
             any
             age
             unless
             in
             case
             of
             danger
             ,
             when
             he
             clearly
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Let
             him
             in
             the
             tenderest
             age
             be
             Baptised
             and
             consecrated
             to
             the
             spirit
             .
          
        
         
           Answ
           1.
           
           Why
           hee
           should
           call
           my
           words
           or
           writings
           whispers
           any
           more
           then
           his
           own
           ,
           sith
           they
           are
           audible
           enough
           were
           it
           not
           that
           I
           speak
           to
           deaf
           men
           who
           will
           not
           hear
           ,
           I
           do
           not
           deprehend
           ,
           I
           imagine
           they
           are
           louder
           then
           the
           Doctour
           would
           have
           them
           .
           2.
           
           Tha●
           men
           should
           not
           give
           heed
           to
           my
           words
           as
           well
           as
           the
           Doctours
           ,
           if
           they
           seek
           the
           truth
           impartially
           ,
           I
           know
           not
           ,
           sith
           where
           truth
           is
           sought
           both
           sides
           are
           to
           bee
           heard
           .
           3.
           
           It
           is
           true
           the
           deferring
           Baptism
           till
           three
           years
           old
           ,
           will
           not
           
           satisfie
           us
           as
           sufficient
           to
           rectifie
           the
           abuse
           of
           infant
           baptism
           is
           granted
           ,
           no
           nor
           till
           thirty
           ,
           except
           the
           person
           become
           a
           disciple
           and
           believer
           in
           Christ
           :
           But
           it
           satisfies
           us
           in
           this
           ,
           that
           Nazianzens
           judgement
           was
           ,
           that
           little
           ones
           should
           not
           be
           baptized
           till
           they
           come
           to
           some
           understanding
           of
           the
           thing
           signified
           by
           baptism
           ,
           unless
           in
           case
           of
           imminent
           and
           apparent
           dan●er
           of
           death
           ,
           though
           we
           conceive
           he
           allowed
           too
           short
           a
           time
           to
           instruct
           the●
           .
           4.
           
           If
           the
           word
           consecrated
           be
           meant
           of
           baptism
           ,
           and
           
             from
             the
             nayles
          
           signifie
           tender
           age
           ,
           yet
           it
           is
           not
           likely
           he
           meant
           this
           tender
           age
           of
           infancy
           ,
           sith
           hee
           made
           persons
           uncapable
           of
           baptisme
           by
           reason
           of
           infancy
           ,
           judged
           it
           better
           to
           have
           them
           first
           instructed
           ;
           If
           he
           did
           ,
           he
           would
           have
           it
           to
           onely
           in
           case
           of
           danger
           of
           death
           imminent
           .
        
         
           But
           saith
           Dr.
           Homes
           ,
           p.
           142.
           1.
           
           If
           Greg.
           Nazianzen
           
             doth
             give
             reason
             why
             infants
             should
             bee
             baptised
             ,
             in
             case
             they
             are
             not
             likely
             to
             live
             to
             be
             of
             ripe
             years
             ,
             it
             is
             so
             much
             the
             better
             for
             us
             .
          
        
         
           ●nsw
           .
           I
           suppose
           the
           Doctour
           doth
           not
           think
           with
           Nazianzen
           ,
           that
           the
           danger
           of
           dea●h
           is
           a
           sufficient
           reason
           for
           the
           bapti●zing
           an
           infant
           ,
           for
           that
           ariseth
           from
           the
           Popish
           conceits
           of
           regenoration
           by
           Baptism
           ,
           
             ex
             opere
             operato
          
           ,
           and
           the
           necessity
           of
           it
           to
           save
           an
           infant
           from
           perishing
           .
           And
           therefore
           Nazianzens
           reason
           must
           bee
           the
           worse
           for
           him
           ,
           sith
           it
           thwarteth
           his
           opi●ion
           of
           baptizing
           upon
           an
           imagined
           priviledge
           of
           Covenant
           holine●s
           ,
           and
           his
           practise
           of
           doing
           i●
           ordinarily
           to
           infants
           of
           Churchmembers
           out
           of
           that
           case
           .
           And
           it
           would
           bee
           considered
           ,
           that
           where
           the
           ground
           of
           a
           practise
           is
           disclaimed
           the
           alleging
           of
           the
           practise
           correspondent
           to
           that
           ground
           and
           no
           further
           ,
           is
           impertinent
           for
           confirmation
           of
           the
           practise
           of
           the
           same
           thing
           ,
           in
           a
           different
           manner
           ,
           and
           upon
           a
           different
           ground
           ;
           as
           the
           Protestant
           Divines
           tell
           the
           Papists
           ,
           that
           their
           alleging
           the
           ancients
           commemorati●n
           of
           the
           dead
           ,
           proves
           not
           the
           Popish
           prayi●g
           for
           the
           dead
           to
           be
           ancient
           ,
           as
           Dr
           ●sher
           at
           large
           in
           his
           
             answer
             to
             the
             Jesuits
             challenge
          
           ,
           sith
           the
           Popish
           praying
           is
           upon
           the
           opinion
           of
           Purgatory
           ,
           and
           for
           them
           that
           are
           there
           ,
           the
           Ancients
           for
           the
           Apostles
           ,
           Martyrs
           ,
           c.
           who
           are
           past
           Purgatory
           ,
           and
           for
           their
           resurrection
           ;
           in
           like
           manner
           concerning
           the
           allegations
           of
           the
           Ancients
           Monkery
           ,
           which
           either
           was
           necessary
           onely
           by
           reason
           of
           the
           incessant
           persecutions
           of
           those
           times
           ,
           or
           if
           voluntary
           ,
           yet
           with
           labour
           of
           their
           hands
           ,
           and
           so
           different
           from
           the
           Popish
           Mo●kery
           which
           is
           idle
           ,
           besides
           Gods
           appointment
           ,
           vol●n●●r●
           ,
           superstitious
           ,
           upon
           an
           imagined
           perfection
           in
           that
           w●ich
           is
           indeed
           sinful
           .
           And
           so
           for
           confirmation
           by
           laying
           on
           of
           hand
           ,
           anointing
           wi●h
           oyl
           ▪
           use
           of
           the
           signe
           of
           the
           cross
           ,
           setting
           up
           lights
           and
           many
           more
           ,
           it
           is
           fr●quent●y
           shewed
           that
           they
           countenance
           no
           the
           P●●ish
           confirmation
           ,
           extream
           unction
           ,
           use
           of
           the
           signe
           of
           the
           cross
           ,
           lighting
           candles
           at
           noon
           day
           in
           their
           ●●mples
           ,
           &c.
           because
           they
           were
           in
           different
           m●nner
           ,
           and
           for
           different
           reasons
           and
           purposes
           then
           they
           are
           now
           used
           by
           them
           .
           And
           indeed
           the
           discovery
           of
           the
           different
           reasons
           ,
           manner
           ,
           and
           end
           of
           rites
           used
           b●
           the
           Ancients
           ,
           from
           that
           they
           are
           now
           used
           ,
           is
           of
           greatest
           moment
           to
           shew
           the
           novelty
           of
           the
           Popish
           ,
           Prelatical
           ,
           Paedobaptists
           usages
           ,
           who
           have
           not
           onely
           quite
           departed
           from
           the
           Scripture
           but
           also
           from
           antiquity
           ,
           even
           in
           those
           things
           which
           the
           Ancients
           practised
           indeed
           ,
           but
           not
           as
           they
           do
           .
        
         
         
           Secondly
           ,
           saith
           Dr.
           
             Homes
             ,
             he
             doth
             give
             another
             reason
             ,
             beside
             that
             of
             partaking
             of
             common
             grace
             ,
             namely
             ,
          
           1.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             For
             it
             is
             better
             that
             they
             should
             be
             sanctified
             without
             a
             feeling
             of
             it
             ,
             then
             to
             depart
             without
             the
             seal
             .
             So
             he
             thinks
             they
             are
             sanctified
             too
             in
             infancy
             as
             well
             as
             at
             riper
             years
             .
          
           2.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             A
             reason
             also
             of
             this
             to
             us
             is
             Circumcision
             ,
             that
             was
             wont
             to
             be
             done
             on
             the
          
           8th
           .
           day
           ,
           &c.
           
        
         
           Answ.
           1
           The
           first
           of
           these
           is
           no
           other
           then
           the
           partaking
           of
           common
           grace
           (
           for
           to
           partake
           of
           the
           common
           grace
           is
           all
           one
           as
           to
           be
           sanctified
           )
           onely
           with
           a
           little
           enlargement
           .
           2.
           
           The
           2d
           .
           is
           indeed
           rather
           a
           preventing
           of
           an
           objection
           [
           that
           they
           could
           not
           be
           par●akers
           of
           the
           common
           grace
           without
           perceiving
           it
           ]
           rather
           then
           a
           further
           reason
           of
           baptizing
           them
           .
           And
           the
           answer
           is
           from
           two
           examples
           ,
           one
           of
           curcumcision
           which
           was
           given
           to
           infants
           without
           the
           use
           of
           reason
           ,
           the
           other
           of
           the
           anoining
           or
           sprinkling
           the
           door
           posts
           ,
           whi●h
           were
           things
           insensitive
           ,
           bringing
           salvation
           to
           the
           first
           born
           ,
           which
           is
           such
           a
           woodden
           reason
           as
           Dr.
           Homes
           thought
           fit
           to
           let
           pass
           in
           this
           place
           .
        
         
           Thirdly
           ,
           saith
           Dr.
           
             Homes
             ,
             Wee
             answer
             that
             all
             three
             reasons
             stand
             in
             force
             ,
             as
             well
             for
             all
             believers
             infants
             (
             God
             putting
             them
             under
             the
             promise
             ,
             Gen.
          
           ●7
           .
           )
           
             a
             for
             the
             infants
             that
             are
             in
             danger
             of
             death
             .
          
        
         
           Answ.
           Wh●tever
           force
           there
           is
           in
           the
           reasons
           (
           which
           in
           my
           apprehension
           are
           frivolous
           )
           to
           prove
           Dr
           Homes
           his
           opinion
           or
           practise
           ,
           yet
           sure
           in
           Nazianzens
           intent
           they
           are
           onely
           for
           the
           colouring
           over
           of
           the
           practise
           of
           infant
           baptism
           ,
           of
           any
           whether
           believers
           or
           unbelievers
           children
           ;
           onely
           in
           case
           of
           apparent
           danger
           of
           imminent
           death
           ,
           and
           not
           at
           all
           for
           countenancing
           baptizing
           of
           believers
           infants
           onely
           at
           all
           times
           as
           federally
           holy
           .
        
         
           Fourthly
           ,
           saith
           Dr.
           
             Homes
             ,
             that
          
           Nazianzen
           
             urgeth
             divers
             divine
             reasons
             (
             to
             him
             evincing
             )
             for
             the
             baptism
             of
             infants
             in
             danger
             of
             death
             :
             but
             for
             the
             delaying
             of
             others
             not
             in
             danger
             of
             dea●h
             ,
             he
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             I
             give
             my
             opinion
             ●he
             calls
             it
             his
             opinion
             .
             And
             what
             is
             it
             ?
             That
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             such
             children
             should
             stay
             till
             three
             or
             four
             years
             old
             more
             ,
             or
             less
             ?
             And
             what
             is
             to
             be
             expected
             from
             children
             of
             that
             age
             ?
             more
             then
             from
             infants
             toward
             baptism
             ?
             For
          
           Nazianzen
           
             himself
             confesseth
             ,
             that
             though
             they
             may
             hear
             and
             answer
             some
             spiritual
             things
             ,
             yet
             they
             understand
             imperfectly
             .
             But
             doth
          
           Nazianzen
           
             give
             us
             there
             any
             Scripture
             for
             this
             differing
             ?
             None
             .
             Doth
             he
             give
             any
             reason
             ?
             Even
             in
             effect
             the
             same
             as
             for
             baptizing
             of
             infants
             in
             danger
             of
             death
             ,
             to
             wit
             ,
             that
             they
             may
             be
             sanctified
             in
             mind
             and
             body
             .
          
        
         
           Answ.
           1.
           
           T
           is
           true
           Nazianzen
           gives
           one
           reason
           for
           baptizing
           infants
           in
           case
           of
           danger
           of
           death
           ,
           which
           is
           the
           sanctifying
           them
           by
           it
           ,
           not
           divers
           reasons
           the
           examples
           of
           Circumcision
           and
           anointing
           the
           door
           p●sts
           ,
           being
           answers
           to
           an
           objection
           ,
           as
           I
           said
           before
           .
           Now
           that
           reason
           is
           so
           far
           from
           being
           Divine
           ,
           that
           it
           is
           from
           a
           meer
           superstitious
           conceit
           ,
           as
           if
           the
           meer
           outward
           Baptism
           did
           sanctifie
           :
           Nor
           is
           it
           the
           same
           reason
           in
           effect
           for
           differing
           baptism
           three
           or
           four
           years
           with
           that
           which
           hee
           gives
           for
           infant
           baptism
           in
           case
           of
           danger
           of
           death
           .
           For
           though
           he
           supposeth
           in
           both
           Baptism
           sanctifies
           ,
           yet
           he
           takes
           infant
           Baptism
           to
           sanctifie
           onely
           the
           body
           ,
           the
           other
           to
           sanctifie
           body
           and
           mind
           .
           He
           supposeth
           they
           may
           learn
           some
           spiritual
           thing
           ,
           though
           imperfectly
           ,
           and
           so
           the
           
           baptism
           may
           be
           a
           sign
           to
           them
           though
           obscure
           ,
           and
           there
           may
           be
           some
           memory
           of
           what
           is
           done
           ,
           though
           confused
           ,
           which
           though
           it
           be
           not
           as
           it
           should
           be
           ,
           yet
           it
           is
           better
           and
           more
           agreeable
           to
           Scripture
           then
           the
           infant
           Baptism
           ,
           where
           there
           is
           no
           signification
           to
           the
           baptized
           ,
           nor
           remembrance
           of
           it
           .
           2.
           
           Be
           it
           granted
           that
           Nazianzen
           expresseth
           but
           his
           opinion
           ,
           and
           that
           it
           betters
           not
           the
           thing
           much
           ,
           and
           his
           reasons
           not
           so
           right
           as
           they
           should
           have
           been
           ,
           there
           is
           in
           this
           passage
           this
           evident
           ,
           that
           infant
           Baptism
           was
           no
           tthen
           common
           as
           now
           ,
           nor
           upon
           such
           reasons
           as
           now
           ,
           nor
           approved
           of
           as
           now
           it
           is
           ,
           but
           out
           of
           the
           case
           of
           danger
           of
           death
           imminent
           ,
           apparently
           disswaded
           ,
           and
           consequently
           the
           present
           common
           infant
           baptism
           an
           innovation
           from
           what
           was
           in
           that
           age
           .
        
         
           Dr.
           Hammond
           adds
           ,
           That
           Chrysostome
           
             in
             his
             Homily
             to
             the
          
           Neophyti
           ,
           
             hath
             these
             words
             ,
             For
             this
             cause
          
           (
           i.
           e.
           
             because
             there
             be
             so
             many
             benefits
             of
             baptism
             there
             recited
             ,
             ten
             in
             number
             )
             we
             baptise
             children
             though
             they
             have
             not
             sins
             ,
             and
             that
             he
             flourished
             in
             the
             beginning
             of
             the
             fift
             Age.
             
          
        
         
           Answ.
           Though
           finde
           in
           two
           Homilies
           ,
           one
           in
           the
           fifth
           ,
           the
           other
           in
           the
           sixth
           tome
           of
           Chrysostomes
           works
           of
           Eton
           print
           ,
           some
           speeches
           unto
           the
           newly
           inlightned
           or
           planted
           ,
           yet
           I
           finde
           not
           these
           words
           there
           ,
           nor
           any
           where
           else
           in
           any
           of
           his
           homilies
           .
           Yet
           I
           deny
           not
           them
           to
           bee
           Chrysostomes
           finding
           them
           in
           
             Augustin
             tom
          
           .
           7.
           l.
           1.
           against
           Julian
           the
           
             Pelegian
             ,
             ch
          
           .
           2.
           
           But
           perhaps
           if
           the
           words
           before
           were
           viewed
           ,
           it
           might
           be
           discerned
           whether
           the
           Baptism
           of
           little
           ones
           then
           used
           ,
           were
           onely
           in
           case
           of
           danger
           of
           death
           apparently
           imminent
           ,
           or
           without
           that
           case
           .
           It
           is
           likely
           hee
           meant
           that
           infants
           or
           little
           children
           were
           baptized
           onely
           in
           case
           of
           danger
           of
           death
           imminent
           ,
           sith
           many
           of
           his
           Homilies
           express
           ,
           even
           that
           where
           these
           words
           cited
           were
           ,
           exhortations
           to
           the
           newly
           baptized
           ,
           and
           the
           relation
           of
           his
           life
           testifies
           ,
           that
           when
           hee
           was
           persecuted
           by
           the
           Empress
           ,
           and
           was
           about
           to
           baptize
           on
           the
           solemn
           festival
           in
           which
           Baptism
           was
           used
           ,
           the
           persons
           men
           and
           women
           that
           were
           to
           be
           baptized
           by
           him
           fled
           away
           naked
           ,
           being
           ready
           to
           be
           baptized
           upon
           his
           apprehension
           ,
           which
           shews
           they
           then
           baptized
           persons
           naked
           .
           And
           the
           occasion
           of
           the
           speech
           ,
           as
           s●t
           down
           by
           Austin
           ,
           shews
           it
           was
           done
           upon
           the
           conceit
           of
           giving
           them
           grace
           ,
           which
           is
           manifest
           by
           the
           words
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             for
             this
             cause
          
           And
           the
           particle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           also
           ,
           in
           the
           Greek
           ,
           shews
           there
           was
           mention
           of
           baptizing
           others
           then
           little
           children
           .
           And
           in
           the
           same
           place
           Austin
           saith
           ,
           
             ●ohn
             Chrysostome
             held
             ,
             believed
             ,
             and
             taught
             this
             ,
          
           not
           onely
           that
           little
           children
           were
           not
           onely
           to
           be
           baptized
           ,
           but
           also
           to
           have
           the
           Eucharist
           or
           Lords
           Supper
           ,
           for
           
             without
             his
             flesh
             and
             bloud
             they
             could
             not
             have
             life
             .
          
           As
           for
           the
           other
           place
           Dr.
           Hammond
           ci●es
           in
           Chrysostoms
           40th
           .
           
             Homily
             on
             Genesis
          
           ,
           that
           
             Baptism
             is
             lawfull
             in
             the
             first
             age
             ,
          
           I
           yeeld
           that
           Chrysostome
           did
           in
           that
           age
           allow
           infant
           Baptism
           ,
           but
           I
           think
           the
           Dr.
           cannot
           shew
           that
           he
           held
           it
           was
           to
           bee
           done
           out
           of
           the
           case
           of
           apparent
           danger
           of
           imminent
           death
           ,
           or
           that
           the
           practise
           of
           baptizing
           them
           out
           of
           that
           case
           was
           ordinary
           It
           is
           most
           evident
           by
           many
           proofs
           ,
           that
           both
           then
           and
           some
           ag●s
           after
           ,
           the
           ordinary
           usual
           baptizing
           was
           of
           chatechized
           persons
           at
           the
           solemn
           feasts
           ,
           when
           most
           in
           the
           Empire
           were
           by
           profession
           Christians
           .
        
      
       
         
         
           SECT
           .
           LXXXX
           .
           The
           arguments
           to
           prove
           Infant
           Baptism
           an
           innovation
           
             Exam.
             pag.
             9.
          
           are
           made
           good
           against
           Mr.
           Marshal
           ,
           and
           Dr.
           Homes
           .
        
         
           WHereas
           Mr.
           M.
           had
           said
           in
           his
           Sermon
           pag.
           3
           that
           
             it
             is
             manifest
             out
             of
             most
             of
             the
             Records
             that
             wee
             have
             of
             ●●iquity
             ,
             both
             in
             the
             Greek
             and
             Latin
             Church
             ,
             that
             the
             Christian
             Church
             hath
             been
             in
             possession
             of
             the
             priviledge
             of
             baptising
             the
             infants
             of
             believers
             for
             the
             space
             of
          
           1500.
           
             years
             and
             upwards
          
           ;
           I
           said
           in
           my
           Examen
           p.
           9.
           
           But
           it
           is
           wonder
           to
           mee
           that
           if
           it
           were
           so
           manifest
           as
           you
           speak
           ,
           you
           should
           finde
           nothing
           in
           Eusebius
           for
           it
           ,
           nor
           in
           Ignatius
           .
           nor
           in
           
             Clemens
             Alexandrinus
          
           ,
           nor
           in
           Athanasius
           ,
           nor
           in
           Epiphanius
           ,
           that
           I
           mention
           not
           oth●rs
        
         
           To
           this
           Mr.
           M.
           or
           
             his
             f●iend
          
           replies
           ,
           that
           I
           
             add
             three
             arguments
             to
             shew
             that
             Infant
             Baptism
             was
             not
             known
             in
             the
             Greek
             Church
             ,
          
           but
           therein
           he
           abuseth
           me
           ,
           for
           I
           add●d
           them
           not
           to
           that
           end
           ,
           but
           to
           shew
           that
           it
           was
           not
           so
           manifest
           as
           Mr.
           M.
           said
           ,
           that
           it
           was
           not
           universally
           known
           .
        
         
           To
           my
           mention
           of
           the
           silence
           of
           Eusebius
           ,
           &c.
           he
           saith
           .
           1.
           
           
             The
             question
             was
             not
             started
             then
             ,
             as
             the
             Fathers
             spake
             not
             clearly
             of
             the
             traduction
             of
             original
             sin
             ,
             before
             it
             was
             denied
             by
             the
             Pelagians
             .
          
           2
           
             That
             it
             is
             enough
             to
             him
             that
             none
             of
             the
             ●uthors
             named
             by
             me
             spake
             against
             it
             .
          
        
         
           Answ
           1.
           
           The
           question
           of
           the
           Hieracites
           was
           raised
           in
           Epip●anius
           his
           time
           ,
           which
           did
           lead
           to
           speak
           of
           infants
           Baptism
           ,
           and
           ye●
           Epiphanius
           allegeth
           not
           in●ants
           Baptism
           against
           them
           ,
           though
           it
           had
           been
           for
           his
           purpose
           .
           2.
           
           Sure
           Eusebius
           that
           writes
           the
           Ec●lesiastical
           story
           ,
           and
           such
           as
           wrote
           the
           history
           of
           the
           Church
           ,
           had
           occasion
           to
           mention
           it
           is
           ●hey
           do
           the
           B●ptism
           of
           persons
           of
           age
           ,
           he
           use
           of
           the
           Lo●ds
           Supper
           ,
           the
           meetings
           of
           Christians
           ,
           the
           orders
           of
           the
           Church
           ,
           the
           ordinations
           o●
           Bishops
           and
           other
           things
           and
           would
           it
           i●
           were
           so
           man●f●st
           as
           Mr.
           M.
           said
           it
           was
           .
           ●3
           .
           It
           may
           be
           they
           spake
           not
           against
           it
           ▪
           because
           there
           was
           ●o
           question
           about
           it
           .
           Bu●
           it
           is
           l●kely
           there
           was
           no
           question
           about
           it
           ,
           because
           there
           was
           in
           the
           first
           ages
           no
           practise
           of
           it
           ,
           or
           very
           obscure
           .
           For
           as
           soon
           as
           it
           began
           ,
           Tertullian
           put
           in
           some
           exc●ptions
           against
           it
           and
           after
           him
           Nazianzen
           .
           4.
           
           If
           the
           Fathers
           afore
           Po●●gius
           arose
           ,
           did
           not
           speak
           clearly
           of
           original
           sin
           ,
           then
           it
           is
           likely
           the
           pa●●ages
           in
           Origen
           on
           
             Levit.
             Rom.
             Luk.
          
           were
           nor
           his
           ,
           sith
           they
           speak
           clearly
           of
           the
           traduction
           of
           original
           sin
           and
           that
           speech
           of
           
             V●ssius
             Hist
             Pel.
             l
             ▪
          
           2
           ●art●
           th
           6.
           p.
           153.
           is
           right
           ;
           
             For
             who
             can
             at
             this
             day
             discern
             what
             passages
             were
             the
             brats
             of
          
           Origen
           
             or
             his
             paraphrasts
          
           ?
        
         
           Hee
           adds
           .
           1.
           
           
             If
             any
             thing
             were
             brought
             out
             of
          
           Ignatius
           ,
           
             you
             would
             tell
             mee
             ,
             that
             you
             did
             not
             know
          
           Ignatius
           
             when
             you
             see
             him
          
           .
        
         
           Answ.
           1.
           
           Though
           Ignatius
           Epistles
           be
           very
           doubtfull
           ,
           yet
           I
           incline
           to
           think
           some
           of
           them
           to
           be
           his
           which
           we
           have
           ,
           and
           that
           genuine
           passages
           may
           be
           discerned
           from
           spurious
           .
           2.
           
           If
           any
           p●ssage
           ,
           though
           spurious
           ,
           were
           to
           be
           found
           in
           him
           for
           infant
           Baptism
           ,
           Paedobaptists
           would
           not
           stick
           to
           produce
           it
           ,
           who
           make
           no
           conscience
           to
           allege
           the
           words
           falsly
           
           ascribed
           to
           
             Justin
             Martyr
          
           in
           the
           book
           of
           
             questions
             and
             answers
             to
             the
             Orthodox
             ,
          
           and
           stick
           not
           to
           maintain
           the
           allegation
           of
           it
           ,
           as
           his
           ,
           th●ugh
           it
           mention
           Origen
           ,
           whom
           Dr.
           Homes
           imagins
           
             Justin
             Martyr
             might
             hear
             of
          
           ,
           though
           he
           died
           by
           his
           confession
           anno
           169.
           and
           Origen
           wa●
           not
           born
           till
           about
           156.
           as
           the
           passages
           in
           his
           Animado
           ▪
           on
           
             my
             Exercit.
             p
          
           111
           ,
           112
           ,
           127.
           compared
           do
           shew
           .
           Besides
           the
           allegation
           of
           the
           Book
           of
           
             Ecclesiastical
             Hierarchy
          
           ,
           as
           Dionysius
           the
           Areopogites
           ,
           the
           
             questions
             ad
             ●ntiochum
          
           ,
           as
           Athana●●us
           his
           shew
           ,
           that
           neither
           this
           Authour
           nor
           other
           Pae●obaptists
           are
           ashamed
           to
           allege
           bastard
           writings
           ,
           which
           say
           any
           thing
           for
           infant
           Baptism
           .
        
         
           Concerning
           
             Clemens
             Alexandrinus
          
           he
           tels
           me
           
             Defence
             p.
          
           19.
           
           
             You
             desire
             to
             know
             what
          
           Clemens
           Alexandrinus
           saith
           (
           which
           is
           not
           true
           )
           
             why
             sure
             he
             had
             none
             but
             gre●t
             infants
             to
             be
             his
             Schollers
          
           (
           I
           conceive
           he
           means
           p●ofessed
           Pagan
           infidels
           ,
           But
           I
           t●ink
           this
           not
           true
           ,
           sith
           in
           his
           writings
           he
           directs
           Christians
           ,
           and
           opposeth
           heretiques
           )
           
             if
             you
             (
             who
             pretend
             to
             bee
             acquainted
             familiarly
          
           (
           which
           is
           very
           false
           )
           
             with
             the
             secrets
             of
             antiquity
             )
             be
             acquainted
             with
             him
             you
             'l
             know
             what
             I
             mean
             :
             He
             desired
             (
             as
             it
             is
             likely
             more
             Greek
             Fathers
             who
             were
             converted
             from
             Paganism
             did
             )
             to
             set
             forth
             religion
             in
             such
             a
             way
             ,
             as
             might
             move
             other
             Pagans
             to
             come
             and
             confess
             the
             Christian
             saith
             ,
             that
             so
             they
             might
             bee
             added
             to
             the
             Church
             by
             Baptism
             ,
             in
             such
             a
             way
             as
             was
             proper
             to
             the
             baptising
             of
             grown
             men
             .
          
           Which
           is
           true
           ,
           and
           confirms
           my
           presumption
           that
           when
           he
           speaks
           of
           Baptism
           ,
           as
           he
           doth
           lib.
           1.
           
             paedag
             .
             c
          
           6.
           and
           elsewhere
           ,
           he
           would
           have
           mentioned
           infant
           Baptism
           and
           its
           benefit
           to
           the
           same
           end
           ,
           if
           it
           had
           been
           in
           his
           time
           in
           use
           ,
           as
           Mr.
           M.
           in
           his
           sermon
           said
           .
        
         
           Concerning
           Athanas●us
           he
           speaks
           thus
           ,
           
             What
             say
             you
             to
             that
             passage
             in
             Athanasius
             ?
             Where
             he
             is
             shewing
             how
             wee
             are
             buried
             with
             Christ
             in
             ●aptism
             ,
             and
             rise
             again
             ;
             he
             sayes
             the
             dipping
             of
             the
             infant
             quite
             under
             water
             thrice
             ,
             and
             raising
             of
             it
             up
             again
             ,
             doth
             signifie
             the
             death
             of
             Christ
             and
             his
             resurrection
             upon
             the
             third
             day
             ,
             
               Athan.
               dicta
               &
               interpretatio
               script
               .
               q
            
             94.
             is
             not
             that
             testimony
             plain
             ?
          
        
         
           Answ.
           It
           is
           :
           But
           wh●se
           is
           it
           ?
           Is
           not
           that
           Book
           one
           of
           those
           suppositi●ious
           writing
           in
           the
           2d
           .
           tome
           of
           Athanasius
           works
           ,
           of
           which
           
             Scultetus
             Medul
             patrum
             part
          
           .
           2.
           l.
           1
           c.
           42.
           saith
           ,
           
             qu
             dam
             nullo
             judicio
             videntur
             con
             cripta
             quae
             se
             satis
             produn
             ?
          
           Among
           which
           also
           are
           the
           
             quaestions
             to
             Antiochus
          
           ,
           out
           of
           which
           Mr.
           M.
           or
           ●is
           friend
           pag.
           20
           ,
           21.
           cite
           two
           testimonies
           ,
           on●
           out
           of
           quaest
           2
           ▪
           and
           another
           quaest
           ▪
           114
           and
           saith
           ,
           
             the
             wo●ds
             are
             safe
             and
             sound
             buil●
             on
             a
             ●os●el
             ground
             ,
             owned
             by
             all
             the
             reformed
             Churches
          
           ▪
           which
           
             make
             infants
             of
             believers
             baptised
             to
             enter
             into
             the
             Kingdome
             of
             heaven
             ,
          
           excluding
           the
           unbaptized
           ,
           which
           hitherto
           hath
           b●●n
           termed
           Popery
           .
           Nor
           is
           hee
           excused
           ●rom
           abusing
           Readers
           with
           these
           bastard
           writings
           ,
           by
           saying
           ,
           
             the
             words
             following
             may
             be
             erroneous
             ,
             and
             yet
             written
             by
             Athanasiu●
          
           ▪
           when
           the
           words
           following
           are
           part
           of
           the
           answer
           ,
           which
           is
           erroneous
           ,
           and
           they
           are
           so
           connex
           that
           they
           must
           bee
           the
           same
           Authors
           .
           As
           for
           the
           words
           ,
           
             How
             do
             you
             prove
             what
             you
             allege
             out
             of
          
           Tertullian
           and
           Gregory
           Nazianzen
           ,
           and
           tha●
           
             I
             make
             this
             a
             plea
             for
             my self
             ▪
             that
             my
             allegations
             may
             gain
             a
             favourable
             construction
             ,
             that
             my
             proofs
             taken
             out
             of
             antiquity
             do
             as
             strongly
             prove
             the
             point
             in
             hand
             ,
             
             as
             proofs
             are
             usually
             taken
             in
             such
             matters
             ,
          
           no
           whit
           excuseth
           him
           ,
           sith
           my
           proofs
           are
           from
           writings
           not
           suspected
           ,
           his
           are
           from
           treatises
           judged
           by
           many
           of
           each
           tide
           to
           he
           supposititious
           ,
           mine
           from
           passages
           not
           excepted
           against
           ,
           as
           his
           are
           ,
           and
           therefore
           my
           wondering
           ceaseth
           not
           :
           and
           the
           silence
           of
           these
           ,
           together
           with
           Epiphanius
           his
           not
           urging
           infant
           Baptism
           against
           Hieracites
           ;
           yeeld
           a
           strong
           presump●ion
           of
           the
           rarity
           of
           infant
           Baptism
           then
           ,
           though
           from
           thence
           the
           non
           usage
           bee
           not
           syllogistically
           concluded
           .
           And
           for
           the
           words
           hee
           brings
           out
           of
           Epiphanius
           ,
           hee
           might
           call
           
             Baptism
             the
             great
             Circumcision
          
           ,
           yet
           
             reject
             infan●
             Baptism
          
           (
           though
           I
           said
           not
           he
           did
           ,
           but
           that
           it's
           like●●
           it
           was
           not
           so
           manifest
           as
           Mr.
           M.
           said
           )
           as
           he
           might
           call
           Pre●byters
           Priests
           ,
           and
           Deacons
           Levites
           ,
           and
           yet
           not
           tye
           Presbytery
           or
           Deaconship
           to
           a
           tribe
           ,
           and
           the
           age
           in
           which
           each
           sort
           ministred
           in
           the
           Temple
           of
           the
           Jews
           .
           I
           add
           ,
           that
           the
           words
           cited
           out
           of
           the
           supposed
           Athanasius
           prove
           dipping
           under
           water
           then
           the
           usual
           way
           of
           Baptism
           .
        
         
           What
           Dr.
           Homes
           brings
           Animadv
           .
           on
           my
           
             Exercit.
             pag.
          
           143.
           out
           of
           
             Clemens
             Alexandrinus
             Strom.
             l.
          
           3.
           pag
           461.
           serves
           not
           his
           turn
           ,
           but
           is
           rather
           against
           him
           ,
           for
           it
           mentions
           
             onely
             one
             Baptism
             of
             Believers
          
           .
           And
           the
           same
           may
           be
           s●id
           of
           what
           he
           brings
           out
           of
           Epiphanius
           his
           2d
           .
           Book
           ●om
           .
           2.
           
             contra
             haeres
          
           .
           30.
           pag.
           52.
           
           In
           which
           hee
           makes
           
             the
             perfect
             Circumcision
             not
             to
             be
             onely
             of
             men
             in
             the
             time
             of
             their
             imbecility
             ,
             but
             of
             men
             and
             women
             ,
             all
             the
             people
             of
             Christians
             indeed
             ,
          
           which
           omits
           if
           not
           excludes
           infants
           .
        
         
           
             2ly
             .
             
               saith
               Mr.
            
             M
             
               or
               his
               friend
               ,
               def
               .
               pag.
            
             21.
             you
             reason
             from
             the
             continuance
             of
             the
             questions
             put
             to
             persons
             when
             they
             were
             to
             be
             baptized
             ,
             and
             answered
             by
             them
             :
             which
             I
             think
             because
             we
             must
             conceive
             children
             were
             not
             able
             to
             return
             an
             answer
             to
             them
             ,
             thereby
             you
             would
             infer
             they
             were
             not
             baptized·
             But
             I
             answer
             ,
             when
             the
             Gospel
             was
             fi●st
             declared
             into
             the
             world
             ,
             such
             as
             being
             of
             age
             were
             first
             taught
             were
             then
             baptized
             ,
             Acts
             2.41
             .
             
               &
               Acts
            
             8.13
             ,
             37.
             
             After
             that
             time
             such
             as
             were
             taught
             are
             said
             to
             be
             catechized
             :
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             the
             Catechism
             leads
             men
             to
             faith
             ,
             saith
             
               Clemens
               Alexandrinus
               Paedag.
            
             When
             such
             were
             prepared
             and
             made
             fit
             to
             bee
             baptized
             ,
             certain
             questions
             were
             propounded
             to
             them
             concerning
             their
             faith
             in
             Christ
             ,
             their
             resolution
             to
             forsake
             the
             Devil
             ,
             &c.
             which
             are
             related
             by
             many
             of
             the
             Ancients
             :
             when
             those
             of
             age
             afterwards
             brought
             their
             children
             to
             baptism
             ,
             these
             questions
             were
             likewise
             out
             to
             them
             (
             though
             of
             themselves
             they
             were
             not
             able
             to
             make
             answer
             to
             them
             )
             but
             how
             warrantably
             ,
             I
             will
             not
             go
             about
             to
             prove
             ;
             yet
             that
             they
             were
             used
             at
             infants
             Bap●ism
             ▪
             as
             well
             as
             at
             the
             Baptism
             of
             such
             as
             were
             at
             age
             ,
             it
             appears
             by
             
               Balsamon
               in
               Can.
            
             6.
             
             
               Conc.
               Neocaesar
               .
               Aug.
               Ep.
               ad
               Januarium
               ,
               &c.
               
            
             To
             all
             which
             questions
             at
             childrens
             bap●ism
             ,
             such
             as
             un●ertook
             their
             education
             made
             answer
             on
             their
             b●half
             .
             Therefore
             you
             cannot
             by
             these
             questions
             infer
             that
             children
             were
             not
             baptized
             ,
             seeing
             these
             Authors
             certifie
             that
             questions
             were
             put
             to
             them
             ,
             and
             also
             tell
             us
             who
             answered
             for
             them
             .
          
        
         
           Answ.
           'T
           is
           true
           I
           cannot
           ,
           nor
           did
           I
           ever
           intend
           to
           prove
           that
           children
           were
           not
           baptized
           in
           the
           third
           age
           ,
           but
           the
           putting
           the
           questions
           to
           
           infants
           to
           answer
           ,
           shews
           that
           at
           first
           none
           were
           baptized
           but
           such
           as
           could
           answer
           to
           them
           :
           and
           sith
           this
           was
           but
           a
           ridiculous
           thing
           ,
           which
           this
           Author
           will
           not
           go
           about
           to
           prove
           to
           have
           been
           done
           warrantably
           ,
           to
           put
           questions
           to
           infants
           to
           answer
           ,
           doubtless
           it
           came
           not
           from
           the
           Apostles
           or
           Apostolical
           men
           ,
           who
           would
           never
           have
           appointed
           so
           frivolous
           a
           thing
           ▪
           but
           as
           this
           Author
           doth
           very
           honestly
           confess
           ,
           they
           baptized
           such
           as
           were
           taught
           and
           catechized
           ,
           and
           as
           he
           well
           notes
           out
           of
           
             Clemens
             Alexandrinus
             ,
             Catechism
             leads
             men
             to
             faith
             ,
          
           and
           that
           to
           Baptism
           .
           And
           this
           undeniably
           proves
           ,
           as
           
             Ludovicus
             Vives
          
           truly
           gathered
           ,
           
             tom
             .
             in
             August
             de
             civit
             .
             Dei
             c.
          
           27.
           l
           1.
           tom
           .
           5.
           that
           
             at
             first
             none
             was
             baptized
             till
             he
             could
             ask
             for
             it
             and
             answer
             to
             the
             questions
             ,
             which
             custome
             he
             saith
             he
             hath
             heard
             continued
             in
             some
             Cities
             of
             ●taly
             .
          
           It
           is
           likely
           those
           of
           the
           Greeks
           about
           Cal●bria●
           ▪
           and
           so
           far
           as
           I
           can
           yet
           by
           search
           discern
           ,
           this
           continued
           the
           first
           and
           second
           Age
           ,
           to
           baptize
           onely
           persons
           of
           age
           .
           In
           the
           third
           Age
           ,
           infant
           Baptism
           with
           many
           other
           corruptions
           began
           ,
           and
           then
           to
           keep
           a
           mimical
           shew
           of
           the
           old
           manner
           of
           a●swering
           the
           qu●stions
           ,
           some
           made
           answer
           in
           the
           infants
           name
           ;
           which
           being
           after
           objected
           to
           Augustin
           ,
           he
           answers
           Epist.
           23.
           that
           the
           answerer
           did
           not
           speak
           falsly
           ,
           when
           he
           said
           the
           infant
           did
           believe
           ,
           
             because
             he
             had
             the
             Sacrament
             of
             faith
             :
          
           which
           was
           indeed
           no
           answer
           ,
           sith
           the
           answer
           was
           made
           afore
           the
           Sacrament
           ,
           and
           the
           Sacrament
           could
           not
           make
           him
           a
           believer
           who
           was
           not
           .
           Now
           this
           answer
           was
           not
           to
           engage
           them
           
             to
             undertake
             their
             education
          
           ,
           as
           this
           Autho●
           seems
           to
           imply
           ,
           but
           to
           assert
           they
           did
           believe
           afore
           they
           were
           baptized
           ,
           it
           being
           originally
           the
           right
           use
           of
           that
           rite
           ,
           to
           baptize
           none
           but
           those
           who
           were
           first
           believers
           ,
           till
           the
           supersti●ious
           conceit
           of
           an
           infants
           perishi●g
           without
           Baptism
           first
           brought
           it
           in
           ,
           as
           necessary
           in
           case
           of
           apparent
           danger
           of
           imminent
           death
           ,
           and
           no
           otherwise
           ;
           as
           those
           many
           reliques
           of
           Antiquity
           in
           the
           speeches
           of
           
             Tertullian
             ,
             Nazianzen
          
           ,
           and
           others
           shew
           ;
           besi●es
           the
           narrations
           of
           baptizing
           he
           catechized
           at
           solemn
           times
           ,
           and
           the
           not
           baptizing
           of
           children
           of
           believers
           till
           they
           came
           to
           age
           ,
           the
           inten●
           of
           b●ptizing
           Austin
           when
           in
           you●h
           he
           was
           sick
           ,
           but
           putting
           it
           off
           when
           recovered
           .
           But
           after
           his
           time
           ,
           the
           necessity
           of
           it
           being
           so
           vehemently
           pressed
           by
           him
           ,
           and
           urged
           against
           Pelagians
           ,
           infant
           Baptism
           in
           process
           of
           time
           quite
           swallowed
           up
           true
           baptism
           ,
           and
           that
           which
           this
           Author
           here
           ingenuo●sly
           confesseth
           was
           the
           primitive
           use
           ,
           is
           now
           cried
           down
           as
           i●
           it
           were
           an
           innovation
           and
           an
           heresie
           .
           So
           monstrously
           hath
           the
           ignorance
           and
           intemperate
           speeches
           of
           Fathers
           ,
           School-men
           and
           others
           ,
           and
           the
           violence
           and
           mistakes
           of
           
             Luther
             ,
             Calvin
          
           ,
           and
           others
           ,
           perverted
           the
           doctrine
           of
           Baptism
           ,
           and
           oppressed
           those
           that
           have
           sought
           to
           reform
           it
           ,
           though
           if
           there
           were
           no
           more
           to
           be
           said
           for
           them
           then
           what
           here
           this
           Author
           ,
           whether
           Mr.
           Marshal
           or
           Dr.
           Young
           confesseth
           ,
           it
           were
           enough
           to
           sati●fi●
           men
           that
           were
           willing
           to
           be
           satisfied
           ,
           that
           infant
           Baptism
           was
           not
           at
           fi●st
           
             when
             the
             Gospel
             went
             first
             abroad
             into
             the
             world
             ,
          
           and
           yet
           th●n
           doubtless
           Believers
           had
           infants
           ;
           but
           that
           
             afterwards
             men
             brought
             their
             children
             to
             Baptism
             ,
          
           when
           ●orrupt
           opinions
           of
           its
           necessity
           and
           the
           giving
           grace
           by
           i●
           were
           ●eceived
           ,
           and
           to
           al●ay
           the
           extream
           bit●er
           and
           unreasonable
           heat
           of
           spirit
           ,
           which
           is
           in
           the
           clamarous
           Paedobaptists
           of
           our
           days
           .
           But
           I
           go
           on
           .
        
         
         
           Mr.
           M.
           or
           
             his
             friend
          
           tels
           mee
           ,
           
             Thirdly
             ▪
             you
             conceive
             because
             many
             children
             born
             of
             Christian
             Parents
             were
             not
             baptised
             when
             they
             were
             young
             ,
             therefore
             it
             was
             not
             their
             custome
             to
             Baptise
             infants
             .
             For
             the
             making
             good
             hereof
             ,
             you
             bring
             forth
             instances
             of
          
           Constantin●
           
             the
             Great
          
           ,
           Greg
           ▪
           Nazianzen
           ,
           and
           Chrysostom
           .
           
             Afore
             he
             speaks
             of
             these
             instances
             ,
             hee
             sets
             down
             some
             known
             reasons
             ,
             some
             imagined
             ,
             why
             some
             deferred
             among
             the
             Ancients
             their
             own
             Baptism
             ;
             and
             he
             thinks
             they
             might
             upon
             the
             like
             reasons
             defer
             their
             childrens
             .
          
        
         
           Answ.
           1.
           
           That
           they
           did
           defer
           their
           childrens
           Baptism
           confirms
           my
           opinion
           ,
           that
           it
           was
           not
           ordinary
           in
           the
           Greek
           Church
           to
           baptize
           infants
           .
           2.
           
           That
           if
           they
           did
           defer
           it
           upon
           the
           reasons
           imagined
           by
           him
           ,
           then
           they
           thought
           it
           not
           necessary
           to
           be
           done
           in
           infancy
           ,
           as
           Paedobaptists
           do
           now
           ,
           chiefly
           Mr.
           
             Baxter
             ,
             plain
             Script
             .
             proof
             part
             .
          
           2.
           ch
           8
           who
           
             will
             have
             infants
             baptised
             immediately
             ,
             as
             soon
             as
             ever
             they
             are
             disciples
          
           ;
           which
           by
           his
           grounds
           is
           at
           the
           first
           instant
           of
           their
           birth
           ,
           or
           afore
           .
           3.
           
           That
           very
           reason
           why
           some
           deferred
           Baptism
           to
           old
           age
           to
           wit
           the
           doing
           away
           sin
           ,
           was
           indeed
           the
           very
           reason
           of
           their
           baptizing
           infants
           And
           Nazianzens
           confutation
           ,
           telling
           some
           
             that
             all
             times
             were
             fit
             for
             Baptism
             ,
             seeing
             no
             time
             was
             free
             from
             death
             ,
          
           shews
           how
           ill
           Mr
           M.
           chose
           that
           passage
           to
           put
           in
           the
           Title
           page
           of
           his
           Book
           ,
           unles●
           he
           would
           have
           Readers
           to
           baptize
           upon
           that
           opinion
           ,
           as
           if
           thereby
           they
           could
           
             work
             out
             their
             salvation
          
           .
           4.
           
           All
           this
           discourse
           about
           the
           various
           reason
           of
           mens
           deferring
           their
           own
           Baptism
           ,
           is
           quite
           besides
           the
           point
           about
           parents
           deferring
           their
           infants
           Baptism
           ,
           which
           not
           to
           have
           been
           upon
           any
           of
           those
           imagined
           reasons
           ,
           but
           because
           they
           thought
           it
           not
           necessary
           ,
           nor
           did
           practise
           it
           but
           in
           case
           of
           apparent
           danger
           of
           imminent
           death
           to
           the
           infant
           ,
           will
           appear
           by
           weighing
           his
           answer
           to
           my
           instances
           .
           ●o
           that
           of
           Constantines
           being
           not
           baptized
           in
           infancy
           ,
           though
           Helena
           his
           mother
           were
           a
           Christian
           it
           is
           said
           ;
           1.
           
           
             That
             it
             appears
             not
             that
          
           Constantines
           
             parents
             were
             in
             his
             infancy
             become
             Christians
             .
          
           2.
           
           
             Himself
             was
             also
             an
             unbeliever
             many
             years
             .
          
           To
           which
           I
           reply
           though
           it
           be
           not
           apparent
           that
           Constantius
           or
           Helena
           were
           Christians
           in
           the
           infancy
           of
           Christians
           ,
           yet
           those
           Historians
           that
           do
           conceive
           they
           were
           ,
           and
           yet
           it
           being
           agreed
           he
           was
           not
           then
           baptized
           ,
           o●acitely
           yeeld
           ▪
           that
           it
           was
           not
           unusual
           for
           the
           children
           of
           Believers
           to
           be
           unbaptized
           till
           they
           came
           to
           age
           .
        
         
           Dr.
           Homes
           tels
           me
           
             That
             I
             have
             ill
             urged
          
           Constantin
           
             a
             Latin
             ,
             for
             an
             instance
             that
             Baptism
             of
             infants
             was
             not
             ordinary
             in
             the
             Greek
             church
          
           ▪
           But
           I
           think
           otherwise
           since
           Constantin
           lived
           and
           died
           in
           the
           Greek
           Church
           ,
           and
           therefore
           fitly
           mentione●
           among
           them
           .
        
         
           The
           next
           mentioned
           by
           me
           is
           
             Gregory
             Nazianzen
          
           ,
           the
           son
           of
           a
           Christian
           Bishop
           ,
           and
           brought
           up
           long
           by
           him
           ,
           was
           not
           baptized
           till
           hee
           came
           to
           be
           a
           youth
           .
           To
           this
           saith
           Mr.
           M
           or
           
             his
             friend
             How
             do
             you
             prove
             he
             was
             the
             son
             of
             a
             Christian
             Bishop
             ▪
             His
             father
             was
             once
             in
             the
          
           Hyp●istarian
           
             errour
             ,
             whether
             he
             were
             converted
             before
          
           Gregory
           
             was
             bo●ni●
             is
             not
             exprest
             .
             When
             hee
             was
             young
             he
             was
             b●ed
             at
          
           A●●ens
           
             under
             heathens
             ,
             to
             which
             it
             's
             not
             likely
             his
             father
             would
             send
             him
             if
             a
             Christian
             ,
             and
             why
             he
             was
             not
             baptised
             as
             soon
             as
             he
             was
             converted
             to
             Christianity
             I
             conjecture
             the
             reason
             was
             that
             he
             might
             the
             better
             prepare
             himself
             to
             receive
             baptism
             .
          
        
         
         
           Answ.
           I
           did
           little
           imagin
           that
           this
           Author
           would
           have
           so
           far
           gratified
           the
           Papists
           ,
           as
           to
           joyn
           with
           Baronius
           and
           other
           Romanists
           ,
           by
           shifts
           to
           avoid
           the
           evidence
           of
           this
           instance
           ,
           which
           Protestants
           urge
           to
           prove
           Bishops
           to
           have
           then
           married
           and
           begot
           children
           after
           marriage
           .
           To
           his
           question
           ,
           I
           prove
           him
           to
           have
           been
           a
           Bishop
           by
           the
           same
           words
           of
           
             Gregory
             Nazianzen
          
           himself
           in
           
             the
             verse
             of
             his
             life
          
           ;
           by
           which
           
             Chamier
             paustrat
             .
             Cath.
             tom
          
           .
           3.
           l.
           16.
           c.
           13.
           
           §
           .
           41.
           
           
             Dr.
             Hall
             honour
             of
             the
             married
             Clergy
          
           2d
           .
           
             Book
             Sect.
          
           8.
           and
           others
           ,
           prove
           
             Gregory
             Nazianzen
          
           to
           have
           been
           begotten
           of
           his
           Father
           being
           a
           Bishop
           ,
           where
           he
           brings
           in
           his
           Father
           speaking
           to
           perswade
           him
           to
           help
           him
           in
           his
           charge
           ,
           in
           these
           words
           ,
           as
           Dr.
           Hall
           turns
           them
           into
           English
           out
           of
           Greek
           ,
           
             The
             years
             of
             thy
             age
             are
             not
             so
             many
             as
             of
             my
             Priesthood
          
           Which
           how
           to
           free
           from
           Baronius
           his
           devices
           of
           an
           byperbole
           ,
           and
           the
           inconsistency
           with
           the
           other
           passages
           of
           his
           fathers
           Baptism
           ,
           and
           his
           study
           at
           Athens
           ,
           and
           seeing
           Julian
           there
           ,
           the
           Reader
           may
           see
           in
           
             Chamier
             ubi
             suprà
          
           at
           large
           .
           Where
           and
           in
           Dr.
           Hall
           he
           may
           find
           ,
           that
           his
           mother
           was
           also
           a
           pious
           Christian
           when
           hee
           was
           born
           ,
           and
           that
           she
           begged
           him
           of
           God.
           And
           the
           Century
           Writers
           of
           Magd.
           say
           cent
           .
           4
           c.
           10.
           
           
             She
             was
             born
             of
             pious
             and
             holy
             progenitours
             .
          
           And
           though
           he
           travailed
           abroad
           ,
           suppose
           at
           12.
           years
           of
           age
           ,
           yet
           was
           he
           long
           brought
           up
           by
           his
           parents
           ,
           especially
           in
           that
           time
           in
           which
           he
           was
           to
           have
           been
           baptized
           ,
           if
           the
           Baptism
           of
           infants
           had
           been
           then
           ordinary
           :
           yet
           was
           hee
           not
           baptized
           (
           as
           this
           Author
           confesseth
           )
           till
           he
           was
           of
           age
           ,
           after
           he
           returned
           to
           his
           Father
           ,
           who
           it
           is
           not
           likely
           did
           send
           him
           to
           be
           trained
           up
           under
           infidels
           ,
           however
           hee
           might
           light
           on
           their
           acquaintance
           and
           hear
           them
           .
           As
           for
           the
           reason
           of
           deferring
           his
           baptism
           ,
           it
           is
           in
           vain
           to
           enquire
           into
           another
           cause
           ,
           then
           that
           which
           
             Gregory
             Nazianzen
          
           himself
           in
           his
           40th
           .
           
             Oration
             of
             holy
             Baptism
          
           gives
           ,
           when
           hee
           adviseth
           to
           baptize
           infants
           in
           case
           of
           apparent
           danger
           of
           imminent
           death
           ,
           but
           out
           of
           that
           case
           to
           defer
           it
           .
           And
           this
           appears
           to
           have
           been
           the
           genuine
           reason
           ,
           and
           the
           practise
           accordingly
           in
           that
           (
           as
           
             Gregorius
             Presbyter
          
           relates
           in
           
             his
             life
          
           )
           when
           sailing
           to
           Athens
           a
           storm
           arose
           ,
           so
           that
           his
           life
           was
           in
           apparent
           danger
           ,
           he
           was
           afraid
           of
           dying
           unbaptised
           ,
           and
           resolved
           to
           be
           baptised
           .
           The
           other
           reason
           assigned
           by
           Mr
           M
           or
           his
           friend
           ,
           is
           frivolous
           ;
           for
           though
           the
           better
           to
           prepare
           himself
           to
           receive
           baptism
           ,
           might
           be
           the
           reason
           of
           his
           deferring
           it
           so
           long
           as
           he
           did
           when
           he
           came
           to
           age
           ,
           yet
           it
           could
           not
           be
           a
           reason
           of
           his
           parents
           deferring
           it
           ,
           or
           of
           his
           in
           infancy
           .
           So
           that
           notwithstanding
           these
           vain
           shifts
           of
           this
           Author
           ,
           wherein
           he
           joyns
           with
           the
           Papists
           ,
           who
           use
           the
           like
           devices
           to
           avoin
           this
           testimony
           urged
           by
           Protestants
           to
           prove
           the
           marriage
           of
           Bishops
           then
           ,
           and
           is
           refuted
           by
           them
           ,
           yet
           this
           one
           instance
           is
           an
           evident
           proof
           ,
           that
           in
           the
           Greek
           Church
           baptism
           of
           infants
           was
           not
           ordinary
           in
           the
           fourth
           Century
           ,
           but
           used
           perhaps
           extraordinarily
           in
           case
           of
           apparent
           danger
           of
           imminent
           death
           .
        
         
           There
           is
           the
           less
           need
           of
           insisting
           on
           the
           instance
           of
           Chrysostome
           his
           birth
           of
           Christian
           parents
           ▪
           and
           educated
           and
           baptised
           at
           age
           by
           Miletius
           ,
           sith
           that
           of
           Nazianzen
           〈◊〉
           pregnant
           .
           'T
           is
           true
           I
           did
           allege
           it
           as
           Grotius
           〈◊〉
           saying
           ,
           whom
           I
           found
           counted
           for
           a
           learned
           man
           by
           Spanheimius
           and
           many
           others
           ,
           and
           I
           might
           well
           make
           use
           of
           him
           ,
           as
           Protestants
           sometimes
           do
           of
           Papists
           that
           are
           corrupt
           in
           point
           of
           antiquity
           .
           
           If
           Dr.
           Young
           were
           the
           Author
           of
           the
           first
           part
           of
           Mr.
           
             Ms.
             Defence
          
           ,
           and
           of
           the
           Latin
           Book
           
             of
             the
             Lords
             day
          
           ,
           published
           in
           the
           year
           1639.
           under
           the
           name
           of
           
             Theophilus
             P●ylokyriaces
             Loncardiensis
          
           ,
           hee
           himself
           cites
           Baronius
           for
           the
           Lords
           day
           in
           the
           very
           title
           page
           of
           his
           Book
           .
           What
           Grotius
           was
           in
           his
           life
           and
           studies
           ,
           I
           leave
           for
           those
           who
           knew
           him
           to
           judge
           ;
           his
           books
           though
           in
           many
           things
           corrupt
           ,
           I
           might
           be
           allowed
           to
           make
           use
           of
           ,
           as
           of
           other
           learned
           men
           with
           judgement
           .
           In
           this
           thing
           I
           did
           think
           I
           might
           the
           more
           securely
           take
           his
           word
           ,
           because
           in
           the
           same
           place
           
             Annot.
             in
             Matth.
             c.
          
           ●9
           .
           14
           .
           hee
           declared
           hee
           was
           for
           infant
           Baptism
           ;
           nor
           do
           I
           think
           it
           was
           without
           some
           reason
           which
           he
           affirmed
           ,
           though
           my
           time
           and
           Library
           yeeld
           mee
           not
           the
           advantage
           of
           making
           search
           into
           this
           thing
           .
           It
           is
           enough
           that
           it
           is
           supposed
           by
           learned
           men
           probable
           ,
           which
           would
           not
           bee
           if
           it
           were
           not
           then
           ordinary
           ,
           that
           the
           children
           of
           Christian
           parents
           were
           baptized
           after
           they
           had
           themselves
           been
           believers
           .
           Which
           i●
           plain
           by
           the
           resolution
           of
           the
           Synod
           of
           Neocaesar●a
           ,
           elder
           then
           the
           first
           Nicene
           ,
           which
           determined
           ;
           
             That
             a
             woman
             with
             child
             might
             be
             baptized
             ,
             because
             the
             Baptism
             reached
             not
             to
             the
             fruit
             of
             her
             womb
             ,
             because
             in
             the
             confession
             made
             in
             Baptism
             ,
             each
             ones
             free
             choise
             is
             shewed
             .
          
           For
           if
           in
           the
           confession
           in
           Baptism
           each
           ones
           free
           choise
           is
           shewed
           ,
           then
           infants
           were
           not
           ordinarily
           baptized
           ,
           who
           could
           shew
           no
           free
           choise
           in
           confession
           .
        
         
           How
           this
           is
           vindicated
           from
           the
           shifts
           of
           Mr.
           M
           or
           
             his
             friend
          
           ,
           may
           be
           seen
           in
           my
           
             Apology
             sect
          
           .
           16.
           p.
           87
           ,
           88.
           which
           I
           think
           needless
           to
           repeat
           .
           And
           for
           Grotius
           his
           saying
           ,
           tha●
           
             in
             every
             age
             many
             of
             the
             Greeks
             unto
             this
             day
             ,
             keep
             the
             custome
             of
             deferring
             the
             Baptism
             of
             little
             ones
             ,
             till
             they
             could
             themselves
             make
             a
             confession
             of
             their
             saith
             ,
          
           may
           be
           true
           ,
           if
           either
           those
           in
           Italy
           mentioned
           by
           
             Ludov.
             Vives
             Comment
             in
             Aug.
             l.
          
           1.
           
             de
             civit
             .
             Dei
             ,
             c.
          
           27.
           were
           Greeks
           ,
           as
           it
           is
           likely
           in
           Calabria
           ,
           where
           are
           Greek
           Churches
           as
           I
           remember
           Brerewood
           shews
           in
           his
           
             Enquiries
             of
             Religion
          
           ,
           or
           the
           Georgians
           children
           ,
           or
           the
           Christians
           children
           of
           Cholcos
           we●e
           Greeks
           ;
           o●
           whom
           Heylin
           in
           his
           Geography
           in
           the
           description
           of
           Armenia
           ,
           out
           of
           
             Brerewood
             ,
             Alexand.
             Rosse
          
           in
           his
           
             Censure
             of
             Religio
             Medici
          
           ,
           &c
           say
           ▪
           they
           are
           not
           baptized
           till
           they
           be
           8.
           years
           old
           .
           Nor
           need
           the
           Anabaptists
           yet
           to
           blush
           ,
           for
           all
           Mr.
           Ms.
           or
           
             his
             friends
          
           ,
           or
           Dr
           Homes
           ,
           or
           Dr.
           Hammonds
           ,
           or
           Mr.
           Craggs
           allegations
           ,
           in
           saying
           that
           the
           An●ients
           ,
           especially
           the
           Greek
           Church
           ,
           rejected
           the
           baptism
           of
           infants
           for
           many
           hundred
           years
           .
           For
           there
           is
           no
           evidence
           produced
           for
           infant
           Baptism
           in
           the
           Greek
           Church
           till
           Nazianzens
           time
           ,
           who
           flourished
           saith
           
             Dr.
             Hammond
             about
             the
             year
             of
             Christ
          
           370.
           
             and
             died
             in
             the
             year
          
           389.
           which
           is
           above
           300.
           years
           ,
           and
           hee
           disswades
           it
           except
           in
           case
           of
           apparent
           danger
           of
           imminent
           death
           ,
           and
           saith
           some
           are
           kep●
           from
           Baptism
           by
           reason
           of
           infancy
           ,
           and
           as
           Mr.
           
             M
             p.
          
           24.
           of
           his
           Defence
           saith
           ,
           
             all
             times
             were
             fit
             for
             Baptism
             ,
             seeing
             no
             time
             was
             free
             from
             death
             ,
          
           intimates
           Baptism
           not
           fit
           for
           some
           time
           ,
           except
           in
           that
           case
           ,
           which
           may
           be
           gathered
           to
           have
           been
           the
           onely
           reason
           of
           infant
           Baptism
           ,
           from
           what
           is
           s●id
           before
           of
           the
           story
           of
           hi●
           own
           baptism
           ;
           and
           therefore
           I
           doubt
           not
           to
           conclude
           ▪
           that
           infant
           Baptism
           was
           not
           so
           ancient
           in
           the
           Greek
           Church
           as
           i●
           by
           Mr.
           M.
           and
           others
           pretended
           ,
           and
           as
           now
           it
           is
           taught
           by
           him
           and
           others
           ,
           is
           a
           late
           innovation
           .
        
      
       
         
         
           SECT
           .
           LXXXXI
           .
           The
           testimonies
           of
           Tertullian
           for
           Infant
           Baptism
           ,
           and
           Dr.
           Hammonds
           interpretation
           of
           
             chap.
             39.
             de
             Anima
          
           ,
           are
           examined
           with
           
             1
             Cor.
             7.14
          
           .
        
         
           I
           Proceed
           to
           review
           the
           proofs
           from
           the
           Latin
           Fathers
           for
           infant
           Baptism
           .
           
             Mr.
             
               Cr.
               brings
               up
            
             Tertullian
             
               in
               the
               fron●
            
             ,
             whom
             he
             reckons
             at
             the
             end
             of
             the
             second
             Century
             ,
             
               others
               at
               the
               beginning
               of
               the
               third
               ,
            
             about
             70.
             or
             less
             years
             after
             John
             the
             Apostle
             ,
             in
             which
             short
             tract
             of
             time
             ,
             the
             Apostolical
             practise
             of
             infant
             Baptism
             could
             neither
             bee
             clouded
             ,
             nor
             forgotten
             .
             Neither
             would
             he
             have
             commended
             his
             private
             opinion
             as
             more
             profitable
             ,
             that
             the
             Baptism
             of
             some
             infants
             for
             some
             respects
             should
             ●e
             deferred
             ,
             but
             have
             called
             it
             down
             ,
             as
             an
             innovation
             ,
             if
             the
             practise
             of
             it
             had
             not
             been
             as
             transparent
             to
             every
             mans
             apprehension
             as
             if
             it
             had
             been
             writ
             with
             the
             Sun
             beams
             .
             That
             infant
             Baptism
             was
             in
             practise
             in
             Tertullians
             days
             ,
             it
             appears
             by
             this
             question
             
               lib.
               de
               bapt
               .
               c.
            
             ●8
             .
             
               Quid
               festinat
               innocens
               aetas
               ad
               remissionem
               peccatorum
               ?
            
             Why
             does
             innocent
             age
             (
             meaning
             children
             in
             their
             infancy
             )
             make
             hast
             for
             remission
             of
             sins
             ?
             meaning
             Baptism
             ;
             which
             is
             a
             clear
             case
             ,
             whatsoever
             
               Semi-Socinian
               Grotius
            
             say
             to
             the
             contrary
             .
             That
             Tertullian
             was
             for
             infant
             Baptism
             himself
             appears
             ,
             that
             in
             his
             Book
             
               de
               Animà
               cap.
            
             39.
             he
             presses
             it
             ,
             when
             the
             child
             is
             in
             danger
             of
             death
             ,
             and
             gives
             his
             reason
             
               lib.
               de
               bapt
               .
               cap.
            
             12.
             
             
               Praescribitur
               nemini
               fine
               Baptismo
               competere
               salutem
               ,
            
             it
             is
             prescribed
             that
             salvation
             is
             to
             none
             without
             Baptism
             .
          
        
         
           Answ.
           1.
           
           That
           Tertullian
           might
           not
           be
           mistaken
           ,
           or
           that
           the
           practise
           of
           infant
           Baptism
           could
           not
           be
           clouded
           or
           forgotten
           ,
           is
           said
           by
           Mr.
           Cragge
           inconsiderately
           ;
           〈◊〉
           afore
           Tertullians
           time
           the
           great
           differences
           about
           keeping
           Easter
           between
           Polycrates
           Bishop
           of
           Ephesus
           ,
           where
           it
           's
           said
           ,
           John
           lived
           much
           and
           died
           ;
           and
           Victor
           of
           Rome
           ,
           who
           pretended
           tradition
           from
           Peter
           ,
           the
           mistake
           of
           ●renaus
           about
           Christs
           age
           ,
           with
           sundry
           others
           .
           2.
           
           That
           
             Tertullian
             would
             have
             called
             it
             down
             as
             an
             innovation
             ,
             if
             the
             practise
             of
             it
             had
             not
             been
             as
             transparent
             to
             every
             mans
             apprehension
             as
             if
             it
             had
             been
             writ
             with
             the
             Sun
             beams
             ,
          
           is
           a
           confident
           speech
           ,
           but
           of
           no
           credit
           with
           those
           who
           know
           Tertullian
           hath
           not
           called
           down
           ,
           the
           anointing
           the
           baptized
           ,
           giving
           milk
           and
           honey
           ,
           using
           the
           sign
           of
           the
           cross
           ,
           &c.
           which
           yet
           are
           undoubted
           innovations
           .
           3.
           
           It
           is
           granted
           that
           infant
           Baptism
           was
           used
           in
           his
           time
           ,
           but
           it
           is
           withal
           true
           ,
           that
           hee
           disswaded
           it
           or
           did
           call
           it
           down
           as
           an
           innovation
           ,
           except
           in
           case
           of
           danger
           of
           death
           ,
           and
           that
           by
           sundry
           reasons
           ;
           which
           if
           hee
           had
           taken
           ken
           infant
           Baptism
           to
           bee
           from
           the
           Apostles
           ,
           hee
           would
           not
           have
           done
           .
           4.
           
           The
           allowing
           of
           it
           in
           that
           case
           arose
           (
           as
           Mr.
           Craggs
           quotations
           shew
           )
           from
           the
           errour
           of
           the
           necessity
           of
           it
           to
           salvation
           .
           But
           Dr.
           Hammond
           saith
           further
           .
        
         
         
           
             Tertullian
             a
             man
             of
             great
             learning
             ,
             and
             a
             diligent
             observer
             and
             recorder
             of
             the
             customs
             and
             practises
             of
             the
             most
             ancient
             Church
             ,
             
               lib.
               de
               animâ
               c.
            
             39.
             affirms
             it
             from
             the
             Apostle
             ,
             
               ex
               sanctificato
               alterutro
               sexu
               sanctos
               procreari
            
             ;
             that
             when
             either
             parent
             is
             sanctified
             or
             believer
             ,
             
               i.
               e.
            
             baptized
             ,
             the
             children
             that
             are
             born
             from
             them
             are
             holy
             ,
             and
             this
             ,
             
               tam
               ex
               seminis
               praerogativâ
               ,
               quàm
               ex
               institutionis
               disciplinâ
               ,
            
             both
             by
             praerogative
             of
             their
             seed
             ,
             and
             by
             the
             discipline
             of
             the
             institution
             ,
             
               i.
               e.
            
             (
             as
             hath
             been
             shewed
             )
             by
             Baptism
             ;
             adding
             from
             the
             same
             Apostle
             that
             delivered
             those
             words
             1
             Cor.
             7.14
             .
             that
             his
             meaning
             was
             that
             the
             children
             of
             Believers
             should
             be
             understood
             to
             be
             
               designati
               sanctitatis
               ac
               per
               hoc
               salutis
               ,
            
             and
             evidencing
             what
             he
             means
             thereby
             ,
             by
             the
             following
             words
             ,
             of
             Christs
             definition
             Joh
             3.
             unless
             a
             man
             be
             born
             of
             water
             and
             of
             the
             spirit
             ,
             he
             shall
             not
             enter
             into
             the
             Kingdom
             of
             God
             ,
             
               i.
               e.
               non
               erit
               sanctus
            
             ,
             shall
             not
             be
             holy
             ;
             where
             Bap●ism
             is
             manifestly
             the
             thing
             by
             which
             these
             children
             are
             said
             to
             attain
             that
             sanctity
             .
             
               And
               more
               hee
               adds
               in
               the
               beginning
               of
               the
               next
               Chapter
               to
               the
               same
               purpose
               .
            
             And
             so
             he
             is
             a
             comp●tent
             witness
             for
             the
             beginning
             of
             that
             third
             age
             .
          
           
             And
             a
             little
             before
          
           ,
           
             In
             the
             middle
             of
             the
             first
             Century
             St.
             Paul
             delivered
             these
             words
             ;
             Now
             are
             your
             children
             holy
             ,
             
               i.
               e.
            
             your
             children
             new
             born
             (
             as
             appears
             by
             the
             context
             and
             Tertullian
             )
             are
             sanctified
             as
             that
             signifies
             baptized
             ,
             in
             the
             stile
             of
             the
             New
             Testament
             and
             the
             Ancient
             Church
             .
          
        
         
           
             And
             ch
             .
             3
             sect
             .
             1.
             
             St.
             Paul
             1
             Cor.
             7.14
             .
             speaking
             of
             the
             Believers
             children
             ,
             he
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             but
             now
             are
             they
             holy
             ,
             
               i.
               e.
            
             it
             is
             the
             present
             practise
             of
             the
             Church
             (
             that
             Apostolical
             Church
             in
             St.
             Pauls
             time
             )
             to
             admit
             to
             Baptism
             the
             infant
             children
             of
             parents
             ,
             of
             whom
             one
             is
             Christian
             ,
             though
             not
             of
             others
             .
             That
             this
             is
             the
             meaning
             of
             [
             holy
             ]
             is
             there
             made
             evident
             ,
             as
             by
             other
             arguments
             ,
             so
             by
             this
             ,
             that
             the
             ancient
             Fathers
             who
             knew
             the
             sacred
             Dialect
             call
             Baptism
             sanctification
             ,
             
               Eum
               qui
               natus
               est
               baptizandum
               &
               sanctificandum
               ,
            
             in
             Cyprian
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             bee
             sanctified
             when
             they
             have
             no
             feeling
             of
             it
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             let
             him
             be
             sanctified
             from
             the
             infancy
             ,
             
               i.
               e.
            
             baptized
             then
             in
             
               Gregory
               Nazianzen
            
             .
             To
             which
             testimonies
             ,
             and
             the
             rest
             which
             is
             there
             produced
             of
             the
             agreement
             of
             the
             Jewish
             stile
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sanctifications
             for
             baptisms
             ,
             to
             which
             agrees
             Macarius
             saying
             of
             the
             Jewish
             Baptism
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             it
             sanctifies
             the
             flesh
             ,
             hom
             .
             47.
             p.
             509.
             )
             because
             the
             main
             difficulty
             of
             the
             interpretation
             consists
             herein
             ,
             I
             shall
             now
             add
             more
             ,
             one
             very
             ancient
             before
             any
             of
             these
             (
             within
             less
             then
             an
             100.
             years
             after
             the
             death
             of
             St.
             
               John
               )
               Tertullian
               de
               animâ
               c.
            
             39.
             where
             speaking
             of
             infants
             and
             saying
             
               ex
               sanctifica●o
               alterutro
               sexu
               sanctos
               procreari
            
             ;
             that
             when
             either
             the
             father
             or
             mother
             is
             sanctified
             (
             
               i.
               e.
            
             received
             as
             a
             believer
             by
             Baptism
             in
             the
             Church
             ,
             the
             children
             are
             holy
             ,
             &c
             (
             clear
             evidences
             of
             the
             notion
             of
             the
             word
             )
             this
             he
             there
             proves
             by
             these
             very
             words
             of
             this
             Apostle
             ,
             
               caeterum
               ,
               inquit
               ,
               immundi
               nascuntur
               ,
            
             else
             (
             so
             caeterum
             in
             Tertullians
             stile
             is
             known
             to
             be
             put
             for
             alioqui
             ,
             or
             the
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             were
             your
             children
             unclean
             ;
             adding
             instead
             of
             these
             other
             words
             [
             but
             now
             are
             they
             holy
             ]
             
               quasi
               designatos
               tamen
               sanctitatis
               &
               per
               hoc
               
               etiam
               salutis
               ,
               intelligi
               volens
               fidelium
               filios
               ,
            
             hereby
             willing
             that
             wee
             should
             understand
             that
             the
             children
             of
             Believers
             are
             the
             designed
             or
             the
             sealed
             of
             holiness
             (
             in
             the
             sense
             ,
             I
             conceive
             wherein
             they
             that
             are
             baptized
             ,
             are
             by
             the
             ancients
             frequently
             said
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             be
             sealed
             )
             and
             thereby
             of
             salvation
             also
             :
             And
             all
             this
             ,
             saith
             he
             ,
             thus
             urged
             by
             the
             Apostle
             ,
             
               ut
               hujus
               spei
               pignora
               matrimoniis
               quae
               retinenda
               censuerat
               ,
               patrocinacerentur
               ,
            
             that
             this
             hope
             might
             be
             a
             pledge
             to
             engage
             the
             believing
             wife
             or
             husband
             not
             to
             part
             from
             the
             unbeliever
             .
             And
             hee
             yet
             further
             adds
             (
             still
             to
             the
             confirming
             of
             this
             interpretation
             )
             
               Alioqui
               meminerat
               Dominicae
               definitionis
               ,
               nisi
               qui
               nascatur
               ex
               aqua
               &
               spiritu
               ,
               non
               intro●bit
               in
               regnum
               Dei
               ,
            
             i.
             e.
             
               non
               erit
               sanctus
            
             .
             Otherwise
             (
             or
             if
             this
             argument
             of
             the
             Apostle
             had
             not
             been
             sufficient
             )
             he
             would
             have
             mentioned
             the
             definition
             of
             Christ
             ,
             that
             unless
             one
             be
             born
             of
             water
             and
             the
             spirit
             (
             
               i.
               e.
            
             baptized
             )
             he
             shall
             not
             enter
             into
             the
             ●ingdome
             of
             God
             ,
             
               i.
               e.
            
             shall
             not
             be
             holy
             ;
             shewing
             still
             of
             what
             holiness
             he
             understands
             the
             Apostles
             speech
             ,
             that
             which
             the
             child
             of
             the
             believer
             is
             made
             partaker
             of
             by
             Baptism
             ;
             concludi●g
             ,
             
               Ita
               omnis
               anima
               usque
               eo
               in
            
             Adam
             
               censetur
               donec
               in
               Christo
               recenseatur
               ,
               tamdiu
               immunda
               ,
               quamdiu
               recenseatur
               .
            
             Every
             soul
             is
             so
             long
             inrolled
             in
             Adam
             ,
             till
             it
             bee
             anew
             in
             Christ
             ,
             and
             is
             so
             long
             unclean
             till
             it
             be
             thus
             anew
             inrolled
             ;
             which
             as
             it
             supposeth
             every
             child
             of
             Adam
             to
             bee
             impure
             ,
             till
             it
             bee
             thus
             by
             Baptism
             made
             a
             child
             of
             Gods
             ,
             a
             memb●r
             of
             Christ
             ,
             so
             it
             gives
             a
             full
             account
             of
             that
             uncleanness
             ,
             and
             that
             holiness
             of
             which
             the
             Apostle
             speaks
             ;
             the
             former
             the
             state
             of
             a
             child
             of
             Adam
             unbaptized
             ,
             the
             later
             of
             him
             that
             by
             Baptism
             is
             initiated
             into
             Christ.
             
               And
               p.
            
             81.
             
               hee
               saith
            
             ,
             he
             found
             this
             passage
             of
             
               Tertullian
               ch
            
             .
             39.
             
               de
               animá
            
             perfectly
             to
             accord
             to
             his
             interpretation
             of
             1
             Cor.
             7.14
             .
          
           For
           which
           reason
           (
           though
           I
           at
           first
           intended
           onely
           here
           to
           examine
           the
           passage
           of
           
             Tertullian
             c.
          
           39.
           
             de
             animâ
          
           )
           I
           conceive
           needfull
           to
           examine
           what
           Dr.
           Hammond
           hath
           said
           in
           his
           Defence
           against
           me
           ,
           ch
           .
           3
           ,
           4.
           about
           both
           places
           ,
           and
           I
           doubt
           not
           but
           that
           it
           will
           be
           made
           appear
           by
           me
           ,
           that
           he
           hath
           not
           avoided
           by
           his
           Defence
           the
           exceptions
           I
           brought
           against
           his
           interpretation
           of
           1
           Cor.
           7.14
           .
           nor
           interpreted
           the
           Apostle
           right
           ,
           nor
           Tertullian
           ,
           nor
           that
           they
           do
           ,
           as
           he
           speaks
           ,
           
             perfectly
             accord
          
           ,
           to
           which
           I
           now
           address
           my self
           .
        
         
           1.
           
           He
           omits
           the
           making
           good
           of
           his
           paraphrase
           of
           the
           Apostles
           words
           1
           Cor.
           7.12
           ,
           13
           ,
           14.
           except
           onely
           those
           words
           [
           
             else
             were
             your
             children
             unclean
             ,
             but
             now
             they
             are
             holy
             ]
             supposing
             it
             unnecessary
             if
             the
             interpretation
             of
             the
             last
             words
             appear
             to
             be
             this
             [
             but
             now
             are
             infant
             children
             partakers
             of
             the
             priviledge
             of
             Baptism
          
           ]
           which
           I
           acknowledge
           were
           true
           ,
           if
           he
           could
           make
           good
           this
           interpretation
           without
           making
           good
           the
           paraphrase
           of
           the
           rest
           .
           But
           there
           being
           a
           manifest
           coherence
           of
           all
           together
           ,
           and
           a
           plain
           argumentative
           consequence
           implied
           v.
           14.
           of
           the
           later
           part
           from
           the
           former
           ,
           if
           the
           interpretation
           of
           the
           later
           part
           will
           not
           consist
           with
           the
           words
           going
           before
           ,
           nor
           a
           good
           coherence
           and
           consequence
           in
           his
           sense
           making
           good
           the
           rest
           of
           his
           paraphrase
           ,
           it
           is
           necessary
           he
           should
           make
           good
           ,
           at
           least
           that
           which
           if
           it
           be
           not
           made
           good
           against
           my
           exceptions
           ,
           the
           interpretation
           of
           the
           last
           clause
           will
           not
           stand
           .
           Now
           I
           conceive
           there
           are
           in
           my
           exceptions
           ,
           most
           if
           not
           all
           those
           things
           ,
           which
           
           I
           urged
           against
           his
           paraphrase
           and
           interpretation
           ,
           which
           do
           overthrow
           it
           ,
           sith
           there
           would
           be
           either
           want
           of
           sense
           ,
           coherence
           ,
           or
           consequence
           in
           the
           Apostles
           speech
           ,
           if
           Dr.
           Hammonds
           exposition
           were
           received
           ,
           which
           Dr.
           Hammond
           hath
           not
           acquitted
           it
           from
           in
           his
           Defence
           .
        
         
           One
           main
           thing
           on
           which
           the
           hinge
           of
           his
           paraphrase
           and
           interpretation
           turnes
           ,
           is
           ,
           that
           the
           sanctification
           and
           holiness
           there
           is
           derived
           from
           the
           faith
           of
           the
           one
           party
           ,
           and
           not
           on
           the
           conjugal
           relation
           ;
           and
           therefore
           the
           term
           [
           believer
           ]
           which
           is
           not
           in
           the
           text
           )
           is
           put
           by
           him
           in
           his
           paraphrase
           ,
           and
           the
           terms
           [
           husband
           and
           wife
           ]
           omitted
           ,
           which
           the
           Apostle
           puts
           down
           with
           emphasis
           .
           I
           presume
           the
           Reader
           that
           reads
           my
           exceptions
           from
           p.
           316.
           to
           325.
           will
           judge
           the
           Doctors
           excuse
           not
           sufficient
           ,
           he
           gives
           for
           not
           answering
           them
           more
           fully
           ,
           when
           he
           
             assures
             me
             it
             were
             easie
             fully
             to
             answer
             them
             p.
          
           ●5
           .
           but
           does
           not
           ,
           especially
           in
           this
           point
           on
           which
           the
           controversie
           between
           us
           depends
           ,
           and
           therefore
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           as
           the
           Dr.
           terms
           it
           .
           I
           think
           the
           Dr.
           hath
           made
           a
           more
           immoderate
           excursion
           in
           his
           heaping
           up
           testimonies
           out
           of
           the
           Fathers
           ,
           in
           his
           standing
           so
           much
           on
           the
           denial
           of
           an
           enallage
           ,
           and
           the
           force
           of
           the
           preposition
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           But
           I
           resolve
           to
           follow
           him
           ,
           and
           hope
           to
           overtake
           him
           in
           long
           running
           ,
           though
           his
           Pen
           and
           Press
           be
           quicker
           in
           dispatch
           then
           mine
           .
        
         
           The
           first
           thing
           the
           Dr.
           attempts
           is
           ,
           to
           prove
           out
           of
           the
           Fathers
           ,
           that
           
             the
             term
             [
             holy
          
           1
           Cor.
           7.14
           .
           ]
           
             is
             as
             much
             as
             [
             partakers
             of
             Baptism
             ]
             First
          
           saith
           he
           ,
           
             the
             ancient
             Fathers
             who
             knew
             the
             sacred
             Dialect
             ,
             call
             Baptism
             sanctification
             ,
             and
          
           Cyprian
           and
           Nazianzen
           
             are
             cited
          
           .
        
         
           To
           which
           I
           answer
           ,
           1.
           
           The
           word
           of
           the
           Apostle
           is
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           the
           adjective
           [
           holy
           ]
           which
           notes
           a
           state
           of
           discrimination
           from
           the
           unclean
           ,
           not
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           sanctified
           ]
           a
           participle
           connoting
           the
           action
           of
           the
           sanctifier
           ,
           as
           well
           as
           the
           state
           of
           the
           sanctified
           ,
           and
           therefore
           may
           import
           Baptism
           ,
           and
           not
           the
           other
           ;
           now
           the
           two
           Fathers
           the
           Dr.
           cites
           with
           
             Gregory
             Nyssen
          
           after
           ,
           use
           not
           the
           term
           [
           holy
           ]
           but
           sanctified
           ,
           and
           therefore
           were
           it
           granted
           that
           they
           used
           [
           sanctified
           ]
           for
           baptized
           ,
           yet
           this
           proves
           not
           they
           or
           the
           Apostle
           to
           have
           used
           [
           holy
           ]
           for
           baptized
           .
        
         
           2.
           
           I
           think
           the
           Fathers
           he
           cites
           ,
           did
           not
           in
           those
           passages
           he
           cites
           call
           Baptisme
           sanctification
           ,
           though
           they
           took
           the
           person
           baptized
           to
           be
           sanctified
           by
           it
           .
           My
           reasons
           are
           from
           their
           words
           .
           For
           when
           Cyprian
           saith
           [
           
             him
             who
             is
             born
             to
             be
             baptized
             and
             sanctified
          
           ]
           he
           seems
           to
           mee
           to
           distinguish
           ,
           not
           to
           confound
           baptism
           and
           sanctification
           ;
           and
           when
           Nazianzen
           in
           the
           place
           quoted
           useth
           this
           phrase
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           I
           think
           it
           is
           ineptly
           rendered
           by
           the
           Dr.
           p.
           102.
           
             by
             this
             means
             they
             may
             be
             baptized
             souls
             and
             bodies
          
           :
           sure
           the
           Baptism
           of
           water
           doth
           not
           touch
           the
           soul
           :
           and
           therefore
           Nazianzen
           is
           to
           be
           so
           interpreted
           as
           though
           he
           included
           baptizing
           in
           the
           phrase
           of
           sanctifying
           as
           the
           means
           of
           it
           ,
           ye●
           he
           doth
           not
           confound
           them
           ,
           or
           call
           Baptism
           sanctification
           .
           The
           like
           I
           imagin
           might
           be
           said
           of
           
             Gregory
             Nyssen
          
           ,
           if
           I
           had
           his
           book
           ,
           whose
           words
           it
           's
           likely
           if
           the
           Dr.
           had
           set
           down
           more
           fully
           ,
           as
           hee
           doth
           in
           others
           ,
           the
           impertinency
           of
           his
           allegation
           would
           have
           appeared
           .
           As
           for
           
             the
             Jewish
             stile
             of
             sanctifications
             for
             Baptisms
          
           ▪
           it
           will
           be
           to
           be
           considered
           after
           .
           Macarius
           his
           saying
           ,
           
             that
             the
             Jewish
             Baptism
             sanctifies
             the
             flesh
             ,
          
           is
           not
           a
           
           calling
           Baptism
           sanctification
           .
           But
           the
           Dr.
           stands
           most
           on
           Tertullian
           ,
           in
           which
           he
           takes
           i●
           ,
           that
           [
           holy
           ]
           is
           used
           as
           he
           conceives
           Paul
           to
           use
           it
           1
           Cor.
           7.14
           for
           [
           partakers
           of
           Baptism
           ]
           so
           he
           expounds
           ,
           
             designatos
             sanctitatis
             ,
             the
             designed
             or
             sealed
             of
             holiness
             ,
             in
             the
             sense
             he
             conceives
             ,
             wherein
             they
             that
             are
             baptised
             are
             by
             the
             ancients
             frequently
             said
             to
             be
             sealed
          
           and
           p.
           92.
           
             designati
             sanctitatis
             ,
             sure
             must
             signifie
             that
             they
             are
             initiated
             into
             Christ
             by
             the
             Christian
             right
             ,
             or
             sign
             ,
             or
             ceremony
             of
             Baptism
             ,
             as
             those
             which
             had
             the
             Heath●nish
             ceremonies
             used
             upon
             them
             ,
             were
          
           candidati
           daemoniorum
           ,
           
             candidates
             of
             the
             Devil
             in
             the
             former
             ,
             thus
             early
             admitted
             and
             initiated
             into
             their
             sacra
          
           But
           neither
           do
           I
           conceive
           the
           Apostle
           to
           have
           used
           [
           holy
           ]
           for
           holiness
           by
           baptism
           ,
           nor
           that
           Tertullian
           doth
           mean
           that
           which
           the
           Dr.
           would
           have
           him
           ,
           nor
           do
           the
           Apostle
           and
           
             Tertullian
             perfectly
             accord
          
           Twice
           in
           that
           Chapter
           doth
           Tertullian
           use
           the
           term
           [
           holy
           ]
           once
           [
           holiness
           ]
           once
           [
           sanctified
           .
           ]
           The
           fi●st
           passage
           is
           thus
           .
           
             Hinc
             enim
             &
             Apostolus
             ex
             sanctificato
             alterutro
             sexu
             sanctos
             procreari
             ait
             ,
             tàm
             ex
             seminis
             praerogativa
             ,
             quàm
             ex
             institutionis
             disciplina
             .
             From
             hence
             the
             Apostle
             also
             saith
             ,
             holy
             ones
             to
             be
             procreated
             from
             either
             sex
             ,
             sanctified
             as
             well
             by
             prerogative
             of
             seed
             ,
             as
             by
             discipline
             of
             institution
             .
          
           By
           either
           father
           or
           mother
           sanctified
           the
           Dr.
           co●ceives
           meant
           ,
           
             when
             either
             the
             father
             or
             mother
             is
             received
             as
             a
             believer
             by
             baptism
             into
             the
             Church
             ,
          
           by
           
             [
             holy
             ]
             baptized
          
           ,
           for
           he
           makes
           the
           notion
           of
           [
           holy
           ]
           in
           those
           words
           of
           Tertullian
           to
           be
           the
           same
           with
           
             designatos
             sanctitatis
          
           ,
           which
           he
           interprets
           
             by
             sealed
             ,
             that
             is
             baptised
             in
             the
             ancients
             language
             .
          
           Pag.
           61.
           
             [
             holy
             ]
             appears
             to
             bee
             this
             [
             but
             now
             are
             your
             infant
             children
             partakers
             of
             the
             priviledge
             of
             Baptism
             .
          
           ]
           But
           that
           Tertullian
           mean
           by
           [
           
             sanctified
             ,
             baptised
          
           ]
           is
           not
           proved
           by
           the
           Dr.
           and
           his
           paraphrase
           makes
           it
           in
           1
           Cor.
           7.14
           .
           to
           import
           
             being
             converted
             to
             the
             faith
          
           ;
           and
           so
           
             Tertullian
             ad
             uxorem
             l.
          
           2.
           explains
           what
           he
           means
           by
           
             [
             sanctified
             ]
             gained
             by
             the
             wise
             to
             the
             faith
             .
          
           I
           deny
           not
           that
           hee
           made
           Baptism
           a
           means
           of
           that
           sanctification
           ,
           but
           he
           doth
           not
           call
           (
           as
           the
           Dr.
           saith
           )
           
             baptism
             sanctification
          
           ,
           but
           the
           whole
           fact
           of
           Gods
           grace
           ,
           as
           hee
           saith
           ,
           
             Dei
             gratia
             illud
             sanctificat
             quod
             invenit
             ,
          
           by
           teaching
           and
           inlightning
           the
           person
           sanctified
           .
           Yet
           herein
           Tertullian
           and
           the
           Dr.
           accord
           not
           with
           the
           Apostle
           ,
           for
           the
           Apostle
           supposeth
           1
           Cor.
           7.14
           .
           the
           person
           said
           to
           be
           sanctified
           still
           an
           unbeliever
           ,
           otherwise
           his
           reason
           had
           been
           nothing
           to
           confirm
           the
           resolution
           v.
           12
           ,
           13.
           which
           was
           the
           believing
           yoke
           fellow
           might
           live
           still
           with
           the
           unbeliever
           ,
           
             for
             the
             unbelieving
             husband
          
           ,
           that
           is
           the
           husband
           continuing
           an
           unbeliever
           
             is
             sanctified
          
           ;
           but
           this
           cannot
           bee
           meant
           either
           of
           conversion
           to
           the
           faith
           or
           baptism
           ,
           for
           then
           he
           should
           be
           a
           believer
           when
           hee
           is
           said
           to
           bee
           sanctified
           ,
           so
           that
           it
           is
           plain
           neither
           Tertullians
           expression
           concurs
           with
           the
           D●ctors
           notion
           ,
           not
           do
           the
           Dr.
           and
           Tertullian
           agree
           with
           Paul.
           The
           other
           words
           
             sanctos
             procreari
          
           ,
           sith
           he
           restrains
           to
           infants
           ,
           
             the
             sanctity
             pag.
          
           72.
           hath
           this
           sense
           ;
           the
           infants
           are
           procreated
           holy
           ,
           that
           is
           baptized
           ,
           for
           thus
           he
           speaks
           ;
           the
           Apostle
           in
           that
           place
           makes
           the
           sanctification
           or
           bap●ism
           of
           the
           children
           a
           benefit
           of
           the
           believing
           parents
           cohabiting
           with
           the
           unbeliever
           .
           But
           herein
           neither
           doth
           Tertullian
           or
           the
           Dr.
           accord
           with
           Paul
           ,
           for
           hee
           makes
           not
           the
           holiness
           of
           the
           children
           to
           be
           the
           benefit
           of
           the
           parents
           faith
           ,
           but
           of
           their
           conjugal
           relation
           ,
           nor
           doth
           the
           Dr.
           accord
           with
           Tertullian
           .
           For
           the
           
           holiness
           there
           meant
           by
           Tertullian
           ,
           is
           not
           meant
           onely
           of
           the
           time
           of
           infancy
           .
           1.
           
           Because
           he
           saith
           it
           to
           be
           as
           well
           ,
           
             ex
             institutionis
             disciplinâ
          
           ,
           as
           
             ex
             seminis
             praerogativa
          
           .
           Where
           
             ex
             seminis
             prerogativa
          
           the
           Dr.
           agrees
           p.
           92.
           to
           be
           
             in
             that
             he
             is
             not
             so
             polluted
             by
             their
             idolatrous
             ceremonies
             ,
             and
             so
             is
             in
             some
          
           degree
           holy
           ,
           not
           federal
           holiness
           ,
           as
           Mr.
           
             M.
             pag.
          
           35.
           would
           the
           whole
           scope
           shewing
           that
           to
           be
           the
           meaning
           ,
           that
           
             they
             are
             not
             so
             polluted
             as
             heathens
             children
             .
          
           Now
           
             ex
             institutionis
             disciplina
          
           ,
           the
           Dr.
           would
           have
           have
           p
           9●
           .
           meant
           
             the
             doctrine
             of
             Baptism
             instituted
             by
             Christ
             in
             his
             Church
             ;
             for
             by
             this
             it
             is
             that
             baptism
             was
             allowed
             to
             those
             that
             were
          
           ex
           alterutro
           sexu
           sanctificato
           procreati
           ,
           
             born
             of
             parents
             of
             which
             either
             of
             them
             was
             Christian.
             Thus
             in
             his
             book
             de
             bapt
             .
          
           c.
           12.
           
             he
             uses
             a
             like
             phrase
          
           ,
           tingi
           disciplina
           religionis
           ,
           
             to
             be
             sprinkled
             with
             the
             discipline
             of
             religion
             ,
             meaning
             evidently
             being
             baptised
             .
          
           Where
           the
           Dr.
           by
           the
           way
           doth
           ill
           render
           tingi
           by
           sprinkled
           ,
           no
           Grammarian
           doth
           so
           render
           it
           ,
           nor
           doth
           Tertullian
           so
           mean
           it
           ,
           as
           in
           the
           place
           may
           be
           observed
           .
           But
           to
           the
           thing
           .
           This
           cannot
           be
           the
           meaning
           of
           Tertullian
           in
           that
           place
           .
           1.
           
           The
           words
           are
           these
           ,
           
             ut
             opinor
             autem
             aliud
             est
             asperg●
             vel
             interci●i
             violentià
             maris
             aliud
             tingi
             disciplina
             religionis
             .
             As
             I
             think
             it
             is
             one
             thing
             to
             be
             sprinkled
             or
             intercepted
             with
             the
             violence
             of
             the
             sea
             ,
          
           as
           Peter
           was
           when
           against
           his
           will
           he
           was
           in
           the
           sea
           ,
           
             ano●her
             thing
             to
             be
             baptised
             with
             the
             discipline
             of
             religion
             ,
          
           that
           is
           ,
           out
           of
           a
           willing
           yeilding
           to
           baptism
           by
           the
           learning
           of
           religion
           ,
           that
           is
           ,
           knowledge
           and
           profession
           of
           faith
           which
           religion
           prompts
           to
           ,
           meaning
           plainly
           not
           the
           doctrine
           or
           command
           of
           Christ
           ,
           but
           the
           learning
           or
           discipline
           of
           his
           own
           heart
           ,
           in
           the
           sense
           that
           Tertullian
           useth
           after
           ,
           
             disciplina
             verecundiae
             &
             modestiae
          
           .
           And
           that
           sense
           which
           I
           give
           the
           Scope
           leads
           to
           ,
           which
           is
           to
           shew
           neither
           the
           Apostles
           being
           dashed
           with
           the
           waves
           when
           the
           ship
           was
           almost
           covered
           ,
           nor
           Peters
           being
           almost
           drowned
           ,
           was
           Christian
           baptism
           ,
           because
           it
           was
           not
           out
           of
           a
           voluntary
           disposition
           from
           that
           discipline
           of
           religion
           which
           doth
           dispose
           to
           it
           ,
           but
           the
           violence
           of
           the
           sea
           .
           2.
           
           Tertullian
           could
           not
           mean
           as
           the
           Dr.
           would
           ,
           sith
           there
           is
           no
           such
           institution
           of
           Christ
           either
           expressed
           by
           the
           Evangelists
           ,
           or
           by
           Tertullian
           .
           The
           Evangelists
           express
           no
           title
           to
           baptism
           ,
           but
           by
           the
           persons
           own
           faith
           or
           discipleship
           who
           is
           to
           be
           baptised
           ,
           as
           is
           proved
           
             Review
             part
          
           .
           2
           sect
           .
           5.
           
        
         
           And
           Tertullian
           in
           his
           Book
           
             of
             Baptism
          
           a
           little
           after
           the
           words
           cited
           by
           the
           
             Dr.
             c.
          
           12.
           expresseth
           the
           institution
           of
           Baptism
           thus
           ;
           
             Lex
             enim
             tingendi
             imposita
             est
             &
             forma
             praescriptae
             ,
             i●e
             (
             inquit
             )
             docete
             nationes
             ,
             tingentos
             eas
             in
             nomen
             patri●
             &
             filii
             &
             spiritus
             sancti
             .
             Huic
             legi
             collata
             definitio
             illa
             :
             nisi
             quis
             renatus
             fuerit
             ex
             aqua
             &
             spiritu
             non
             intrabit
             in
             regnum
             coelorum
             :
             obstrinxi●
             fidem
             ad
             baptismi
             necessitatem
             .
             Itaqae
             omnes
             exinde
             credentes
             tingebantur
             .
          
           And
           after
           ,
           
             Nam
             &
             prius
             est
             pr●dicare
             ,
             posterius
             tingere
             ,
          
           and
           in
           the
           18th
           .
           chapter
           gives
           his
           reasons
           
             against
             the
             hastening
             the
             ba●tism
             of
             infants
             ,
             as
             being
             not
             necessary
             ,
          
           which
           if
           he
           had
           acknowle●ged
           such
           an
           institution
           ,
           as
           the
           Dr.
           imagins
           ,
           he
           could
           not
           have
           said
           ,
           and
           directs
           according
           to
           the
           institution
           ▪
           
             Let
             them
             come
             when
             they
             grow
             up
             ,
             when
             they
             learn
             ,
             when
             they
             are
             taught
             wherefore
             they
             come
             ,
             let
             them
             hee
             made
             Christians
             when
             they
             can
             know
             Christ
          
           ;
           and
           af●er
           prescribes
           ,
           
             How
             they
             should
             go
             to
             baptism
             ,
             with
             prayer
             ,
             fasting
             ,
             kneeling
             ,
             confessing
             of
             sins
          
           ;
           
           and
           in
           his
           Book
           
             of
             Repentance
          
           ,
           cals
           
             Baptism
             the
             sealing
             of
             repentance
          
           ,
           no
           where
           is
           any
           such
           institution
           of
           infants
           Baptism
           from
           the
           faith
           of
           one
           parent
           ;
           and
           therefore
           I
           conclude
           ,
           
             ex
             institutionis
             disciplina
          
           ,
           is
           not
           meant
           as
           Dr.
           Hammond
           conceives
           .
        
         
           On
           the
           other
           side
           I
           conceive
           that
           he
           means
           by
           [
           
             sanctos
             procreari
          
           ]
           real
           holiness
           future
           ,
           and
           by
           
             ex
             institutionis
             disciplina
          
           ,
           learning
           of
           the
           doctrine
           or
           institution
           of
           Christ.
           That
           the
           holiness
           is
           real
           saving
           holiness
           ,
           is
           gathered
           first
           from
           the
           joyning
           together
           ,
           
             designati
             sanctitatis
             ac
             per
             hoc
             etiam
             salutis
             ,
          
           which
           plainly
           shews
           ,
           that
           the
           holiness
           meant
           is
           that
           by
           which
           is
           salvation
           .
           2.
           
           This
           is
           confirmed
           ,
           in
           that
           it
           is
           made
           the
           effect
           of
           being
           born
           by
           water
           and
           the
           spirit
           .
           3.
           
           Shall
           enter
           into
           the
           Kingdome
           of
           heaven
           ,
           is
           expounded
           by
           
             sanctus
             ,
             holy
          
           .
           4.
           
           It
           is
           opposed
           to
           that
           uncleanness
           which
           they
           had
           in
           Adam
           ,
           and
           it
           is
           expressed
           to
           bee
           in
           Christ
           ,
           which
           must
           needs
           bee
           a
           real
           saving
           holiness
           .
           5.
           
           If
           it
           bee
           that
           which
           is
           by
           baptism
           ,
           then
           it
           is
           not
           baptism
           it self
           ,
           as
           the
           Dr.
           expounds
           it
           ,
           but
           a
           consequent
           on
           it
           ,
           which
           is
           no
           other
           then
           saving
           holiness
           .
           6.
           
           This
           is
           proved
           from
           the
           expression
           of
           
             designatos
             sanctitatis
             ac
             per
             hoc
             salutis
          
           ;
           this
           is
           confessed
           by
           the
           Dr.
           to
           express
           the
           same
           with
           
             procreari
             sanctos
             ex
             institutionis
             disciplina
          
           ,
           but
           
             designatos
             sanctitatis
          
           hath
           the
           sense
           of
           
             designed
             to
             be
             holy
          
           ,
           that
           is
           ,
           
             a
             believer
             by
             education
             ,
             and
             so
             saved
             .
          
           I
           will
           set
           down
           the
           words
           of
           a
           Letter
           of
           my
           learned
           and
           much
           honoured
           friend
           and
           quondam
           scholler
           Dr.
           Wilkins
           ,
           Warden
           of
           Wadham
           Colledge
           in
           Oxford
           ,
           who
           at
           my
           request
           imployed
           a
           friend
           to
           enquire
           into
           the
           sense
           of
           this
           passage
           of
           Tertullian
           ,
           and
           thus
           wrote
           to
           me
           :
           
             As
             for
             that
             phrase
          
           ,
           Designatos
           sanctitatis
           &
           salutis
           ,
           
             though
             this
             reading
             be
             approved
             by
          
           Pamelius
           ,
           and
           de
           la
           Cerda
           
             in
             their
             editions
             ,
             yet
             't
             is
             corrected
             by
          
           Johannes
           a
           Wouwer
           ,
           
             by
             that
             famous
             Manuscript
             Copy
             of
          
           Fulvius
           Ursinus
           ,
           
             now
             in
             the
          
           Vatican
           ,
           
             which
             hath
             it
          
           Designatos
           sanctitati
           .
           
             Which
             reading
             is
             now
             generally
             received
             as
             the
             most
             genuine
             ,
             as
             may
             appear
             by
          
           Rigaltius
           and
           Georgius
           Ambianus
           
             in
             his
             last
             and
             best
             edition
             of
          
           Tertullian
           
             at
             Paris
          
           1648.
           
           
             And
             the
             most
             proper
             sense
             of
             this
             phrase
             must
             be
             ,
             such
             as
             are
             designed
             by
             their
             parents
             to
             a
             religious
             education
             ,
             which
             is
             likewise
             signified
             by
             that
             other
             expression
          
           ex
           instituionis
           disciplina
           .
           So
           that
           
             designatos
             sanctitati
             ac
             per
             hec
             etiam
             saluti
             ,
          
           plainly
           expresseth
           ,
           that
           whereas
           the
           Pagan
           idolaters
           did
           dedicate
           and
           consecrate
           their
           children
           to
           Devils
           ,
           and
           thereby
           made
           them
           unclean
           ,
           the
           children
           of
           the
           believer
           were
           brought
           into
           the
           world
           holy
           ,
           both
           in
           that
           they
           were
           free
           from
           such
           pollution
           ,
           and
           also
           by
           prayer
           ,
           vow
           ,
           or
           resolution
           designed
           or
           intended
           to
           be
           made
           holy
           by
           the
           disciplin
           of
           Christian
           institution
           ,
           and
           so
           to
           be
           saved
           ,
           or
           to
           enter
           into
           the
           Kingdome
           of
           heaven
           ,
           by
           faith
           in
           Christ.
           7.
           
           This
           sense
           is
           confirmed
           by
           the
           words
           [
           
             hujus
             spei
             pignora
             ,
             the
             pledges
             of
             this
             hope
          
           ]
           which
           shew
           that
           the
           holiness
           and
           salvation
           meant
           in
           the
           words
           before
           ,
           was
           a
           thing
           not
           then
           existent
           at
           the
           childrens
           birth
           ,
           but
           intended
           and
           hoped
           for
           at
           age
           ,
           upon
           endeavours
           used
           by
           the
           believing
           parent
           .
           8.
           
           This
           interpretation
           of
           
             designatos
             sanctitatis
          
           ,
           or
           sanctitati
           ,
           is
           confirmed
           by
           the
           expressions
           of
           
             Hierome
             ,
             Epist.
          
           153.
           to
           Paulinus
           ,
           where
           he
           saith
           ,
           
             Of
             thy
             second
             Problem
          
           Tertullian
           
             hath
             discoursed
             in
             his
             books
             of
             Monogamy
             ,
             affirming
             the
             children
             of
             believers
             to
             be
             called
             holy
             ,
             because
             they
             were
             as
             it
             were
          
           candidati
           fidei
           ,
           
           
             candidates
             of
             faith
             ,
             and
             not
             polluted
             with
             any
             of
             the
             filth
             of
             Idolatry
             .
          
           Which
           phrase
           expresseth
           the
           same
           with
           
             designatos
             sanctitati
          
           ,
           and
           alludes
           to
           those
           who
           in
           Rome
           stood
           for
           Offices
           in
           white
           ,
           and
           notes
           that
           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
             ,
             Epist.
          
           153.
           to
           Paulinus
           ,
           or
           designed
           ,
           that
           is
           intended
           to
           be
           holy
           by
           the
           parents
           ,
           that
           is
           to
           be
           bred
           up
           to
           profess
           the
           faith
           ,
           and
           so
           to
           be
           baptized
           .
        
         
           To
           this
           saith
           Dr.
           Hammond
           .
           
             1.
             
             This
             of
             Tertullian
             is
             not
             the
             place
             that
             S.
             Hierom
             refers
             to
             ,
             but
             some
             other
             in
             his
             Books
             
               de
               Monogamia
            
             ,
             that
             one
             book
             which
             we
             now
             have
             under
             that
             title
             affording
             us
             no
             such
             discourse
             on
             that
             subject
             as
             
               S.
               Hierom
            
             mentions
             .
          
        
         
           Answ.
           1.
           
           It
           is
           more
           probable
           that
           this
           is
           the
           place
           Hierom
           meant
           ,
           the
           expressions
           so
           agreeing
           and
           the
           matter
           ,
           and
           that
           Hierom
           writing
           in
           hast
           mistook
           the
           the
           Title
           of
           the
           Book
           ,
           and
           the
           term
           candidatos
           used
           in
           the
           Chapter
           before
           for
           designatos
           .
           2.
           
           However
           ,
           whether
           it
           were
           so
           or
           otherwise
           ,
           the
           words
           cited
           by
           Hierom
           being
           to
           the
           same
           purpose
           will
           fitly
           explain
           the
           other
           .
        
         
           
             2dly
             .
             (
             
               saith
               Dr.
            
             Hammond
             )
             All
             that
             S.
             Hierom
             cites
             out
             of
             that
             (
             not
             this
             )
             place
             of
             Tertullian
             is
             very
             reconcilable
             with
             what
             Tertullian
             saith
             in
             this
             place
             ,
             and
             with
             his
             opinion
             that
             the
             infants
             of
             Christians
             were
             baptized
             ;
             for
             ,
             sai●h
             he
             ,
             they
             were
             
               quasi
               candidati
               fidei
            
             ,
             as
             it
             were
             candidates
             of
             faith
             .
             Candidates
             were
             they
             that
             stood
             for
             any
             Office
             ,
             
               qui
               candidâ
               sumptâ
               veste
               consulatum
               ,
               praturam
               ,
            
             &c.
             postulabant
             ,
             who
             putting
             on
             white
             garments
             sued
             for
             any
             Office
             ;
             and
             so
             candidates
             of
             faith
             ,
             they
             that
             sue
             for
             this
             condition
             in
             the
             Church
             of
             God
             ,
             that
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             believers
             ,
             to
             which
             by
             baptism
             they
             are
             assumed
             ,
             and
             accordingly
             were
             to
             be
             brought
             to
             the
             font
             ,
             like
             such
             candidates
             ,
             in
             white
             garments
             as
             they
             that
             were
             to
             be
             sanctified
             ;
             
               i.
               e.
            
             baptized
             ,
             among
             the
             Jews
             Exod.
             16.10
             .
             were
             also
             to
             wash
             their
             cloathes
             or
             put
             on
             clean
             garments
             .
          
        
         
           Answ.
           'T
           is
           true
           both
           places
           of
           Tertullian
           are
           very
           reconcilable
           ,
           but
           not
           Dr.
           Hammonds
           interpretation
           of
           
             designatos
             sanctitatis
          
           or
           sanctitati
           with
           
             candidatos
             fidei
          
           .
           For
           Dr.
           
             Hammonds
             designatos
          
           is
           as
           much
           baptized
           ,
           but
           candidatos
           notes
           onely
           a
           future
           thing
           in
           expectation
           ,
           and
           
             candidatos
             fidei
          
           answering
           to
           
             designatos
             sanctitatis
          
           or
           sanctitati
           shews
           
             the
             holiness
          
           to
           be
           saith
           ,
           and
           that
           tending
           to
           salvation
           ,
           not
           the
           bare
           title
           of
           a
           believer
           by
           baptism
           ,
           but
           such
           a
           faith
           as
           saves
           effectually
           
             ac
             per
             hoc
             etiam
             salutis
          
           ,
           which
           puts
           it
           out
           of
           doubt
           ,
           that
           a
           real
           holiness
           though
           in
           intention
           and
           expectation
           onely
           ,
           and
           a
           real
           saving
           faith
           though
           future
           ,
           is
           meant
           by
           Tertullian
           in
           both
           expressions
           ,
           which
           is
           not
           avoided
           by
           the
           Doctors
           answer
           .
        
         
           
             Again
             (
             
               saith
               the
               Dr.
            
             )
             when
             he
             saith
             of
             them
             that
             they
             were
             holy
             as
             the
             vessels
             of
             the
             Temple
             were
             holy
             ,
             though
             they
             had
             no
             sense
             ,
             this
             is
             a
             clear
             laying
             of
             a
             ground
             ,
             whereby
             children
             may
             be
             deemed
             capable
             of
             this
             relative
             holiness
             ,
             which
             is
             to
             be
             had
             by
             baptism
             ,
             though
             as
             yet
             they
             are
             not
             capable
             (
             for
             want
             of
             understanding
             )
             of
             inherent
             holiness
             .
          
        
         
         
           Answ.
           'T
           is
           true
           Hierom
           expresseth
           another
           way
           of
           holiness
           which
           infants
           might
           have
           without
           understanding
           ,
           but
           that
           this
           should
           be
           by
           baptism
           he
           doth
           not
           intimate
           .
           But
           if
           he
           did
           ,
           yet
           he
           doth
           not
           make
           it
           the
           meaning
           of
           
             Tertullians
             candidatos
             fidei
          
           ,
           and
           therefore
           serves
           not
           his
           turn
           to
           prove
           that
           by
           
             holiness
             Tertullian
          
           meant
           baptism
           .
           Yea
           ,
           this
           very
           thing
           is
           against
           it
           ,
           sith
           it
           is
           added
           as
           another
           way
           of
           sanctity
           then
           that
           he
           first
           mentioned
           ,
           as
           the
           words
           
             simulque
             considera
          
           do
           seem
           to
           me
           to
           intimate
           ;
           and
           therefore
           
             candidatos
             fidei
          
           and
           
             designatos
             sanctitatis
          
           or
           sanctitati
           is
           not
           
             partakers
             of
             Baptism
          
           in
           Tertullian
           ,
           as
           the
           Dr.
           would
           have
           it
           .
        
         
           
             Lastly
             (
             
               saith
               the
               Dr.
            
             )
             when
             he
             mentions
             it
             as
             an
             idiom
             of
             Scripture
             to
             call
             them
             holy
             ,
             who
             are
             clensed
             ,
             purified
             ,
             expiated
             ,
             speaking
             of
             those
             legal
             lustrations
             or
             purifications
             ,
             this
             gives
             an
             account
             of
             St.
             Pauls
             using
             the
             word
             in
             the
             Christian
             Church
             for
             the
             Christian
             lustration
             ,
             purification
             ,
             expiation
             ,
             
               i.
               e.
            
             for
             baptism
             .
          
        
         
           Answ.
           1.
           
           It
           gives
           but
           a
           lame
           account
           till
           it
           be
           proved
           St.
           Paul
           useth
           holy
           for
           baptized
           .
           2.
           
           Though
           Hierom
           do
           say
           
             the
             Scripture
             names
             holy
             for
             clean
             ,
             purified
             ,
             and
             expiated
          
           ;
           yet
           this
           doth
           not
           prove
           he
           conceived
           the
           Scripture
           puts
           holy
           for
           Christian
           baptism
           .
        
         
           Yet
           again
           saith
           the
           Dr.
           
             And
             by
             the
             way
             it
             appears
             by
             St.
             Hierom
             ,
             that
             he
             useth
             promiscuously
             sancti
             and
             sanctificati
             ,
             and
             so
             that
             gives
             us
             authority
             to
             interpret
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             in
             the
             end
             of
             the
             verse
             ,
             in
             the
             same
             sense
             in
             which
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             is
             used
             in
             the
             beginning
             for
             those
             that
             are
             brought
             and
             received
             to
             Baptism
             .
             All
             which
             are
             far
             enough
             from
             serving
             any
             of
             Mr.
             T.
             his
             interests
             ,
             and
             might
             have
             inclined
             him
             to
             have
             omitted
             that
             testimony
             of
             St.
             Hieroms
             ,
             if
             he
             had
             more
             maturely
             considered
             of
             it
             .
          
        
         
           Answ.
           How
           this
           testimony
           serves
           my
           turn
           upon
           more
           mature
           consideration
           of
           it
           ▪
           is
           shewed
           .
           It
           is
           true
           sancti
           and
           sanctificati
           are
           used
           of
           the
           same
           persons
           ,
           yet
           they
           are
           not
           the
           same
           ;
           as
           calidum
           and
           calefactum
           may
           be
           said
           of
           the
           same
           wood
           ,
           yet
           are
           not
           the
           same
           ,
           sith
           fire
           may
           be
           said
           to
           be
           hot
           ,
           but
           not
           heated
           ▪
           and
           God
           may
           be
           said
           to
           be
           holy
           ,
           but
           not
           sanctified
           .
           But
           the
           Dr.
           f●rge●s
           himself
           when
           he
           would
           have
           
             sanctified
             and
             holy
          
           ,
           1
           Cor.
           7.14
           .
           
             to
             be
             interpreted
             in
             the
             same
             sense
             .
          
           For
           then
           when
           it
           is
           said
           the
           unbeliever
           hath
           been
           sanctified
           ,
           that
           is
           ,
           brought
           to
           the
           faith
           by
           the
           wives
           counsel
           and
           example
           ,
           it
           should
           be
           said
           of
           the
           infant
           children
           that
           they
           are
           in
           the
           same
           sense
           holy
           ,
           that
           is
           ,
           converted
           to
           the
           faith
           .
        
         
           Yet
           further
           saith
           the
           Dr.
           
             Nay
             3.
             
             I
             must
             add
             ,
             that
             Mr.
             T.
             his
             rendring
             of
             candidati
             and
             
               designati
               sanctitatis
            
             and
             
               candidati
               fidei
            
             by
             being
             in
             designation
             of
             being
             believers
             and
             baptized
             ,
             intended
             to
             be
             holy
             by
             the
             parents
             ,
             to
             be
             bred
             up
             to
             the
             faith
             and
             so
             baptized
             ;
             is
             a
             most
             groundless
             inconvenient
             interpretation
             .
             For
             if
             by
             holiness
             and
             faith
             be
             meant
             inherent
             holiness
             and
             faith
             ,
             then
             Baptism
             it self
             is
             the
             ceremony
             of
             consecrating
             and
             designing
             them
             to
             this
             ,
             and
             so
             precedent
             to
             that
             holiness
             (
             not
             subsequent
             to
             it
             as
             Mr.
             T.
             sets
             it
             )
             and
             accordingly
             in
             the
             Church
             writings
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             believers
             ,
             is
             never
             bestowed
             on
             any
             ,
             though
             of
             mature
             age
             and
             knowledge
             ;
             till
             after
             they
             be
             baptized
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             illuminate
             and
             believers
             being
             all
             one
             ,
             promiscuously
             used
             for
             those
             that
             have
             received
             baptism
             ,
             in
             opposition
             
             to
             catechumeni
             those
             that
             have
             not
             yet
             attained
             it
             :
             But
             if
             holiness
             and
             faith
             be
             the
             relative
             holiness
             then
             infants
             being
             as
             capable
             of
             that
             as
             vessels
             in
             the
             Temple
             ,
             they
             might
             be
             presently
             designed
             and
             consecrated
             to
             that
             ,
             and
             not
             first
             bred
             up
             in
             the
             faith
             ,
             before
             they
             were
             partakers
             of
             it
             .
          
        
         
           Answ.
           That
           the
           interpretation
           I
           give
           is
           neither
           groundless
           nor
           inconvenient
           ,
           is
           manifest
           by
           the
           phrase
           it self
           ,
           
             designatos
             sanctitatis
          
           or
           sanctitati
           ;
           the
           Doctors
           interpretation
           is
           altogether
           groundless
           and
           inconvenient
           ;
           For
           he
           renders
           p.
           59.
           designed
           by
           sealed
           ,
           but
           he
           shews
           not
           that
           ever
           [
           designatos
           ]
           signifies
           [
           sealed
           ,
           ]
           the
           term
           for
           that
           is
           
             obsignatos
             ,
             Tertullian
          
           in
           his
           Book
           
             of
             Repentance
          
           saith
           ,
           
             Lavacrum
             illud
          
           (
           meaning
           baptism
           )
           
             est
             obsignatio
             fidei
             ,
             quae
             fides
             a
             paenitentiae
             fide
             incipitur
             &
             commendatur
          
           :
           The
           term
           [
           designed
           ]
           notes
           plainly
           the
           intention
           of
           the
           parent
           ,
           and
           this
           is
           also
           plain
           from
           the
           next
           words
           [
           
             of
             this
             hope
          
           ]
           which
           shews
           it
           is
           not
           baptism
           in
           infancy
           they
           were
           designed
           to
           ,
           for
           that
           they
           need
           not
           hope
           for
           ,
           they
           might
           presently
           have
           ;
           but
           real
           holiness
           of
           saving
           faith
           ,
           and
           therefore
           expressed
           by
           
             candidatos
             fidei
          
           ,
           and
           that
           this
           holiness
           was
           such
           a
           real
           holiness
           ,
           appears
           by
           the
           addition
           
             ac
             per
             hoc
             etiam
             salutis
          
           ,
           there
           being
           no
           other
           holiness
           that
           could
           bring
           salvation
           ,
           and
           the
           term
           candidatos
           imports
           a
           suing
           or
           seeking
           for
           it
           ,
           as
           Erasmus
           expresseth
           it
           
             veluti
             ambiunt
             &
             expectant
          
           ;
           and
           Dr.
           Hammond
           p.
           92.
           himself
           expresseth
           
             candidatos
             daemoniorum
             candidates
             of
             the
             Devils
             ,
             ambitious
             to
             be
             admitted
             thus
             early
             into
             his
             service
             .
          
           So
           that
           all
           these
           reasons
           shew
           ,
           that
           
             designatos
             sanctitatis
          
           notes
           the
           intention
           of
           the
           parents
           with
           endeavours
           to
           produce
           faith
           ,
           and
           so
           to
           bring
           them
           to
           Baptism
           .
           Which
           is
           the
           more
           evident
           if
           it
           be
           read
           [
           
             designatos
             sanctitati
          
           ]
           for
           that
           case
           plainly
           intimates
           a
           tendency
           to
           it
           .
           As
           for
           
             designatos
             sanctitatis
          
           ,
           which
           the
           Dr.
           that
           he
           may
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             serve
             his
             own
             purpose
          
           (
           which
           he
           elsewhere
           causlesly
           imputes
           to
           me
           )
           turns
           [
           
             sealed
             of
             holiness
          
           ]
           I
           crave
           leave
           to
           tell
           the
           Dr.
           that
           in
           my
           appehension
           it
           makes
           Tertullian
           speak
           non-sense
           ;
           and
           that
           it
           cannot
           be
           the
           meaning
           that
           it
           should
           note
           the
           consecrating
           by
           baptism
           ,
           it
           appears
           in
           that
           it
           should
           have
           been
           then
           sanctitate
           ,
           or
           
             per
             sanctitatem
          
           .
           Besides
           ,
           they
           are
           said
           to
           be
           
             designatos
             salutis
          
           as
           well
           as
           sanctitatis
           and
           I
           hope
           the
           Dr.
           will
           not
           render
           it
           
             sealed
             of
             salvation
          
           as
           if
           it
           noted
           
             the
             ceremony
             of
             consecrating
          
           ,
           Salvation
           in
           no
           Writer
           being
           put
           for
           for
           Baptism
           :
           And
           however
           ,
           here
           it
           's
           a
           distinct
           thing
           from
           sanctity
           ,
           which
           the
           Dr.
           makes
           Baptism
           .
           So
           that
           I
           think
           I
           may
           safely
           infer
           ,
           that
           Tertullian
           means
           by
           [
           
             designatos
             sanctitatis
          
           or
           sanctitati
           rather
           ]
           not
           Baptism
           ,
           but
           the
           intention
           of
           the
           parents
           (
           for
           of
           their
           act
           he
           speaks
           in
           opposition
           to
           the
           Gentile
           parents
           designing
           their
           children
           to
           Devils
           ;
           or
           as
           the
           terms
           are
           
             vowing
             ,
             deputing
          
           to
           them
           ,
           making
           them
           candidatos
           )
           to
           breed
           them
           up
           in
           the
           faith
           ,
           and
           so
           to
           bring
           them
           to
           Baptism
           and
           Salvation
           ,
           which
           his
           words
           in
           his
           Book
           
             de
             Baptismo
             ,
             c.
          
           18.
           shew
           he
           approved
           as
           best
           ,
           except
           necessity
           through
           danger
           of
           death
           imminent
           and
           apparent
           urged
           the
           hastening
           of
           it
           in
           little
           ones
           ;
           regularly
           he
           would
           have
           faith
           first
           ,
           and
           baptism
           after
           ,
           as
           the
           words
           in
           his
           Book
           
             of
             Baptism
          
           ,
           and
           Repentance
           forecited
           shew
           .
           And
           whereas
           the
           Dr.
           saith
           ▪
           
             in
             the
             Church
             writings
             the
             word
             believers
             is
             never
             bestowed
             on
             any
             though
             of
             mature
             age
             and
             knowledge
             till
             after
             they
             be
             baptized
             ,
             
             and
             so
             faith
             must
             be
             subsequent
             not
             antecedent
             to
             baptism
             as
             I
             set
             it
             ,
          
           the
           Dr.
           may
           perceive
           his
           mistake
           by
           the
           words
           of
           Tertullian
           before
           quoted
           ,
           
             Itaque
             omnes
             credentes
             tingibantur
             ,
             Lavacrum
             illud
             est
             obsignatio
             fidei
          
           ;
           and
           this
           is
           agreeable
           to
           Christs
           speech
           ,
           Mar.
           16.16
           .
           
             He
             that
             believeth
             and
             is
             baptized
             shall
             be
             saved
             ,
          
           to
           which
           perhaps
           Tertullian
           alluded
           when
           he
           said
           
             designatos
             sanctitati
          
           ,
           which
           Grotius
           follows
           ,
           
             Annot.
             ad
          
           1
           Cor.
           7.14
           .
           or
           
             condidatos
             fidei
             ac
             per
             hoc
             etiam
             saluti
             ,
          
           or
           salutis
           .
           The
           relative
           holiness
           which
           vessels
           in
           the
           Temple
           were
           capable
           of
           ,
           is
           far
           from
           Tertullians
           meaning
           :
           Certainly
           Tertullians
           phrase
           of
           
             designed
             to
             holiness
          
           is
           so
           far
           from
           proving
           infant
           baptism
           ,
           that
           it
           proves
           the
           contrary
           ,
           sith
           he
           is
           not
           said
           to
           be
           designatus
           or
           candidatus
           who
           hath
           an
           Office
           or
           thing
           in
           possession
           ,
           but
           he
           who
           is
           chosen
           to
           it
           or
           seeks
           for
           it
           ,
           and
           so
           hath
           it
           onely
           in
           intention
           or
           expectation
           .
           As
           
             designatus
             saluti
          
           is
           not
           actually
           saved
           ,
           so
           neither
           
             designatus
             sanctitati
          
           actually
           baptized
           .
        
         
           He
           adds
           .
           
             The
             children
             of
             believers
             ,
             I
             willingly
             grant
             ,
             are
             presumed
             to
             be
             by
             them
             intended
             to
             be
             bred
             up
             to
             the
             faith
             ;
             but
             if
             that
             intention
             of
             theirs
             bring
             forth
             no
             present
             effect
             ,
             if
             they
             do
             not
             bring
             them
             thus
             early
             and
             enter
             them
             into
             the
             Church
             by
             Baptism
             ,
             why
             should
             that
             bare
             intention
             of
             the
             parents
             give
             them
             the
             stile
             of
             holy
             or
             sanctified
             ,
             or
             how
             should
             these
             infant
             children
             ,
             which
             may
             die
             before
             they
             come
             t●
             those
             years
             ,
             receive
             any
             present
             priviledge
             or
             benefit
             by
             that
             which
             is
             thus
             far
             removed
             from
             them
             ?
          
        
         
           Answ.
           The
           Drs.
           words
           answer
           this
           ,
           p.
           92.
           when
           he
           saith
           ,
           
             Whosoever
             is
             born
             from
             either
             parent
             Christian
             ,
             hath
             one
             priviledge
             by
             nature
             ,
             by
             his
             very
             seed
             ,
             that
             he
             is
             not
             so
             polluted
             as
             the
             Idolatrous
             heathens
             children
             by
             their
             Idolatrous
             ceremonies
             ,
             and
             so
             is
             in
             some
             degree
             holy
             in
             that
             respect
             ,
          
           which
           is
           a
           present
           effect
           ,
           opposite
           to
           the
           present
           evil
           effect
           which
           the
           heathen
           Idolatrous
           devotions
           brought
           on
           their
           children
           .
        
         
           He
           goes
           on
           .
           
             Now
             for
             the
          
           2d
           .
           
             part
             of
             this
             suggestion
             ,
             that
             what
             I
             say
             from
          
           Tertullian
           ,
           
             that
             they
             were
             holy
          
           ,
           i.
           e.
           baptized
           in
           seminis
           praerogativâ
           
             is
             a
             mistake
             ,
             I
             must
             answer
             by
             viewing
             of
             the
             proofs
             of
             his
             assertion
             :
             First
             ,
             saith
             he
             ,
             the
             holiness
             was
             not
             onely
             by
             prerogative
             of
             birth
             ,
             but
          
           ex
           institutionis
           disciplinâ
           .
           
             This
             is
             sure
             a
             strange
             proof
             ,
             It
             is
             not
             so
             ,
             because
             it
             is
             not
             onely
             so
             .
             'T
             is
             certain
             that
          
           Tertullian
           
             saith
             they
             are
             holy
          
           ex
           institutionis
           disciplinâ
           ,
           
             and
             as
             certain
             that
             they
             are
             as
             much
             so
             by
             prerogative
             of
             their
             birth
             ;
             the
             words
             are
             most
             clear
             ,
          
           tam
           ex
           seminis
           praerogativâ
           quam
           ex
           institutionis
           disciplinâ
           ,
           
             and
             that
             I
             never
             denied
             the
             second
             could
             not
             be
             mistaken
             in
             affirming
             the
             first
             .
          
        
         
           Answ.
           The
           words
           of
           the
           Dr.
           in
           his
           4th
           .
           quaere
           gave
           occasion
           to
           think
           he
           conceived
           the
           children
           of
           believers
           to
           be
           termed
           holy
           by
           Tertullian
           ,
           that
           is
           baptized
           either
           onely
           or
           chiefly
           by
           prerogative
           of
           birth
           as
           that
           which
           gave
           them
           title
           to
           baptism
           .
           But
           it
           seems
           he
           means
           that
           they
           had
           title
           to
           it
           ,
           also
           by
           the
           discipline
           of
           institution
           .
           But
           p.
           92.
           he
           expounds
           the
           prerogative
           of
           birth
           onely
           by
           their
           freedome
           from
           Idolarous
           pollution
           ;
           Now
           sure
           that
           gave
           not
           title
           to
           baptism
           :
           An
           Idolaters
           child
           if
           born
           without
           those
           pollutions
           had
           not
           title
           to
           baptism
           ,
           he
           must
           be
           born
           according
           to
           his
           own
           exposition
           of
           the
           Apostles
           and
           Tertullians
           words
           of
           one
           believer
           :
           &
           therfore
           he
           must
           needs
           be
           mistaken
           in
           affirming
           the
           first
           ,
           and
           he
           must
           needs
           miss
           Tertullians
           meaning
           if
           by
           holy
           be
           meant
           baptized
           ,
           
           and
           says
           they
           are
           baptized
           
             tàm
             ex
             seminis
             praerogativâ
          
           if
           that
           give
           no
           title
           to
           it
           .
           The
           Dr.
           expounds
           
             ex
             institutionis
             disciplinâ
          
           thus
           ,
           
             by
             the
             Doctrine
             of
             Baptism
             instituted
             by
             Christ
             ,
             by
             which
             Baptism
             is
             allowed
             to
             children
             born
             of
             either
             parent
             Christian.
          
           I
           have
           shewed
           before
           how
           short
           his
           proof
           is
           of
           this
           sense
           .
           For
           present
           ,
           Tertullians
           words
           ,
           according
           to
           this
           exposition
           have
           an
           inept
           tautology
           ;
           For
           it
           is
           all
           one
           as
           to
           say
           ,
           they
           are
           baptized
           as
           well
           by
           prerogative
           of
           birth
           as
           by
           prerogative
           of
           birth
           ,
           the
           prerogative
           of
           birth
           by
           which
           they
           are
           baptized
           being
           all
           one
           with
           their
           priviledge
           of
           being
           born
           of
           a
           believer
           ,
           which
           is
           acc●rding
           to
           the
           Dr.
           the
           discipline
           of
           insti●ution
           .
           If
           Tertullian
           had
           meant
           as
           the
           Dr.
           would
           have
           it
           ,
           he
           had
           not
           used
           tàm
           and
           quàm
           ,
           but
           said
           ,
           holy
           by
           prerogati●e
           of
           birth
           according
           to
           the
           discipline
           of
           institution
           ;
           whence
           it
           may
           appear
           ,
           that
           the
           discipline
           of
           institution
           and
           holiness
           is
           another
           thing
           then
           the
           Dr.
           interprets
           it
           ,
           nor
           by
           his
           interpretation
           of
           the
           place
           will
           the
           place
           be
           clear
           .
           For
           not
           two
           priviledges
           (
           as
           the
           Dr.
           makes
           it
           )
           but
           one
           priviledge
           ,
           to
           wit
           ,
           holiness
           ,
           which
           the
           Dr.
           makes
           to
           be
           baptism
           ,
           is
           ascribed
           to
           them
           by
           a
           double
           means
           ,
           freedome
           from
           heathenish
           pollutions
           ,
           and
           the
           doctrine
           of
           Christ
           about
           infants
           Baptism
           :
           Whereas
           freedome
           from
           such
           pollutions
           gives
           no
           title
           to
           Baptism
           ,
           and
           if
           prerogative
           of
           birth
           ●e
           meant
           of
           federal
           holiness
           (
           of
           which
           is
           not
           a
           word
           there
           )
           and
           the
           discipline
           of
           institution
           be
           the
           doctrine
           allowing
           baptism
           to
           the
           child
           born
           of
           a
           believer
           ,
           it
           is
           either
           an
           inept
           tautology
           ,
           both
           being
           the
           same
           ,
           or
           incongruous
           speech
           ,
           which
           should
           be
           thus
           mended
           ,
           by
           prerogative
           of
           birth
           according
           to
           the
           doctrine
           of
           baptism
           by
           Christ
           in
           his
           Church
           ,
           imagined
           by
           the
           Dr.
           but
           not
           extant
           in
           Scripture
           ,
           nor
           Tertullian
           .
        
         
           Nor
           do
           Tertullians
           words
           following
           ,
           
             de
             Anima
             ,
             c
          
           40.
           
           
             Every
             soul
             is
             so
             long
             enrolled
             in
          
           Adam
           
             till
             it
             be
             inrolled
             in
             Christ
             ,
             and
             is
             so
             long
             unclean
             till
             it
             be
             thus
             anew
             enrolled
             ,
          
           prove
           that
           by
           
             [
             holy
             ]
             Tertullian
          
           meant
           baptized
           .
           For
           in
           the
           words
           before
           (
           to
           which
           [
           
             ita
             so
          
           ]
           refer
           )
           he
           makes
           holy
           to
           be
           the
           same
           with
           entring
           into
           the
           Kingdome
           of
           Heaven
           ,
           and
           
             the
             enrolrolling
             in
             Christ
          
           he
           makes
           the
           same
           with
           
             being
             born
             of
             water
             and
             the
             spirit
             .
          
        
         
           Of
           the
           words
           ascribed
           to
           Origen
           and
           Athanasius
           ,
           enough
           hath
           been
           said
           already
           .
           Neither
           Cyprians
           nor
           Chrysostomes
           words
           prove
           ,
           that
           [
           holy
           ]
           is
           as
           much
           as
           [
           
             partaker
             of
             baptism
          
           ]
           in
           the
           Ancients
           language
           ,
           much
           less
           in
           the
           Apostles
           1
           Cor.
           7.14
           .
           to
           the
           further
           consideration
           of
           which
           I
           proceed
           after
           Dr.
           Hammond
           .
        
         
           I
           excepted
           against
           Dr.
           Hammonds
           paraphrase
           of
           1
           Cor.
           7.14
           .
           that
           the
           term
           [
           
             young
             Children
             of
             Christians
          
           ]
           is
           more
           then
           is
           in
           the
           text
           ,
           which
           hath
           onely
           [
           
             your
             children
          
           ]
           which
           is
           not
           restrained
           to
           infancy
           .
           But
           the
           Dr.
           proves
           it
           is
           ,
           1.
           
           
             By
             the
             authority
             of
          
           Tertullian
           ,
           
             who
             saith
             of
             infant
             children
             ,
             that
             they
             are
             procreated
             holy
          
           ;
           and
           
             Nazianzen
             ,
             who
             using
             this
             phrase
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             all
             probability
             refers
             to
             this
             place
             of
             the
             Apostle
             ,
             and
             so
             renders
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             their
             children
             ,
             by
             their
             infant
             children
             .
          
        
         
           Answ.
           1.
           
           Tertullian
           doth
           not
           say
           that
           the
           infant
           children
           are
           holy
           in
           infancy
           onely
           2.
           
           No●
           is
           there
           any
           thing
           said
           to
           make
           it
           in
           any
           sort
           probable
           ,
           that
           Nazianzen
           referred
           to
           that
           place
           of
           the
           Apostle
           ,
           in
           which
           is
           
           neither
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           nor
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           nor
           that
           hee
           should
           render
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           when
           he
           useth
           not
           the
           same
           case
           nor
           number
           the
           Apostle
           doth
           ,
           but
           onely
           useth
           a
           description
           of
           young
           age
           ,
           which
           is
           not
           to
           my
           remembrance
           expressed
           by
           the
           other
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           any
           where
           .
        
         
           2.
           
           The
           other
           reasons
           are
           farther
           from
           the
           thing
           .
           For
           neither
           doth
           it
           appear
           to
           be
           the
           general
           doctrine
           of
           the
           Fathers
           ,
           that
           the
           parents
           faith
           profits
           onely
           their
           infant
           children
           ,
           some
           of
           them
           do
           reason
           from
           the
           faith
           of
           the
           woman
           of
           Canaan
           ,
           the
           faith
           of
           the
           ruler
           of
           the
           Synagogue
           ,
           that
           faith
           of
           parents
           profits
           children
           who
           were
           not
           infants
           .
           The
           other
           reason
           runs
           upon
           this
           mistake
           ,
           which
           should
           be
           proved
           to
           be
           the
           Apostles
           meaning
           (
           but
           is
           denied
           by
           me
           )
           ●hat
           
             he
             makes
          
           1
           Cor.
           7.14
           .
           
             sanctification
             or
             baptism
             of
             the
             children
             ,
             a
             benefit
             of
             the
             believing
             parents
             cohabiting
             with
             the
             unbeliever
             .
          
        
         
           I
           said
           [
           holy
           ]
           for
           [
           
             admitted
             to
             baptism
          
           ]
           is
           a
           sense
           of
           the
           word
           no
           where
           else
           found
           .
           But
           this
           the
           Dr.
           
             hopes
             he
             hath
             cleared
             ,
             both
             from
             the
             usage
             of
             ●he
             word
             among
             the
             first
             Christian
             writers
             ,
          
           which
           is
           answered
           ,
           
             and
             the
             Jewish
          
           ,
           of
           which
           in
           that
           which
           followes
           ,
           and
           saith
           .
        
         
           
             I
             might
             further
             do
             it
             even
             by
             this
             Apostles
             dialect
             ,
             who
             in
             his
             inscriptions
             of
             most
             of
             his
             Epistles
             to
             the
             Churches
             ,
             calls
             all
             those
             to
             whom
             he
             writes
             ,
             
               i.
               e.
            
             the
             baptized
             Christians
             of
             those
             Churches
             holy
             ,
             Rom.
             1.7
             .
             and
             sanctified
             and
             holy
             ,
             1
             Cor.
             1.2
             .
             2
             Cor.
             1.1
             .
             Eph.
             1.1
             .
             Phil.
             1.1
             .
             Col.
             1.1
             .
             among
             whom
             no
             doubt
             there
             were
             many
             ,
             who
             were
             no
             otherwise
             holy
             or
             sanctified
             ,
             then
             as
             all
             baptized
             Christians
             are
             capable
             of
             that
             stile
             .
          
        
         
           Answ.
           True
           :
           But
           do●h
           hee
           term
           any
           infant
           so
           in
           those
           places
           ?
           or
           give
           them
           those
           titles
           barely
           from
           Baptism
           ?
           doth
           he
           not
           expresly
           term
           them
           Saints
           by
           their
           calling
           not
           by
           their
           Baptism
           ?
           The
           Drs.
           allegations
           have
           not
           yet
           altered
           my
           minde
           ,
           but
           I
           think
           as
           I
           did
           his
           interpretation
           new
           ,
           strange
           and
           absurd
           .
        
         
           I
           alleged
           
             Aug.
             l.
          
           2.
           
             de
             pecc
             .
             mer.
             &
             remiss
             .
             c.
          
           26.
           (
           and
           the
           like
           is
           said
           l.
           3·
           c.
           12.
           )
           
             Saying
             the
             sanctification
             of
             what
             sort
             soever
             it
             be
             ,
             which
             the
             Apostle
             said
             to
             be
             in
             the
             children
             o●
             believers
             ,
             yet
             it
             belongs
             not
             to
             that
             question
             of
             Baptism
             ,
             and
             the
             beginning
             or
             remission
             of
             sins
          
        
         
           To
           this
           the
           Dr.
           answers
           ,
           
             T
             is
             true
             he
             saith
             it
             belongs
             not
             to
             that
             question
             ,
             whether
             the
             sanctifying
             of
             the
             catechumeni
             after
             a
             sort
             by
             the
             sign
             of
             Christ
             ,
             and
             prayer
             of
             imposition
             of
             hands
             without
             Baptism
             ,
             profits
             him
             not
             to
             the
             entring
             the
             Kingdome
             of
             Heaven
             .
             And
             the
             meaning
             is
             such
             sanctification
             ,
             except
             it
             be
             that
             of
             baptism
             ,
             cannot
             avail
             to
             remission
             of
             sins
             .
          
        
         
           Answ.
           The
           Dr.
           mistakes
           in
           making
           the
           question
           to
           be
           of
           the
           Catechumeni
           ,
           mentioned
           c.
           26.
           it
           is
           of
           the
           children
           of
           believers
           ,
           who
           being
           termed
           holy
           ,
           1
           Cor.
           7.14
           .
           should
           seem
           not
           to
           need
           Baptism
           ,
           which
           Augustin
           answers
           ,
           1.
           
           By
           mentioning
           divers
           sorts
           of
           sanctification
           ,
           but
           not
           determining
           which
           is
           there
           meant
           .
           2.
           
           By
           resolving
           
             that
             what
             ever
             the
             sanctification
             be
             which
             the
             Apostle
             said
             to
             be
             in
             the
             children
             of
             believers
          
           (
           not
           as
           the
           Dr
           makes
           it
           of
           the
           
             Catechumeni
             )
             it
             belongs
             not
             to
             that
             ●uestion
             of
             Baptism
          
           (
           not
           as
           the
           Dr.
           doth
           palpably
           pervert
           the
           words
           p.
           64.
           
             whatsoever
             sanctification
             it
             can
             be
             imagined
             to
             be
             that
             the
             Apostle
             speaks
             of
             ,
             except
             it
             be
             
             that
             of
             Baptism
             ,
             it
             cannot
             avail
             to
             the
             remission
             of
             sins
             ,
          
           &c.
           )
           to
           wit
           mentioned
           ch
           .
           25.
           whether
           it
           exclude
           necessity
           of
           Baptism
           ,
           original
           sin
           and
           the
           remission
           of
           it
           in
           the
           children
           of
           believers
           termed
           holy
           .
           Which
           is
           plainly
           against
           the
           Dr.
           who
           will
           have
           it
           meant
           onely
           of
           baptism
           of
           infants
           of
           believers
           ,
           by
           vertue
           of
           the
           believing
           parents
           faith
           .
           As
           for
           my
           other
           objections
           against
           his
           paraphrase
           not
           answered
           ,
           I
           am
           so
           far
           from
           assurance
           that
           the
           Dr.
           can
           easily
           answer
           them
           ,
           that
           by
           this
           answer
           I
           judge
           he
           can
           answer
           none
           of
           them
           .
        
      
       
         
           SECT
           .
           LXXXXII
           .
           Dr.
           Hammonds
           imagined
           evidence
           from
           [
           hath
           been
           sanctified
           ]
           for
           his
           sense
           of
           the
           fore
           part
           of
           
             1
             Cor.
             7.14
          
           .
           is
           nullified
           ,
           and
           my
           opinion
           of
           enallage
           of
           tense
           vindicated
           .
        
         
           CH.
           3.
           
           Sect.
           2
           the
           Dr.
           saith
           thus
           .
           
             First
             then
             to
             my
             first
             evidence
             taken
             from
             the
             word
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             hath
             been
             sanctified
             ]
             referring
             to
             some
             past
             known
             examples
             and
             experiences
             ,
             of
             this
             kinde
             (
             of
             a
             wives
             converting
             the
             husband
             ,
          
           &c.
           )
           
             he
             hath
             a
             double
             answer
          
           .
           1.
           
           That
           as
           my
           paraphrase
           expresseth
           it
           ,
           it
           should
           signifie
           not
           onely
           that
           an
           unbelieving
           husband
           hath
           been
           sanctified
           ,
           but
           also
           that
           there
           is
           hope
           they
           will
           ,
           and
           so
           it
           should
           note
           not
           onely
           some
           example
           past
           ,
           but
           also
           some
           to
           come
           ,
           of
           which
           there
           can
           be
           a
           less
           reasonable
           account
           given
           ,
           then
           of
           putting
           it
           in
           the
           present
           tense
           in
           English.
           2.
           
           That
           the
           enallage
           or
           change
           of
           tense
           is
           frequent
           ch
           .
           11.24
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           present
           tense
           for
           the
           future
           ,
           and
           here
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           in
           the
           next
           v.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           preter
           for
           the
           present
           ,
           and
           so
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           here
           ,
           not
           ,
           hath
           been
           ,
           but
           is
           sanctified
           ,
           or
           if
           in
           the
           preter
           tense
           ,
           yet
           that
           to
           be
           understood
           of
           a
           past
           thing
           ,
           yet
           continued
           ,
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           John
           3.18
           .
           notes
           an
           act
           still
           continued
           in
           force
           .
           
             To
             these
             two
             I
             reply
             briefly
             ,
             and
             first
             to
             the
             former
             (
             the
             same
             which
             hee
             had
             mentioned
             before
             ,
             and
             excepted
             against
             as
             an
             excess
             in
             my
             paraphrase
             ,
             but
             both
             there
             and
             here
             without
             the
             least
             cause
             ;
             )
             For
             in
             my
             paraphrase
             I
             look
             upon
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             a
             verb
             of
             the
             preter
             tense
             ,
             and
             as
             such
             onely
             adapt
             the
             sense
             to
             it
             ,
             referring
             it
             not
             to
             future
             hopes
             ,
             but
             to
             past
             experiments
             or
             examples
             ;
             onely
             because
             examples
             are
             rhetorical
             syllogismes
             ,
             and
             what
             hath
             been
             frequently
             experimented
             may
             also
             reasonably
             be
             hoped
             ,
             I
             suppose
             that
             the
             Apostle
             so
             meant
             these
             examples
             ,
             as
             grounds
             of
             hoping
             the
             like
             for
             the
             future
             ,
             not
             making
             this
             of
             the
             future
             any
             part
             of
             the
             sense
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             preter
             ,
             but
             explicating
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             rational
             importance
             (
             which
             is
             somewhat
             more
             then
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             Apostles
             speech
             )
             and
             supposing
             this
             conclusion
             to
             lye
             hid
             under
             this
             premise
             ,
             as
             it
             is
             ordinary
             in
             all
             discourse
             to
             set
             down
             the
             ●remises
             ,
             distinctly
             leaving
             the
             conclusion
             by
             every
             ones
             reason
             to
             be
             drawn
             from
             thence
             ,
             without
             setting
             it
             down
             explicitly
             .
          
        
         
           Answ.
           That
           the
           Dr.
           in
           his
           paraphrase
           qu.
           4.
           
           §
           .
           31.
           of
           his
           letter
           ,
           put
           so
           much
           as
           I
           have
           noted
           
             Review
             part
          
           .
           2.
           sect
           .
           26.
           of
           which
           there
           is
           nothing
           in
           the
           text
           expressed
           ,
           is
           not
           justified
           by
           this
           plea.
           For
           what
           ever
           addition
           
           a
           paraphrast
           be
           allowed
           ,
           yet
           sure
           no
           paraphrast
           is
           allowed
           to
           express
           that
           which
           he
           conceives
           it
           deducible
           from
           the
           sense
           of
           the
           words
           in
           thirteen
           lines
           ,
           and
           the
           sense
           it self
           onely
           in
           three
           and
           especially
           when
           he
           layes
           that
           in
           his
           paraphrase
           as
           the
           ground
           of
           his
           argument
           for
           his
           position
           ,
           which
           hath
           not
           a
           word
           in
           the
           text
           to
           leade
           to
           that
           inference
           .
           Sure
           I
           had
           great
           cause
           to
           except
           against
           his
           paraphrase
           ,
           which
           was
           so
           monstrous
           as
           to
           be
           defective
           in
           letting
           down
           what
           was
           the
           chief
           thing
           to
           be
           heeded
           in
           the
           Apostles
           speech
           ,
           to
           wit
           ,
           the
           relation
           of
           husband
           and
           wife
           ,
           and
           so
           extremely
           exuberant
           ,
           as
           to
           express
           that
           as
           done
           often
           ,
           which
           is
           mentioned
           in
           the
           singular
           number
           onely
           ,
           and
           ascribe
           the
           sanctifying
           to
           the
           conversation
           not
           at
           all
           expressed
           ,
           and
           put
           in
           a
           long
           inference
           that
           hath
           no
           intimation
           in
           the
           text
           ,
           and
           mention
           an
           act
           of
           the
           Church
           ,
           of
           which
           there
           is
           no
           inkling
           there
           or
           near
           it
           ,
           or
           any
           where
           else
           in
           Scripture
           ,
           and
           so
           many
           wayes
           corrupting
           the
           sense
           ,
           as
           I
           shew
           
             ubi
             suprà
          
           ,
           especially
           in
           the
           main
           supposing
           a
           mention
           made
           of
           a
           husband
           converted
           by
           the
           wife
           ,
           and
           yet
           the
           husband
           expressed
           by
           the
           Apostle
           as
           continuing
           an
           unbeliever
           ,
           and
           a
           husbands
           being
           sanctified
           by
           the
           wife
           which
           is
           ever
           ascribed
           to
           Gods
           spirit
           ,
           never
           to
           any
           Apostle
           ,
           to
           make
           that
           which
           is
           used
           as
           a
           reason
           of
           lawfulness
           ,
           as
           if
           it
           were
           a
           motive
           from
           an
           advantage
           ,
           to
           make
           that
           as
           a
           Rhetorical
           motive
           ,
           which
           is
           a
           Logical
           proof
           ,
           to
           make
           that
           which
           was
           a
           rare
           contingent
           event
           ,
           which
           might
           and
           it's
           likely
           did
           as
           often
           fail
           as
           a
           convincing
           argument
           to
           settle
           the
           conscience
           in
           the
           lawfulness
           of
           cohabitation
           ,
           with
           other
           faults
           ,
           as
           being
           so
           audacious
           an
           attempt
           ,
           as
           I
           think
           no
           approved
           writer
           can
           bee
           shewed
           to
           have
           made
           ,
           nor
           any
           considerate
           Reader
           will
           allow
           of
           .
           Nor
           would
           it
           ever
           have
           come
           into
           my
           thoughts
           ,
           that
           so
           learned
           a
           man
           as
           Dr
           Hammond
           is
           ,
           should
           have
           vented
           such
           a
           conceit
           as
           this
           is
           in
           his
           Letter
           and
           Annotations
           ,
           did
           I
           not
           finde
           him
           set
           to
           maintain
           what
           the
           Church
           of
           England
           ,
           that
           is
           the
           Prelates
           ,
           held
           or
           appointed
           ,
           as
           others
           what
           the
           Scottish
           or
           New-English
           Churches
           approve
           of
           .
        
         
           As
           for
           his
           excuse
           of
           his
           dealing
           in
           his
           paraphrase
           ,
           it
           is
           too
           narrow
           a
           plaister
           for
           such
           a
           sore
           .
           For
           neither
           is
           any
           thing
           1
           Cor.
           7.14
           .
           set
           down
           as
           an
           example
           to
           move
           the
           will
           the
           judgement
           being
           before
           setled
           ,
           nor
           any
           Rhetorical
           syllogism
           ,
           used
           ,
           but
           a
           Logical
           ;
           as
           the
           termes
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           used
           Rom.
           11.6
           .
           1
           Cor.
           15.14
           ,
           18
           ,
           29
           ,
           &c.
           shew
           ,
           nor
           doth
           the
           Dr.
           prove
           ,
           but
           suppose
           the
           Apostle
           so
           meant
           ;
           nor
           doth
           he
           answer
           the
           allegations
           I
           bring
           to
           the
           contrary
           ,
           
             Review
             par
          
           .
           2.
           
           §
           .
           26.
           
           And
           his
           words
           here
           do
           imply
           as
           if
           this
           were
           the
           conclusion
           ,
           that
           
             it
             is
             probable
             and
             a
             ground
             of
             hope
             ,
             that
             the
             unbelieving
             yoke
             fellow
             will
             be
             converted
             by
             the
             believer
             cohabiting
             ,
          
           and
           this
           the
           premise
           ,
           
             for
             it
             hath
             often
             so
             come
             to
             pass
             ,
          
           whereas
           there
           is
           not
           the
           least
           intimation
           of
           that
           conclusion
           in
           the
           text
           ,
           and
           it
           is
           manifest
           by
           the
           term
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           ]
           that
           v.
           14.
           is
           a
           proof
           of
           the
           determination
           or
           conclusion
           v.
           12
           ,
           13.
           concerning
           the
           lawfulness
           of
           married
           persons
           living
           together
           in
           disparity
           of
           religion
           ,
           not
           of
           Dr.
           Hammonds
           imagined
           as
           tacitely
           implied
           conclusion
           .
        
         
           But
           hee
           saith
           .
           
             Wherein
             that
             I
             was
             not
             mistaken
             ,
             I
             had
             all
             assurance
             from
             v.
             16.
             where
             the
             argument
             is
             prest
             ,
             and
             the
             conclusion
             inferred
             more
             explicitely
             .
             For
             what
             knowest
             thou
             O
             wife
             ,
             whether
             
             thou
             shalt
             save
             thy
             husband
             —
             and
             the
             like
             mentioned
             in
             the
             paraphrase
             from
             1
             Pet.
             3.1
             .
          
        
         
           Answ.
           Dr.
           Hammond
           had
           no
           assurance
           from
           v.
           16.
           that
           the
           unbelieving
           husband
           is
           oft
           converted
           by
           the
           wife
           ;
           the
           thing
           being
           expressed
           so
           doubtfully
           as
           an
           uncertain
           contingent
           though
           possible
           ,
           and
           so
           with
           some
           hope
           sperable
           ,
           [
           
             Hierom.
             com
             .
             in
          
           1
           Cor.
           7.14
           .
           
             In
             dubium
             quidem
             ●osuit
             sed
             semper
             ambiguam
             melius
             evenire
             credenda
             sunt
             .
          
           ]
           much
           less
           that
           there
           is
           a
           conclusion
           of
           the
           probability
           of
           the
           converting
           of
           the
           infidel
           yoke●fellow
           ,
           v.
           14.
           deducible
           from
           the
           example
           and
           experiment
           of
           what
           was
           done
           in
           time
           past
           ,
           v.
           16.
           being
           neither
           explication
           nor
           proof
           of
           what
           is
           said
           v.
           14.
           but
           a
           motive
           to
           make
           the
           thing
           determined
           as
           lawfull
           ,
           v.
           12
           ,
           13.
           more
           swasible
           ,
           or
           a
           motive
           to
           what
           is
           said
           v.
           15.
           
             that
             God
             hath
             called
             us
             in
             peace
             .
          
           In
           my
           apprehension
           if
           v.
           14.
           were
           as
           the
           Dr.
           meanes
           ,
           the
           unbelieving
           husband
           hath
           been
           sanctified
           ,
           that
           is
           converted
           by
           the
           wife
           often
           ,
           and
           therefore
           it
           is
           probable
           ,
           or
           there
           is
           a
           ground
           of
           hope
           ,
           or
           it
           is
           to
           be
           presumed
           ,
           it
           will
           be
           so
           for
           the
           future
           ,
           the
           Apostle
           had
           said
           the
           same
           v.
           14.
           which
           is
           said
           v.
           16.
           and
           so
           there
           would
           have
           been
           a
           meer
           tautology
           in
           the
           Apostles
           speeches
           ,
           which
           is
           not
           to
           bee
           conceived
           .
           As
           for
           1
           Pet.
           3
           1.
           though
           it
           shew
           such
           an
           event
           possible
           ,
           yet
           not
           frequent
           ,
           nor
           is
           there
           in
           Peters
           words
           the
           least
           hint
           that
           Pauls
           words
           1
           Cor.
           7.14
           .
           are
           to
           be
           understood
           as
           the
           Dr.
           would
           have
           them
           .
           But
           the
           Dr.
           hath
           another
           string
           to
           his
           bow
           ,
           which
           he
           thus
           urgeth
           .
        
         
           
             And
             herein
             I
             have
             the
             authority
             of
             St.
             Hierom
             ;
             as
             for
             my
             rendring
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             the
             woman
             (
             so
             I
             find
             it
             
               per
               mulierem
            
             in
             his
             7.
             
             
               Epist.
               ad
               Latam
            
             ,
             and
             so
             
               Marianus
               Victorius
            
             in
             his
             scholia
             assures
             us
             ,
             all
             the
             copies
             ancient
             and
             printed
             read
             it
             )
             so
             also
             for
             this
             part
             of
             my
             paraphrase
             .
             He
             produceth
             an
             example
             ,
             because
             (
             saith
             he
             on
             the
             place
             )
             it
             hath
             often
             happened
             that
             the
             husband
             hath
             been
             gained
             by
             the
             wife
             ,
             according
             to
             that
             of
             St.
             Peter
             ,
             that
             if
             any
             man
             believe
             not
             the
             word
             ,
             he
             should
             without
             the
             word
             be
             gained
             by
             the
             conversation
             of
             the
             wife
             ,
             that
             is
             ,
             that
             when
             they
             shall
             see
             them
             changed
             to
             the
             better
             ,
             all
             may
             know
             that
             the
             law
             of
             God
             might
             have
             been
             taken
             in
             exchange
             for
             so
             inveterate
             a
             custome
             .
             
               And
               so
               again
               Ep.
            
             7.
             
               ad
               Laetam
            
             ,
             speaking
             of
             the
             like
             example
             ,
             we
             have
             well
             (
             saith
             he
             )
             and
             happily
             expected
             (
             
               i.
               e.
            
             not
             mist
             of
             our
             expe●●ation
             )
             an
             holy
             and
             faithfull
             house
             sanctifies
             an
             unbeliever
             ,
             adding
             his
             conceipt
             ,
             that
             Jupiter
             himself
             if
             he
             had
             had
             such
             a
             kin●ed
             ,
             might
             have
             been
             brought
             to
             the
             faith
             of
             Christ.
             
          
        
         
           Answ.
           'T
           is
           true
           that
           
             Hierom
             comment
             .
             in
          
           1
           Cor.
           7.14
           .
           reads
           
             per
             mulierem
          
           ,
           but
           in
           Ep
           7
           
             ad
             Laetam
          
           he
           reads
           
             in
             uxore
          
           ,
           and
           
             August
             .
             tom
          
           7.
           l.
           2.
           
             de
             peccat
             .
             merit
             .
             &
             remis
             .
             c.
          
           26.
           and
           that
           in
           Hierom
           in
           both
           places
           the
           terms
           fidelem
           and
           fideli
           are
           ,
           but
           not
           in
           August
           .
           though
           he
           render
           the
           later
           part
           thus
           ,
           
             &
             sanctificatur
             mulier
             infidelis
             in
             fratre
             .
          
           And
           I
           find
           in
           the
           scholies
           of
           
             Erasmus
             〈◊〉
             Roterdam
          
           ,
           on
           
             Hieroms
             Epistle
             to
             Laeta
          
           this
           the
           fir●●
           note
           .
           
             For
             he
             is
             san●●●fied
             ]
             The
             place
             is
             with
             S.
          
           Paul
           
             in
             the
             former
             Epistle
             to
             the
          
           Corinthians
           cap.
           7.
           
           
             In
             the
             ancient
             copies
             we
             find
             written
             in
             the
             husband
             ,
             not
             by
             the
             husband
             ,
             and
             in
             the
             wife
             ,
             not
             by
             the
             woman
             .
             For
             the
             Greek
             hath
             it
             ,
             For
             the
             unbelieving
             husband
             is
             sanctified
             in
             the
             wife
             ,
             and
             the
             unbelieving
             wife
             in
             the
             husband
             .
             Moreover
             what
             the
             interpreter
             adds
             
             [
             believer
             and
             believer
             ]
             he
             hath
             done
             for
             explication
             .
          
           By
           which
           it
           may
           appear
           ,
           that
           Erasmus
           saith
           otherwise
           then
           the
           Dr.
           saith
           
             Marianus
             Victorius
          
           doth
           ,
           and
           for
           my
           part
           I
           imagine
           Erasmus
           is
           the
           more
           credible
           scholiast
           of
           the
           two
           .
           'T
           is
           true
           that
           
             Hierom
             com
             .
             in
          
           1
           Cor.
           7.14
           .
           hath
           the
           words
           the
           Dr.
           allegeth
           ,
           but
           then
           he
           addeth
           ,
           which
           the
           Dr.
           leaves
           out
           .
           
             Item
             ideo
             vir
             &
             uxor
             invicem
             sanctificantur
             :
             quia
             ex
             traditione
             Dei
             sanctae
             sunt
             nuptiae
             .
          
           That
           is
           ,
           
             Likewise
             therefore
             the
             husband
             and
             wife
             are
             to
             each
             other
             or
             for
             each
             other
             ,
             or
             in
             course
             sanctified
             ,
             because
             by
             the
             tradition
             of
             God
             mariages
             are
             holy
             ,
             which
             expresseth
          
           Hieromes
           
             second
             and
             better
             thoughts
          
           .
           By
           which
           it
           may
           appear
           that
           Hierom
           took
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           as
           if
           it
           were
           in
           the
           present
           tense
           .
           And
           for
           the
           other
           place
           of
           Hierom
           it
           is
           true
           ,
           Hierom
           hath
           the
           words
           the
           Dr.
           cites
           ,
           if
           the
           word
           [
           Jovem
           ]
           be
           not
           put
           for
           [
           proavum
           ]
           or
           some
           such
           word
           as
           Erasmus
           thinks
           .
           But
           then
           it
           is
           plain
           from
           the
           words
           left
           out
           by
           the
           Dr.
           
             Jam
             candidatus
             est
             fidei
             quem
             filiorum
             &
             nepotum
             credens
             turba
             circumdat
             .
          
           That
           is
           ,
           
             He
             is
             as
             one
             that
             would
             be
             baptized
             ,
             who
             hath
             a
             company
             of
             believing
             children
             &
             grandchildren
             about
             him
             .
          
           That
           the
           sanctifying
           is
           not
           made
           the
           priviledge
           of
           the
           husband
           in
           respect
           of
           his
           wife
           ,
           or
           of
           the
           children
           by
           the
           parent
           ,
           but
           also
           the
           grandfather
           is
           conceived
           likely
           to
           be
           sanctified
           by
           the
           children
           and
           grandchildren
           ,
           and
           all
           is
           ascribed
           to
           example
           and
           instruction
           ,
           with
           this
           express
           speech
           ,
           
             Fiunt
             non
             nascuntur
             Christiani
             ;
             Christians
             are
             made
             ,
             not
             born
             such
             .
          
           And
           though
           Hierome
           saith
           of
           Laeta's
           daughter
           Paula
           ,
           that
           she
           was
           
             prius
             Christo
             consecrata
             quàm
             genita
          
           ,
           and
           
             she
             had
             conceived
             her
             ,
             antè
             votis
             quam
             utero
             ,
          
           yet
           the
           words
           
             cui
             imperatori
             ,
             cui
             exercitui
             nutriatur
             ,
             cui
             promissa
             sit
             ,
             regis
             amplexibus
             parat
             ,
             de
             spiritualibus
             nuptiis
             sciscitantem
             ,
          
           do
           seem
           to
           me
           to
           imitate
           that
           young
           Paula
           was
           not
           then
           baptized
           ,
           which
           if
           right
           it
           is
           manifest
           ,
           that
           children
           of
           believers
           were
           not
           baptized
           ordinarily
           then
           in
           infancy
           .
           And
           me
           thinks
           the
           words
           of
           Hierom
           in
           his
           commentary
           on
           1
           Cor.
           7.14
           .
           on
           the
           words
           ,
           
             Else
             should
             your
             children
             be
             unclean
             ,
             but
             now
             are
             they
             holy
             ;
             If
             it
             were
             not
             so
             as
             I
             say
             your
             children
             would
             yet
             remain
             infidels
             :
             for
             it
             would
             often
             happen
             that
             the
             children
             would
             follow
             those
             parents
             ,
             who
             had
             believed
             .
             Upon
             which
             hope
             he
             would
             have
             it
             believed
             ,
             that
             the
             other
             might
             bee
             saved
             as
             well
             by
             the
             example
             of
             the
             children
             as
             by
             the
             marriage
          
           ;
           shew
           that
           Hierom
           understood
           not
           
             the
             holiness
             of
             the
             children
          
           ,
           of
           their
           baptism
           in
           infancy
           ,
           but
           of
           their
           embracing
           the
           faith
           ,
           by
           following
           the
           example
           of
           the
           believing
           parent
           ,
           and
           in
           like
           manner
           the
           unbelieving
           parent
           was
           sanctified
           according
           to
           him
           ,
           as
           well
           by
           the
           example
           of
           the
           children
           as
           the
           marriage
           .
           So
           that
           however
           Dr.
           Hammonds
           paraphrase
           in
           the
           forepart
           seems
           to
           have
           some
           countenance
           from
           these
           passages
           of
           Hierome
           ,
           yet
           the
           latter
           part
           is
           expounded
           clean
           besides
           the
           Drs.
           minde
           ,
           and
           the
           passages
           yeeld
           us
           such
           hints
           of
           the
           not
           baptizing
           of
           infants
           of
           believers
           ,
           as
           do
           overthrow
           his
           conceit
           ;
           as
           if
           the
           infants
           of
           believers
           were
           then
           ordinarily
           baptized
           .
        
         
           Dr.
           Hammond
           adds
           .
           
             As
             for
             his
          
           2d
           
             answer
             ,
             I
             acknowledge
             such
             Enallages
             to
             be
             ordinary
             in
             the
             Hebrew
             ,
             and
             sometimes
             ,
             but
             more
             rarely
             ,
             found
             in
             the
             Hebraizing
             Greeks
             or
             Hellenists
             ,
             and
             consequently
             ,
             that
             where
             the
             context
             will
             not
             bear
             the
             sense
             of
             the
             tense
             which
             is
             used
             ,
             there
             may
             be
             place
             for
             this
             Grammatical
             figure
             ,
             which
             yet
             is
             not
             to
             be
             made
             use
             of
             unnecessarily
             .
             
             Accordingly
             if
             there
             were
             any
             convincing
             reason
             offered
             ,
             that
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             the
             preter
             tense
             ]
             could
             not
             be
             born
             ,
             ●
             should
             not
             then
             doubt
             to
             interpret
             it
             by
             this
             figure
             ,
             either
             in
             the
             present
             or
             some
             other
             tense
             :
             But
             when
             (
             as
             here
             it
             is
             evident
             )
             there
             is
             no
             such
             necessity
             ,
             then
          
           1.
           
           
             I
             cannot
             think
             fit
             to
             do
             so
             ,
             (
             't
             is
             dangerous
             to
             forsake
             the
             literal
             sense
             ,
             when
             it
             may
             be
             commodiously
             retained
             ,
             and
             fly
             to
             either
             a
             Rhetorical
             or
             Grammatical
             figure
             ;
             )
             and
             having
             no
             motive
             to
             do
             so
             ,
             I
             am
             next
             to
             consider
             ,
             what
             is
             the
             properest
             importance
             of
             that
             phrase
             in
             that
             tense
             wherein
             it
             is
             used
             ,
             and
             then
             I
             could
             not
             (
             I
             believe
             )
             have
             fallen
             upon
             any
             thing
             more
             natural
             ,
             then
             that
             the
             preter
             form
             of
             speech
             referred
             to
             the
             past
             experiences
             ,
          
           &c.
           
           
             This
             is
             a
             full
             satisfaction
             to
             his
             answer
             .
          
        
         
           Answ.
           1.
           
           The
           Drs.
           acknowledging
           that
           such
           Enallages
           may
           be
           ,
           and
           sometimes
           are
           ,
           shews
           that
           his
           interpretation
           is
           not
           necessary
           ,
           and
           therefore
           his
           inference
           thereupon
           not
           certain
           ,
           which
           is
           enough
           to
           make
           good
           my
           answer
           .
           2.
           
           It
           is
           to
           me
           a
           convincing
           reason
           ,
           that
           there
           is
           an
           Enallage
           of
           the
           preter
           tense
           for
           the
           present
           ,
           not
           onely
           because
           Camerarius
           and
           other
           learned
           men
           conceive
           so
           ,
           and
           our
           Translator
           so
           render
           i●
           ;
           but
           also
           because
           by
           the
           making
           it
           to
           import
           an
           experience
           past●nely
           ,
           a
           sense
           is
           brought
           in
           (
           as
           I
           have
           shewed
           in
           my
           
             Examen
             ,
             par
             ▪
          
           3.
           sect
           8.
           in
           the
           first
           part
           of
           the
           
             Review
             ,
             sect
          
           .
           19
           ,
           &c.
           in
           the
           second
           part
           of
           the
           
             Review
             ,
             sect
          
           .
           26.
           )
           which
           is
           neither
           agreeing
           with
           the
           words
           ,
           nor
           pertinent
           or
           accommodate
           to
           the
           matter
           of
           the
           Apostle
           speech
           3
           However
           the
           Dr.
           believe
           ,
           yet
           it
           is
           shewed
           here
           ,
           and
           
             Review
             par
          
           .
           2.
           sect
           .
           6
           that
           to
           refer
           the
           sanctifying
           1
           Cor.
           7.14
           to
           past
           experiences
           ,
           is
           not
           natural
           .
           For
           the
           Apostles
           speech
           being
           a
           reason
           ,
           not
           of
           the
           commodiousness
           of
           living
           together
           in
           disparity
           of
           Religion
           ,
           (
           for
           if
           it
           had
           been
           of
           i●
           ,
           they
           could
           have
           better
           resolved
           themselves
           then
           the
           Apostle
           ,
           yea
           ,
           they
           could
           have
           refuted
           the
           Apostle
           ,
           and
           re●●●ied
           his
           reason
           against
           him
           ,
           we
           find
           it
           not
           so
           by
           experience
           ,
           )
           but
           of
           the
           lawfulness
           ,
           the
           reason
           must
           be
           conceived
           to
           import
           right
           ,
           not
           event
           ;
           and
           so
           the
           speech
           is
           not
           of
           what
           hath
           been
           ,
           which
           onely
           mentions
           experience
           ,
           but
           of
           what
           is
           
             de
             jure
          
           ,
           or
           is
           lawfull
           ;
           and
           as
           Piscator
           rightly
           Schol.
           in
           1
           Cor.
           7.14
           .
           
             Sanctificatus
             est
             ]
             id
             est
             ,
             usus
             illius
             ut
             sanctus
             ,
             &
             conscientiam
             uxoris
             non
             ladens
             concessus
             est
             .
          
           And
           in
           this
           manner
           it
           is
           usual
           to
           express
           such
           sentences
           in
           the
           preter
           tense
           ,
           yet
           to
           be
           expounded
           by
           an
           Enallage
           ,
           as
           in
           the
           same
           Chapter
           the
           next
           v.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           in
           the
           preter
           tense
           ,
           yet
           rightly
           rendred
           [
           
             is
             not
             under
             bondage
             ,
             ]
             v.
          
           34.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             therei●
             difference
             ,
             v.
          
           29.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             short
          
           ,
           1
           Cor.
           8.3
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             known
          
           ,
           1
           Cor.
           4.4
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             am
             justified
          
           ,
           1
           Cor.
           15.1
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             ye
             do
             stand
             ,
             v.
          
           18.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             are
             perished
          
           ,
           1
           Cor.
           16.9
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             opened
             ,
             Tit.
          
           1.15
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             are
             defiled
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           usually
           
             is
             written
             ,
             Matth.
          
           13.11
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             given
          
           .
        
         
           Yet
           (
           saith
           the
           Dr.
           )
           
             I
             may
             in
             the
          
           2
           
             d.
             place
          
           ex
           abundanti
           
             add
             thus
             much
             more
             ,
             that
             the
             utmost
             he
             can
             pretend
             to
             by
             the
             enallage
             (
             whether
             of
             the
             preter
             for
             the
             present
             ,
             or
             of
             the
             preter
             understood
             of
             a
             past
             thing
             yet
             continued
             )
             is
             as
             commodious
             fo●
             my
             interpretation
             as
             the
             preter
             is
             :
             For
             if
             it
             be
             in
             the
             present
             ,
             then
             the
             importance
             will
             be
             ,
             that
             it
             is
             a
             matter
             of
             present
             daily
             experience
             ;
             if
             in
             the
             past
             continued
             ,
             then
             that
             it
             is
             matter
             both
             of
             past
             and
             present
             experience
             ,
             that
             the
             unbeliever
             is
             thus
             wrought
             upon
             by
             the
             believer
             ,
             
             and
             brought
             into
             the
             Church
             by
             Baptism
             ,
             and
             this
             a
             just
             ground
             of
             hope
             ,
             that
             so
             it
             may
             be
             again
             in
             any
             particular
             instance
             ,
             and
             so
             a
             competent
             motive
             that
             the
             believing
             wife
             should
             abide
             with
             the
             infidel
             husband
             ,
             and
             not
             depart
             as
             long
             as
             he
             will
             live
             peaceably
             with
             her
             :
             And
             this
             sure
             was
             S.
          
           Hieroms
           
             understanding
             in
             the
             words
             newly
             cited
             ,
             the
             Apostle
             makes
             instance
             ,
             produceth
             example
             that
             this
             hath
             (
             and
             doth
             )
             ordinarily
             come
             to
             pass
             ;
             And
             to
             that
             also
             agrees
             the
          
           16th
           .
           
             verse
             ,
             For
             how
             knowest
             thou
          
           &c.
           
        
         
           Answ.
           1.
           
           If
           it
           be
           in
           the
           present
           tense
           ,
           the
           importance
           will
           not
           be
           ,
           that
           it
           is
           a
           matter
           of
           present
           daily
           experience
           ,
           unless
           it
           be
           proved
           the
           term
           [
           sanctified
           ]
           notes
           an
           iterated
           event
           ,
           which
           I
           conceive
           and
           think
           I
           have
           proved
           to
           import
           right
           or
           lawfulness
           ,
           so
           as
           that
           the
           sense
           is
           ,
           the
           unbelieving
           husband
           is
           sanctified
           to
           or
           in
           respect
           of
           his
           wife
           (
           as
           
             Beza
             ,
             Piscator
             ,
             Grotius
          
           ,
           &c.
           do
           conceive
           )
           that
           is
           ,
           lawfully
           used
           ,
           which
           is
           the
           onely
           sense
           that
           fits
           the
           determination
           of
           the
           Apostle
           ,
           which
           is
           not
           of
           the
           conveniency
           or
           commodiousness
           or
           advantage
           in
           living
           together
           ,
           but
           of
           the
           lawfulness
           ,
           v.
           12
           ,
           13.
           
           Nor
           if
           it
           be
           in
           the
           past
           continued
           ,
           will
           it
           fit
           the
           Drs.
           sense
           .
           For
           the
           Drs.
           sense
           is
           as
           if
           sanctification
           were
           the
           same
           with
           conversion
           ,
           but
           that
           is
           an
           act
           transeunt
           ,
           past
           ,
           and
           not
           continued
           ;
           and
           if
           it
           include
           baptism
           ,
           as
           the
           Dr.
           would
           have
           it
           ,
           the
           sense
           should
           be
           ,
           The
           unbelieving
           husband
           hath
           been
           converted
           ,
           and
           brought
           to
           baptism
           ,
           and
           continues
           to
           be
           converted
           and
           brought
           to
           baptism
           by
           the
           conversation
           of
           the
           wi●e
           ;
           which
           cannot
           be
           said
           of
           the
           person
           said
           to
           be
           sanctified
           :
           Yea
           ,
           there
           is
           no
           less
           then
           an
           implicite
           contradiction
           in
           the
           words
           so
           expounded
           ;
           for
           then
           it
           should
           be
           thus
           meant
           ,
           The
           unbelieving
           husband
           (
           remaining
           an
           unbeliever
           ,
           as
           the
           Ap●stles
           speech
           supposeth
           ,
           else
           it
           were
           not
           apposite
           to
           the
           case
           v.
           12
           ,
           13.
           )
           is
           and
           continues
           to
           be
           wrought
           upon
           by
           the
           believer
           ,
           and
           brought
           into
           the
           Church
           by
           baptism
           .
           Yet
           were
           this
           exposition
           allowed
           ,
           it
           would
           no
           whit
           avail
           to
           the
           Drs.
           purpose
           ,
           unless
           the
           futurity
           of
           the
           same
           act
           were
           implied
           in
           that
           imagined
           sense
           of
           the
           Dr.
           For
           it
           is
           not
           the
           event
           past
           that
           is
           the
           motive
           of
           cohabitation
           ,
           but
           the
           hope
           of
           that
           which
           may
           be
           :
           And
           yet
           the
           Dr.
           tels
           us
           
             in
             his
             paraphrase
             ,
             he
             looks
             upon
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             as
             a
             verb
             of
             the
             preter
             tense
             ,
             and
             as
             such
             onely
             adapts
             the
             sense
             to
             it
             ,
             referring
             it
             not
             to
             future
             hopes
             but
             to
             past
             experiences
             or
             examples
             .
          
           Ye●
           he
           saith
           ,
           
             the
             Apostle
             produceth
             example
             ,
             and
             to
             that
             also
             exactly
             agrees
             the
          
           16
           th
           .
           v.
           
             For
             how
             knowest
             thou
          
           ,
           &c.
           which
           doth
           not
           at
           all
           mention
           an
           example
           or
           past
           experience
           ,
           which
           could
           not
           be
           not
           done
           being
           once
           done
           ,
           but
           onely
           an
           uncertain
           and
           doubtfull
           futurity
           .
           So
           that
           in
           this
           again
           the
           Drs.
           speeches
           do
           enterfere
           ,
           and
           his
           speech
           is
           most
           false
           ,
           
             that
             the
             words
          
           v.
           16.
           
             do
             exactly
             agree
             with
             the
             meaning
             of
             the
             forepart
             of
             the
          
           14th
           .
           v.
           as
           the
           Dr.
           expounds
           it
           .
           I
           omit
           that
           there
           is
           not
           a
           word
           that
           intimates
           the
           bringing
           into
           the
           Church
           by
           baptism
           ;
           and
           i●
           there
           were
           ,
           it
           would
           import
           a
           strange
           experience
           of
           a
           wives
           bringing
           her
           husband
           into
           the
           Church
           by
           baptism
           ,
           which
           cannot
           be
           avoided
           by
           saying
           through
           her
           perswasion
           it
           is
           done
           by
           another
           ;
           For
           the
           Text
           expresly
           assigns
           the
           sanctification
           ,
           what
           or
           however
           it
           be
           ,
           to
           the
           wives
           individual
           person
           ,
           if
           then
           ,
           to
           her
           as
           an
           agent
           it
           is
           done
           by
           her
           .
           But
           I
           have
           said
           so
           much
           here
           ,
           and
           Review
           2d
           .
           
             par
             .
             sect
          
           .
           26.
           of
           this
           exposition
           ,
           
           as
           me
           thinks
           should
           make
           this
           exposition
           of
           the
           Dr.
           to
           be
           exploded
           by
           the
           learned
           .
        
         
           Yet
           he
           writes
           further
           thus
           .
           
             As
             for
             Mr.
             T.
             his
             instances
             of
             Enallage
             ,
             though
             now
             I
             may
             safely
             yeeld
             them
             all
             ,
             and
             rather
             gain
             then
             lose
             by
             them
             ,
             I
             shall
             yet
             in
             the
             last
             place
             add
             my
             sense
             ,
             that
             no
             one
             of
             them
             is
             any
             way
             convincing
             ;
             that
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             not
             ,
             c.
             11.24
             .
             for
             his
             passion
             was
             now
             so
             near
             approaching
             ,
             that
             it
             might
             very
             fitly
             be
             represented
             as
             present
             ,
             and
             so
             that
             be
             the
             force
             of
             the
             present
             tense
             .
          
        
         
           Answ.
           This
           instance
           is
           convincing
           ,
           that
           enallage
           of
           tense
           is
           sometimes
           used
           ,
           it
           being
           used
           in
           this
           place
           ,
           as
           
             Piscat
             .
             scholie
             in
             locum
             ,
             Enallage
             temporis
             &
             metaphora
             .
          
           And
           the
           Drs.
           reason
           doth
           no
           whit
           weaken
           the
           allegation
           of
           it
           ;
           for
           that
           which
           notes
           
             Paulo
             post
             futurum
             ,
             a
             future
             near
             approaching
             ,
          
           is
           not
           without
           an
           enallage
           expressed
           by
           the
           present
           tense
           .
           And
           for
           the
           enallage
           in
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           I
           conceive
           with
           the
           Drs.
           good
           leave
           ,
           that
           usually
           the
           Greeks
           express
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           what
           the
           Apostle
           doth
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           so
           there
           is
           an
           enallage
           of
           tense
           or
           mood
           ;
           and
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           v.
           15.
           if
           an
           enallage
           be
           not
           conceived
           ,
           then
           it
           must
           not
           import
           the
           present
           tense
           at
           all
           ,
           whereas
           the
           Dr.
           grants
           it
           notes
           
             the
             preter
             tense
             yet
             continued
          
           ,
           which
           is
           all
           one
           as
           to
           say
           it
           notes
           the
           present
           tense
           ,
           which
           without
           an
           enallage
           it
           could
           not
           do
           .
           As
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Joh.
           3.18
           .
           I
           wonder
           the
           Dr.
           would
           intimate
           as
           if
           it
           were
           
             produced
             by
             me
             to
             the
             prejudice
             of
             the
             preter
             tense
             ,
          
           when
           my
           very
           words
           say
           expresly
           it
           notes
           
             a
             past
             thing
             yet
             continued
          
           ,
           and
           bring
           it
           to
           that
           purpose
           :
           But
           how
           this
           is
           far
           from
           being
           
             still
             perfectly
             agreeable
             to
             his
             notion
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             unbeliever
             oft
             hath
             been
             ,
             and
             daily
             is
             converted
             ;
             and
             brought
             to
             baptism
             by
             the
             believer
             ,
          
           is
           apparent
           ,
           in
           that
           the
           continuation
           of
           the
           condemnation
           ,
           Joh.
           3.18
           .
           is
           onely
           in
           respect
           of
           legal
           force
           and
           vertue
           ;
           but
           
             the
             sanctification
          
           1
           Cor.
           7.14
           .
           is
           as
           he
           expounds
           it
           ,
           a
           meer
           transeunt
           act
           that
           imports
           no
           legal
           right
           ,
           force
           ,
           and
           vertue
           ,
           and
           therefore
           cannot
           be
           said
           to
           be
           continued
           as
           the
           other
           can
           .
           And
           how
           vain
           the
           Drs.
           sense
           is
           ,
           and
           how
           justifiable
           my
           interpretation
           is
           by
           an
           enallage
           ,
           is
           shewed
           before
           .
        
      
       
         
           SECT
           .
           XCIII
           .
           Dr.
           Hammonds
           rendring
           
             [
             by
             ]
             1
             Cor.
             7.14
             .
          
           is
           reselled
           ,
           and
           my
           rendring
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             [
             to
          
           ]
           justified
           .
        
         
           SEct.
           3.
           
           The
           Dr.
           omitting
           what
           I
           said
           ,
           that
           if
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           be
           rendred
           [
           in
           ]
           it
           serves
           my
           turn
           ,
           not
           his
           unless
           it
           be
           proved
           it
           must
           be
           rendred
           [
           by
           ,
           ]
           and
           his
           supplement
           [
           
             by
             the
             company
             and
             conversation
             of
             the
             believer
          
           ]
           proved
           ,
           saith
           somewhat
           to
           my
           reasons
           of
           adhering
           to
           the
           reading
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           1
           Cor.
           7
           ,
           14.
           by
           [
           to
           ]
           1.
           because
           this
           seems
           to
           me
           the
           fairest
           ,
           easiest
           ,
           and
           most
           congruous
           sense
           .
           But
           1.
           he
           tels
           me
           
             this
             is
             the
             begging
             of
             the
             question
             ,
             that
             it
             is
             such
             must
             not
             be
             here
             supposed
             when
             it
             should
             be
             proved
             .
          
           To
           which
           I
           reply
           ,
           1.
           if
           it
           be
           the
           fairest
           ,
           easiest
           ,
           and
           most
           congruous
           sense
           ,
           it
           is
           some
           proof
           .
           2.
           
           That
           it
           is
           the
           onely
           sense
           which
           can
           stand
           with
           the
           
           words
           and
           scope
           of
           the
           Apostle
           ,
           and
           is
           avouched
           so
           by
           learned
           men
           ,
           ancient
           and
           later
           Protestants
           and
           Papists
           ,
           is
           shewed
           at
           large
           in
           my
           
             Exercit.
             sect
          
           .
           5.
           
           
             Examen
             ,
             par
          
           .
           3.
           sect
           .
           8
           
             Review
             ,
             par
          
           .
           1.
           sect
           .
           11
           ,
           &c.
           here
           sect
           .
           76
           ,
           
             &c.
             Refutat
             .
             of
             Dr.
          
           Savage
           
             his
             position
             in
             Latine
             ,
             sect
             .
          
           9.
           
           
             Antidote
             ,
             sect
          
           .
           7.
           besides
           what
           occurs
           in
           my
           
             Apology
             ,
             Postscript
             ,
             Plea
          
           ,
           which
           is
           abundantly
           sufficient
           for
           acquitting
           me
           from
           begging
           the
           question
           ,
           which
           he
           doth
           so
           importunely
           urge
           .
           3.
           
           That
           the
           Dr.
           rather
           begs
           the
           question
           then
           proves
           his
           interpretation
           ,
           hath
           and
           will
           appear
           in
           this
           and
           the
           former
           view
           taken
           of
           it
           .
        
         
           But
           the
           Dr.
           sullies
           the
           beauty
           of
           my
           sense
           of
           the
           Apostles
           words
           thus
           .
           
             The
             fairness
             of
             the
             sense
             (
             simply
             taken
             )
             is
             not
             attempted
             to
             bee
             proved
             ,
             which
             yet
             doth
             stand
             in
             great
             need
             of
             it
             ;
             For
             beside
             the
             redundance
             ,
             or
             unusual
             sense
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             some
             other
             parts
             of
             the
             rendering
             are
             none
             of
             the
             fairest
             .
             As
             1.
             
               the
               believer
               may
               abide
            
             ]
             as
             if
             it
             were
             simply
             free
             to
             abide
             or
             not
             abide
             ,
             whereas
             in
             the
             present
             case
             (
             when
             the
             unbeliever
             is
             willing
             to
             abide
             with
             the
             believer
             )
             the
             believer
             is
             by
             the
             Apostle
             counselled
             at
             least
             ,
             if
             not
             commanded
             (
             and
             that
             is
             more
             then
             a
             liberty
             that
             he
             may
             .
             )
             To
             him
             the
             Apostle
             saith
             (
             and
             his
             sayings
             have
             sure
             authority
             with
             them
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             let
             him
             not
             put
             away
             .
             Nay
             the
             interdict
             of
             Christ
             belonging
             to
             all
             but
             that
             one
             case
             of
             fornication
             ,
             Mat.
             5.
             and
             Mat.
             19.
             it
             is
             evident
             that
             by
             force
             thereof
             the
             believing
             man
             must
             not
             put
             away
             the
             unbeliever
             ,
             that
             is
             ,
             guilty
             of
             no
             more
             but
             unbelief
             .
             And
             accordingly
             the
             preface
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             —
             But
             for
             the
             rest
             (
             or
             for
             the
             other
             questions
             v.
             1
             ,
             6
             ,
             8
             ,
             10.
             say
             I
             ,
             not
             the
             Lord
             )
             must
             be
             applied
             not
             to
             the
             immediate
             consequents
             of
             the
             believers
             not
             putting
             away
             the
             unbeliever
             ,
             that
             will
             stay
             with
             him
             (
             for
             that
             had
             been
             determined
             by
             Christ
             in
             the
             negative
             )
             but
             to
             v.
             15.
             
             If
             the
             unbelieving
             depart
             ,
             
               i.
               e.
            
             if
             the
             unbeliever
             will
             not
             dwell
             with
             the
             believer
             ,
             except
             the
             believer
             forsake
             his
             or
             her
             religion
             ,
             what
             shall
             be
             done
             then
             ?
             And
             to
             that
             the
             Apostles
             counsel
             is
             ,
             that
             marriage
             inslaves
             not
             the
             believer
             so
             far
             .
             All
             which
             is
             a
             competent
             prejudice
             to
             that
             part
             or
             Mr.
             T
             his
             sense
             ,
             The
             believer
             may
             abide
             ;
             For
             if
             that
             bee
             it
             even
             when
             the
             unbeliever
             is
             willing
             to
             abide
             ,
             then
             she
             may
             also
             depart
             ,
             if
             shee
             rather
             chuse
             ,
             which
             will
             be
             found
             contrary
             to
             Christs
             precept
             .
          
        
         
           
             Answ
             Nil
             tam
             recte
             dictum
             quod
             non
             possit
             malè
             interpretando
             depravarier
             ,
          
           as
           the
           Dr.
           doth
           here
           .
           'T
           is
           true
           I
           did
           in
           the
           second
           part
           of
           this
           
             Review
             Sect.
          
           26
           p.
           319
           ,
           320.
           say
           (
           and
           gave
           reasons
           of
           it
           )
           that
           the
           Apostle
           1
           Cor.
           7.12
           ,
           13.
           did
           dot
           forbid
           leaving
           each
           other
           ,
           but
           resolve
           onely
           the
           lawfulness
           of
           living
           together
           ,
           but
           this
           did
           not
           intimate
           as
           
             if
             the
             believer
             were
             simply
             free
             to
             abide
             or
             not
             abide
             with
             the
             unbelieving
             yoke-fellow
             willing
             to
             live
             with
             her
             ,
             that
             when
             the
             unbeliever
             is
             willing
             to
             abide
             the
             believing
             wife
             may
             also
             depart
             if
             she
             rather
             chuse
             ,
          
           but
           this
           ,
           that
           notwithstanding
           the
           continuance
           of
           the
           unbelief
           of
           the
           husband
           ,
           the
           wife
           might
           live
           with
           him
           ,
           it
           was
           not
           unlawfull
           .
           So
           that
           I
           asserted
           not
           a
           liberty
           of
           le●ving
           him
           upon
           any
           cause
           ,
           but
           a
           liberty
           of
           continuing
           with
           him
           ,
           notwithstanding
           that
           reason
           ●
           and
           therefore
           the
           Dr.
           did
           ill
           to
           paraphrase
           v.
           12.
           
             be
             ought
             not
             to
             put
             her
             away
             ,
          
           v.
           1●
           .
           
             let
             her
             by
             no
             meanes
             separate
             from
             him
             .
          
           And
           I
           gave
           some
           reason
           from
           v.
           15.
           where
           the
           permitting
           to
           depart
           
           is
           a
           matter
           of
           liberty
           ,
           as
           the
           word
           [
           
             is
             not
             in
             bondage
          
           )
           shews
           ,
           and
           yet
           the
           word
           is
           as
           much
           imperative
           as
           v.
           1●
           ,
           13.
           
           And
           I
           might
           have
           added
           ,
           that
           v.
           18.
           
             let
             him
             not
             be
             uncircumcised
             ,
             let
             him
             not
             be
             circumcised
             ,
          
           are
           there
           expressions
           of
           liberty
           ,
           not
           of
           duty
           (
           as
           the
           reason
           v.
           19.
           shews
           )
           and
           yet
           are
           as
           imperative
           as
           the
           forms
           used
           v.
           12
           ,
           13.
           
           [
           
             See
             before
             of
             this
             ,
             p.
          
           624
           ,
           625
           ,
           626.
           ]
           'T
           is
           true
           ,
           to
           be
           circumcised
           might
           be
           forbidden
           elsewhere
           ,
           as
           Gal.
           5.2
           ,
           3.
           and
           might
           be
           then
           unlawfull
           ,
           and
           so
           it
           might
           be
           forbidden
           in
           other
           texts
           for
           the
           beliver
           to
           leave
           husband
           except
           in
           case
           of
           fornication
           ,
           but
           in
           these
           texts
           liberty
           onely
           is
           expressed
           ,
           in
           the
           one
           of
           living
           together
           notwithstanding
           the
           unbelief
           of
           the
           one
           party
           ,
           in
           the
           other
           continuing
           in
           that
           state
           of
           circumcision
           or
           uncircumcision
           ,
           as
           they
           were
           in
           when
           they
           were
           first
           called
           to
           the
           faith
           of
           Christ.
           And
           this
           I
           think
           the
           Dr.
           should
           prefer
           as
           the
           most
           suitable
           to
           his
           own
           exposition
           ,
           sith
           the
           frequent
           conversion
           of
           the
           infidel
           by
           the
           believer
           ,
           v.
           14.
           is
           no
           fit
           reason
           to
           make
           it
           an
           unlawfull
           thing
           for
           her
           to
           depart
           ,
           but
           onely
           it
           may
           be
           some
           motive
           of
           her
           will
           to
           continue
           ,
           as
           the
           Dr.
           makes
           it
           .
           And
           I
           conceive
           v.
           17
           ,
           20
           ,
           24.
           are
           to
           be
           so
           expounded
           ,
           sith
           it
           is
           clear
           that
           to
           be
           a
           servant
           ,
           or
           unmarried
           are
           some
           of
           the
           callings
           there
           mentioned
           ,
           as
           v.
           21
           ,
           27
           ,
           28.
           shew
           ,
           but
           if
           it
           were
           a
           command
           of
           duty
           meant
           ,
           v.
           17
           ,
           20
           ,
           24.
           the
           servant
           must
           remain
           a
           servant
           contrary
           to
           v.
           21.
           and
           the
           unmarried
           not
           marry
           ,
           contrary
           to
           v
           28.
           
           And
           v.
           27.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             seek
             not
             a
             wife
          
           ,
           being
           as
           prohibitive
           a
           form
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           v.
           12
           ,
           13.
           an
           unmarried
           man
           should
           be
           forbidden
           to
           woe
           a
           woman
           ,
           contrary
           to
           v.
           28.
           which
           exempts
           marriage
           from
           sin
           .
           So
           that
           indeed
           all
           these
           imperative
           speeches
           v.
           12
           ,
           13
           ,
           15
           ,
           17
           ,
           18
           ,
           20
           ,
           21
           ,
           24
           ,
           27.
           are
           to
           be
           expounded
           as
           resolutions
           of
           liberty
           ,
           and
           so
           precepts
           of
           indulgence
           ,
           not
           absolute
           prohibitions
           or
           injunctions
           of
           what
           may
           in
           no
           case
           be
           done
           ,
           or
           must
           be
           done
           as
           precepts
           of
           empire
           .
           And
           it
           is
           as
           when
           a
           person
           scrupling
           whether
           shee
           may
           be
           married
           to
           a
           Priest
           woing
           her
           is
           resolved
           thus
           ,
           let
           her
           not
           forsake
           him
           ,
           she
           is
           not
           commanded
           to
           marry
           him
           ,
           but
           resolved
           she
           may
           ;
           so
           it
           is
           in
           this
           case
           .
           Which
           being
           rightly
           understood
           ,
           there
           is
           nothing
           opposite
           in
           my
           speech
           to
           Christs
           speeches
           Matth
           5.
           or
           19.
           about
           not
           putting
           away
           except
           in
           case
           of
           fornication
           ,
           nor
           the
           Apostles
           1
           Cor.
           7.10
           .
           Nor
           need
           I
           trouble
           my self
           whether
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           be
           the
           other
           questions
           ,
           v.
           1
           ,
           6
           ,
           8
           ,
           10.
           though
           I
           think
           it
           should
           have
           been
           then
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           nor
           whether
           it
           be
           to
           be
           applied
           to
           v.
           15.
           as
           the
           Dr.
           would
           ,
           though
           it
           bee
           in
           my
           apprehension
           very
           unlikely
           .
        
         
           Secondly
           ,
           saith
           the
           Dr.
           
             In
             this
             rendring
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             englished
             (
             not
             by
             is
             or
             hath
             been
             sanctified
             ,
             but
             ●
             by
             [
             is
             as
             if
             he
             were
             sanctified
             ]
             which
             indeed
             acknowledgeth
             that
             he
             is
             not
             ,
             truely
             (
             in
             any
             respect
             )
             sanctified
             ,
             and
             then
             sure
             this
             will
             be
             a
             strange
             construction
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             unbeliever
             (
             is
             not
             sanctified
             but
             )
             is
             as
             if
             he
             were
             sanctified
             ,
             when
             yet
             litterally
             it
             must
             be
             rendered
             the
             unbeliever
             hath
             been
             ,
             or
             (
             to
             gratifie
             Mr.
          
           T.
           )
           
             is
             or
             continues
             to
             be
             sanctified
             :
             For
             what
             is
             this
             but
             to
             interpret
             an
             affirmative
             by
             interposing
             a
             negation
             ,
             he
             is
             sanctified
             ,
             by
             he
             is
             not
             ?
             For
             so
             assuredly
             he
             is
             not
             ,
             if
             he
             onely
             be
             as
             if
             he
             were
             .
          
        
         
           Answ.
           According
           to
           me
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           rendered
           or
           englished
           [
           
             is
             or
             hath
             been
             sanctified
          
           ]
           but
           is
           expounded
           [
           is
           as
           if
           hee
           were
           sanctified
           ]
           
           as
           1
           Cor.
           10.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           rendered
           or
           englished
           [
           
             were
             baptized
          
           ]
           yet
           by
           Grotius
           expounded
           annot
           .
           1
           Cor.
           10.2
           .
           
             baptizali
             sunt
             ,
             id
             est
             ,
             quasi
             baptizati
             sunt
             .
          
           Which
           me
           thinks
           should
           be
           no
           strange
           construction
           to
           Dr.
           Hammond
           ,
           who
           by
           his
           answer
           to
           Dr.
           
             Owen
             ch
          
           .
           5.
           
           §
           .
           1
           ,
           2.
           seems
           to
           be
           acquainted
           with
           Grotius
           his
           annotations
           and
           other
           writings
           ,
           and
           to
           account
           of
           him
           as
           a
           very
           pious
           ,
           learned
           judicious
           man.
           In
           this
           exposition
           of
           Grotius
           there
           is
           as
           much
           an
           interpretation
           of
           an
           affirmative
           by
           interp●sing
           a
           negation
           as
           in
           mine
           ;
           the
           like
           I
           may
           say
           of
           other
           passages
           in
           the
           New
           Testament
           ,
           as
           when
           it
           is
           said
           Heb.
           11.12
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           dead
           or
           killed
           of
           Abraham
           then
           alive
           ,
           Matth.
           12.49
           .
           
             he
             that
             doth
             the
             will
             of
             his
             father
             in
             heaven
             is
             Christs
             mother
             ,
          
           who
           never
           bare
           him
           in
           the
           womb
           ,
           Matth.
           12.5
           .
           
             they
             prophane
          
           ,
           who
           did
           holy
           service
           ,
           Matth.
           19.12
           .
           
             they
             made
             themselves
             Eunuchs
          
           ,
           who
           were
           not
           gelded
           .
        
         
           The
           Dr.
           adds
           .
           
             With
             this
             let
             any
             man
             compare
             the
             interpretation
             I
             have
             given
             ,
             the
             unbeliever
             hath
             been
             sanctified
             by
             the
             believer
             ,
          
           i.
           e.
           
             examples
             there
             are
             of
             such
             as
             have
             been
             thus
             converted
             from
             their
             unbelief
             ,
             and
             this
             sense
             inforced
             by
             the
             interrogation
             ,
             v.
          
           16.
           
           
             For
             what
             knowest
             thou
             ,
             O
             woman
             ,
             whether
             thou
             shalt
             save
             the
             man
             ,
          
           &c.
           
           
             And
             by
             S.
          
           Peters
           
             aphorism
             of
             daily
             observation
          
           1
           Pet.
           3.1
           .
           
             the
             husband
             that
             obeyes
             not
             the
             word
             ,
          
           i.
           e.
           
             the
             unbeliever
             ,
             may
             probably
             bee
             gained
             by
             the
             conversation
             of
             the
             wife
             ,
             and
             then
             let
             him
             impartially
             pass
             judgement
             ,
             which
             is
             the
             fairest
             and
             easiest
             rendering
             .
          
        
         
           Answ.
           Content
           :
           If
           he
           will
           but
           take
           notice
           of
           this
           one
           thing
           (
           besides
           many
           more
           )
           that
           
             the
             unbelieving
             husband
          
           ,
           mentioned
           1
           Cor.
           7.14
           .
           is
           said
           to
           
             be
             sanctified
          
           even
           then
           when
           he
           was
           an
           unbeliever
           .
           Which
           is
           proved
           from
           the
           text
           .
           1.
           
           
             The
             unbelieving
             huusband
             ,
             and
             wife
             ,
             v.
          
           14.
           are
           the
           same
           with
           
             the
             unbelieving
             husband
             and
             wife
          
           mentioned
           v.
           12
           ,
           13.
           for
           the
           expression
           v.
           14.
           is
           rela●ive
           to
           v.
           12
           ,
           13.
           otherwise
           it
           were
           impertinent
           to
           resolve
           the
           question
           ,
           and
           the
           particle
           [
           for
           v.
           14.
           ]
           shewing
           it
           to
           be
           a
           reason
           of
           the
           determination
           v.
           12
           ,
           13.
           plainly
           proves
           it
           to
           bee
           meant
           of
           the
           same
           persons
           who
           continued
           unbelievers
           .
           2.
           
           From
           v.
           15.
           where
           the
           resolution
           of
           the
           doubt
           is
           continued
           ,
           
             But
             if
             the
             unbeliever
             depart
             ,
             let
             him
             depart
          
           ;
           which
           is
           not
           to
           bee
           expounded
           of
           him
           that
           was
           an
           unbeliever
           but
           is
           not
           ,
           but
           of
           him
           who
           is
           when
           he
           departs
           ,
           which
           is
           confirmed
           in
           that
           he
           is
           opposed
           to
           
             a
             brother
          
           or
           sister
           ,
           who
           if
           he
           were
           converted
           should
           be
           a
           brother
           .
           3.
           
           From
           v.
           16.
           where
           still
           the
           unbeliever
           mentioned
           v.
           12
           ,
           13
           ,
           14
           ,
           15.
           is
           supposed
           to
           remain
           an
           unbeliever
           ,
           else
           why
           should
           his
           saving
           be
           made
           doubtfull
           and
           contingent
           ?
           And
           if
           the
           Dr.
           stand
           to
           his
           own
           conceit
           ,
           as
           if
           v.
           16.
           
             exactly
             agreed
             with
             v.
          
           14.
           it
           must
           be
           so
           construed
           by
           himself
           .
           4.
           
           His
           own
           Tertullian
           who
           saith
           
             ex
             sanctificato
             alterutro
             sexu
          
           ,
           not
           utraque
           ,
           and
           Hierome
           ,
           and
           all
           other
           that
           add
           fidelem
           ,
           v.
           14.
           and
           all
           the
           interpreters
           I
           know
           ,
           that
           do
           make
           the
           sanctifying
           to
           be
           v.
           14.
           in
           disparity
           of
           religion
           ,
           do
           agree
           in
           this
           ,
           that
           the
           unbeliever
           v.
           14.
           is
           meant
           of
           one
           that
           continues
           an
           unbeliever
           ,
           otherwise
           he
           should
           not
           be
           distinguished
           from
           the
           believer
           ,
           who
           was
           also
           an
           unbeliever
           formerly
           .
           Which
           if
           but
           observed
           ,
           I
           dare
           put
           it
           to
           any
           Reader
           of
           ordinary
           capacity
           to
           judge
           between
           us
           ,
           whether
           the
           Doctors
           sense
           be
           not
           so
           far
           from
           being
           the
           fairest
           and
           easiest
           ,
           that
           it
           is
           indeed
           a
           foul
           one
           ,
           
           such
           as
           doth
           imply
           a
           contradiction
           to
           the
           Apostles
           words
           ,
           the
           Dr.
           supposing
           
             the
             unbeliever
             v.
          
           14.
           once
           such
           but
           not
           so
           then
           ,
           the
           Apostle
           supposing
           him
           to
           continue
           so
           ,
           the
           Dr.
           expounding
           it
           thus
           ;
           He
           that
           was
           once
           an
           unbeliever
           ,
           another
           then
           the
           unbeliever
           meant
           v.
           12
           ,
           13.
           hath
           been
           sanctified
           by
           the
           believing
           wife
           ,
           that
           is
           converted
           ;
           and
           the
           Apostle
           ,
           He
           that
           is
           still
           an
           unbeliever
           ,
           the
           same
           mentioned
           v.
           12
           ,
           13.
           is
           sanctified
           ;
           and
           whether
           mine
           [
           The
           believer
           may
           abide
           with
           the
           unbelieving
           yoke-fellow
           :
           For
           though
           he
           be
           an
           unbeliever
           ,
           yet
           in
           or
           to
           his
           wife
           ,
           he
           is
           as
           if
           he
           were
           sanctified
           ;
           it
           's
           all
           one
           in
           respect
           of
           lawfull
           [
           omitted
           by
           the
           Dr.
           )
           conjugal
           use
           as
           if
           he
           were
           sanctified
           ]
           be
           not
           the
           fairest
           ,
           easiest
           ,
           and
           most
           congruous
           sense
           ,
           that
           is
           to
           be
           given
           of
           those
           words
           1
           Cor.
           7.14
           .
        
         
           The
           Dr.
           goes
           on
           thus
           ;
           
             His
             2d
             .
             reason
             is
             ,
             because
             ,
             though
             the
             Dr.
             deny
             it
             ,
             yet
             I
             aver
             that
             the
             notion
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             to
             as
             a
             sign
             of
             the
             Dative
             case
             ,
             is
             found
             more
             then
             once
             in
             the
             
               N.
               T.
            
             The
             truth
             of
             this
             I
             must
             now
             examine
             ,
             by
             the
             proofs
             offered
             for
             the
             affirmation
             .
             And
             his
             first
             proof
             is
             ,
             from
             Matth.
             17.12
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             This
             ,
             saith
             he
             ,
             cannot
             be
             eluded
             ,
             because
             the
             same
             speech
             is
             Mark.
             9.13
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             rendred
             by
             Beza
             in
             the
             former
             place
             
               fecerunt
               ei
            
             ,
             they
             did
             to
             him
             .
             2.
             
             Whereas
             the
             Dr.
             saith
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             used
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             upon
             him
             or
             against
             him
             ,
             it
             had
             been
             meet
             the
             Dr.
             should
             have
             given
             one
             instance
             at
             least
             ,
             of
             such
             construction
             ,
             which
             ,
             saith
             he
             ,
             I
             do
             not
             believe
             he
             can
             do
             .
             To
             this
             I
             answer
             ,
             1.
             
             By
             two
             ready
             instances
             in
             one
             verse
             ,
             Luk.
             23.31
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             if
             they
             do
             these
             things
             (
             our
             ordinary
             English
             reads
             ,
             in
             a
             green
             tree
             ,
             but
             the
             sense
             and
             propriety
             directs
             us
             to
             )
             on
             the
             green
             tree
             ,
             what
             shall
             be
             done
             on
             the
             dry
             ?
             here
             is
             the
             very
             phrase
             that
             is
             used
             in
             that
             place
             of
             Matthew
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
        
         
           Answ.
           I
           did
           aver
           more
           then
           the
           Dr.
           sets
           down
           ,
           that
           the
           notion
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           [
           to
           ]
           may
           with
           good
           congruity
           and
           Grammatical
           analogy
           be
           affixt
           to
           it
           ,
           1
           Cor.
           7.14
           .
           and
           I
           used
           these
           words
           left
           out
           by
           the
           Dr.
           whereas
           he
           saith
           (
           meaning
           the
           Dr
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           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
           hee
           here
           conceives
           ,
           to
           wit
           ,
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           notes
           on
           or
           
             against
             a
             person
          
           .
           Now
           the
           Doctors
           instance
           is
           but
           in
           one
           verse
           ,
           and
           therefore
           shewes
           not
           the
           ordinary
           acception
           ,
           and
           then
           whereas
           I
           expected
           an
           instance
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           it
           notes
           on
           or
           
             against
             a
             person
          
           ,
           hee
           brings
           an
           instance
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             on
             a
             tree
          
           ,
           and
           this
           is
           not
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           against
           ,
           which
           had
           been
           more
           for
           his
           purpose
           ,
           but
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           on
           ,
           though
           in
           the
           sense
           of
           [
           
             on
             him
          
           ]
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           rather
           answers
           to
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           then
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Yet
           the
           Dr.
           brings
           no
           authority
           but
           his
           own
           for
           this
           his
           conceit
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             on
             ,
             Luk.
          
           23.31
           .
           I
           add
           ;
           that
           though
           the
           Latin
           and
           English
           translators
           I
           have
           yet
           looked
           into
           ,
           do
           render
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Luk.
           23.31
           .
           by
           in
           not
           
             on
             ,
             super
          
           or
           contrà
           (
           which
           are
           the
           Drs.
           notions
           )
           yet
           I
           find
           Diodati
           in
           his
           Italian
           translation
           reading
           ,
           
             al
             legno
             verde
             al
             legno
             secco
             ,
          
           which
           I
           take
           to
           be
           as
           much
           [
           to
           ]
           as
           if
           it
           were
           expressed
           by
           
             ligno
             viridi
          
           ,
           and
           
             ligno
             sicco
          
           or
           arido
           ,
           without
           a
           preposition
           ,
           and
           if
           so
           ,
           the
           Dr.
           hath
           brought
           a
           text
           which
           further
           confirms
           my
           conceit
           against
           
           himself
           .
           In
           which
           I
           am
           the
           more
           confident
           ,
           because
           when
           an
           object
           patient
           ,
           or
           a
           subject
           suffering
           is
           expressed
           with
           the
           verb
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           it
           is
           either
           never
           or
           very
           rarely
           said
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           in
           Luk.
           1.25
           ,
           49
           ,
           68.
           
           &
           2.48
           .
           &
           6.11
           ,
           23
           ,
           26
           ,
           27
           ,
           31.
           
           &
           8.39
           .
           &
           18.41
           .
           &
           20.15
           .
           Acts
           4.16
           .
           &
           9.13
           .
           Luk.
           1.38
           .
           &
           14.12
           .
           &
           19.9
           .
           Acts
           2.43
           .
           &
           7.40
           .
           &
           20.3
           .
           &
           22.6
           ,
           17.
           omitting
           other
           writers
           .
           Which
           is
           an
           argument
           to
           me
           ,
           that
           Luk.
           23.31
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           redundant
           ,
           and
           that
           it
           is
           best
           transiated
           ,
           
             to
             the
             dry
             ,
             to
             the
             green
             ,
          
           and
           so
           the
           Dr.
           hath
           given
           an
           instance
           for
           my
           notion
           ,
           not
           for
           his
           own
           .
        
         
           He
           saith
           further
           .
           
             And
             then
             for
             S.
          
           Marks
           
             using
             (
             in
             the
             parallel
             place
             )
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
             that
             proves
             not
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             rendundant
             in
             S.
          
           Matthew
           ,
           
             or
             that
             it
             was
             a
             bare
             signe
             of
             the
             Dative
             case
             ,
             it
             being
             free
             to
             S.
          
           Mark
           
             to
             use
             any
             other
             expression
             ,
             different
             from
             S.
          
           Matthew
           
             so
             he
             retained
             the
             sense
             ,
             as
             it
             is
             clear
             in
             this
             place
             he
             doth
             ,
             doing
             injuries
             to
             him
             ,
             being
             all
             one
             in
             effect
             with
             upon
             or
             against
             him
             ,
             though
             the
             phrases
             are
             not
             the
             same
             ,
             which
             no
             way
             inferrs
             that
             when
             the
             change
             of
             the
             phrase
             changes
             the
             sense
             ,
             it
             were
             lawfull
             so
             to
             vary
             it
             ,
             as
             in
             the
             place
             we
             have
             in
             hand
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             't
             is
             on
             both
             sides
             supposed
             to
             do
             .
          
        
         
           Answ.
           The
           Dr.
           omits
           these
           words
           of
           mine
           [
           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
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           whe●
           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.
           ]
           to
           which
           the
           Dr.
           makes
           no
           answer
           ,
           and
           that
           which
           he
           saith
           here
           ,
           doth
           confirm
           my
           notion
           .
           For
           if
           it
           were
           free
           to
           Mark
           to
           use
           any
           other
           expression
           different
           from
           Matthew
           ,
           so
           he
           retained
           the
           sense
           ,
           and
           yet
           he
           doth
           not
           use
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           but
           put
           onely
           the
           Dative
           case
           to
           express
           the
           same
           ;
           that
           Matthew
           did
           it
           appears
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           are
           to
           the
           same
           sense
           and
           phrase
           ,
           to
           express
           injuries
           done
           to
           
             John
             Baptist
          
           ,
           and
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Matthew
           is
           redundant
           ,
           and
           nothing
           expressed
           by
           it
           but
           what
           is
           expressed
           in
           Mark
           in
           the
           Dative
           case
           without
           it
           .
           What
           the
           Dr.
           means
           when
           he
           saith
           [
           't
           is
           on
           both
           sides
           supposed
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           changes
           the
           sense
           ,
           and
           so
           it
           is
           unlawful
           to
           vary
           it
           ]
           I
           do
           not
           understand
           ,
           our
           present
           question
           is
           not
           whether
           it
           bee
           lawfull
           to
           change
           a
           phrase
           when
           the
           sense
           is
           not
           changed
           ,
           and
           unlawful
           when
           it
           is
           :
           but
           whether
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Matth.
           17.12
           .
           bee
           redundant
           and
           a
           signe
           of
           the
           Dative
           case
           :
           this
           is
           yet
           unanswerably
           proved
           to
           bee
           by
           this
           ,
           that
           Mark.
           9.13
           .
           the
           same
           phrase
           and
           matter
           is
           expressed
           without
           it
           ,
           and
           there
           it
           notes
           onely
           the
           Dative
           case
           ,
           and
           that
           is
           the
           usual
           manner
           of
           expression
           without
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           therefore
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           must
           be
           taken
           as
           redundant
           ,
           and
           a
           sign
           of
           the
           Dative
           case
           onely
           ,
           Matth.
           17.12
           .
        
         
           The
           Dr.
           goes
           on
           ,
           
             A
             second
             instance
             which
             he
             conceivs
             cannot
             bee
             eluded
             ,
             is
          
           Col.
           1.23
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             which
             was
             preached
             to
             every
             creature
             ,
             and
             this
             he
             proves
             to
             be
             the
             onely
             rendering
          
           ;
           1.
           
           
             Because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             preach
             ,
             is
             commonly
             with
             a
             Dative
             case
             of
             the
             object
             ,
             and
             
             though
          
           1
           Tim.
           3.16
           .
           
             it
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             yet
             our
             translators
             and
             the
             Vulgar
             ,
             and
          
           Beza
           
             read
             it
             ,
             unto
             the
             Gentiles
             ,
             as
             if
             there
             it
             noted
             onely
             a
             dative
             case
             ;
             and
             if
             it
             were
             among
             the
             Gentipes
             there
             ,
             yet
             here
          
           Col.
           1
           .
           2●
           .
           
             it
             cannot
             be
             so
             ,
             because
             the
             object
             is
             in
             the
             singular
             number
             ,
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             when
             it
             is
             for
             among
             ,
             is
             joyned
             still
             with
             a
             noun
             of
             the
             plural
             .
             And
          
           2.
           
             that
             which
             ,
             saith
             he
             ,
             puts
             this
             out
             of
             all
             doubt
             ,
             is
             ,
             that
             the
             phrase
          
           Col.
           1.
           answers
           Mark
           16.15
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             But
             to
             all
             this
             the
             answer
             is
             ready
             ,
             by
             observing
             the
             exact
             notation
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             whole
             creation
             (
             as
             we
             render
             it
          
           Rom.
           8.22
           .
           )
           
             as
             that
             signifies
             the
             whole
             ,
             but
             especially
             the
             Gentile
             world
             ,
             and
             accordingly
             is
             exprest
             by
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Matth.
           28.
           
             and
             farther
             explained
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             the
             whole
             world
             ,
             to
             which
             in
             S.
          
           Mark
           
             they
             are
             appointed
             to
             go
             ,
             when
             they
             were
             thus
             to
             preach
             the
             Gospel
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             this
             whole
             creation
             .
             Now
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             this
             notion
             it
             is
             clear
             ,
             that
             though
             it
             be
             in
             the
             singular
             number
             ,
             yet
             that
             hath
             the
             power
             of
             the
             plural
             ,
             as
             the
             word
             [
             world
             ]
             and
             the
             like
             ,
             which
             every
             body
             knowes
             is
             a
             noun
             of
             multitude
             ,
             and
             so
             is
             creation
             ,
             when
             it
             is
             thus
             taken
             for
             the
             whole
             created
             world
             ,
             meaning
             the
             world
             of
             men
             ,
             the
             nations
             or
             people
             of
             the
             world
             .
             And
             then
             there
             can
             be
             no
             doubt
             but
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             is
             most
             exactly
             thus
             to
             be
             rendred
             ,
             preached
             in
             ,
             or
             among
             the
             whole
             creation
             ,
             as
          
           Gal.
           1.16
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             preach
             in
             the
             nations
             ,
             or
             among
             the
             Gentiles
             ,
             and
             so
          
           1
           Tim.
           3.16
           .
           
             also
             ,
             though
             the
             sense
             being
             no
             way
             altered
             by
             rendering
             it
             unto
             the
             whole
             creation
             ,
             or
             every
             creature
             ,
             and
             the
             Gentiles
             ,
             it
             matters
             little
             though
             it
             be
             promiscuously
             thus
             rendred
             ,
             which
             yet
             must
             not
             prescribe
             for
             other
             places
             where
             the
             sense
             is
             so
             much
             changed
             by
             the
             divers
             rendring
             as
             in
             this
             case
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             is
             observable
             ,
             where
             therefore
             the
             litteral
             rendering
             being
             retained
             ,
             we
             are
             not
             reasonably
             to
             conclude
             any
             more
             from
             it
             ,
             then
             that
             litteral
             reading
             will
             afford
             us
             .
             As
             for
             the
             parallel
             phrase
          
           Mark.
           16.
           
             that
             doutless
             can
             prove
             nothing
          
           ;
           1.
           
           
             Because
             the
             places
             are
             not
             nor
             can
             be
             thought
             parallel
             .
          
           2.
           
           
             Because
             if
             they
             were
             (
             as
             of
          
           Matth.
           28.
           and
           Mark
           16.
           
             hath
             been
             granted
             )
             yet
             the
             parallel
             lying
             onely
             in
             the
             sense
             ,
             and
             that
             being
             all
             one
             whether
             they
             preacht
             to
             or
             among
             the
             Gentiles
             ,
             this
             no
             way
             concludes
             that
             the
             phrases
             are
             the
             same
             ,
             or
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             one
             redundant
             ,
             which
             is
             the
             onely
             thing
             ,
             for
             the
             proving
             of
             which
             this
             parallel
             is
             produced
             ,
             but
             of
             that
             I
             have
             formerly
             spoken
             .
          
        
         
           Answ.
           Had
           the
           Dr.
           shewed
           any
           one
           interpreter
           that
           ever
           rendred
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Col.
           1.23
           .
           by
           
             inter
             omnem
             creaturam
             ,
             among
             every
             creature
             ,
          
           or
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           as
           it
           signifies
           inter
           or
           among
           or
           either
           of
           these
           prepositions
           ,
           is
           put
           in
           Latin
           or
           English
           before
           a
           noun
           of
           multitude
           in
           the
           singular
           number
           ,
           he
           had
           said
           more
           then
           I
           yet
           deem
           hee
           can
           ,
           or
           I
           think
           any
           other
           Grammarian
           ,
           nor
           do
           I
           take
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           be
           a
           noun
           of
           multitude
           ,
           there
           may
           bee
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           though
           there
           were
           but
           one
           individual
           ,
           though
           I
           grant
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           notes
           many
           creatures
           ,
           nor
           do
           I
           conceive
           it
           good
           sense
           to
           render
           it
           
             in
             every
             creature
          
           ,
           sith
           the
           term
           [
           creature
           ]
           doth
           note
           persons
           not
           place
           ,
           and
           to
           
             be
             preached
             in
             every
             creature
          
           ,
           would
           imply
           such
           a
           sense
           as
           will
           not
           suit
           with
           the
           matter
           ,
           which
           is
           conceived
           by
           many
           interpreters
           ,
           to
           note
           the
           accomplishment
           of
           what
           Christ
           appointed
           Mark
           16.15
           .
           which
           leaving
           out
           the
           preposition
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           the
           common
           use
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             to
             
             preach
          
           being
           with
           a
           Dative
           case
           of
           the
           object
           ,
           I
           did
           infer
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           redundant
           and
           a
           note
           of
           the
           Dative
           case
           ,
           as
           Pasor
           before
           me
           in
           his
           Lexicon
           of
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           which
           he
           saith
           ,
           
             saepe
             ex
             Hebraismo
             redundat
          
           Col.
           1.23
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             predicati
             omni
             creaturae
          
           .
           Sure
           if
           it
           
             were
             most
             exactly
             rendered
          
           ,
           as
           the
           Dr.
           saith
           ,
           
             preached
             in
             or
             among
             the
             whole
             creation
             ,
          
           it
           is
           marvail
           none
           hit
           on
           this
           afore
           the
           Dr.
           as
           they
           have
           done
           Gal.
           3.16
           .
           1
           Tim.
           3.16
           .
           Whether
           Col.
           1.23
           .
           and
           Mar.
           16.15
           .
           be
           parallel
           in
           the
           manner
           I
           make
           them
           ,
           is
           to
           be
           referred
           to
           the
           Readers
           judgement
           ,
           when
           he
           shall
           compare
           them
           together
           .
           Sure
           I
           finde
           all
           these
           ,
           
             Beza
             ,
             Camerarius
             ,
             Piscator
             ,
             Zonchius
             ,
             Grotius
             ,
             Davenant
             ,
             Trapp
             ,
          
           the
           
             new
             Annotations
             ,
             Elton
          
           ,
           referring
           to
           and
           explaining
           one
           by
           the
           other
           ,
           and
           the
           Dr.
           confessing
           the
           sense
           the
           same
           ,
           every
           Grammarian
           that
           understands
           Greek
           may
           plainly
           see
           the
           phrase
           to
           be
           the
           same
           save
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           added
           Col.
           1.
           
           ●3
           .
           and
           therefore
           from
           all
           these
           I
           infer
           as
           most
           probable
           ,
           and
           to
           me
           certain
           ,
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           redundant
           ,
           that
           it
           's
           onely
           the
           sign
           of
           the
           dative
           case
           of
           the
           object
           ,
           that
           it
           is
           most
           truely
           rendered
           as
           our
           Translators
           and
           many
           more
           rendered
           ,
           
             to
             every
             creature
          
           ,
           that
           is
           ,
           as
           Gorram
           expounds
           it
           ,
           
             universis
             hominibus
             ,
             to
             all
          
           ,
           or
           
             all
             sorts
             of
             men
          
           .
           As
           for
           the
           Drs.
           cautions
           about
           prescribing
           and
           concluding
           ,
           they
           are
           impertinent
           to
           the
           present
           thing
           concerning
           Col.
           1.23
           .
           
             whether
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             be
             redundant
             the
             sign
             of
             the
             Dative
             case
             there
             .
          
           Whether
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           1
           Cor.
           7.14
           .
           he
           to
           be
           rendered
           [
           to
           ]
           whether
           the
           sense
           will
           bear
           it
           ,
           whether
           it
           make
           any
           other
           change
           in
           the
           sense
           then
           is
           fit
           ,
           or
           any
           more
           be
           concluded
           ,
           then
           is
           deducible
           is
           before
           and
           after
           to
           be
           discussed
           .
           Hitherto
           it
           appears
           not
           but
           that
           I
           said
           right
           ,
           Matth.
           17.12
           .
           Col.
           1.23
           .
           cannot
           be
           eluded
           .
        
         
           The
           Dr.
           goes
           on
           ,
           
             His
             third
             instance
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Acts
             4.12
             .
             which
             he
             cannot
             yet
             conceive
             ,
             but
             that
             it
             is
             better
             rendred
             ,
             
               to
               men
            
             ,
             then
             
               among
               men
            
             .
             And
             his
             reasons
             are
             ;
             First
             ,
             because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             hath
             most
             regularly
             and
             consequently
             (
             
               it
               should
               be
               constantly
            
             )
             a
             dative
             case
             of
             the
             person
             after
             it
             .
             Secondly
             ,
             because
             if
             it
             had
             been
             among
             men
             ,
             it
             had
             been
             to
             be
             placed
             after
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             other
             ,
             there
             is
             no
             other
             name
             among
             men
             ,
             given
             ,
             but
             being
             placed
             after
             given
             ,
             it
             is
             to
             be
             expounded
             as
             referred
             to
             given
             not
             to
             other
             ,
             and
             so
             must
             bee
             read
             ,
             
               to
               men
            
             ,
             not
             
               among
               men
            
             .
             Thirdly
             ,
             It
             seems
             no
             good
             sense
             ,
             nor
             true
             ,
             that
             Christ
             was
             a
             name
             given
             among
             men
             ,
             for
             though
             he
             were
             among
             men
             ,
             yet
             he
             was
             given
             from
             above
             ,
             To
             all
             which
             ,
             he
             adds
             the
             judgement
             of
             
               Irenaeus
               l.
            
             3.
             c.
             1●
             .
             cited
             by
             Beza
             ,
             and
             a
             parallel
             phrase
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Acts
             7.44
             .
             To
             this
             I
             answer
             .
             First
             ,
             That
             't
             is
             true
             when
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             hath
             any
             case
             of
             the
             person
             following
             and
             governed
             by
             it
             ,
             that
             is
             constantly
             the
             dative
             ,
             but
             that
             is
             no
             way
             applicable
             to
             this
             phrase
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             for
             there
             the
             persons
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             are
             governed
             by
             the
             preposition
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             not
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             To
             the
             second
             ,
             that
             the
             construction
             by
             among
             ,
             is
             very
             good
             ,
             placing
             it
             after
             given
             ,
             there
             is
             no
             other
             name
             given
             among
             men
             ,
             
               i.
               e.
            
             no
             means
             of
             salvation
             afforded
             by
             God
             ,
             and
             continued
             among
             men
             .
             To
             the
             third
             ,
             That
             Christs
             being
             given
             from
             above
             ,
             no
             way
             prejudges
             his
             being
             given
             among
             men
             ,
             both
             because
             the
             benefit
             of
             this
             gift
             is
             a
             common
             
             donative
             ,
             distributed
             among
             men
             ,
             and
             also
             because
             this
             gift
             is
             dispenc'd
             in
             form
             of
             humane
             flesh
             ,
             Christ
             is
             become
             man
             ,
             and
             to
             be
             found
             and
             seen
             among
             men
             .
          
        
         
           Answ.
           1.
           
           That
           
             the
             persons
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             men
             ,
             are
             governed
             by
             the
             proposition
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             not
             by
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           is
           not
           rightly
           said
           by
           the
           Dr.
           First
           ,
           Because
           the
           placing
           of
           it
           next
           after
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           shews
           it
           is
           governed
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           given
           .
           Secondly
           ,
           Because
           if
           [
           men
           ]
           were
           not
           governed
           of
           [
           given
           ]
           the
           participle
           [
           given
           ]
           were
           superfluous
           .
           For
           he
           sense
           would
           be
           the
           same
           ,
           and
           the
           speech
           were
           as
           good
           language
           if
           it
           were
           left
           out
           ,
           and
           the
           reading
           onely
           thus
           ;
           
             neither
             is
             there
             another
             name
             under
             heaven
             among
             men
             ,
             whereby
             we
             must
             be
             saved
             .
          
           ●
           .
           That
           
             name
             whereby
             we
             must
             be
             saved
          
           ]
           should
           be
           put
           for
           [
           
             meanes
             of
             salvation
          
           ]
           and
           not
           a
           person
           distinctly
           is
           both
           besides
           the
           usual
           acception
           of
           the
           term
           [
           name
           ]
           and
           the
           drift
           of
           the
           words
           ,
           which
           shew
           that
           by
           [
           name
           ]
           is
           meant
           [
           person
           ]
           and
           makes
           the
           speech
           false
           ;
           For
           the
           preaching
           of
           the
           Gospel
           by
           Prophets
           ,
           and
           Apostles
           ,
           were
           means
           of
           salvation
           afforded
           by
           God
           ,
           and
           continued
           among
           men
           ,
           besides
           Christ
           and
           his
           preaching
           .
           3.
           
           That
           
             this
             gift
             was
             dispenc'd
             in
             form
             of
             humane
             flesh
             ,
             that
             Christ
             was
             become
             man
             ,
             and
             to
             bee
             f●und
             and
             seen
             among
             men
             ,
          
           shews
           not
           that
           he
           was
           given
           among
           men
           ,
           but
           to
           be
           among
           men
           ,
           his
           giving
           was
           from
           above
           ,
           as
           he
           often
           saith
           ,
           
             that
             he
             came
             down
             from
             heaven
             ,
             Joh.
          
           6.38
           ,
           41
           ,
           50
           ,
           51
           ,
           58.33
           .
           
             given
             from
             heaven
             ,
             v.
          
           32.
           
           Joh.
           8.23
           .
           
             ye
             are
             from
             beneath
             ,
             I
             am
             from
             above
             .
             Joh.
          
           3.31
           .
           
             He
             that
             cometh
             from
             above
             is
             above
             all
             ,
             he
             that
             cometh
             from
             heaven
             is
             above
             all
          
           ;
           which
           is
           contrary
           to
           what
           Peter
           (
           as
           the
           Dr.
           expounds
           him
           )
           speaks
           here
           ,
           that
           
             he
             was
             a
             name
             under
             heaven
             given
             among
             men
             .
          
           And
           the
           other
           reason
           ,
           
             because
             the
             benefit
             of
             this
             gift
             is
             a
             common
             donative
             ,
             and
             distributed
             among
             men
             ,
          
           though
           it
           perverts
           the
           sense
           ,
           putting
           for
           [
           
             the
             name
          
           ]
           which
           signifies
           the
           person
           [
           
             the
             benefit
          
           ]
           and
           confounding
           the
           person
           whereby
           we
           must
           be
           saved
           with
           the
           benefit
           ,
           which
           is
           no
           other
           then
           salvation
           ,
           yet
           it
           makes
           for
           my
           sense
           .
           For
           what
           is
           it
           to
           be
           
             a
             common
             donative
             ,
             distributed
             among
             men
             ,
          
           but
           to
           be
           given
           to
           men
           .
           So
           that
           in
           the
           issue
           ,
           the
           Dr.
           notwithstanding
           his
           strugling
           is
           not
           able
           to
           avoid
           it
           ,
           but
           that
           it
           serves
           my
           purpose
           of
           proving
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           redundant
           ,
           and
           a
           signe
           of
           the
           Dative
           case
           .
           What
           the
           Dr.
           saith
           to
           what
           I
           add
           out
           of
           
             Beza
             annot
          
           .
           on
           Acts
           4.12
           .
           the
           Dr.
           might
           have
           remembred
           (
           if
           he
           ever
           read
           it
           )
           that
           in
           my
           
             Examen
             .
             part
          
           .
           1.
           
           §
           .
           4.
           
           I
           did
           take
           notice
           that
           Irenaeus
           was
           a
           Greek
           and
           wrote
           in
           Greek
           ,
           but
           now
           onely
           we
           have
           his
           works
           in
           Latin
           except
           some
           few
           fragments
           ,
           and
           Beza
           so
           great
           a
           learned
           man
           ,
           as
           had
           few
           equals
           ,
           especially
           in
           the
           Greek
           language
           ,
           it
           is
           likely
           knew
           so
           too
           ;
           and
           therefore
           the
           Dr.
           might
           have
           omitted
           that
           intimation
           ,
           as
           if
           wee
           were
           forgetfull
           thereof
           .
           And
           it
           had
           been
           fair
           if
           the
           Dr.
           had
           taken
           notice
           ,
           that
           Beza
           alledged
           first
           the
           old
           interpreter
           ,
           as
           reading
           [
           
             datum
             hominibus
             ,
             given
             to
             men
          
           ]
           and
           Irenaeus
           (
           meaning
           his
           translator
           ,
           who
           is
           commonly
           cited
           as
           Irenaeus
           ]
           after
           him
           ,
           and
           that
           I
           added
           Camerarius
           ,
           which
           the
           Dr.
           saith
           nothing
           to
           ,
           but
           hath
           a
           snatch
           at
           Beza's
           alleging
           Acts
           7.44
           .
           which
           I
           rest
           not
           on
           ,
           sith
           it
           may
           be
           read
           [
           with
           or
           among
           ]
           as
           well
           as
           [
           to
           ]
           which
           is
           agreeable
           with
           our
           l●st
           translation
           ,
           
             Our
             Fathers
             had
             the
             Tabernacle
             of
             witness
             .
          
           But
           I
           follow
           
           the
           Dr.
           in
           his
           debates
           ,
           which
           it
           is
           indeed
           pitty
           the
           Reader
           or
           the
           Dr.
           should
           be
           exercised
           with
           ,
           being
           fit
           for
           better
           undertakings
           then
           these
           ,
           which
           he
           is
           detained
           with
           upon
           his
           own
           motion
           ,
           as
           one
           that
           is
           
             cedere
             nescius
          
           to
           a
           plain
           truth
           ,
           not
           in
           obedience
           to
           me
           who
           never
           injoyned
           him
           this
           exercise
           .
        
         
           He
           saith
           ,
           
             For
             a
             4th
             .
             instance
             ,
             he
             again
             resumes
             that
             of
             Gal.
             1.16
             .
             2
             Pet.
             1.5
             .
             That
             Gal.
             1.
             where
             of
             God
             the
             Apostle
             saith
             ,
             that
             he
             was
             pleased
             to
             reveall
             his
             own
             son
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             when
             I
             had
             rendred
             that
             by
             or
             through
             me
             to
             others
             ,
             This
             exposition
             ,
             saith
             he
             ,
             makes
             the
             Apostle
             tautologize
             ineptly
             .
             This
             strange
             undecent
             expression
             ,
             I
             wish
             had
             been
             spared
             ,
             for
             certainly
             there
             was
             little
             temptation
             for
             it
             :
             why
             ,
             I
             pray
             ,
             might
             not
             the
             Apostle
             without
             incurring
             either
             part
             of
             that
             censure
             ,
             say
             ,
             God
             was
             pleased
             through
             me
             to
             reveal
             his
             son
             ,
             and
             by
             way
             of
             explication
             (
             and
             withall
             to
             denote
             the
             designation
             of
             that
             Apostle
             to
             his
             peculiar
             province
             ,
             as
             the
             Apostle
             of
             the
             uncircumcision
             )
             add
             ,
             that
             I
             might
             preach
             the
             Gospel
             to
             the
             Gentiles
             .
             Certainly
             every
             explication
             of
             an
             obscurer
             or
             narrower
             ,
             by
             a
             clearer
             or
             larger
             phrase
             ,
             is
             not
             inept
             tautology
             ,
             but
             that
             which
             all
             writers
             which
             have
             desired
             to
             speak
             intelligibly
             ,
             have
             always
             been
             full
             of
             .
             And
             yet
             2dly
             ,
             the
             later
             part
             here
             ,
             of
             his
             preaching
             the
             Gospel
             to
             the
             Gentiles
             (
             he
             being
             peculiarly
             the
             Apostle
             of
             the
             Gentiles
             ,
             as
             Peter
             and
             John
             were
             of
             the
             Jews
             wheresoever
             dispersed
             )
             is
             more
             then
             was
             pretended
             to
             be
             said
             by
             my
             rendring
             and
             paraphrasing
             the
             former
             part
             of
             it
             ;
             for
             in
             that
             those
             others
             had
             not
             been
             defined
             ,
             who
             they
             were
             ,
             or
             limited
             to
             the
             Gentiles
             .
             This
             Mr.
             T.
             adverted
             not
             in
             his
             objection
             ,
             I
             desire
             he
             will
             now
             take
             notice
             of
             it
             .
          
        
         
           Answ.
           I
           could
           not
           well
           have
           spared
           the
           expression
           ,
           having
           temptation
           for
           it
           from
           Dr.
           Hammonds
           mis-interpreting
           the
           Apostles
           speech
           ,
           so
           as
           to
           make
           it
           according
           to
           the
           Drs.
           sense
           ,
           though
           not
           according
           to
           the
           Apostles
           ,
           an
           inept
           tautology
           ;
           which
           however
           strange
           ,
           yet
           was
           no
           undecent
           expression
           ,
           there
           being
           nothing
           that
           reflects
           on
           the
           Apostle
           but
           on
           the
           Dr.
           tending
           to
           shew
           the
           absurdity
           of
           his
           interpretation
           ,
           not
           of
           the
           Apostles
           words
           .
           From
           which
           the
           Dr.
           doth
           not
           relieve
           himself
           by
           his
           answer
           here
           .
           For
           the
           later
           phrase
           doth
           not
           express
           the
           same
           more
           clearly
           ,
           there
           is
           neither
           a
           copulative
           conjunction
           nor
           dis●junctive
           ,
           expressed
           or
           implied
           ,
           nor
           any
           other
           particle
           which
           may
           shew
           the
           later
           phrase
           to
           be
           exegitical
           of
           the
           former
           ,
           but
           the
           particle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           doth
           plainly
           shew
           that
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Evangelizing
           or
           preaching
           the
           Gospel
           ,
           to
           be
           m●ntioned
           as
           the
           end
           or
           consequent
           of
           the
           revelation
           ,
           and
           therefore
           not
           the
           same
           act
           .
           Besides
           the
           preaching
           the
           Gospel
           by
           a
           man
           is
           no
           where
           termed
           the
           revealing
           of
           Christ
           by
           him
           to
           others
           ,
           being
           known
           to
           him
           before
           ,
           but
           the
           making
           known
           to
           the
           person
           ,
           and
           revelation
           is
           still
           made
           Gods
           ,
           Christs
           ,
           or
           his
           spirits
           act
           ,
           and
           hath
           a
           Dative
           case
           of
           the
           person
           who
           is
           the
           object
           to
           whom
           the
           thing
           is
           revealed
           added
           to
           it
           ,
           as
           Matth.
           11.25
           ,
           27.
           
           &
           16.17
           .
           Luk.
           10.21
           ,
           22.
           
           John
           12.38
           .
           1
           Cor.
           2.10
           .
           &
           14
           30.
           
           Eph.
           3.5
           .
           Phil.
           3.15
           .
           1
           Pet.
           1.12
           .
           and
           this
           must
           needs
           be
           the
           meaning
           ,
           the
           words
           before
           being
           ,
           whereas
           before
           he
           was
           zealous
           
           of
           the
           Law
           against
           the
           Christian
           profession
           ,
           
             when
             it
             pleased
             God
             who
             separated
             me
             from
             my
             mothers
             womb
             ,
             and
             called
             me
             by
             his
             grace
             to
             reveal
             his
             son
             in
             him
          
           ;
           or
           as
           
             Beza
             annot
             .
             in
             locum
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             id
             est
             mihi
             ,
             to
             me
             ,
          
           which
           plainly
           shews
           that
           this
           revelation
           was
           to
           him
           when
           he
           was
           called
           ,
           which
           is
           called
           the
           revelation
           of
           Jesus
           Christ
           to
           him
           ,
           v.
           12.
           and
           made
           the
           proof
           of
           his
           calling
           to
           bee
           an
           Apostle
           ,
           not
           of
           men
           ,
           neither
           by
           man
           ,
           but
           by
           
             Jesus
             Christ
             ,
             v.
          
           1.
           and
           the
           reason
           why
           he
           preached
           without
           conferring
           with
           the
           Apostles
           And
           thus
           doth
           
             Perkins
             com
          
           .
           on
           Gal.
           1.16
           .
           rightly
           explain
           it
           ,
           
             to
             reveal
             his
             son
             in
             me
             or
             to
             me
             ,
             and
             to
             express
             the
             manner
             or
             form
             of
             his
             calling
             or
             conversion
             ,
          
           and
           expounds
           it
           thus
           ,
           
             to
             teach
             me
             the
             doctrine
             of
             the
             redemption
             of
             mankinde
             by
             Jesus
             Christ
             ,
             and
             the
             words
             to
             preach
             Christ
             among
             the
             Gentiles
             the
             end
             of
             his
             vocation
             .
          
           As
           for
           that
           which
           the
           Dr.
           desires
           me
           now
           to
           take
           notice
           of
           ,
           I
           do
           ,
           though
           I
           think
           it
           needless
           ,
           sith
           the
           tautology
           I
           conceived
           to
           follow
           on
           the
           Drs.
           exposition
           ,
           is
           not
           in
           the
           object
           but
           in
           the
           act
           ,
           revealing
           his
           son
           by
           the
           Apostle
           ,
           being
           no
           other
           then
           his
           preaching
           ,
           which
           makes
           the
           speech
           nugatory
           ,
           
             it
             pleased
             God
             to
             preach
             his
             son
             by
             me
             ,
             that
             I
             might
             preach
             .
          
           As
           for
           the
           place
           of
           2
           Pet.
           1.5
           .
           sith
           the
           Dr.
           makes
           no
           more
           answer
           I
           need
           make
           no
           more
           reply
           ,
           and
           I
           still
           aver
           that
           all
           the
           places
           which
           I
           brought
           out
           of
           the
           
             N.
             T.
          
           have
           the
           notion
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           to
           ,
           as
           a
           signe
           of
           the
           Da●ive
           case
           .
        
         
           To
           the
           places
           out
           of
           the
           Greek
           of
           the
           old
           Testament
           ,
           he
           tels
           me
           ,
           
             that
             three
             onely
             places
             in
             the
             whole
             Old
             T.
             would
             never
             infer
             that
             so
             it
             must
             bee
             in
             the
             New
          
           (
           which
           I
           grant
           )
           
             and
             there
             being
             no
             pretense
             of
             necessity
             that
             thus
             it
             wust
             be
             here
          
           (
           which
           is
           also
           granted
           ,
           except
           a
           necessity
           of
           a
           more
           fair
           ,
           easie
           ,
           and
           congruous
           sense
           then
           any
           other
           rendering
           )
           
             these
             three
             will
             be
             of
             no
             avail
             to
             me
             .
          
           But
           this
           is
           not
           yeelded
           .
           For
           the
           two
           first
           ,
           Deut.
           28.60
           .
           &
           2
           Kings
           5.25
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             vulg
             .
             adhaerebit
             tibi
             &
             semini
             tuo
             ,
          
           being
           used
           constantly
           in
           the
           
             N.
             T.
          
           with
           a
           Dative
           Luk.
           10.11
           .
           and
           15.15
           .
           Acts
           5.13
           .
           &
           8.29
           .
           &
           9.26
           .
           &
           10.28
           .
           &
           17.34
           .
           Rom.
           12.9
           .
           1
           Cor.
           6.16
           ,
           17
           ,
           &c.
           it
           is
           a
           strong
           presumption
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           redundant
           ,
           and
           onely
           the
           signe
           of
           the
           Dative
           case
           .
           And
           the
           other
           place
           Psal.
           68.18
           .
           compared
           with
           Eph.
           4.8
           .
           hath
           some
           force
           ,
           it
           being
           probable
           that
           the
           Apostle
           expressed
           what
           the
           LXX
           meant
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           But
           it
           was
           not
           of
           this
           last
           onely
           ,
           but
           of
           all
           together
           ,
           I
           said
           I
           took
           them
           to
           be
           more
           then
           enough
           to
           refute
           the
           Drs.
           speech
           ,
           that
           
             the
             notion
             ,
             wherein
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             signifies
             to
             ,
             which
             is
             a
             signe
             of
             the
             Dative
             case
             ,
             is
             never
             found
             once
             to
             belong
             to
             it
             in
             the
          
           N.
           T.
           
             nor
             can
             with
             any
             tollerable
             congruity
             or
             Grammatical
             analogy
             be
             affixt
             to
             it
             .
          
        
      
       
         
         
           SECT
           .
           XCIV
           .
           It
           is
           shewed
           that
           Dr.
           Hammond
           hath
           no
           proof
           from
           
             1
             Cor.
             7.16
          
           .
           for
           his
           sense
           of
           the
           fore-part
           of
           
             v.
             14.
          
           
           Nor
           will
           his
           sense
           of
           Holy
           for
           Baptized
           ,
           agree
           with
           the
           Apostles
           argument
           ,
           though
           his
           sense
           of
           the
           forepart
           of
           the
           v.
           were
           granted
           .
        
         
           THe
           Dr.
           adds
           ,
           
             My
             third
             proof
             produced
             for
             my
             interpretation
             of
             the
             first
             part
             of
             v.
             14.
             which
             to
             me
             put
             it
             out
             of
             all
             doubt
             ,
             by
             comparing
             it
             with
             the
             reason
             subjoyned
             ;
             For
             what
             knowest
             thou
             O
             wife
             ,
             whether
             thou
             shalt
             save
             thy
             husband
             ;
             or
             how
             knowest
             thou
             ,
             O
             man
             ,
             whether
             thou
             shalt
             thy
             wife
             ?
             ]
             He
             comes
             next
             to
             examine
             ,
             and
             hath
             many
             exceptions
             against
             it
             ,
             all
             which
             (
             without
             losing
             time
             in
             repeating
             and
             viewing
             them
             severally
             )
             will
             be
             soon
             dispelled
             by
             a
             right
             understanding
             of
             the
             force
             of
             the
             Apostles
             argument
             ,
             as
             there
             I
             conceive
             it
             to
             lie
             ,
             Thus
             v.
             14.
             
             It
             is
             matter
             of
             ordinary
             observation
             ,
             that
             unbelieving
             husbands
             have
             been
             brought
             to
             the
             faith
             and
             Baptism
             by
             the
             believing
             wife
             ,
             therefore
             I
             now
             exhort
             and
             counsel
             the
             believer
             not
             to
             depart
             from
             the
             unbeliever
             ,
             in
             case
             the
             unbeliever
             be
             willing
             to
             stay
             ,
             v.
             13.
             for
             this
             reason
             ,
             v.
             16.
             
             Because
             whath
             hath
             been
             so
             oft
             ,
             may
             very
             probably
             be
             hoped
             again
             ,
             and
             consequently
             upon
             the
             premimises
             the
             believer
             hath
             ground
             to
             hope
             ,
             that
             she
             may
             in
             time
             gain
             the
             husband
             to
             the
             faith
             ,
             and
             that
             being
             so
             fair
             a
             reward
             in
             her
             view
             ,
             (
             the
             saving
             or
             rescuing
             him
             from
             infidelity
             to
             Christ
             )
             may
             well
             inforce
             the
             counsel
             of
             the
             Apostle
             ,
             not
             to
             depart
             from
             him
             ,
             as
             long
             as
             ,
             without
             sin
             ,
             she
             is
             permitted
             to
             stay
             .
             By
             which
             it
             appears
             that
             this
             v.
             16.
             is
             not
             a
             bare
             evplanation
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             v.
             14.
             (
             on
             which
             Mr.
             T.
             his
             exceptions
             principally
             depend
             )
             but
             an
             application
             of
             the
             argument
             formerly
             proposed
             ,
             but
             now
             more
             signally
             brought
             home
             to
             them
             ,
             under
             the
             form
             of
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               for
               what
            
             ]
             by
             this
             meanes
             to
             re-inforce
             his
             conclusion
             of
             their
             not
             departing
             for
             the
             cause
             of
             infidelity
             :
             If
             the
             Reader
             will
             but
             observe
             what
             is
             thus
             visible
             ,
             he
             will
             want
             no
             more
             help
             ,
             to
             get
             out
             of
             the
             intricacies
             and
             roils
             ,
             which
             Mr.
             T.
             hath
             here
             spread
             for
             him
             in
             this
             matter
             ,
             which
             is
             in
             it self
             so
             manifest
             ,
             as
             nothing
             can
             be
             added
             to
             it
             ,
             if
             either
             the
             text
             or
             my
             paraphrase
             may
             be
             permitted
             to
             speak
             for
             it self
             .
          
        
         
           Ans.
           The
           Dr.
           seems
           to
           be
           much
           crest-fa●n
           ,
           who
           having
           said
           
             his
             exposition
             appeared
             most
             irrefragably
          
           by
           v.
           16.
           wherin
           he
           said
           
             the
             fore-part
             of
          
           v.
           14.
           
             was
             further
             explained
          
           .
           When
           four
           plain
           reasons
           were
           urged
           against
           this
           ,
           he
           replies
           to
           none
           ,
           but
           onely
           calls
           them
           
             intricacies
             ,
             and
             toils
          
           ,
           and
           saith
           ,
           
             my
             exceptions
             depend
             on
             this
          
           ,
           that
           v.
           16.
           
             is
             not
             a
             bare
             explanation
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             v.
          
           14.
           whereas
           my
           reasons
           prove
           it
           to
           be
           neither
           an
           explanation
           nor
           an
           application
           of
           the
           argument
           formerly
           proposed
           v.
           14.
           but
           another
           argument
           ,
           not
           to
           prove
           the
           lawfulness
           of
           the
           believers
           continuance
           with
           the
           believer
           ,
           as
           v.
           14.
           but
           either
           as
           a
           motive
           to
           bring
           them
           to
           what
           he
           had
           
           concluded
           lawfull
           ,
           or
           to
           inforce
           what
           he
           had
           said
           v.
           15.
           
           And
           for
           what
           the
           Dr.
           saith
           ,
           that
           v.
           16.
           
             the
             argument
             formerly
             proposed
          
           ,
           v.
           14.
           
             is
             more
             signally
             brought
             home
             to
             them
             ,
          
           it
           is
           not
           true
           even
           according
           to
           the
           Drs.
           own
           paraphrase
           .
           For
           the
           Drs.
           paraphrase
           of
           v.
           14.
           as
           if
           therein
           a
           frequ●ncy
           of
           the
           conversion
           of
           unbelievers
           yoke
           fellows
           by
           the
           believer
           ,
           were
           well
           known
           as
           matter
           of
           ordinary
           observation
           ,
           and
           so
           hopefull
           in
           the
           case
           of
           the
           present
           doubters
           ,
           brings
           home
           the
           argument
           more
           signally
           then
           a
           mention
           o●
           it
           as
           possible
           ,
           doubtfully
           expressed
           as
           a
           contingent
           that
           might
           be
           or
           not
           be
           .
           But
           I
           am
           willing
           the
           Reader
           should
           hear
           us
           both
           and
           then
           judge
           .
           I
           for
           my
           part
           do
           still
           conceive
           the
           Drs
           paraphrase
           of
           the
           fore-part
           of
           1
           Cor.
           7.11
           .
           to
           be
           far
           from
           the
           meaning
           of
           the
           text
           ,
           the
           reason
           of
           the
           Apostle
           being
           by
           it
           made
           a
           Rhetorical
           argument
           to
           inforce
           the
           cohabitation
           as
           an
           advantage
           ,
           which
           is
           used
           to
           make
           it
           lawfull
           ,
           and
           urged
           from
           a
           contingent
           thing
           which
           no
           whit
           cleered
           the
           doubt
           ,
           but
           the
           reason
           might
           be
           retorted
           against
           him
           ,
           and
           all
           ascribed
           to
           the
           yoke
           fellow
           as
           a
           believer
           ,
           when
           the
           term
           believer
           is
           quite
           omitted
           ,
           and
           that
           ascribed
           to
           the
           believer
           which
           is
           stil
           elswhere
           ascribed
           to
           the
           spirit
           of
           God
           ,
           and
           that
           expressed
           as
           done
           often
           and
           as
           of
           ordinary
           observation
           ,
           which
           is
           expressed
           in
           the
           singular
           number
           ,
           and
           made
           by
           the
           Apostle
           as
           doubtfull
           and
           uncertain
           .
           And
           if
           these
           be
           intricacies
           and
           toils
           the
           Dr.
           hath
           had
           little
           compassion
           on
           me
           and
           his
           reader
           ,
           who
           when
           he
           might
           so
           easily
           ,
           would
           not
           spend
           a
           little
           more
           time
           to
           help
           me
           out
           of
           them
           ,
           though
           spread
           by
           himself
           .
        
         
           The
           Dr.
           proceeds
           Sect.
           4.
           
           
             His
             exceptions
             to
             the
             former
             part
             of
             my
             paraphrase
             being
             now
             ended
             ,
             I
             must
             attend
             what
             hee
             hath
             to
             say
             against
             the
             latter
             part
             of
             it
             ,
             that
             which
             concernes
             our
             matter
             in
             hand
             more
             neerly
             ;
             The
             words
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             for
             else
             were
             your
             children
             unclean
             ,
             but
             now
             are
             they
             holy
             ,
             
               i.
               e.
            
             upon
             that
             score
             it
             is
             that
             Christians
             children
             are
             admitted
             to
             Bap●ism
             ,
             viz.
             because
             by
             their
             living
             in
             the
             family
             with
             the
             Christian
             parent
             ,
             they
             probably
             will
             (
             and
             ought
             to
             )
             be
             brought
             up
             in
             the
             faith
             —
             and
             the
             Church
             (
             requiring
             and
             receiving
             promise
             from
             the
             parents
             )
             reasonably
             presumes
             they
             will
             ,
             and
             so
             admits
             them
             to
             Baptism
             .
             The
             argument
             of
             the
             Apostle
             thus
             explained
             in
             my
             paraphrase
             (
             or
             if
             he
             yet
             will
             have
             it
             more
             plainly
             thus
             ,
             The
             Church
             upon
             confidence
             that
             the
             believers
             children
             will
             be
             brought
             up
             in
             the
             faith
             ,
             receives
             them
             to
             Baptism
             when
             they
             are
             infants
             ;
             And
             upon
             the
             same
             grounds
             of
             hope
             ,
             that
             your
             abiding
             with
             the
             unbelieving
             husband
             may
             in
             time
             convert
             him
             (
             as
             by
             experience
             it
             hath
             oft
             been
             found
             )
             I
             advise
             you
             not
             to
             depart
             from
             him
             ,
             if
             he
             will
             live
             with
             you
             ,
             For
             what
             knowest
             thou
             whether
             thou
             shalt
             save
             thy
             husband
             ?
             &c.
             )
             M.
             T.
             hath
             made
             a
             shift
             not
             to
             understand
             ,
             and
             substituted
             another
             way
             of
             arguing
             in
             my
             name
             ,
             in
             stead
             of
             it
             ,
             p.
             331.
             
             And
             having
             done
             so
             I
             must
             leave
             him
             to
             combate
             with
             the
             shadow
             of
             his
             own
             creating
             ,
             no
             part
             of
             his
             impression
             lighting
             upon
             that
             which
             alone
             I
             profess
             to
             bee
             my
             meaning
             in
             it
             ,
             which
             I
             leave
             him
             or
             the
             Reader
             to
             see
             ,
             in
             the
             particulars
             proposed
             by
             him
             ,
             but
             must
             not
             now
             bee
             so
             impertinent
             ,
             as
             to
             lose
             time
             in
             the
             persuit
             of
             them
             .
          
        
         
         
           Answ.
           Sith
           the
           Dr.
           hath
           disclaimed
           my
           good
           words
           ,
           and
           approbation
           of
           his
           ingenuity
           ,
           ch
           .
           1.
           sect
           .
           1.
           of
           this
           his
           defence
           ,
           I
           shall
           forbear
           to
           commend
           his
           ingenuity
           ,
           but
           cannot
           choose
           but
           take
           notice
           of
           his
           shift
           he
           makes
           to
           avoid
           the
           force
           of
           my
           reasons
           ,
           by
           bearing
           the
           Reader
           in
           hand
           that
           I
           made
           a
           shift
           not
           to
           understand
           him
           ,
           that
           I
           substitute
           another
           way
           of
           arguing
           in
           his
           name
           in
           stead
           of
           it
           ,
           that
           I
           combate
           with
           a
           shadow
           of
           my
           own
           creating
           ,
           no
           part
           of
           my
           impression
           lighting
           upon
           that
           which
           alone
           he
           professeth
           to
           be
           his
           meaning
           in
           it
           ,
           and
           therefore
           must
           not
           now
           be
           so
           impertinent
           as
           to
           lose
           time
           in
           the
           pursuit
           of
           the
           particulars
           proposed
           by
           me
           .
           This
           is
           a
           pretty
           art
           to
           pretend
           a
           reason
           why
           he
           need
           not
           answer
           what
           he
           cannot
           ;
           like
           his
           ,
           who
           when
           he
           could
           not
           make
           a
           good
           account
           ,
           devised
           how
           he
           might
           make
           none
           at
           all
           .
           The
           Dr.
           saith
           
             I
             have
             substituted
             another
             way
             of
             arguing
             in
             his
             name
             in
             stead
             of
             that
             he
             hath
             set
             down
             .
          
           Now
           sure
           this
           intimates
           that
           this
           he
           sets
           down
           was
           a
           way
           of
           arguing
           ,
           and
           calls
           hi●
           explications
           he
           sets
           down
           
             the
             argument
             of
             the
             Apostle
             thus
             explained
             in
             his
             paraphrase
             in
             the
             later
             way
             more
             plainly
             .
          
           But
           in
           neither
           do
           I
           find
           any
           arguing
           ascribed
           to
           the
           Apostle
           in
           the
           later
           part
           of
           his
           word
           ▪
           1
           Cor.
           7.14
           .
           but
           in
           the
           former
           a
           meer
           d●claration
           upon
           what
           reason
           Christians
           children
           are
           (
           as
           the
           Dr.
           conceives
           the
           Apostle
           mean●
           )
           admitted
           to
           baptism
           ;
           in
           the
           later
           ,
           an
           addition
           of
           a
           paraphrase
           on
           the
           first
           part
           of
           1
           Cor.
           7
           14.
           with
           his
           advise
           according
           to
           v.
           12
           ,
           13.
           and
           his
           paraphrase
           confirmed
           by
           v.
           16.
           
           Nor
           doth
           the
           Dr.
           at
           all
           explain
           those
           words
           ,
           
             Else
             were
             your
             children
             unclean
          
           ,
           though
           those
           were
           the
           words
           I
           chiefly
           insisted
           on
           to
           shew
           the
           absurdity
           his
           framing
           the
           Apostles
           reasoning
           brought
           his
           words
           to
           ,
           as
           the
           Reader
           may
           plainly
           perceive
           by
           my
           words
           in
           the
           2d
           part
           of
           my
           
             Review
             ,
             sect
          
           .
           26.
           p.
           330
           ,
           331.
           
           But
           to
           shew
           the
           Drs.
           collusion
           in
           this
           thing
           ,
           the
           Reader
           may
           observe
           1.
           that
           neith●r
           in
           his
           paraphrase
           in
           his
           4th
           .
           qu
           §
           .
           31.
           (
           though
           he
           make
           it
           §
           .
           32.
           
             the
             importance
             of
             the
             Apostles
             words
             ,
             and
             force
             of
             his
             arguing
          
           )
           nor
           here
           ,
           doth
           the
           Dr.
           set
           down
           the
           true
           force
           of
           the
           particle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           else
           ,
           which
           in
           his
           
             Letter
             ,
             qu.
          
           4.
           
           §
           .
           33.
           (
           to
           which
           my
           answer
           was
           made
           ,
           p
           330
           ,
           331
           ,
           332.
           with
           which
           the
           Dr.
           here
           cavils
           )
           he
           terms
           
             an
             argumentative
             stile
          
           .
           For
           the
           expressions
           [
           
             upon
             this
             score
             ,
             on
             this
             one
             consideration
             ,
             upon
             this
             ground
          
           ]
           are
           not
           exclusive
           terms
           ,
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           else
           is
           ,
           which
           implies
           not
           onely
           that
           the
           thing
           is
           so
           upon
           that
           one
           consideration
           ,
           but
           also
           that
           without
           it
           it
           should
           be
           otherwise
           ;
           nor
           doth
           the
           Dr.
           seem
           to
           put
           them
           as
           answering
           to
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             else
             were
          
           ,
           but
           to
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             but
             now
          
           .
           2.
           
           That
           (
           as
           I
           said
           before
           )
           the
           Dr
           ▪
           doth
           in
           neither
           of
           these
           paraphrases
           set
           down
           any
           thing
           as
           answering
           to
           [
           
             else
             were
             your
             children
             unclean
          
           ]
           nor
           in
           his
           
             Letter
             ,
             qu
          
           4
           §
           .
           3●
           ▪
           except
           these
           words
           are
           put
           to
           answer
           them
           [
           
             yet
             the
             children
             of
             heathens
             are
             not
             admitted
             to
             baptism
             ,
          
           ]
           which
           me
           thinks
           hee
           should
           not
           do
           ,
           sith
           [
           
             your
             children
          
           ]
           is
           in
           all
           his
           paraphrases
           [
           
             Christians
             children
             ,
             believers
             children
          
           ]
           and
           therefore
           I
           am
           loth
           to
           think
           him
           so
           much
           overseen
           ▪
           as
           that
           he
           should
           put
           [
           
             the
             children
             of
             heathens
             are
             not
             admitted
             to
             baptism
          
           ]
           for
           [
           
             your
             children
             were
             unclean
          
           ,
           ]
           3.
           
           If
           he
           should
           ,
           he
           should
           in
           that
           paraphrase
           much
           pervert
           the
           Apostles
           meaning
           ,
           by
           putting
           that
           which
           answers
           to
           [
           
             else
             were
             your
             children
             unclean
          
           ]
           contrary
           to
           the
           Apostles
           order
           ,
           after
           that
           which
           answers
           to
           [
           
             but
             now
             are
             they
             
             holy
          
           ;
           ]
           of
           which
           disorder
           ,
           tending
           to
           pervert
           the
           Apostles
           meaning
           ,
           his
           plainer
           later
           paraphrase
           here
           is
           guilty
           ,
           putting
           first
           that
           which
           hee
           conceives
           answerable
           to
           [
           
             but
             now
             are
             they
             holy
          
           ,
           ]
           and
           then
           that
           which
           answers
           to
           [
           
             the
             unbelieving
             husband
             is
             sanctified
             by
             the
             wife
             ,
          
           ]
           and
           then
           that
           which
           answers
           to
           [
           v.
           13.
           
             let
             her
             not
             leave
             him
          
           ,
           ]
           and
           then
           the
           16th
           .
           v.
           which
           sure
           is
           such
           a
           disorder
           as
           is
           very
           faulty
           ,
           so
           deforming
           the
           Apostles
           argument
           ,
           as
           that
           its
           like
           the
           leaving
           out
           of
           an
           arm
           or
           eye
           ,
           the
           placing
           of
           the
           hand
           where
           the
           eye
           should
           be
           in
           the
           painting
           of
           a
           man
           ,
           whereby
           he
           is
           made
           a
           monster
           .
           4.
           
           Whereas
           the
           Dr.
           
             Defence
             of
             Baptism
             ,
             p.
          
           66.
           
             denies
             that
             he
             made
             the
             future
             hopes
             any
             part
             of
             the
             sense
             of
             [
             hath
             been
             sanctified
             ,
             ]
          
           in
           all
           these
           paraphrases
           he
           sets
           down
           nothing
           but
           the
           future
           hopes
           ,
           which
           are
           no
           part
           of
           the
           sense
           by
           his
           own
           confession
           ,
           but
           as
           he
           imagines
           ,
           
             the
             rational
             importance
             ,
             the
             score
             ,
             ground
             ,
             or
             consideration
             of
             admitting
             children
             to
             Baptism
             .
          
           And
           not
           onely
           so
           ,
           but
           adds
           more
           then
           he
           makes
           the
           rational
           importance
           of
           the
           term
           [
           
             hath
             been
             sanctified
          
           ]
           in
           his
           paraphrase
           ,
           as
           
             that
             by
             their
             living
             in
             the
             family
             with
             Christian
             parents
             ,
             they
             probably
             will
             (
             and
             ought
             )
             to
             be
             brought
             up
             in
             the
             faith
             ,
             and
             the
             Church
             requiring
             and
             receiving
             promise
             from
             the
             parents
             ,
             reasonably
             presumes
             they
             will.
          
           None
           of
           which
           he
           doth
           so
           much
           as
           pretend
           to
           be
           the
           rational
           importance
           of
           [
           
             hath
             been
             sanctified
          
           ,
           ]
           but
           adds
           them
           of
           his
           own
           ;
           and
           with
           like
           fancying
           might
           have
           added
           ,
           the
           Church
           doth
           reasonably
           presume
           they
           will
           be
           Teachers
           ,
           Officers
           in
           the
           Church
           ,
           Martyrs
           ,
           and
           what
           else
           they
           could
           wish
           them
           to
           be
           I
           refer
           it
           to
           any
           sober
           ingenious
           Scholler
           to
           judge
           ,
           whether
           such
           kind
           of
           paraphrasing
           ,
           especially
           when
           an
           argument
           is
           drawn
           from
           it
           ,
           as
           the
           chief
           ,
           if
           not
           onely
           pi●lar
           of
           the
           cause
           ,
           be
           tollerable
           .
        
         
           On
           the
           other
           side
           ,
           that
           the
           Dr.
           did
           make
           the
           Apostles
           arguing
           otherwise
           ,
           when
           he
           refuted
           the
           answer
           to
           his
           argument
           hence
           ,
           in
           his
           
             Letter
             ,
             qu.
          
           4.
           
           §
           .
           82.
           appears
           by
           his
           words
           there
           ,
           p.
           257.
           (
           which
           I
           cited
           
             Review
             par
          
           .
           2.
           pag.
           322.
           and
           were
           those
           whence
           I
           gathered
           the
           Drs.
           framing
           the
           Apostles
           argument
           )
           when
           he
           said
           ,
           The
           invalidity
           of
           this
           answer
           will
           be
           discerned
           First
           by
           the
           method
           of
           the
           Apostles
           arguing
           in
           that
           place
           ,
           for
           the
           co●habiting
           of
           the
           believing
           wife
           with
           the
           unbelieving
           husband
           ,
           &c.
           because
           the
           unbelieving
           husband
           hath
           been
           sanctified
           by
           the
           believing
           wife
           ,
           or
           else
           were
           your
           children
           unclean
           ,
           but
           now
           are
           they
           holy
           :
           that
           must
           needs
           be
           this
           ,
           unless
           there
           were
           some
           hope
           that
           the
           co-habiting
           of
           a
           believer
           ,
           should
           be
           a
           means
           to
           bring
           an
           unbeliever
           to
           the
           faith
           ,
           't
           would
           certainly
           follow
           ,
           that
           their
           children
           were
           unclean
           ;
           now
           putting
           to
           it
           that
           which
           he
           in
           his
           paraphrases
           §
           .
           31.
           of
           his
           4
           
             th
             .
             qu.
          
           in
           his
           Letter
           ,
           where
           he
           expresseth
           [
           hath
           been
           sanctified
           ]
           thus
           ,
           
             The
             unbelieving
             party
             hath
             been
             brought
             to
             the
             faith
             by
             the
             company
             and
             conversation
             of
             the
             believer
             ,
          
           and
           [
           unclean
           ]
           by
           [
           not
           admitted
           to
           Baptism
           ,
           ]
           and
           [
           holy
           ]
           by
           [
           admitted
           to
           Baptism
           ,
           ]
           and
           [
           your
           children
           by
           [
           the
           young
           children
           of
           Christians
           whereof
           was
           an
           unbeliever
           ;
           ]
           and
           I
           appeale
           to
           any
           that
           shall
           compare
           my
           words
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           26.
           p.
           331.
           where
           I
           make
           this
           the
           Apostles
           arguing
           as
           the
           Dr.
           expounds
           it
           ,
           [
           
             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
             ,
          
           ]
           with
           the
           Drs.
           premised
           arguings
           and
           paraphrase
           in
           his
           
             Letter
             ,
             qu.
          
           4.
           
           §
           .
           31
           ,
           82.
           and
           here
           ,
           whether
           I
           have
           not
           rightly
           set
           down
           the
           Apostles
           argument
           as
           the
           Dr.
           expounds
           him
           ,
           and
           the
           Dr.
           hath
           not
           changed
           here
           his
           frame
           of
           the
           Apostles
           argument
           to
           hide
           the
           deformity
           of
           it
           ,
           and
           whether
           there
           be
           any
           truth
           in
           it
           that
           
             I
             have
             not
             understood
             his
             paraphrase
             ,
             that
             I
             have
             substituted
             another
             way
             of
             arguing
             in
             his
             name
             in
             stead
             of
             it
             ,
             or
             have
             combated
             with
             the
             shadow
             of
             my
             own
             creating
          
           ;
           and
           whether
           these
           propositions
           [
           
             the
             children
             of
             a
             believing
             yoke
             fellow
             who
             is
             joyned
             to
             an
             unbeliever
             had
             not
             been
             admitted
             to
             Christian
             Baptism
             ,
             if
             some
             other
             unbelieving
             yoke-fellow
             had
             not
             been
             brought
             to
             the
             faith
             .
             The
             children
             of
             a
             believer
             by
             an
             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
          
           ]
           are
           not
           included
           in
           the
           Apostles
           argument
           according
           to
           the
           tenour
           of
           his
           reasoning
           conceived
           by
           the
           Dr.
           and
           whether
           there
           be
           any
           shew
           of
           connexion
           in
           the
           consequence
           of
           the
           Apostle
           as
           the
           Dr.
           expounds
           it
           ,
           and
           whether
           he
           hath
           not
           shifted
           in
           stead
           of
           answering
           ,
           and
           imputed
           fiction
           to
           me
           that
           he
           might
           hide
           his
           own
           collusion
           .
        
      
       
         
           SECT
           .
           XCV
           .
           Dr.
           Hammonds
           reasons
           from
           the
           terms
           holy
           and
           unclean
           for
           his
           sense
           of
           baptized
           or
           
             not
             baptized
          
           are
           refelled
           .
        
         
           THe
           Dr.
           next
           pretends
           to
           vindicate
           his
           reasons
           for
           his
           interpretation
           from
           my
           exceptions
           .
        
         
           
             My
             first
             reason
             (
             
               saith
               he
            
             )
             is
             ,
             Because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             holy
             ,
             noting
             a
             relative
             holiness
             ,
             a
             setting
             apart
             to
             God
             ,
             and
             the
             lowest
             degree
             of
             that
             imaginable
             ,
             being
             the
             initiating
             into
             the
             Church
             by
             Baptism
             ,
             this
             must
             in
             reason
             be
             here
             noted
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             holy
             ,
             as
             all
             visible
             professors
             ,
             Ezr.
             9.2
             .
             are
             the
             holy
             seed
             ,
             and
             in
             the
             Epistles
             of
             the
             Apostles
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             holy
             .
             To
             this
             he
             answers
             ,
             that
             it
             being
             all
             granted
             ,
             confirms
             not
             the
             Drs.
             exposition
             ,
             because
             't
             is
             no
             good
             argument
             
               a
               genere
               ad
               speciem
               affirmativè
            
             ,
             and
             because
             infants
             are
             not
             visible
             professors
             .
             But
             sure
             when
             the
             species
             is
             such
             ,
             that
             he
             that
             hath
             not
             that
             ,
             hath
             not
             any
             part
             of
             the
             genus
             ,
             the
             argument
             will
             thus
             hold
             very
             irrefragably
             :
             Suppose
             that
             of
             the
             Deacon
             to
             be
             the
             lowest
             order
             of
             Officers
             in
             the
             Church
             ,
             and
             that
             without
             which
             there
             is
             no
             ascending
             to
             any
             higher
             degree
             in
             the
             Ministery
             ,
             will
             not
             then
             the
             argument
             hold
             ,
             He
             hath
             some
             degree
             Ecclesiastical
             upon
             him
             ,
             therefore
             sure
             he
             is
             a
             Deacon
             ?
             Thus
             sure
             it
             is
             in
             this
             matter
             ,
             the
             relative
             holiness
             belongs
             to
             no
             person
             ,
             that
             is
             not
             baptized
             ,
             Baptism
             is
             the
             lowest
             degree
             of
             it
             ,
             and
             all
             superiour
             degrees
             
             of
             Apostle
             ,
             Prophet
             ,
             &c.
             in
             the
             Christian
             Church
             are
             founded
             in
             that
             ,
             therefore
             if
             the
             infant
             children
             be
             holy
             ,
             the
             infant
             children
             are
             baptized
             .
             So
             again
             ,
             Baptism
             is
             the
             lowest
             degree
             of
             visible
             Profession
             ,
             therefore
             if
             these
             that
             are
             said
             to
             be
             holy
             are
             visible
             Professors
             ,
             then
             sure
             they
             are
             baptized
             ;
             And
             so
             there
             is
             no
             force
             in
             that
             whether
             answer
             or
             exception
             to
             my
             first
             reason
             .
          
        
         
           Answ.
           That
           there
           is
           no
           force
           to
           avoid
           my
           exception
           in
           this
           reply
           ,
           may
           appear
           .
           1.
           
           That
           he
           saith
           nothing
           to
           what
           I
           said
           p.
           333.
           of
           the
           2d
           .
           part
           of
           the
           Review
           ,
           that
           the
           term
           
             [
             holy
             seed
             ]
             Ezr.
          
           9.2
           .
           hath
           a
           far
           different
           notion
           ,
           as
           I
           shew
           in
           this
           
             Review
             Antipaed
             .
             par
          
           .
           1.
           sect
           .
           13
           ,
           25.
           from
           what
           the
           Dr.
           imagines
           .
           2.
           
           Nor
           doth
           he
           here
           ,
           or
           any
           where
           else
           prove
           infants
           to
           be
           visible
           professors
           .
           3.
           
           Nor
           doth
           he
           prove
           Baptism
           to
           be
           the
           lowest
           degree
           of
           visible
           profession
           .
           4.
           
           Nor
           doth
           the
           Dr.
           prove
           or
           can
           prove
           ,
           that
           
             the
             holiness
          
           1
           Cor.
           7.14
           .
           must
           be
           meant
           of
           a
           relative
           holiness
           ,
           of
           setting
           apart
           to
           God
           in
           the
           Christian
           visible
           Church
           ,
           short
           of
           real
           saving
           holiness
           .
           The
           opinion
           of
           matrimonial
           holiness
           I
           assert
           ,
           with
           many
           more
           ,
           is
           not
           yet
           refuted
           .
           They
           who
           after
           Tertullian
           interpret
           it
           of
           real
           saving
           holiness
           intentional
           ,
           as
           Rom.
           11.26
           .
           the
           Jews
           uncalled
           are
           
             holy
             ,
             designati
             sanctitati
             ac
             per
             hoc
             etiam
             saluti
             ,
          
           conceive
           they
           have
           as
           good
           proof
           for
           it
           as
           the
           Dr.
           for
           his
           .
           5.
           
           Baptism
           is
           not
           proved
           to
           be
           the
           lowest
           degree
           imaginable
           of
           relative
           holiness
           in
           the
           Christian
           Church
           ,
           nor
           the
           lowest
           degree
           of
           visible
           profession
           .
           For
           1.
           there
           is
           a
           lower
           degree
           by
           freedome
           from
           Idol
           pollutions
           ,
           such
           as
           Tertullian
           mentions
           c.
           39.
           
             de
             animá
          
           .
           2.
           
           There
           is
           a
           degree
           of
           holiness
           by
           vow
           or
           prayer
           ,
           such
           as
           Hannah
           devoted
           Samuel
           by
           ,
           1
           Sam.
           1.11
           .
           which
           
             Josephus
             Antiq
             .
             l.
          
           5.
           c.
           11.
           terms
           consecrating
           or
           
             sanctifying
             to
             God
          
           ,
           as
           the
           Greek
           version
           terms
           Numb
           .
           6.2
           ,
           3.
           the
           separating
           of
           the
           Nazarite
           by
           vow
           
             a
             sanctifying
          
           ,
           and
           the
           Apostle
           prayer
           in
           the
           use
           of
           food
           
             a
             sanctifying
          
           it
           ,
           1
           Tim.
           4.5
           .
           3.
           
           There
           is
           a
           lower
           degree
           of
           visible
           profession
           in
           the
           catechumeni
           not
           yet
           baptized
           then
           Baptism
           is
           .
           4.
           
           There
           is
           a
           lower
           degree
           of
           sanctification
           of
           them
           ,
           according
           to
           
             Augustine
             ,
             l.
          
           2.
           
             de
             pecc
             .
             mer.
             &
             remis
             .
             c.
          
           26.
           cited
           before
           by
           the
           Dr.
           here
           ,
           p.
           63
           ,
           64.
           when
           ●e
           said
           ,
           
             Catechumenos
             secundum
             quendam
             modum
             suum
             per
             signum
             Christi
             &
             orationem
             impositionis
             manuum
             puto
             sanctificari
             ,
          
           whence
           the
           Dr.
           himself
           saith
           
             there
             ,
             that
             some
             kind
             of
             sanctification
             which
             the
             unbaptized
             might
             have
             by
             prayer
             and
             imposition
             of
             hands
             ,
             of
             which
             we
             sometimes
             read
             in
             the
             Ancients
             ,
             as
             hath
             elsewhere
             been
             shewed
             .
          
           6.
           
           Nor
           is
           it
           proved
           that
           a
           person
           may
           not
           have
           the
           higher
           degree
           of
           holiness
           in
           the
           Cnurch
           without
           Baptism
           .
           Sure
           a
           person
           may
           be
           converted
           ,
           regenerated
           afore
           Baptism
           ,
           and
           so
           holy
           .
           And
           it
           is
           yet
           a
           question
           ,
           whether
           all
           the
           Apostles
           and
           Prophets
           in
           the
           Church
           were
           baptized
           ,
           though
           I
           doubt
           not
           they
           were
           ,
           and
           that
           regularly
           they
           should
           be
           ;
           yet
           the
           very
           questioning
           it
           shews
           the
           argument
           not
           to
           hold
           irrefragably
           ,
           that
           he
           that
           is
           not
           baptized
           hath
           no
           part
           of
           relative
           holiness
           in
           the
           Church
           of
           God
           ,
           or
           that
           all
           superiour
           degrees
           of
           Apostle
           ,
           Prophet
           ,
           &c.
           in
           the
           Christian
           Church
           are
           founded
           in
           that
           .
           Lastly
           ,
           it
           is
           apparent
           that
           the
           holiness
           1
           Cor.
           7.14
           .
           is
           not
           Baptism
           ,
           in
           that
           it
           is
           from
           the
           birth
           ,
           and
           so
           afore
           Baptism
           ,
           and
           from
           the
           parent
           not
           from
           the
           Minister
           ,
           may
           be
           though
           the
           child
           be
           never
           baptized
           ,
           is
           derived
           from
           
           the
           lawfulness
           of
           marriage
           society
           ,
           not
           from
           the
           belief
           of
           one
           or
           both
           parents
           ,
           and
           therefore
           not
           Baptism
           ,
           as
           the
           Dr.
           (
           so
           far
           as
           I
           know
           )
           without
           any
           example
           ancient
           or
           modern
           makes
           it
           .
        
         
           He
           adds
           ,
           
             My
             second
             followes
             from
             the
             notation
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Acts
          
           10.14
           .
           
             for
             those
             that
             must
             not
             be
             received
             into
             the
             Church
             ,
             as
             on
             the
             other
             side
             Gods
             cleansing
             is
             Gods
             reputing
             him
             fit
             to
             bee
             partaker
             of
             this
             priviledge
             ,
             whereby
             it
             appears
             how
             fitly
             ,
             receiving
             and
             not
             receiving
             to
             baptism
             ]
             are
             exprest
             by
             [
             holy
             and
             unclean
             .
             ]
             To
             this
             he
             answers
             by
             acknowledging
             the
             conclusion
             ,
          
           viz.
           
             the
             fitness
             of
             the
             expression
             ,
             All
             his
             exception
             is
             against
             my
             premise
             ,
             the
             notion
             of
             unclean
             ,
          
           Act.
           10.
           
             which
             ,
             saith
             hee
             ,
             signifies
             there
             not
             onely
             one
             out
             of
             the
             Church
             ,
             but
             also
             one
             that
             a
             Jew
             might
             not
             go
             into
             or
             eat
             with
             .
             To
             this
             I
             reply
             that
             my
             conclusion
             being
             granted
             ,
             I
             may
             safely
             part
             with
             that
             ,
             which
             inferred
             it
             ,
             as
             when
             I
             am
             arrived
             at
             my
             journeys
             end
             I
             have
             no
             further
             need
             or
             use
             of
             my
             horse
             or
             guide
             that
             brought
             me
             thither
             :
             Let
             it
             be
             remembred
             ,
             that
             [
             holy
             and
             unclean
             ]
             fitly
             express
             those
             that
             are
             received
             or
             not
             received
             to
             baptism
             ,
             and
             then
             I
             am
             sure
             I
             have
             not
             offended
             against
             the
             propriety
             of
             the
             words
             ,
             by
             concluding
             from
             this
             text
             ,
             that
             in
             the
             Apostles
             time
             the
             believers
             children
             were
             received
             to
             Baptism
             ;
             And
             if
             I
             have
             as
             little
             offended
             against
             the
             rational
             importance
             of
             the
             words
             in
             that
             place
             (
             as
             I
             hope
             hath
             formerly
             appeared
             that
             I
             have
             )
             then
             I
             hope
             I
             am
             perfectly
             innocent
             in
             inducing
             my
             conclusion
             .
             As
             for
             the
             use
             of
             the
             phrase
          
           Act.
           10.
           
             though
             now
             I
             need
             not
             contend
             yet
             I
             may
             add
             that
             the
             notion
             of
             not
             entring
             to
             and
             eating
             with
             ▪
             containing
             under
             it
             this
             other
             of
             not
             baptizing
             (
             for
             sure
             he
             might
             not
             baptize
             those
             to
             whom
             he
             might
             not
             enter
             )
             and
             the
             baptizing
          
           Cornelius
           
             (
             and
             not
             onely
             the
             entring
             to
             him
             )
             being
             the
             end
             for
             which
          
           Peter
           
             received
             that
             vision
             )
             I
             still
             adhere
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             that
             place
             ,
             signifies
             one
             peculiarly
             that
             must
             not
             be
             received
             into
             the
             Church
             by
             Baptism
             ,
             and
             the
             holiness
             on
             the
             contrary
             reception
             to
             that
             priviledge
             .
          
        
         
           Answ.
           1.
           
           I
           granted
           the
           fitness
           of
           the
           expression
           onely
           conditionally
           ,
           if
           the
           holy
           Ghost
           had
           so
           thought
           good
           ,
           but
           denied
           the
           holy
           Ghost
           did
           so
           ,
           and
           therefore
           he
           may
           offend
           against
           the
           propriety
           of
           the
           words
           ,
           notwithstanding
           my
           concession
           ,
           and
           hath
           as
           much
           need
           of
           his
           horse
           to
           get
           to
           his
           journeys
           end
           ,
           as
           if
           I
           had
           not
           yeelded
           so
           much
           .
           2.
           
           How
           much
           he
           hath
           offended
           against
           the
           rational
           importance
           of
           the
           Apostles
           words
           1
           Cor.
           7.14
           .
           is
           shewed
           before
           .
           3.
           
           Were
           the
           fitness
           of
           the
           expression
           absolutely
           granted
           ,
           yet
           with
           the
           Drs.
           leave
           ,
           I
           conceive
           he
           needs
           to
           contend
           about
           the
           use
           of
           the
           phrase
           in
           his
           sense
           ,
           or
           else
           he
           will
           not
           be
           able
           to
           infer
           any
           thing
           for
           his
           purpose
           ,
           sith
           it
           is
           not
           the
           fitness
           of
           an
           expression
           ,
           but
           the
           use
           of
           words
           which
           must
           direct
           us
           in
           our
           expositions
           ,
           as
           being
           
             vis
             &
             norma
             loquendi
          
           .
           4.
           
           That
           the
           use
           of
           it
           Acts
           10.14
           .
           is
           not
           for
           the
           Drs.
           purpose
           is
           manifest
           .
           For
           1.
           the
           Dr.
           thus
           expounds
           common
           or
           unclean
           by
           not
           
             received
             to
             Baptism
          
           ,
           now
           if
           this
           were
           the
           notion
           of
           
             unclean
             Ac●s
          
           10.14
           .
           then
           when
           Peter
           saith
           [
           
             I
             have
             never
             eaten
             any
             thing
             common
             or
             unclean
          
           ]
           hee
           meanes
           hee
           never
           eat
           any
           thing
           nor
           received
           into
           the
           Church
           by
           Baptism
           ;
           and
           when
           v.
           15.
           it
           is
           said
           [
           
             what
             God
             hath
             cleansed
             that
             call
             thou
             not
             common
          
           ]
           the
           meaning
           is
           ,
           what
           God
           hath
           baptized
           reject
           thou
           not
           from
           Baptism
           ,
           which
           is
           too
           ridiculous
           an
           exposition
           to
           be
           urged
           .
           2.
           
           If
           it
           be
           said
           that
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           covered
           sense
           doth
           import
           
           it
           ,
           neither
           is
           that
           true
           .
           For
           1.
           it
           is
           certain
           that
           in
           the
           latent
           meaning
           ,
           the
           Apostle
           discerned
           by
           the
           vision
           that
           
             which
             is
             common
             or
             unclean
          
           to
           be
           meant
           v.
           28.
           of
           
             one
             of
             another
             nation
          
           ,
           and
           the
           eating
           ,
           
             keeping
             company
          
           ,
           or
           
             going
             to
          
           ,
           which
           is
           also
           gathered
           from
           Acts
           11.3
           .
           where
           the
           thing
           objected
           was
           ,
           
             that
             he
             went
             in
             to
             the
             uncircumcised
             ,
             and
             did
             eat
             with
             them
             .
          
           So
           that
           from
           hence
           it
           is
           manifest
           ,
           that
           the
           proper
           notion
           of
           unclean
           is
           (
           in
           that
           place
           according
           to
           the
           subsense
           which
           the
           vision
           aimed
           at
           )
           one
           that
           being
           uncircumcised
           might
           not
           be
           gone
           into
           to
           talk
           with
           familiarly
           ,
           and
           and
           eat
           with
           ,
           though
           he
           were
           one
           that
           feared
           God.
           Which
           cannot
           bee
           meant
           of
           want
           of
           baptism
           ,
           for
           so
           the
           clean
           ,
           to
           wit
           ,
           the
           unbelieving
           Jews
           were
           unclean
           ,
           they
           were
           not
           baptized
           with
           Christian
           baptism
           ,
           but
           of
           exclusion
           from
           familiar
           society
           and
           converse
           .
           2.
           
           On
           the
           other
           side
           ,
           by
           Acts
           10.15
           .
           
             What
             God
             hath
             cleansed
             that
             call
             thou
             not
             common
             ,
             Peter
             v.
          
           28.
           shews
           he
           understood
           allowance
           to
           go
           to
           him
           ,
           preach
           to
           him
           ,
           eat
           with
           him
           ,
           as
           one
           
             accepted
             of
             God
             ,
             v.
          
           35.
           
           So
           that
           the
           cleansing
           is
           the
           taking
           away
           of
           that
           restraint
           which
           was
           upon
           the
           Jewes
           ,
           of
           converse
           with
           the
           Gentiles
           .
           Which
           being
           considered
           ,
           if
           
             unclean
             Acts
          
           10.14
           .
           were
           to
           be
           expounded
           in
           the
           same
           notion
           which
           the
           Dr.
           imagines
           to
           be
           1
           Cor.
           7.14
           .
           
             not
             admitted
             to
             the
             Church
             by
             Baptism
             ,
          
           then
           when
           God
           bid
           
             Peter
             count
             nothing
             common
             or
             unclean
             ,
          
           he
           bid
           him
           count
           no
           Gentile
           unbaptized
           ,
           and
           when
           he
           said
           
             what
             God
             hath
             cleansed
          
           ,
           it
           should
           be
           whom
           God
           hath
           baptized
           ,
           or
           admitted
           by
           Baptism
           into
           the
           Church
           .
           And
           when
           the
           Apostle
           according
           to
           the
           Dr.
           useth
           unclean
           1
           Cor.
           7.14
           .
           in
           the
           notion
           in
           which
           it
           is
           used
           Acts
           10.14
           .
           he
           should
           mean
           ,
           your
           young
           children
           were
           such
           as
           a
           man
           might
           not
           go
           into
           ,
           converse
           with
           ,
           talke
           with
           familiarly
           ,
           eat
           with
           ,
           which
           certainly
           being
           meant
           of
           infants
           as
           the
           Dr.
           conceives
           ,
           is
           so
           ridiculus
           an
           exposition
           ,
           as
           a
           sober
           man
           would
           not
           put
           upon
           any
           profane
           Author
           ,
           much
           less
           on
           the
           sacred
           writers
           .
        
         
           As
           for
           that
           which
           the
           Dr.
           saith
           ,
           
             that
             the
             notion
             of
             not
             entring
             to
             ,
             and
             eating
             with
             ,
             contained
             under
             it
             this
             other
             of
             not
             baptizing
             ,
             for
             sure
             hee
             might
             not
             baptize
             those
             to
             whom
             he
             might
             not
             enter
          
           ;
           it
           is
           so
           frivolous
           ,
           as
           that
           it
           is
           unfit
           for
           a
           man
           that
           takes
           on
           him
           to
           make
           Annotations
           on
           the
           New
           Testament
           .
           For
           if
           this
           were
           good
           reasoning
           ,
           it
           would
           follow
           on
           the
           contrary
           ,
           every
           ones
           going
           in
           to
           ,
           and
           eating
           with
           one
           ,
           were
           baptizing
           ;
           and
           sith
           others
           then
           Apostles
           or
           preachers
           were
           to
           go
           into
           or
           not
           ,
           they
           were
           to
           baptize
           or
           not
           to
           baptize
           ,
           and
           all
           that
           men
           might
           not
           go
           into
           or
           eat
           with
           ,
           as
           excommunicate
           persons
           they
           must
           bee
           unbaptized
           ,
           and
           by
           the
           same
           reason
           ,
           sith
           sure
           a
           Minister
           may
           not
           admit
           to
           the
           Lords
           Supper
           ,
           nor
           a
           Bishop
           ordain
           him
           for
           a
           Priest
           ,
           to
           whom
           he
           might
           not
           enter
           ;
           the
           notion
           of
           not
           entring
           to
           and
           eating
           with
           ,
           contained
           under
           it
           this
           other
           of
           not
           communicating
           and
           not
           ordaining
           ,
           and
           consequently
           holy
           contains
           under
           it
           communicating
           ,
           and
           ordaining
           ,
           and
           so
           
             your
             young
             children
             are
             not
             unclean
             but
             holy
             ,
          
           should
           bee
           by
           this
           very
           reasoning
           expounded
           ,
           they
           are
           admitted
           to
           the
           Lords
           Supper
           ,
           and
           ordained
           Priests
           .
        
         
           And
           what
           he
           adds
           ;
           
             And
             the
             baptizing
          
           Cornelius
           
             (
             and
             not
             onely
             entring
             to
             him
             )
             being
             the
             end
             for
             which
          
           Peter
           
             received
             that
             vision
             ,
             I
             still
             adhere
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             that
             place
             ,
             signifies
             one
             peculiarly
             that
             must
             not
             
             be
             received
             into
             the
             Church
             by
             Baptism
             ,
             and
             the
             holiness
             on
             the
             contrary
             reception
             to
             that
             priviledge
             ,
          
           may
           as
           well
           serve
           to
           prove
           unclean
           hath
           the
           notion
           of
           one
           excluded
           from
           the
           Lords
           Supper
           ,
           or
           heaven
           ,
           and
           holy
           on
           the
           contrary
           the
           reception
           to
           these
           ,
           sith
           these
           were
           the
           ends
           of
           Peters
           going
           in
           ,
           as
           well
           as
           baptizing
           ,
           and
           so
           to
           say
           
             your
             young
             children
             are
             holy
          
           ,
           shall
           be
           as
           much
           as
           your
           young
           children
           are
           admitted
           to
           the
           Lords
           Supper
           and
           to
           Heaven
           .
           These
           conceits
           of
           the
           Dr.
           go
           upon
           two
           gross
           mistakes
           .
           1.
           
           As
           if
           unclean
           were
           used
           in
           a
           sense
           suitable
           to
           the
           Ecclesiastical
           practise
           in
           the
           Christian
           Church
           ,
           whereas
           it
           is
           used
           according
           to
           the
           use
           and
           conceipt
           of
           the
           Jews
           peculiarly
           .
           2.
           
           As
           if
           the
           notion
           of
           a
           word
           did
           ex●end
           to
           the
           Concomitants
           and
           ends
           of
           the
           act
           expressed
           by
           it
           ;
           which
           if
           true
           ,
           then
           election
           ,
           regeneration
           ,
           should
           have
           the
           notion
           of
           justifying
           and
           glorifying
           ,
           preaching
           the
           notion
           of
           adoption
           and
           sanctification
           .
           But
           enough
           of
           this
           raw
           conceit
           of
           the
           Doctor
           ,
           he
           goe●
           on
           thus
           .
        
         
           
             My
             third
             reason
             ,
             
               saith
               hee
            
             ,
             being
             taken
             from
             the
             use
             of
             the
             Hebrew
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             sanctifie
             ,
             for
             washing
             any
             part
             of
             the
             body
             ,
             and
             on
             occasion
             of
             that
             ,
             mentioning
             a
             conjecture
             that
             the
             use
             of
             holiness
             for
             baptism
             ,
             might
             perhaps
             intimate
             that
             the
             primitive
             bapti●ms
             were
             not
             always
             immersions
             ,
             but
             that
             sprinkling
             of
             some
             part
             might
             be
             sufficicient
             ;
             he
             hath
             a
             reply
             to
             each
             of
             these
             :
             To
             the
             former
             ,
             that
             if
             this
             reason
             were
             good
             ,
             then
             the
             husbands
             being
             sanctified
             by
             the
             wife
             ,
             must
             signifie
             his
             being
             baptized
             or
             washed
             by
             her
             ;
             to
             the
             latter
             ,
             that
             I
             have
             in
             my
             writings
             so
             oft
             acknowledged
             the
             Baptism
             of
             the
             Jews
             and
             Christians
             to
             be
             immersion
             of
             the
             whole
             body
             ,
             that
             I
             ought
             to
             be
             ashamed
             to
             say
             the
             contrary
             ,
             and
             that
             I
             can
             hardly
             believe
             my self
             in
             it
             .
             To
             these
             I
             answer
             ,
             first
             to
             the
             former
             .
             1.
             
             That
             I
             that
             affirm
             sanctifications
             among
             the
             Jews
             to
             signifie
             washings
             ,
             do
             also
             know
             that
             it
             hath
             other
             significations
             ,
             and
             that
             that
             signification
             is
             in
             each
             text
             to
             bee
             chosen
             ,
             which
             seems
             most
             agreeable
             in
             all
             those
             respects
             which
             are
             to
             be
             considerable
             in
             the
             pitching
             on
             any
             interpretation
             ;
             consequently
             that
             the
             wives
             baptizing
             the
             husband
             being
             a
             thing
             absurd
             and
             utterly
             unheard
             of
             in
             the
             Church
             of
             God
             ,
             whether
             in
             the
             Apostles
             or
             succeeding
             ages
             ,
             this
             sense
             may
             not
             reasonably
             be
             affixt
             to
             it
             ;
             whereas
             the
             baptizing
             of
             infants
             being
             by
             the
             ancients
             affirmed
             to
             be
             received
             from
             the
             Apostles
             ,
             it
             is
             most
             reasonable
             to
             understand
             the
             words
             of
             this
             ,
             though
             not
             of
             the
             other
             (
             and
             so
             to
             apply
             the
             observation
             (
             as
             it
             is
             visible
             I
             did
             )
             to
             the
             latter
             ,
             not
             former
             part
             of
             the
             verse
             .
          
        
         
           Answ.
           This
           is
           no
           answer
           ,
           but
           a
           grant
           that
           
             the
             sanctifying
          
           1
           Cor.
           7.14
           .
           cannot
           be
           meant
           of
           Baptizing
           ,
           sith
           it
           is
           absurd
           so
           to
           expound
           it
           ;
           and
           consequently
           ,
           a
           yeelding
           the
           argument
           from
           the
           calling
           the
           Jews
           washings
           sanctifications
           ,
           to
           have
           no
           force
           .
           Nor
           doth
           he
           at
           all
           help
           himself
           by
           saying
           ,
           
             it
             is
             most
             reasonable
             to
             apply
             it
             to
             the
             latter
             part
             of
             the
             v.
          
           For
           there
           is
           no
           reason
           in
           it
           ,
           that
           because
           the
           Jewes
           use
           the
           word
           sanctification
           for
           Baptism
           ,
           therefore
           holy
           (
           which
           is
           another
           word
           ,
           and
           in
           another
           predicament
           then
           sanctified
           ,
           which
           is
           in
           Passion
           ,
           and
           the
           other
           in
           quality
           or
           relation
           )
           and
           not
           sanctified
           1
           Cor.
           7.14
           .
           is
           as
           much
           as
           Baptism
           ,
           
           and
           because
           the
           word
           
             sanctifications
             hath
             other
             significations
             then
             washings
             ,
             and
             may
             not
             be
             understood
             of
             Baptism
             in
             the
             fore-part
             of
          
           1
           Cor.
           7.14
           .
           therefore
           holy
           ,
           no
           where
           proved
           to
           be
           as
           much
           as
           baptized
           ,
           is
           as
           much
           as
           
             admitted
             to
             the
             Church
             by
             Baptism
          
           ▪
           and
           because
           
             the
             Ancients
             mention
             infant
             Baptism
             to
             be
             received
             from
             the
             Apostles
             ,
          
           as
           they
           do
           other
           unwritten
           traditions
           of
           observing
           Easter
           ,
           L●nt
           ,
           giving
           infants
           the
           Communion
           ,
           &c.
           therefore
           holy
           1
           Cor.
           7.14
           .
           must
           be
           without
           any
           example
           in
           Scripture
           or
           Father
           of
           that
           use
           of
           the
           word
           ,
           bee
           expounded
           thus
           [
           
             admitted
             in
             the
             Church
             by
             Baptism
             .
          
           ]
        
         
           But
           yet
           the
           Dr.
           is
           loth
           to
           confess
           his
           errour
           ,
           but
           adds
           .
           
             And
             yet
          
           2.
           
             if
             we
             shall
             distinguish
             of
             the
             notion
             of
             [
             by
             ]
             and
             expound
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             the
             woman
             ]
             of
             the
             perswasion
             ,
             that
             the
             woman
             hath
             used
             to
             bring
             her
             husband
             to
             baptism
             ,
             and
             not
             of
             her
             ministry
             in
             b●ptizing
             ▪
             wee
             may
             very
             conveniently
             so
             interpret
             the
             former
             part
             of
             the
             verse
             also
             that
             by
             the
             woman
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             unbelieving
             husband
             hath
             been
             brought
             to
             baptism
             ,
          
           viz.
           
             by
             being
             brought
             to
             faith
             ,
             to
             which
             this
             priviledge
             belongs
             .
          
        
         
           Answ.
           1.
           
           The
           Dr.
           brings
           no
           example
           of
           such
           a
           notion
           of
           [
           by
           ]
           or
           of
           such
           a
           use
           of
           the
           term
           [
           san●tified
           ]
           any
           where
           else
           ,
           and
           how
           ill
           it
           suits
           with
           the
           Apostles
           argument
           ,
           is
           shewed
           fully
           before
           .
           2.
           
           But
           were
           it
           yeelded
           him
           ,
           1.
           it
           would
           shew
           that
           th●
           alledging
           of
           the
           Jews
           calling
           their
           washings
           sanctifications
           ,
           to
           expound
           1
           Cor.
           7.14
           ,
           by
           was
           impertinent
           ,
           the
           Jews
           sanctifications
           being
           not
           b●
           perswasion
           of
           another
           ,
           but
           of
           themselves
           according
           to
           Gods
           appointment
           ,
           nor
           do
           they
           note
           first
           bringing
           to
           the
           faith
           ,
           and
           then
           admission
           by
           another
           to
           baptism
           but
           washing
           themselves
           ;
           and
           that
           is
           one
           reason
           why
           neither
           the
           use
           of
           sanctified
           nor
           holy
           ,
           1
           Cor.
           7.14
           .
           can
           be
           conceived
           to
           be
           allusive
           ●o
           the
           Jewish
           sanctifications
           mentioned
           by
           the
           Dr.
           sith
           in
           〈…〉
           high
           Priest
           washed
           himself
           ,
           and
           but
           his
           hands
           and
           his
           feet
           〈…〉
           ,
           but
           Christian
           baptism
           was
           by
           the
           ministry
           of
           another
           ,
           by
           imm●●●sion
           of
           the
           whole
           body
           ,
           and
           therefore
           this
           third
           reason
           of
           the
           Dr.
           is
           altogether
           in
           ●●●bable
           .
           2.
           
           If
           [
           sanctified
           1
           Cor.
           7.14
           .
           ]
           be
           to
           be
           〈◊〉
           [
           
             brought
             to
             the
             faith
             ,
             and
             so
             to
             Baptism
             ]
             [
             holy
          
           is
           in
           like
           sort
           so
           be
           expounded
           ,
           and
           then
           we
           might
           allow
           the
           Drs.
           exposition
           of
           [
           holy
           1
           Cor.
           7
           14.
           ]
           wit●out
           any
           detriment
           to
           our
           cause
           ,
           it
           being
           granted
           the
           children
           of
           believers
           were
           brought
           to
           the
           faith
           ,
           and
           so
           to
           baptism
           .
        
         
           Again
           saith
           the
           Dr.
           
             As
             for
             his
             second
             exceptions
             to
             my
             conje●ture
             ,
             founded
             in
             the
             use
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             san●tifications
             for
             partial
             ,
             not
             total
             ●ashing●
             .
          
           1.
           
           
             I
             answer
             ,
             that
             I
             mention
             it
             onely
             as
             a
             con●ecture
             ,
             with
             a
             perhaps
             and
             lay
             no
             more
             weight
             u●on
             it
             .
          
           2.
           
           
             That
             for
             Christian
             baptism
             I
             no
             whe●e
             affi●m
             that
             it
             was
             onely
             by
             immersion
             ,
             nor
             on
             the
             other
             side
             that
             it
             was
             alway●
             by
             sp●●●kling
             but
             disjun●tively
             ,
             either
             by
             one
             or
             the
             other
             (
             as
             by
             the
             word●
             cited
             by
             him
             from
          
           prac
           .
           cat
           .
           l.
           6
           ●ect
           .
           2
           
             is
             clear
             )
             supposing
             indeed
             that
             Christs
             appointment
             was
             not
             terminated
             to
             either
             ,
             and
             so
             satisfied
             by
             either
             .
          
        
         
           Answ.
           1.
           
           The
           Dr.
           by
           putting
           in
           his
           conjecture
           ,
           shewed
           his
           willingness
           to
           have
           maintained
           by
           some
           colour
           ,
           the
           abuse
           of
           sprinkling
           in
           stead
           of
           baptism
           ,
           which
           his
           own
           words
           cited
           by
           me
           ,
           made
           me
           f●ar
           hee
           did
           against
           his
           own
           light
           ,
           and
           the
           contrary
           is
           not
           cleered
           by
           this
           slight
           excuse
           .
           2.
           
           The
           Drs.
           own
           words
           alledged
           by
           me
           ,
           plainly
           shewed
           that
           he
           
           knew
           the
           primitive
           baptisms
           were
           alwayes
           immersions
           of
           the
           whole
           body
           ,
           nor
           was
           any
           other
           use
           of
           water
           for
           baptism
           ,
           till
           the
           corrupt
           use
           of
           the
           circumfusion
           of
           the
           Clinici
           in
           the
           third
           Century
           began
           .
           Nor
           do
           his
           words
           
             practic
             cat
             .
             l.
          
           6.
           sect
           .
           2.
           cleer
           the
           contrary
           to
           be
           conceived
           by
           him
           ;
           
             For
             when
             he
             saith
             By
             Christs
             appointment
             whosoever
             should
             bee
             thus
             received
             into
             his
             family
             ,
             should
             he
             received
             with
             this
             ceremony
             of
             water
             ,
             therein
             to
             be
             dipt
             ,
          
           i.
           e.
           
             according
             to
             the
             primitive
             ancient
             custome
             ,
             to
             be
             put
             under
             water
             three
             times
          
           ;
           and
           then
           a●ds
           ,
           
             or
             instead
             of
             that
             to
             bee
             sprinkled
             with
             it
          
           ;
           though
           he
           make
           Christs
           appointment
           disjunctively
           the
           one
           or
           the
           other
           ,
           yet
           he
           makes
           
             the
             primitive
             ancient
             custome
             ,
             onely
             to
             bee
             by
             putting
             under
             water
          
           ;
           as
           in
           like
           manner
           p.
           35.
           and
           this
           was
           indeed
           the
           ancient
           primitive
           custome
           ,
           a
           Rom.
           6.3
           ,
           4.
           
           Col
           2.12
           .
           shew
           ,
           and
           the
           known
           sa●ing
           of
           
             Tertullian
             ●er
             me●gitamur
          
           .
           And
           of
           any
           one
           ,
           Dr.
           Hammond
           should
           acknowledg●
           it
           ,
           who
           
             distinguisheth
             the
             sanctifications
             of
             a
             part
             from
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           Baptism
           ,
           and
           saith
           ,
           
             the
             Jewish
             solemnity
             of
             Baptism
          
           ▪
           which
           he
           would
           have
           the
           original
           and
           pa●tern
           of
           our
           Baptism
           ,
           
             to
             be
             the
             washing
             of
             the
             whole
             body
             .
          
           As
           for
           his
           propounding
           Christs
           appointmen●
           disjunctively
           ,
           it
           discovers
           more
           of
           his
           audacious
           and
           corrupt
           dealing
           by
           ma●ing
           that
           appointment
           ,
           which
           is
           but
           one
           way
           disjunctive
           ,
           either
           that
           wa●
           w●ich
           is
           acknowledged
           to
           be
           Christs
           ,
           or
           another
           way
           in
           stead
           of
           it
           ,
           whic●
           cannot
           be
           shewn
           to
           have
           been
           practised
           by
           the
           Apostles
           ,
           or
           any
           Apostolical
           men
           in
           the
           primitive
           times
           .
           And
           in
           this
           thing
           it
           is
           necessary
           that
           ●he
           ●●il
           dealing
           of
           Dr.
           Hammond
           ,
           Mr.
           Baxter
           ,
           and
           oth●rs
           ,
           be
           shewed
           ,
           who
           do
           most
           presumptuously
           add
           to
           the
           ordinance
           of
           Baptism●
           when
           Christ
           h●th
           appointed
           onel●
           dipping
           ,
           they
           add
           sprinkling
           ;
           when
           Christ
           appoints
           onely
           Disciples
           made
           by
           preaching
           the
           Gospel
           to
           be
           baptized
           ,
           they
           add
           infants
           who
           are
           not
           such
           ,
           and
           by
           a
           fictitious
           title
           ma●e
           them
           Disciples
           by
           their
           parents
           faith
           ,
           who
           learn
           and
           profes●
           nothing
           themselves
           ;
           (
           which
           he
           that
           read●
           considerately
           Mr.
           Baxters
           arguments
           in
           his
           2●
           .
           
             disputation
             of
             the
             right
             to
             Sacraments
             ,
          
           may
           see
           sufficiently
           refuted
           ,
           and
           may
           think
           he
           could
           not
           write
           that
           Book
           without
           regret
           of
           conscie●ce
           for
           what
           hee
           had
           written
           in
           his
           Book
           of
           Baptism
           )
           and
           when
           the
           New
           Testament
           makes
           none
           members
           of
           the
           visible
           Church
           Christian
           ,
           but
           professors
           of
           faith
           ,
           they
           add
           infants
           of
           their
           own
           head
           ;
           ●nd
           when
           the
           Scripture
           and
           Fathers
           in
           setting
           down
           the
           institution
           and
           practise
           of
           Baptism
           ,
           plainly
           express
           both
           so
           ,
           as
           that
           they
           confess
           them
           to
           bee
           onely
           meant
           of
           the
           aged
           ,
           yet
           would
           have
           them
           to
           include
           also
           infants
           ,
           contrary
           to
           the
           pl●in
           words
           and
           their
           own
           confessions
           ,
           and
           in
           their
           expositions
           so
           expound
           the
           texts
           ,
           as
           expressing
           onely
           what
           agrees
           to
           the
           aged
           ,
           and
           yet
           in
           their
           arguments
           urge
           the
           same
           for
           baptizing
           of
           infants
           ,
           which
           they
           could
           not
           do
           if
           they
           did
           not
           plead
           for
           infant
           Baptism
           against
           heir
           own
           light
           ,
           or
           were
           not
           extremely
           heedless
           at
           one
           time
           of
           what
           they
           say
           at
           another
           :
           How
           ever
           it
           be
           with
           them
           ,
           sure
           I
           am
           ,
           no
           conscientious
           Christian
           hath
           reason
           to
           be
           satisfied
           by
           sprinkling
           ,
           when
           Christ
           hath
           appointed
           no
           other
           then
           dipping
           ,
           nor
           with
           infant
           Baptism
           ▪
           when
           as
           Mr.
           Baxter
           hath
           fully
           proved
           in
           his
           2d
           .
           disput
           .
           that
           
             there
             is
             a
             necessi●y
             of
             profession
             of
             repentance
             and
             faith
             before
          
           ▪
           and
           
             none
             are
             to
             bee
             baptized
             but
             those
             that
             are
             first
             professed
             Disciples
             of
             Christ
          
           ;
           and
           though
           
           he
           supposeth
           believers
           children
           Disciples
           ,
           and
           the
           parents
           profession
           to
           be
           instead
           of
           their
           own
           ,
           yet
           no
           where
           proves
           it
           ,
           nor
           offers
           any
           proof
           ,
           but
           what
           is
           meerly
           conjectural
           ,
           nor
           can
           any
           Pastours
           or
           teachers
           of
           Churches
           ,
           without
           most
           arrogant
           presumption
           baptize
           or
           take
           for
           visible
           Churchmembers
           infants
           ,
           whom
           neither
           Christ
           ,
           nor
           his
           Apostles
           did
           baptize
           or
           take
           for
           such
           .
           But
           I
           return
           to
           the
           Dr.
           
        
         
           
             My
             last
             reason
             ,
             
               saith
               he
            
             ,
             is
             taken
             from
             the
             effect
             of
             the
             legal
             uncleanness
             contrary
             to
             those
             their
             sanctifications
             ,
             viz.
             removing
             men
             from
             the
             congregation
             ;
             agreeable
             to
             which
             it
             is
             that
             those
             should
             bee
             called
             holy
             ,
             who
             in
             the
             account
             of
             God
             stood
             so
             ,
             that
             they
             might
             be
             received
             into
             the
             Church
             .
             To
             this
             he
             answers
             ,
             that
             it
             is
             said
             without
             proof
             that
             the
             uncleanness
             excluding
             from
             ,
             and
             sanctification
             restoring
             to
             the
             tabernacle
             ,
             are
             proportionable
             to
             the
             notion
             here
             given
             ,
             of
             the
             childrens
             bei●g
             excluded
             or
             included
             in
             the
             Church
             ,
             asking
             why
             Cornelius
             should
             be
             counted
             out
             of
             the
             Church
             being
             a
             devout
             man
             ?
             But
             to
             this
             I
             reply
             ,
             that
             that
             which
             is
             so
             manifest
             needed
             no
             further
             proof
             ,
             for
             what
             two
             things
             can
             be
             more
             proportionable
             ,
             or
             answerable
             the
             one
             to
             the
             other
             ,
             then
             the
             Jews
             calling
             those
             unclean
             and
             holy
             ,
             who
             were
             excluded
             from
             and
             restored
             to
             the
             tabernacle
             ,
             and
             the
             Christians
             calling
             them
             unclean
             ,
             and
             holy
             that
             were
             excluded
             from
             and
             received
             into
             the
             Church
             ,
             the
             exclusion
             and
             reception
             being
             the
             same
             on
             both
             sides
             ,
             as
             also
             the
             uncleanness
             and
             holiness
             ,
             and
             the
             proportion
             lying
             onely
             betwixt
             the
             Jewish
             tabernacle
             ,
             and
             the
             Christian
             Church
             ,
             which
             surely
             are
             very
             fit
             parallels
             as
             could
             have
             been
             thought
             on
             .
          
        
         
           Answ.
           Were
           it
           so
           ,
           yet
           it
           had
           been
           necessary
           to
           have
           proved
           the
           holy
           Ghost
           made
           them
           parallels
           ,
           that
           from
           the
           answerableness
           a
           reason
           might
           be
           taken
           to
           prove
           thence
           the
           sense
           of
           holy
           and
           unclean
           1
           Cor.
           7.14
           .
           after
           the
           Drs.
           minde
           :
           For
           it
           is
           not
           the
           fitness
           of
           an
           expression
           ,
           that
           must
           prove
           the
           sense
           we
           would
           ,
           but
           the
           use
           and
           the
           matter
           of
           the
           speech
           ,
           in
           which
           the
           Drs.
           expositions
           are
           defective
           .
           But
           the
           holy
           Ghost
           no
           where
           that
           I
           know
           resembles
           the
           meer
           visible
           Church
           by
           the
           tabernacle
           ,
           but
           the
           invisible
           ,
           in
           which
           the
           spirit
           of
           God
           dwels
           ,
           or
           rather
           every
           believing
           Saint
           ,
           1
           Cor.
           3.16
           ,
           17.
           
           &
           6.19
           .
           Heb.
           3.6
           .
           1
           Tim.
           3.15
           .
           or
           the
           body
           of
           Christ
           ,
           Joh.
           2.19
           .
           Heb.
           8.2
           .
           or
           heaven
           ,
           Heb.
           9.24
           .
           and
           the
           uncleanness
           resembled
           by
           the
           legal
           uncleanness
           ,
           is
           such
           as
           excludes
           ,
           and
           the
           holiness
           such
           as
           admits
           into
           communion
           with
           God
           ,
           union
           with
           Christ
           ,
           entrance
           into
           heaven
           ,
           2
           Cor.
           6.16
           ,
           17.
           
           Revel
           .
           21.27
           .
           and
           the
           sanctification
           resembled
           by
           the
           Jewish
           washings
           ,
           is
           that
           which
           is
           invisible
           by
           the
           spirit
           ,
           1
           Cor.
           6.11
           .
           not
           meer
           outward
           baptism
           ,
           and
           therefore
           if
           proportion
           or
           agreeableness
           could
           prove
           a
           sense
           of
           those
           terms
           the
           sense
           would
           be
           fairer
           for
           the
           expounding
           of
           holiness
           rather
           of
           real
           then
           relative
           holiness
           .
        
         
           The
           Dr.
           adds
           ,
           
             As
             for
             his
             question
             of
          
           Cornelius
           ,
           
             it
             is
             most
             vain
             ,
             the
             whole
             discourse
             being
             not
             of
             real
             but
             relative
             sanctification
             ,
             and
             the
             difference
             most
             visible
             betwixt
             that
             sanctity
             which
             was
             truly
             in
             him
             in
             respect
             of
             his
             devotion
             ,
             fearing
             ,
             praying
             ,
          
           &c.
           
             and
             that
             outward
             priviledge
             of
             admission
             into
             the
             congregation
             of
             the
             Jews
             ,
             which
             alone
             was
             the
             thing
             which
             
             in
             the
             account
             of
             God
             or
             sober
             men
             was
             denied
          
           Cornelius
           .
           
             These
             be
             pitifull
             sophisms
             ,
             and
             in
             no
             reason
             farther
             to
             be
             insisted
             on
             .
          
        
         
           Answ.
           All
           the
           discourse
           is
           not
           about
           meere
           relative
           sanctification
           ,
           sure
           Dr.
           Hammond
           when
           he
           expounds
           sanctified
           1
           Cor.
           7.14
           .
           by
           
             being
             converted
             to
             the
             faith
          
           ,
           and
           the
           same
           with
           
             saved
             v
          
           16.
           means
           it
           of
           real
           sanctification
           .
           But
           were
           
             all
             the
             discourse
             about
             relative
             sanctification
             ,
          
           yet
           the
           question
           was
           not
           vain
           ,
           but
           attains
           the
           end
           for
           which
           propounded
           ,
           sith
           Cornelius
           accounted
           unclean
           by
           
             Peter
             ,
             Acts
          
           10.14
           .
           was
           not
           out
           of
           the
           Church
           of
           God
           ,
           no
           not
           out
           of
           the
           Church
           visible
           ,
           
             being
             of
             good
             report
             among
             all
             the
             nation
             of
             the
             Jews
             ,
             Acts
          
           10.22
           .
           though
           he
           were
           not
           in
           the
           policy
           of
           Israel
           ,
           and
           therefore
           uncleanness
           hath
           another
           notion
           then
           the
           non-admission
           into
           the
           visible
           Church
           Christian
           by
           Baptism
           ,
           of
           which
           is
           enough
           said
           before
           .
           Nor
           are
           any
           of
           these
           things
           I
           alledge
           sophisms
           ,
           but
           plain
           answers
           ,
           nor
           any
           otherwise
           pittifull
           ,
           then
           that
           they
           meet
           with
           such
           a
           such
           a
           superficial
           and
           slight
           reply
           from
           the
           Dr.
           Of
           the
           different
           interpretatio●s
           from
           the
           Drs.
           of
           1
           Cor.
           7.14
           .
           in
           
             Tertullian
             c.
          
           39.
           
             de
             animâ
          
           ,
           and
           
             Augustin
             l.
          
           2.
           
             de
             pecc
             .
             mer.
             &
             remis
             .
             c.
          
           26.
           and
           l.
           3.
           c.
           12.
           enough
           before
           .
           And
           Hieromes
           different
           interpretation
           ,
           is
           that
           which
           is
           in
           the
           comment
           .
           on
           1
           Cor.
           7.14
           .
           in
           these
           words
           left
           out
           by
           the
           Dr.
           
             Item
             ide●
             vir
             &
             uxor
             invicem
             sanctificantur
             ;
             quia
             ex
             traditione
             Dei
             sanctae
             sunt
             nuptiae
             ,
          
           mentioned
           here
           before
           sect
           .
           92.
           
           And
           Ambrose
           or
           who
           ever
           was
           the
           Author
           of
           that
           Commentary
           under
           his
           name
           
             in
             locum
             operum
             tom
          
           .
           4.
           
             sancti
             sunt
             ]
             quia
             de
             conjugiis
             legitimis
             natis
             ,
          
           both
           which
           agree
           with
           my
           exposition
           .
           The
           two
           testimonies
           the
           Dr.
           brings
           out
           of
           Cyprian
           and
           Nazianzen
           are
           impertinent
           ,
           the
           former
           makes
           a
           distinction
           between
           baptizandum
           and
           sanctificandum
           ,
           the
           latter
           if
           it
           call
           Baptism
           sanctification
           ,
           yet
           it
           doth
           nor
           call
           
             Baptism
             sanctity
          
           ,
           the
           word
           ascribed
           to
           children
           1
           Cor.
           7.14
           .
           and
           therefore
           rather
           the
           first
           part
           of
           the
           v.
           is
           to
           be
           expounded
           if
           any
           thus
           ,
           sanctified
           id
           est
           Baptized
           ,
           which
           yeelds
           such
           a
           sense
           as
           the
           Dr.
           will
           not
           own
           ,
           and
           is
           shewed
           before
           not
           at
           all
           to
           be
           satisfied
           by
           him
           .
           Neither
           the
           antiquity
           of
           Cyprian
           ,
           nor
           
             Gregory
             Nazianzen's
          
           skill
           in
           Greek
           assures
           us
           they
           understood
           the
           sacred
           Dialect
           .
           How
           much
           Tertullian
           ,
           whom
           Cyprian
           counted
           his
           master
           ,
           and
           how
           much
           Origen
           of
           whom
           
             Gregory
             Nazianzen
          
           learned
           ,
           mistook
           the
           meaning
           of
           Scripture
           ,
           and
           generally
           the
           Fathers
           ,
           may
           be
           discerned
           by
           their
           writings
           remaining
           ,
           or
           if
           any
           list
           to
           take
           a
           short
           cut
           to
           satisfie
           himself
           ,
           he
           may
           see
           much
           in
           
             Sixt.
             senens
             .
             Biblioth
             .
             l.
          
           5.
           and
           6.
           
        
         
           In
           the
           4
           
             th
             .
             ch
             .
             sect
          
           .
           1.
           of
           Dr.
           
             Hammonds
             Defence
          
           there
           is
           little
           or
           nothing
           which
           at
           present
           I
           need
           reply
           to
           much
           of
           it
           being
           spoken
           to
           before
           .
           Onely
           I
           have
           thought
           it
           necessary
           to
           go
           back
           besides
           my
           first
           purpose
           to
           Review
           the
           two
           first
           Chapters
           of
           his
           Defence
           ,
           because
           he
           doth
           so
           often
           tell
           me
           ,
           that
           I
           do
           inartificially
           deny
           his
           conclusion
           without
           answering
           to
           his
           premises
           .
        
      
       
         
         
           SECT
           .
           XCVI
           .
           The
           Jewish
           custome
           of
           Baptism
           for
           initiation
           ,
           was
           not
           the
           pattern
           of
           Christian
           Baptism
           ;
           as
           Dr.
           Hammond
           would
           have
           it
           .
        
         
           CH.
           1.
           
           Sect.
           1.
           of
           his
           Defence
           Dr.
           Hammond
           having
           excepted
           against
           my
           words
           about
           waving
           (
           though
           it
           were
           his
           own
           term
           qu.
           4
           §
           .
           21.
           )
           the
           more
           imperfect
           ways
           of
           probation
           tels
           us
           ;
           though
           infant
           Circumcision
           prove
           not
           infant
           Baptism
           a
           duty
           ,
           
             Yet
             it
             evidences
             the
             lawfulness
             and
             fitness
             of
             it
             among
             Christians
             by
             analogy
             with
             Gods
             institution
             of
             circumcision
             among
             the
             Jews
             ,
             and
             so
             certainly
             invalidates
             all
             the
             arguments
             of
             the
             Antipaedobaptist
          
           (
           i.
           e.
           
             of
             Mr.
          
           T.
           )
           
             drawn
             from
             the
             incapacity
             of
             infants
             from
             the
             pretended
             necessity
             that
             preaching
             should
             go
             before
             baptizing
             from
             the
             qualifications
             required
             of
             those
             that
             are
             baptized
             ,
          
           &c.
           
           
             For
             all
             these
             objections
             lying
             and
             being
             equally
             in
             force
             against
             circumcising
             of
             infants
             ,
          
           &c.
           
           
             And
             this
             the
             rather
             ,
             because
             the
             Apostle
             compares
             ●aptism
             of
             Christians
             with
             Circumcision
             ,
          
           Col.
           ●
           .
           11
           ,
           12.
           and
           then
           adds
           some
           savings
           of
           Fathers
           ,
           which
           are
           of
           no
           validity
           for
           his
           purpose
           of
           the
           other
           there●
           nothing
           true
           .
           For
           the
           arguments
           drawn
           from
           incapacity
           ,
           fore
           going
           necessity
           of
           preaching
           ,
           qualifications
           ,
           have
           their
           force
           from
           the
           institution
           of
           Baptism
           by
           Car●t
           ,
           which
           lye
           not
           at
           all
           against
           the
           circumcising
           infants
           ,
           which
           hath
           another
           institution
           ,
           and
           hath
           no
           analogy
           with
           Baptism
           to
           acqui●
           infant
           Baptism
           for
           unlawfulness
           or
           unfitness
           ,
           except
           the
           Dr.
           can
           prove
           (
           which
           I
           am
           sure
           he
           can
           never
           do
           )
           that
           the
           Church
           (
           as
           in
           the
           prelatical
           language
           he
           useth
           to
           speak
           )
           hath
           power
           to
           make
           that
           lawfull
           and
           fit
           to
           be
           done
           in
           the
           Sacraments
           of
           Christ
           ,
           which
           is
           otherwise
           th●n
           Christ
           hath
           appointed
           .
           The
           Apostle
           doth
           not
           at
           all
           compare
           baptism
           of
           Christians
           with
           Circumcision
           ,
           Col.
           2.11
           ,
           12.
           
           But
           these
           things
           are
           so
           fully
           argued
           
             Review
             part
          
           .
           2
           sect
           5
           ,
           &c.
           here
           sect
           .
           8
           ▪
           that
           till
           these
           sections
           are
           better
           answered
           then
           Dr.
           Hammond
           doth
           here
           ,
           the
           arguments
           will
           be
           valid
           against
           Infant
           Baptism
           .
        
         
           The
           force
           of
           the
           Drs.
           urging
           Christs
           actions
           to
           little
           ones
           ,
           Mark
           10.16
           .
           Matth.
           19.14
           .
           is
           so
           little
           as
           that
           in
           his
           
             Letter
             qu.
          
           4.
           
           §
           .
           22.
           he
           confesseth
           
             they
             come
             not
             home
             distinctly
             to
             the
             baptizing
          
           of
           infants
           ,
           nor
           do
           they
           prove
           any
           
             unreasonableness
             or
             uncharitableness
             in
             our
             objections
             against
             their
             baptizing
             of
             them
             ,
          
           whom
           the
           Dr.
           affirms
           not
           either
           Christ
           or
           his
           Apostles
           to
           have
           baptized
           ,
           who
           had
           reason
           and
           charity
           enough
           to
           have
           done
           it
           ,
           if
           th●●
           had
           judged
           i●
           fit
           to
           have
           been
           done
           .
        
         
           That
           Matth.
           8
           6.
           is
           ridiculously
           applied
           to
           little
           children
           in
           age
           ,
           is
           demonstrate
           
             Review
             part
          
           .
           2.
           sect
           .
           17.
           
           Augustins
           saving
           
             credit
             in
             altero
             qui
             peccavit
             in
             altero
             ,
          
           and
           his
           reckoning
           infants
           baptized
           among
           believers
           ,
           is
           besides
           the
           Book
           ,
           I
           mean
           the
           Scripture
           ,
           and
           to
           be
           judged
           as
           no
           better
           then
           a
           fond
           conceit
           .
           The
           lawfull
           b●ptizing
           of
           some
           professors
           of
           faith
           who
           prove
           hypocrites
           ,
           is
           no
           colour
           ●o
           baptize
           non
           professors
           of
           faith
           .
           'T
           is
           rightly
           done
           ,
           that
           that
           
             which
             contains
             no
             relation
             of
             
             Christs
             or
             his
             Apostles
             baptising
             infants
             ,
          
           is
           
             put
             by
             him
             among
             the
             more
             imperfect
             probations
             ,
          
           and
           such
           his
           alleging
           1
           Cor.
           7.14
           .
           is
           already
           shewed
           to
           be
           .
        
         
           That
           which
           the
           Dr.
           saith
           Sect.
           2.
           that
           
             the
             Fathers
             with
             one
             consent
             testifie
             the
             receiving
             our
             infants
             to
             Baptism
             ,
             to
             bee
             received
             from
             the
             Apostles
             as
             the
             will
             of
             Christ
             himself
             ,
          
           is
           so
           manifestly
           false
           ,
           that
           ,
           the
           very
           first
           of
           the
           Fathers
           who
           makes
           mention
           of
           it
           Tertullian
           in
           his
           
             book
             of
             Baptism
             ch
          
           .
           18.
           disswades
           it
           and
           useth
           arguments
           against
           it
           ,
           and
           those
           arguments
           as
           well
           are
           against
           the
           believers
           infants
           Baptism
           as
           the
           unbelievers
           ,
           whereby
           it
           is
           evident
           he
           opposed
           the
           Baptism
           of
           any
           infants
           ;
           whereto
           might
           be
           a
           d●d
           the
           case
           of
           Nazianzen
           ,
           together
           with
           his
           judgement
           forementioned
           ,
           as
           evidences
           that
           infant
           Baptism
           was
           not
           the
           judgement
           and
           practice
           o●
           the
           universal
           Church
           for
           1600.
           years
           .
           The
           Dr.
           himself
           confesseth
           that
           
             Peter
             de
             Bruis
             and
             Henry
             his
             Scholler
             ,
             and
             the
             Petrobuciani
             and
             Henriciani
             that
             sprung
             from
             them
             were
             opposers
             of
             it
          
           :
           and
           therefore
           the
           Dr
           ▪
           doth
           very
           much
           exc●ed
           truth
           in
           making
           it
           
             the
             judgment
             and
             practice
             of
             the
             universal
             Church
             for
          
           1600
           years
           The
           term
           [
           
             son
             of
             the
             Church
          
           ]
           used
           by
           the
           Dr.
           〈…〉
           by
           ●anonists
           ,
           and
           others
           ,
           and
           it
           is
           usual
           to
           term
           the
           Church
           a
           Christians
           mother
           ,
           and
           by
           the
           Church
           the
           prelates
           are
           usually
           meant
           ,
           and
           much
           advantage
           made
           of
           it
           to
           keep
           Christians
           under
           the
           yoke
           of
           Bishops
           〈◊〉
           .
           But
           it
           is
           no
           Scripture
           term
           :
           in
           it
           the
           Elders
           ,
           Apostle
           ,
           〈◊〉
           ●ermed
           Fathers
           ,
           1
           Cor
           4●
           .
           5
           .
           all
           Christians
           Brethren
           and
           Sister
           1
           Cor
           〈…〉
           ●hurch
           being
           no
           other
           then
           a
           company
           of
           B●ethen
           and
           Sisters
           ,
           it
           is
           very
           unfit
           to
           call
           the
           Church
           a
           Christians
           Mother
           ,
           and
           therefore
           〈◊〉
           willing
           not
           to
           be
           accounted
           
             a
             son
             of
             the
             Church
          
           ,
           nor
           do
           I
           acknowledge
           that
           
             the
             judgement
             and
             practise
          
           (
           i●
           there
           were
           any
           such
           )
           
             of
             the
             universal
             Church
             for
          
           1600
           years
           (
           letting
           aside
           the
           Apostles
           of
           Christ
           )
           
             ha●h
             any
             force
             or
             authority
             over
             me
             ,
          
           nor
           do
           I
           
             fear
             the
             incurring
             of
             Gods
             displeasure
             by
             oppugning
             or
             contemning
             it
             ,
          
           but
           rather
           considering
           how
           the
           Apostle
           2
           Thes.
           2.7
           .
           tels
           me
           ,
           that
           in
           his
           time
           
             the
             mystery
             of
             iniquity
             did
             begin
             to
             work
             ,
          
           and
           the
           vain
           altercations
           about
           Easter
           in
           the
           2d
           .
           Century
           ,
           and
           many
           other
           mistakes
           and
           blemishes
           even
           in
           the
           Apostles
           times
           and
           much
           more
           after
           ,
           together
           with
           the
           prediction
           
             of
             the
             falling
             away
          
           1
           Tim.
           4.
           
           ●
           .
           the
           exceptions
           against
           the
           seven
           Churches
           of
           Asia
           〈◊〉
           our
           Lord
           Christ
           himself
           ,
           the
           imperfections
           that
           are
           in
           the
           writings
           of
           the
           first
           Fathers
           after
           the
           Ap●stles
           ,
           the
           exceptions
           against
           the
           histories
           of
           the
           Church
           ,
           the
           imposing
           on
           the
           Church
           suppositions
           Treatises
           ,
           the
           co●rupting
           of
           authors
           ,
           I
           think
           i●
           the
           safest
           way
           to
           avoid
           Gods
           displ●asure
           ,
           not
           ●o
           rest
           on
           the
           practise
           or
           judgement
           of
           the
           universal
           Church
           (
           i●
           there
           were
           any
           such
           )
           after
           the
           Apostles
           ,
           but
           onely
           on
           the
           writ●ngs
           of
           the
           New
           Testament
           ,
           
             it
             being
             highly
             unreasonable
          
           ,
           as
           the
           Dr.
           saith
           ,
           
             that
             ●n
             institution
             of
             Christs
             such
             as
             each
             Sacrament
             is
             should
             bee
             judged
             of
             by
             any
             other
             rule
             (
             whether
             the
             phan●es
             or
             reasons
             of
             men
             )
             but
             either
             the
             word
             wherein
             the
             institution
             is
             set
             down
             ,
             o●
             the
             records
             of
             the
             practise
             of
             Christ
             or
             his
             Apostles
          
           in
           Scripture
           ,
           which
           comes
           home
           to
           the
           deciding
           〈◊〉
           c●ntroversie
           of
           faith
           and
           manners
           ▪
           and
           〈…〉
           to
           be
           ob●erved
           ,
           and
           needs
           not
           
             the
             Drs
             ▪
             records
          
           besides
           scripture
           
             however
             conserved
             or
             made
             known
             to
             us
             ,
          
           whether
           by
           unwritten
           tradition
           ,
           or
           in
           the
           
           writings
           of
           Fathers
           ,
           in
           which
           there
           is
           very
           much
           uncertainty
           ,
           but
           do
           deter
           men
           from
           adhering
           to
           this
           way
           as
           the
           inlet
           to
           many
           Popish
           ,
           and
           Prelatical
           abuses
           and
           errours
           ;
           yet
           deny
           not
           good
           use
           may
           be
           made
           of
           the
           ancient
           writers
           for
           clearing
           of
           many
           truths
           ,
           if
           they
           be
           read
           with
           judgement
           ,
           and
           do
           resolve
           to
           review
           what
           hath
           been
           brought
           for
           infant
           baptism
           by
           the
           Dr.
           out
           of
           other
           writers
           besides
           holy
           Scripture
           .
        
         
           Sect.
           3.
           the
           Dr.
           complains
           of
           mee
           ,
           
             as
             doing
             some
             injury
             to
             his
             Book
             in
             leaving
             out
             one
             considerable
             ,
             if
             not
             principal
             part
             ,
             viz.
             that
             which
             concerned
             the
             native
             Jewish
             children
             ,
             who
             were
             baptized
             as
             solemnly
             ,
             as
             the
             Proselytes
             and
             their
             chi●dren
             .
          
        
         
           Ans.
           But
           by
           the
           Drs.
           leave
           ,
           in
           this
           no
           injury
           i●
           done
           him
           :
           For
           however
           he
           mentioned
           
             Letter
             of
             Resol
             .
             qu.
          
           4
           sect
           .
           5
           ,
           6.
           
           
             Baptism
             as
             a
             known
             rite
             solemnly
             used
             among
             the
             Jews
             in
             the
             initiating
             of
             Jews
             and
             Proselytes
             into
             the
             Covenant
             ,
          
           yet
           both
           the
           words
           I
           allege
           
             Review
             part
          
           .
           2.
           sect
           .
           24.
           
           Out
           of
           his
           
             Letter
             q.
          
           4.
           
           §
           .
           24.
           and
           all
           other
           passages
           I
           yet
           finde
           in
           his
           writings
           ,
           make
           the
           Christian
           baptism
           of
           believers
           and
           their
           infants
           ,
           to
           bee
           from
           the
           
             Jewish
             custome
             of
             Baptising
             Proselytes
             ,
             and
             children
             as
             the
             pattern
             ,
             basis
             or
             foundation
             of
             it
             ,
          
           no
           where
           the
           Baptism
           of
           native
           Jewes
           ,
           is
           made
           the
           pattern
           of
           Christian
           baptism
           ,
           though
           he
           say
           §
           .
           24.
           
             the
             baptism
             of
             the
             native
             Jews
             was
             the
             pattern
             by
             which
             the
             baptism
             of
             the
             Proselytes
             was
             regulated
             ,
             and
             wherein
             it
             was
             founded
             .
          
           Yea
           the
           Dr.
           in
           his
           
             practical
             Catechism
             l.
          
           6.
           sect
           .
           2.
           saith
           ,
           
             that
             as
             among
             the
             Jews
             when
             any
             Proselyte
             was
             received
             in
             among
             them
             and
             entred
             ,
             or
             initiated
             into
             their
             Church
             ,
             they
             were
             wont
             to
             use
             washings
             to
             denote
             their
             forsaking
             or
             washing
             off
             from
             them
             all
             their
             former
             prophane
             heathen
             practises
          
           (
           which
           did
           not
           agree
           to
           the
           native
           Jews
           )
           
             so
             by
             Christs
             appointment
             ,
             whosoever
             should
             be
             thus
             received
             into
             his
             family
             ,
             should
             bee
             received
             with
             this
             ceremony
             of
             water
             ,
             therein
             to
             be
             dipt
             ,
          
           i.
           e.
           
             according
             to
             the
             primitive
             ancient
             custome
             ,
             to
             be
             put
             under
             water
             three
             times
          
           ;
           And
           in
           his
           
             Letter
             qu.
          
           4.
           
           §
           .
           37.
           
             so
             it
             is
             directly
             the
             thing
             that
             the
             Jewish
             practise
             ,
             in
             which
             Christ
             founded
             his
             institution
             ,
             hath
             laid
             the
             foundation
             of
             in
             baptising
             Proselytes
             and
             their
             children
             ,
             and
             to
             which
             the
             primitive
             Church
             conformed
             .
          
           To
           which
           I
           may
           add
           ,
           that
           the
           proof
           which
           the
           Dr.
           brings
           for
           baptising
           of
           infants
           from
           Christs
           appointment
           ,
           is
           thus
           expressed
           qu.
           4.
           
           §
           .
           22.
           
             receiving
             of
             Disciples
             was
             the
             receiving
             of
             Proselytes
             to
             the
             Covenant
             and
             faith
             of
             Christ
             ,
             a
             Disciple
             and
             a
             Proselyte
             being
             perfectly
             all
             one
             ,
             save
             onely
             that
             the
             latter
             denotes
             a
             comming
             from
             other
             nation
             ,
          
           &c.
           which
           shews
           ,
           that
           he
           made
           the
           baptising
           of
           Proselytes
           and
           their
           children
           onely
           ,
           the
           pattern
           of
           Christian
           baptism
           .
        
         
           Next
           the
           Dr.
           sets
           down
           his
           proofs
           out
           of
           the
           
             Talmud
             ,
             Gemara
          
           ,
           and
           Maimonides
           ,
           and
           then
           concludes
           ;
           
             And
             now
             I
             may
             ,
             I
             hope
             assume
             ,
             that
             not
             onely
             there
             is
             perfect
             truth
             in
             what
             I
             now
             affirm
             ;
             that
             Baptism
             among
             the
             Jews
             belonged
             to
             their
             natives
             as
             well
             as
             to
             Proselytes
             (
             even
             to
             all
             that
             entred
             into
             Covenant
             ,
             and
             those
             evidently
             were
             the
             Jewish
             children
             as
             well
             as
             men
             )
             but
             also
             that
             this
             had
             before
             been
             evidenced
             in
             that
             resolution
             of
             the
             fourth
             Quaere
             ,
             which
             here
             Mr.
             T.
             hath
             been
             pleased
             to
             examine
             ,
             and
             consequently
             that
             it
             was
             no
             small
             injustice
             ,
             and
             unkindness
             in
             him
             both
             to
             the
             Reader
             and
             to
             me
             ,
             that
             hee
             would
             omit
             to
             take
             notice
             of
             it
             ,
             but
             assume
             and
             build
             on
             it
             as
             a
             thing
             
             yeilded
             and
             granted
             him
             by
             my
             discourse
             ,
             that
             the
             Proselytes
             only
             and
             not
             the
             native
             Jews
             were
             partakers
             of
             that
             Jewish
             baptism
             .
             This
             sure
             was
             a
             strange
             infirmity
             in
             an
             answer
             .
          
        
         
           Answ.
           It
           is
           a
           stranger
           infirmity
           in
           a
           Reply
           ,
           that
           whereas
           I
           had
           expresly
           in
           the
           2d
           .
           Part
           of
           my
           
             Review
             sect
          
           .
           24.
           p.
           307.
           said
           ,
           after
           the
           baptism
           Exod.
           19.
           
           ●0
           .
           the
           Jews
           did
           not
           baptize
           Jews
           but
           onely
           Proselytes
           ,
           the
           Dr.
           should
           not
           take
           notice
           ,
           that
           I
           limited
           my
           denial
           of
           the
           baptizing
           the
           native
           Jews
           ,
           to
           the
           time
           after
           the
           baptism
           Exod.
           19.10
           .
           Now
           I
           think
           there
           is
           not
           one
           of
           his
           allegations
           prove
           ,
           that
           the
           Jews
           baptized
           native
           Jews
           after
           the
           giving
           of
           the
           Law.
           I
           confess
           I
           was
           unwilling
           to
           relye
           on
           mine
           own
           judgement
           in
           this
           ,
           or
           Mr.
           Seldens
           ,
           because
           the
           Dr.
           excepts
           against
           it
           (
           though
           I
           thought
           and
           think
           still
           Mr.
           Selden
           was
           in
           the
           right
           in
           this
           ,
           and
           of
           any
           man
           living
           I
           imagined
           his
           knowledge
           in
           things
           of
           this
           kind
           ,
           to
           be
           most
           accurate
           and
           ample
           )
           and
           therefore
           did
           write
           a
           Letter
           to
           my
           ancient
           acquaintance
           Mr.
           
             Edward
             Pocock
          
           Professor
           of
           the
           Oriental
           Languages
           in
           Oxford
           ,
           to
           inform
           mee
           if
           I
           were
           mistaken
           :
           But
           whether
           by
           reason
           of
           his
           bodily
           infirmity
           ,
           or
           miscariage
           of
           Letters
           ,
           or
           other
           cause
           ▪
           I
           have
           received
           as
           yet
           no
           answer
           .
           At
           present
           having
           not
           the
           〈◊〉
           cited
           by
           Dr.
           Hammond
           ,
           I
           return
           this
           answer
           ,
           that
           none
           of
           the
           words
           as
           he
           cites
           them
           ,
           shew
           that
           Baptism
           was
           to
           the
           posterity
           of
           native
           Jewes
           〈…〉
           ●he
           giving
           of
           the
           Law
           f●r
           entring
           the
           Covenant
           ,
           not
           the
           〈…〉
           .
           
             tr
             .
             de
             repud
             .
             Israel
             do
             not
             enter
             into
             Covenant
             but
             by
             these
             th●●e
             things
             ,
             by
             Circumcision
             ▪
             by
             baptizing
             ,
             and
             by
             Peace
             offering
             .
          
           Nor
           these
           in
           
             Gemara
             ad
             tit
             .
             Cherithoth
          
           .
           c.
           2.
           
           
             Your
             fathers
             did
             not
             enter
             into
             the
             Covenant
             but
             by
             circumcis●on
             and
             Baptism
             ,
          
           and
           in
           Jabimoth
           c.
           4.
           
           
             Rabbi
             Joshua
             said
             ,
             we
             find
             of
             our
             mothers
             that
             they
             were
             baptized
             and
             not
             circumcised
             .
          
           Nor
           those
           of
           
             Maimonides
             tit
             Isu●bia
             .
             c.
          
           13.
           
           
             By
             three
             things
             the
             Israelites
             entred
             into
             the
             Covenant
             ,
             by
             Circumcision
             ,
             Baptism
             and
             Sacrifice
             ,
             and
             soon
             after
             ,
             what
             was
             done
             to
             you
             ,
             yee
             were
             initiated
             into
             the
             Covenant
             by
             Circumcision
             ,
             and
             Baptism
             ,
             and
             Sacrifice
             .
          
           For
           that
           out
           of
           Gemara
           ,
           the
           very
           words
           (
           as
           the
           Doctor
           himself
           observes
           )
           speak
           of
           what
           
             the
             Jews
             did
             of
             old
             time
             ,
          
           not
           what
           was
           a
           custome
           continued
           among
           the
           Jews
           in
           after
           times
           ,
           and
           so
           I
           make
           no
           question
           but
           the
           words
           of
           the
           Talmud
           are
           to
           be
           understood
           ,
           specially
           when
           the
           words
           of
           Maimonides
           counted
           the
           exactest
           of
           the
           Rabbins
           in
           the
           Jewish
           customes
           ,
           set
           down
           thus
           out
           of
           
             Maimon
             .
             in
             mis.
             tom
          
           .
           2.
           
             in
             Issurei
             biah
             ch
          
           .
           13.
           
           §
           .
           1
           ,
           —
           6
           ,
           11
           ,
           14
           ,
           15.
           do
           plainly
           shew
           this
           to
           have
           been
           the
           meaning
           of
           the
           Hebrew
           Drs.
           as
           I
           find
           them
           in
           
             Ainsworth
             Annot.
          
           on
           Gen.
           17.12
           .
           
             By
             three
             things
             (
             say
             the
             Hebrew
             Drs.
             )
             did
             Israel
             enter
             into
             the
             Covenant
             ,
             by
             Circumcision
             ,
             and
             Baptism
             ,
             and
             Sacrifice
             .
             Circumcision
             was
             in
             Aegypt
             ,
             as
             it
             is
             written
             ,
             no
             uncircumcised
             person
             shall
             eat
             thereof
             ,
          
           [
           Exod
           .
           12.48
           .
           ]
           
             Baptism
             was
             in
             the
             Wilderness
             before
             the
             giving
             of
             the
             Law
             :
             as
             it
             is
             written
             ,
             sanctifie
             them
             to
             day
             and
             to
             morrow
             ,
             and
             let
             them
             wash
             their
             clothes
          
           [
           Exod.
           19.10
           .
           ]
           
             And
             Sacrifice
             ,
             as
             it
             is
             said
             ,
             And
             hee
             sent
             young
             men
             of
             the
             sons
             of
             Israel
             ,
             which
             offered
             burnt
             offerings
             ,
          
           &c.
           
           [
           Exod.
           24.5
           .
           ]
           
             And
             so
             in
             all
             ages
             when
             an
             Ethnick
             is
             willing
             to
             enter
             into
             the
             Covenant
             ,
             and
             gather
             himself
             under
             the
             wings
             of
             the
             Majesty
             of
             God
             ,
             and
             take
             upon
             him
             the
             yoke
             of
             the
             Law
             ,
             he
             must
             be
             Circumcised
             ,
             and
             Baptized
             ,
             and
             
             bring
             a
             Sacrifice
             .
             And
             if
             it
             bee
             a
             woman
             ,
             she
             must
             be
             baptized
             and
             bring
             a
             sacrifice
             ;
             as
             it
             is
             written
          
           [
           Numb
           .
           15.15
           .
           ]
           
             as
             ye
             are
             ,
             so
             shall
             the
             stranger
             be
             .
             How
             are
             ye
             ?
             By
             Circumcision
             ,
             and
             Baptism
             ,
             and
             bringing
             of
             a
             Sacrifice
             :
             So
             likewise
             the
             stranger
             throughout
             all
             generations
             ,
             by
             Circumcision
             ,
             and
             Baptism
             ,
             and
             bringing
             a
             Sacrifice
             .
          
           Out
           of
           which
           words
           this
           may
           bee
           collected
           .
           1.
           
           That
           the
           baptizing
           of
           Israel
           whereby
           they
           entred
           into
           Covenant
           ,
           was
           that
           Exod.
           19.10
           .
           2.
           
           That
           there
           is
           not
           in
           these
           passages
           any
           thing
           that
           shews
           ,
           that
           the
           Jewish
           Baptism
           for
           entring
           into
           Covenant
           ,
           was
           of
           native
           Jews
           after
           that
           time
           .
           3.
           
           That
           the
           Baptism
           throughout
           all
           generations
           ,
           according
           to
           the
           Jews
           ,
           was
           of
           strangers
           .
           4.
           
           That
           the
           Jewish
           baptism
           ,
           which
           was
           the
           pattern
           of
           Proselytes
           baptism
           ,
           according
           to
           Numb
           .
           15.15
           .
           was
           the
           baptism
           Exod.
           19.10
           .
           and
           not
           any
           baptism
           of
           native
           Jews
           after
           that
           time
           .
           Which
           if
           true
           ,
           Dr.
           Hammonds
           reasons
           and
           allegations
           are
           plainly
           answered
           ,
           that
           they
           prove
           not
           a
           custome
           of
           baptizing
           native
           Jews
           in
           successive
           generations
           ,
           to
           the
           time
           of
           giving
           the
           Law
           at
           Mount
           Sinai
           .
           In
           which
           I
           am
           the
           more
           confirmed
           ,
           because
           so
           learned
           a
           man
           as
           Mr.
           Selden
           l.
           2.
           
             de
             Jure
             nat
          
           .
           c.
           4.
           
             de
             Syn.
             ed.
             Eb●
             .
             l.
          
           1.
           c.
           3.
           doth
           so
           expresly
           say
           it
           ,
           but
           also
           ,
           1.
           
           Because
           of
           the
           speech
           of
           the
           Rabbin
           mentioned
           here
           by
           the
           Dr.
           and
           in
           his
           
             Letter
             q
          
           4
           §
           .
           11.
           who
           said
           ,
           
             That
             they
             found
             that
             their
             fathers
             were
             circumcised
             ,
             but
             not
             bapt●zed
             ,
          
           that
           is
           ordinarily
           ,
           which
           the
           Drs.
           parenthesis
           seems
           to
           limit
           to
           
             Abraham
             ,
             Isaac
             ,
             &c.
          
           but
           is
           to
           be
           understood
           of
           the
           Pa●riarchs
           generally
           ,
           and
           other
           Jewish
           ancestors
           ,
           who
           were
           circumcised
           and
           not
           baptized
           .
           2.
           
           Because
           there
           is
           no
           other
           bap●ism
           in
           all
           the
           Old
           Testament
           ,
           for
           entring
           into
           the
           Covenant
           of
           the
           Law
           ,
           of
           originary
           or
           native
           jews
           mentioned
           .
           'T
           is
           true
           there
           is
           mention
           of
           Ezek.
           16.4
           .
           of
           
             washing
             an
             infant
             in
             the
             day
             of
             its
             nativity
             i●
             supple
             it
             ,
          
           and
           in
           the
           Law
           
             many
             baptisms
          
           were
           Heb.
           9
           10.
           for
           purifications
           ,
           none
           for
           entring
           into
           Covenant
           ,
           that
           I
           find
           but
           that
           .
           3.
           
           In
           the
           relation
           of
           the
           Sichemites
           being
           admitted
           to
           be
           one
           people
           with
           the
           Jews
           ,
           Gen.
           34.24
           .
           circumcision
           onely
           was
           then
           required
           without
           baptism
           .
           4.
           
           Where
           in
           the
           
             N.
             T
             ▪
          
           the
           Apostle
           ascribes
           to
           the
           Fathers
           baptism
           ,
           he
           doth
           not
           mention
           baptism
           of
           water
           ,
           but
           
             their
             passing
             through
             the
             Sea
             ,
             and
             being
             under
             the
             cloud
             ,
          
           1
           Cor.
           10.1
           ,
           2.
           for
           which
           baptism
           of
           water
           had
           been
           ●pter
           to
           shew
           correspondence
           to
           our
           Baptism
           ,
           if
           such
           a
           custome
           of
           baptizing
           for
           entring
           into
           the
           Covenant
           native
           Jews
           had
           been
           then
           in
           use
           .
           5.
           
           Dr.
           Hammond
           himself
           ,
           
             pract
             .
             Catech.
             l.
          
           6
           se●●
           2.
           saith
           ,
           
             that
             among
             the
             Jews
             when
             any
             Proselyte
             was
             received
             in
             among
             them
             and
             entred
             ,
             or
             initiated
             into
             their
             Church
             ,
             they
             were
             wont
             to
             use
             washings
             ,
             to
             denote
             their
             forsaking
             or
             washing
             off
             from
             them
             all
             their
             former
             prophane
             Heathen
             practises
             ,
          
           but
           this
           could
           not
           be
           an
           end
           in
           the
           baptizing
           of
           native
           Jews
           ordinarily
           ,
           for
           they
           were
           not
           born
           in
           uncleanness
           ,
           but
           sancti●y
           ,
           according
           to
           the
           Hebrew
           Doctors
           ,
           having
           not
           been
           polluted
           with
           idols
           ,
           and
           therefore
           the
           end
           or
           reason
           of
           baptizing
           Proselytes
           not
           agreeing
           to
           the
           native
           Jews
           that
           baptism
           was
           not
           requisite
           to
           them
           ,
           and
           therfore
           used
           not
           ordinarily
           of
           them
           .
           It
           is
           true
           when
           they
           had
           gotten
           strange
           Gods
           among
           them
           ,
           which
           defiled
           them
           ,
           they
           were
           required
           to
           
             be
             clean
             and
             change
             their
             Garments
             ,
             Gen.
          
           35.2
           .
           and
           perhaps
           some
           defilement
           of
           the
           Israelites
           by
           idol●
           in
           Egypt
           ,
           might
           occasion
           that
           command
           ,
           Exo.
           19.10
           .
           But
           there
           was
           no
           reason
           of
           this
           in
           the
           
           ordinary
           entring
           of
           the
           infants
           of
           Israel
           into
           the
           Covenant
           ,
           who
           were
           not
           thus
           defiled
           .
           6.
           
           The
           baptism
           of
           
             John
             Baptist
          
           for
           remission
           of
           sins
           was
           distastfull
           to
           the
           Pharisees
           and
           Lawyers
           who
           thought
           themselves
           pure
           ,
           Luk.
           7.29
           ,
           30.
           therefore
           it
           is
           likely
           they
           us●d
           not
           such
           a
           baptism
           of
           native
           Jews
           ,
           as
           imported
           an
           acknowledgement
           of
           such
           defilement
           as
           they
           took
           themselves
           and
           infants
           to
           be
           free
           from
           .
           7.
           
           The
           Dr.
           saith
           
             Letter
             of
             Resol
             .
             qu.
          
           4th
           .
           §
           .
           18.
           
           
             They
             that
             were
             thus
             baptized
             were
             said
             to
             be
             born
             again
             ,
             and
             that
             ,
             as
             if
             born
             of
             a
             new
             mother
             ,
             as
             it
             is
             oft
             said
             in
             the
             Talmud
             ,
             to
             which
             our
             Saviour
             refers
             ,
             when
             he
             talks
             of
             regeneration
             (
             of
             which
             saith
             S.
          
           Paul
           ,
           
             baptism
             is
             the
             laver
             )
             of
             being
             born
             again
             from
             above
             of
             water
             ,
          
           &c.
           
           Joh.
           3.3
           ,
           5.
           
           
             And
             this
             was
             so
             vulgar
             a
             notion
             among
             the
             Jews
             that
          
           v.
           10.
           
           
             Christ
             wonders
             at
          
           Nicodemus
           ,
           
             that
             he
             understood
             it
             not
             :
             Art
             thou
             a
             ruler
             in
             Israel
             and
             knowest
             not
             these
             things
          
           ?
           But
           if
           there
           were
           such
           a
           regeneration
           by
           water
           of
           native
           Israelites
           ,
           which
           had
           been
           the
           pattern
           of
           the
           baptism
           of
           Proselytes
           ,
           Nicodemus
           doubtless
           had
           known
           it
           and
           answered
           otherwise
           ,
           therefore
           his
           wonderment
           was
           that
           Christ
           should
           require
           regeneration
           of
           him
           by
           water
           ,
           who
           was
           a
           Jew
           by
           nature
           (
           who
           need
           no
           such
           regeneration
           )
           and
           not
           a
           sinner
           of
           the
           Gentiles
           ,
           and
           consequently
           no
           such
           known
           custome
           ordinary
           of
           baptizing
           native
           Jews
           .
           8.
           
           The
           Dr.
           ibid
           §
           .
           17.
           saith
           ,
           
             ●hey
             that
             were
             thus
             received
             as
             Proselytes
             by
             Baptism
             put
             off
             their
             former
             relations
             of
             kinred
             ,
          
           &c.
           
           
             To
             which
             surely
             our
             Saviour
             refers
             ,
             when
             he
             talks
             of
             leaving
             father
             and
             mother
          
           Mark
           10.29
           .
           And
           Tacitus
           the
           Historian
           ,
           
             nec
             quicquam
             prius
             imbuuntur
             quàm
             exuere
             patriam
             ,
             parentes
             ,
             liberos
             ,
             fratres
             vilia
             habere
             ;
             their
             Proselytes
             are
             first
             taught
             after
             renouncing
             the
             gods
             ,
             to
             put
             off
             their
             countrey
             ,
             parents
             ,
             children
             ,
             brethren
             ,
             to
             despise
             them
             .
             And
             the
             later
             Jews
             have
             a
             saying
             ,
             that
             he
             tha●
             hath
             maried
             his
             own
             sister
             ,
             or
             entred
             any
             the
             most
             incestuous
             bands
             ,
             by
             becoming
             a
             Proselyte
             cease●h
             to
             have
             that
             near
             relation
             of
             bloud
             to
             her
             ,
             and
             may
             〈…〉
             with
             her
             as
             with
             a
             ●ife
             :
             which
             false
             su●erstructure
             in
             them
             is
             ye●
             a
             testimony
             of
             ●he
             truth
             ,
             whereon
             it
             is
             falsly
             founded
             by
             them
          
           And
           this
           is
           a
           testimony
           also
           of
           this
           ,
           that
           the
           Jews
           did
           not
           thus
           baptize
           native
           Jews
           ,
           because
           they
           never
           allowed
           such
           incest
           ,
           at
           they
           would
           have
           done
           ,
           if
           they
           had
           by
           baptism
           regene●ated
           thus
           native
           Jews
           ,
           and
           conceived
           of
           the
           effect
           of
           it
           ,
           as
           they
           did
           of
           Proselytes
           baptism
           .
           9.
           
           We
           read
           of
           the
           circumcision
           of
           
             Christ
             ,
             John
             Baptist
             ,
             Timothy
             ,
             Paul
             ,
          
           but
           wee
           read
           not
           of
           their
           baptism
           by
           water
           as
           the
           custome
           of
           the
           Jewes
           was
           to
           enter
           into
           the
           Covenant
           Proselytes
           ;
           therefore
           there
           was
           not
           a
           custome
           of
           baptizing
           native
           Jewes
           infants
           .
           10.
           
           There
           's
           no
           way
           mentioned
           of
           initiating
           Jewish
           females
           by
           any
           ceremony
           into
           Judaism
           ,
           no
           description
           in
           the
           
             Talmud
             ,
             Gemara
             ,
             Maimonides
          
           ,
           of
           observing
           any
           such
           thing
           as
           the
           Dr.
           sets
           down
           
             Letter
             of
             resol
             .
             q.
          
           4.
           sect
           .
           9.
           concerning
           Proselytes
           to
           have
           been
           used
           towards
           the
           Jews
           ,
           sundry
           of
           the
           things
           done
           to
           the
           Proselytes
           at
           their
           baptism
           ,
           were
           such
           as
           were
           proper
           to
           strangers
           ;
           as
           namely
           ,
           the
           baptizing
           into
           the
           name
           of
           a
           freed
           man
           or
           a
           servant
           ,
           the
           limitation
           of
           the
           priviledges
           of
           the
           baptized
           ,
           which
           are
           evidences
           that
           this
           baptism
           was
           not
           used
           to
           native
           Jews
           ,
           but
           onely
           to
           Gentile
           Proselytes
           .
           All
           which
           being
           considered
           ,
           there
           was
           neither
           unkindness
           ,
           nor
           injustice
           to
           Dr.
           Hammond
           or
           his
           Reader
           in
           my
           discourse
           ,
           and
           it
           is
           necessary
           for
           him
           to
           consider
           better
           the
           considerations
           
           which
           I
           have
           offered
           in
           this
           matter
           (
           unless
           hee
           will
           become
           non-suit
           )
           which
           have
           certainly
           force
           in
           them
           ,
           though
           this
           thing
           were
           omitted
           by
           me
           ,
           which
           yet
           was
           not
           
             perfectly
             omitted
          
           (
           as
           his
           language
           is
           )
           
             by
             me
          
           ,
           nor
           
             the
             contrary
             supposed
          
           without
           proof
           .
        
         
           But
           the
           Dr.
           however
           refuseth
           not
           to
           attend
           me
           in
           all
           my
           motions
           ,
           and
           I
           hope
           I
           shall
           at
           long
           running
           overtake
           him
           .
           To
           what
           I
           said
           ,
           Baptism
           ,
           it
           seems
           was
           a
           custome
           of
           all
           nations
           as
           well
           as
           the
           Jews
           ,
           ci●ing
           Grotius
           for
           it
           on
           Matth.
           3.6
           .
           and
           Matth.
           28.19
           .
           the
           Dr.
           answers
           ,
           
             Of
             the
             truth
             of
             this
             Observation
             I
             shall
             raise
             no
             question
             ,
             onely
             I
             wonder
             what
             he
             could
             fancy
             from
             thence
             to
             conclude
             for
             his
             advantage
             ,
          
           and
           then
           he
           fals
           to
           ●onjecturing
           .
           But
           by
           my
           words
           he
           might
           have
           easily
           res●lved
           himself
           what
           I
           aimed
           at
           in
           this
           ,
           to
           wit
           ,
           to
           shew
           the
           Jews
           baptism
           of
           parents
           and
           children
           is
           not
           undeniably
           proved
           to
           be
           
             the
             pattern
             of
             Christian
             baptism
             ,
             and
             Christs
             institution
             of
             baptism
             but
             a
             copy
             according
             to
             that
             pattern
             ,
          
           i●
           i●
           bee
           true
           that
           
             it
             were
             derived
             from
             the
             ●ame
             common
             fountain
             ,
             the
             ●ons
             of
          
           Noah
           
             in
             remembrance
             of
             the
             deluge
             ,
             according
             to
             that
             famous
             verse
             among
             the
             Greeks
             ,
             the
             Sea
             sweeps
             away
             all
             the
             evils
             of
             men
             ,
             to
             which
             S.
          
           Pe●●●
           
             alludes
             in
             making
             Baptism
             the
             ant●type
             ●o
          
           Noahs
           floud
           ,
           which
           the
           Dr
           ye●ds
           .
        
         
           To
           this
           I
           added
           ,
           that
           I
           knew
           not
           that
           Dr.
           H.
           or
           any
           o●her
           h●th
           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
           baptism
           .
           To
           this
           ,
           saith
           Dr.
           
             H
             I
             answer
          
           ,
           1.
           
           
             By
             asking
             Mr.
          
           T.
           
             whether
             he
             be
             ready
             to
             pay
             th●t
             reverence
             to
             the
             authority
             of
             the
             Fathers
             ,
             as
             to
             bee
             concluded
             by
             their
             affirmations
          
           ?
           To
           which
           I
           say
           ,
           I
           am
           ready
           to
           pay
           that
           reverence
           to
           the
           Fathers
           which
           is
           meet
           ,
           but
           to
           be
           concluded
           by
           their
           affirmations
           is
           more
           then
           is
           fi●
           ,
           t●e
           same
           liberty
           is
           to
           be
           allowed
           mee
           ,
           which
           learned
           men
           take
           usually
           to
           diss●n●
           from
           them
           ,
           when
           Scripture
           or
           reason
           lead
           another
           way
           .
           He
           ●aith
           ,
           
             If
             he
             be
             wonder
             why
             the
             uniform
             consent
             of
             them
             that
             infants
             are
             to
             be
             baptized
             should
             not
             prevail
             with
             him
             ?
             Answ.
          
           And
           I
           wonder
           1.
           that
           the
           Dr.
           should
           pretend
           an
           uniform
           consent
           of
           the
           Fathers
           ,
           that
           infants
           are
           to
           be
           baptized
           ,
           when
           for
           the
           two
           first
           ages
           ,
           there
           's
           not
           any
           just
           evidence
           of
           the
           consent
           of
           one
           Father
           for
           it
           ;
           in
           t●e
           third
           there
           is
           a
           dissent
           of
           Tertullian
           ,
           and
           in
           the
           4th
           .
           of
           Nazianzen
           ,
           and
           the
           rarity
           of
           its
           use
           ;
           and
           tha●
           upon
           such
           erroneous
           grounds
           ,
           as
           it
           was
           practi●ed
           with
           infant
           communion
           ,
           which
           had
           alike
           consent
           ,
           and
           in
           so
           ridiculous
           a
           manner
           ,
           as
           to
           propound
           questions
           of
           its
           faith
           and
           devoti●n
           to
           an
           infant
           ,
           who
           could
           not
           understand
           or
           speak
           ,
           and
           put
           in
           others
           to
           undertake
           and
           answer
           for
           an
           infant
           ,
           who
           could
           neither
           promise
           for
           them
           wi●h●ut
           arrogant
           presumption
           what
           was
           not
           in
           their
           power
           ,
           no●
           profess
           their
           faith
           without
           apparent
           untruth
           argue
           it
           to
           have
           been
           a
           corruption
           .
           2.
           
           That
           the
           uniform
           consent
           of
           the
           Apostles
           and
           Apostolical
           men
           ,
           with
           Christ
           and
           
             John
             Bapti●●
          
           in
           Scripture
           ,
           should
           not
           more
           prevail
           with
           a
           man
           who
           makes
           the
           Scripture
           his
           Canon
           ,
           then
           Fathers
           of
           those
           ages
           ,
           wherein
           ma●y
           errours
           and
           corruptions
           were
           received
           ,
           and
           either
           hatched
           or
           fostered
           by
           them
           ,
           but
           that
           hee
           should
           not
           onely
           dare
           to
           practise
           the
           corrupt
           innovation
           of
           infant
           Baptism
           ▪
           of
           which
           there
           is
           no
           instance
           in
           Scripture
           ,
           but
           also
           omit
           the
           baptism
           of
           believers
           ,
           and
           oppose
           it
           ,
           and
           harden
           men
           in
           their
           conceits
           ,
           as
           if
           they
           
           were
           baptized
           in
           infancy
           sufficiently
           ,
           and
           for
           that
           reason
           to
           b●e
           reckoned
           among
           Christians
           ,
           though
           meer
           strangers
           from
           the
           knowledge
           or
           practise
           of
           Christianity
           .
        
         
           He
           adds
           ,
           
             If
             he
             be
             not
             ,
             why
             doth
             he
             mention
             this
             as
             usefull
             in
             this
             matter
             ?
          
        
         
           Answ.
           To
           shew
           how
           little
           credit
           is
           to
           be
           given
           to
           the
           Drs.
           dictates
           without
           proof
           .
        
         
           The
           Dr.
           adds
           .
           
             But
             then
             2dly
             ,
             it
             must
             be
             adverted
             that
             this
             one
             containing
             two
             questions
             in
             it
             ,
             1.
             
             Whether
             this
             of
             initiating
             into
             the
             Covenant
             by
             baptism
             were
             a
             Jewish
             custome
             ?
             2.
             
             Whether
             from
             thence
             Christ
             derived
             this
             right
             of
             baptizing
             Christians
             ?
             The
             former
             of
             these
             was
             that
             which
             alone
             required
             proving
             ,
             the
             latter
             being
             of
             it self
             evident
             ,
             without
             fa●ther
             p●obation
             ;
             supposing
             onely
             that
             the
             Fathers
             testified
             that
             to
             b●
             Christs
             institutio●
             of
             Baptism
             ,
             which
             we
             find
             to
             have
             been
             thus
             agreeable
             to
             the
             p●actise
             customary
             among
             the
             Jewes
             .
             And
             this
             ●e
             illustrates
             by
             the
             like
             examples
             of
             excommunication
             ,
             and
             the
             
               post
               .
               c●nium
            
             ,
             from
             whence
             he
             conc●
             vs
             Christ
             derived
             the
             Lords
             Supper
             and
             excommunication
             by
             the
             Apostles
             .
          
        
         
           Answ.
           For
           p●esent
           ,
           omitting
           the
           instances
           of
           the
           Lords
           Supper
           ,
           as
           d●ive
           fro●
           the
           Jewish
           
             post
             c●nium
          
           ,
           and
           excommunication
           Apostolical
           r●sp●ct
           Jewi●●
           ,
           it
           hath
           been
           yeeld●d
           by
           me
           ,
           that
           Christian
           baptism
           was
           in
           〈◊〉
           of
           the
           rite
           like
           Jewish
           baptism
           of
           Proselytes
           ,
           acknowledged
           to
           hav●
           been
           a
           custome
           among
           them
           for
           initiating
           them
           (
           not
           of
           native
           Jews
           〈◊〉
           the
           giving
           of
           the
           Law
           )
           into
           the
           Covenant
           ,
           and
           it
           is
           probable
           that
           
             J●hn
             Baptist
          
           foll●wed
           in
           the
           external
           act
           that
           rite
           ,
           though
           to
           another
           end
           ,
           he
           b●ptizing
           with
           the
           baptism
           of
           repentance
           for
           remission
           of
           sins
           ,
           they
           into
           he
           observance
           of
           the
           Law
           for
           righteousness
           ,
           and
           other
           subjects
           ;
           
             John
             Baptist
             ●ews
          
           by
           nature
           ,
           not
           so
           Pharises
           .
           And
           as
           
             John
             ●aptist
          
           practised
           ,
           so
           Christ
           appointed
           ,
           and
           his
           Apostles
           practised
           Baptism
           with
           express
           mention
           of
           the
           Trinity
           or
           the
           name
           of
           Christ
           somewhat
           differently
           f●om
           John
           :
           and
           if
           the
           one
           be
           said
           to
           be
           derived
           from
           the
           other
           by
           way
           of
           accommodation
           ,
           I
           shall
           not
           contend
           about
           it
           ,
           nor
           do
           I
           de●y
           tha●
           Christ
           alluded
           to
           this
           baptism
           of
           Proselytes
           ,
           Joh.
           3.3
           ,
           5.
           in
           the
           manner
           I
           have
           expressed
           before
           ,
           and
           the
           2d
           .
           part
           of
           this
           
             Review
             sect
          
           .
           16.
           
           Nor
           do
           I
           ●eny
           that
           the
           Jewish
           ,
           Christian
           ,
           and
           Gentile
           baptisms
           may
           have
           their
           first
           ri●e
           from
           Noahs
           deluge
           ,
           but
           that
           which
           I
           insist
           on
           ●s
           ,
           that
           the
           Jewish
           use
           was
           was
           not
           so
           conformable
           to
           the
           Christian
           ,
           as
           that
           it
           can
           be
           true
           that
           the
           Jewish
           was
           th●
           pattern
           of
           the
           Christian.
           As
           for
           the
           Fathers
           ▪
           
             Nazianzen
             ,
             Ma●arius
             ▪
             Athanasius
          
           ,
           their
           words
           seem
           not
           to
           m●
           to
           make
           a
           comparison
           between
           the
           Bap●ism
           Jewi●h
           and
           Christian
           for
           initiation
           ,
           but
           the
           Christian
           and
           Jewish
           which
           was
           occasionally
           renewed
           upon
           any
           legal
           defilement
           ,
           or
           often
           ite●ated
           by
           the
           Priests
           for
           purification
           or
           sanctifying
           and
           so
           the
           words
           of
           Athanasius
           cited
           by
           the
           Dr.
           in●imate
           ,
           which
           say
           ,
           the
           3d.
           
             is
             the
             Legal
             baptism
             which
             the
             Hebrews
             had
             ,
             whereby
             every
             unclean
             person
          
           (
           not
           ●very
           one
           who
           was
           so
           by
           natu●e
           ,
           as
           the
           Dr.
           a●ds
           ,
           but
           by
           accident
           )
           
             was
             baptised
             in
             water
          
           (
           as
           oft
           as
           he
           was
           defiled
           )
           
             had
             his
             garment●
             washed
             ,
             and
             so
             en●red
             into
             the
             Camp
          
           ;
           whic●
           was
           ano●her
           baptism
           then
           that
           t●e
           Dr.
           makes
           the
           pattern
           of
           Christian
           baptism
           ,
           to
           wit
           ,
           that
           which
           was
           once
           onely
           used
           for
           initiation
           ,
           and
           of
           this
           
           I
           think
           the
           Dr.
           findes
           no
           mention
           in
           the
           Fathers
           ,
           nor
           of
           the
           derivation
           of
           Christian
           baptism
           from
           it
           .
        
         
           That
           which
           the
           Dr.
           saith
           sect
           .
           4.
           p.
           18.
           from
           the
           
             Talmud
             ,
             That
             when
             a
             Proselyte
             is
             received
             he
             must
             be
             circumcised
             ,
             and
             then
             when
             hee
             is
             cured
             ,
             they
             shall
             baptise
             him
             in
             the
             presence
             of
             two
             wise
             men
             ,
             saying
             ,
             Behold
             he
             is
             as
             an
             Israelite
             in
             all
             things
          
           ;
           addi●g
           ,
           
             A
             plain
             testimony
             (
             to
             the
             sense
             of
             those
             which
             we
             formerly
             produced
             )
             of
             baptising
             both
             Jews
             and
             Proselyte
             ,
             (
             for
             else
             how
             could
             the
             Proselyte
             ,
             upon
             receiving
             this
             ,
             be
             said
             to
             be
             a
             Israelite
             in
             all
             things
             ?
             )
          
        
         
           Answ.
           Two
           wayes
           ;
           1.
           
           In
           respect
           of
           the
           rite
           ,
           he
           was
           circumcised
           and
           baptised
           ,
           as
           the
           Israelites
           at
           the
           giving
           of
           the
           Law
           Exod.
           19.10
           .
           (
           not
           after
           that
           time
           )
           were
           baptised
           ;
           an●
           the
           Proselytes
           p●sterity
           were
           then
           not
           after
           this
           time
           of
           the
           first
           initiation
           into
           the
           Jewish
           people
           .
           2.
           
           In
           respect
           of
           priviledges
           and
           profession
           ,
           as
           it
           is
           said
           Ester
           8.17
           .
           
             Many
             of
             the
             people
             of
             the
             Land
             became
             Jews
             .
          
           Neither
           this
           then
           nor
           the
           other
           ,
           are
           plain
           or
           obscure
           testimonies
           of
           baptising
           native
           Jews
           ,
           for
           ini●iating
           into
           the
           Covenant
           af●er
           the
           giving
           of
           the
           Law.
           
        
         
           That
           which
           I
           said
           that
           I
           alleged
           ,
           that
           Mr.
           
             Selden
             de
             Syned
             .
             Ehra
             .
             l.
          
           1.
           cap.
           3.
           p.
           40
           ,
           41.
           mention●
           some
           ,
           who
           have
           conceived
           that
           t●e
           Jewish
           baptism
           in
           initiating
           Proselytes
           ,
           was
           in
           imitation
           of
           Christs
           example
           ,
           though
           he
           do
           not
           believe
           it
           ;
           and
           that
           Schickardus
           conceives
           ,
           they
           added
           a
           certain
           Baptism
           to
           C●rcumcision
           ,
           to
           difference
           them
           from
           Samaritans
           ,
           to
           shew
           that
           notwithstanding
           Dr.
           Hs.
           supposition
           ,
           that
           the
           whole
           fabrick
           he
           frames
           of
           Baptism
           ,
           is
           discernable
           to
           be
           built
           on
           that
           basis
           the
           customary
           baptism
           among
           the
           ●ews
           ,
           yet
           many
           will
           conceive
           it
           needs
           more
           proof
           then
           the
           bare
           recital
           of
           passages
           out
           of
           Jewish
           writers
           ,
           is
           
             a
             conclusion
             drawn
             out
             of
             the
             premises
             in
             the
             first
             figure
             ,
          
           thus
           ;
           That
           is
           not
           so
           discernable
           but
           that
           many
           will
           conceive
           it
           needs
           m●re
           proof
           then
           the
           bare
           recital
           of
           passages
           out
           of
           Jewish
           writers
           ,
           which
           was
           not
           so
           conceived
           by
           Schickard
           ,
           and
           some
           others
           mentioned
           by
           Mr.
           S●lden
           .
           But
           the
           Drs.
           supposition
           was
           not
           so
           conceived
           by
           those
           ,
           Ergo.
           The
           ma●or
           rests
           on
           two
           things
           ;
           1.
           
           That
           experience
           shews
           ,
           what
           some
           others
           who
           had
           understanding
           to
           conceive
           did
           not
           conceive
           to
           be
           so
           ,
           many
           its
           likely
           will
           not
           discern
           ▪
           2.
           
           That
           the
           later
           Jewish
           writers
           are
           not
           such
           certain
           proof
           of
           the
           ancient
           Jews
           customes
           ,
           but
           that
           more
           proof
           may
           bee
           justly
           required
           then
           the
           bare
           recital
           of
           passages
           in
           them
           .
           It
           is
           not
           unknown
           that
           some
           have
           excepted
           against
           Ainsworths
           allegation
           of
           Rabbins
           ,
           and
           that
           in
           his
           apology
           for
           it
           he
           himself
           saith
           ,
           
             Some
             things
             I
             note
             from
             them
             ,
             not
             as
             approving
             them
             my self
             absolutely
             ,
             but
             leaving
             them
             to
             the
             further
             consideration
             of
             the
             prudent
             .
             Preface
             to
             his
             annot
             .
             on
             Gen.
          
           Nor
           is
           it
           unusual
           for
           Rabbins
           to
           dissent
           one
           from
           another
           ,
           and
           Christian
           writer
           from
           Jewish
           about
           their
           custome
           .
           Though
           
             I
             have
             no
             engine
             to
             draw
             many
             out
             of
             two
             ,
          
           nor
           were
           two
           onely
           mentioned
           by
           me
           (
           for
           though
           Mr.
           Selden
           cite
           onely
           
             Petrus
             Alfunsus
          
           for
           the
           first
           ,
           yet
           he
           cites
           him
           a●
           ascribing
           the
           thing
           to
           more
           then
           one
           ,
           
             nec
             defuere
             ex
             Judaeis
             Christiani
             aliquot
             ,
          
           &c.
           )
           yet
           from
           the
           instance
           of
           two
           such
           which
           have
           so
           conceived
           ,
           I
           might
           ●rationally
           infer
           the
           likelihood
           ,
           that
           many
           would
           not
           be
           satisfied
           with
           the
           passages
           of
           the
           writers
           cited
           by
           him
           ,
           much
           less
           with
           the
           inference
           of
           the
           Dr.
           makes
           from
           thence
           .
        
         
         
           But
           hee
           tels
           me
           ,
           
             to
             evidence
             to
             how
             little
             purpose
             I
             said
             thus
             much
             ,
             I
             confess
             my
             conceit
             of
             such
             a
             custome
             of
             baptising
             Proselytes
             afore
             Christs
             incarnation
             among
             the
             latter
             Jewes
             .
          
           Yet
           I
           thinke
           it
           was
           to
           much
           purpose
           notwithstanding
           this
           my
           conceit
           ,
           sith
           thereby
           the
           foundation
           of
           the
           Drs.
           fabrick
           is
           in●imated
           to
           be
           such
           ,
           as
           though
           I
           pull
           it
           not
           down
           others
           may
           .
        
         
           I
           said
           ,
           that
           either
           that
           custome
           should
           begin
           from
           Jacobs
           injunction
           to
           his
           houshold
           Gen.
           35.2
           .
           or
           from
           Gods
           command
           Exod.
           19.10
           .
           for
           the
           Israelites
           to
           wash
           their
           clothes
           afore
           the
           giving
           of
           the
           Law
           (
           though
           the
           Jewish
           Doctors
           allege
           these
           for
           it
           )
           I
           do
           not
           conceive
           (
           not
           as
           the
           Dr.
           misre●ites
           me
           
             he
             cannot
          
           )
           those
           places
           speaking
           of
           washing
           Jews
           by
           nature
           ,
           not
           Proselytes
           ,
           whereas
           the
           Jews
           baptized
           not
           Jews
           by
           nature
           ,
           as
           
             Selden
             de
             jure
             nat
          
           .
           &c.
           l.
           2.
           c.
           4.
           saith
           ,
           but
           by
           profession
           .
        
         
           Here
           ,
           saith
           the
           Dr.
           
             are
             many
             weak
             parts
             in
             these
             few
             words
             .
             For
          
           1.
           
             the
             original
             of
             the
             cu●tome
             among
             the
             Jews
             is
             but
             an
             accessary
             wholly
             extrinsecal
             ●o
             the
             matter
             in
             hand
             ▪
             and
             in
             no
             respect
             necessary
             to
             be
             defined
             by
             us
             .
             If
             the
             custome
             be
             acknowledged
             we
             need
             ask
             no
             more
             ,
             for
             on
             that
             and
             not
             on
             that
             particular
             original
             of
             it
             ,
             it
             is
             that
             we
             superstruct
             our
             whole
             fabrick
             ,
             as
             far
             as
             belongs
             to
             infant
             ba●tism
             .
          
        
         
           Answ.
           Be
           i●
           so
           ,
           yet
           it
           was
           no
           weak
           part
           to
           examine
           the
           original
           of
           that
           custome
           ;
           nor
           impertinent
           ,
           sith
           if
           the
           o●iginal
           come
           from
           unwritten
           tradition
           of
           Elders
           ,
           it
           is
           somewhat
           the
           less
           likely
           Christ
           would
           make
           it
           the
           pattern
           of
           his
           baptism
           ,
           who
           neglected
           the
           traditions
           of
           the
           Elders
           ,
           and
           excepted
           against
           them
           .
           Mark
           7.1
           ,
           2
           ,
           3
           ,
           4
           ,
           5.
           
        
         
           
             But
             then
             secondly
          
           ,
           sai●h
           he
           ,
           
             for
             the
             two
             originals
             here
             set
             down
             and
             both
             rejected
             by
             him
             ,
             it
             is
             a
             little
             strange
             that
             he
             should
             think
             fit
             to
             do
             so
             ,
             and
             not
             to
             substitute
             any
             third
             in
             the
             place
             of
             them
             .
          
        
         
           Answ.
           Neither
           was
           this
           any
           weak
           part
           ,
           ●ith
           the
           originals
           of
           such
           customes
           ar●
           so
           obscure
           ,
           that
           there
           are
           few
           of
           them
           ,
           whose
           head
           is
           known
           .
           The
           Dr.
           I
           suppose
           cannot
           shew
           the
           original
           of
           the
           
             post
             coenium
          
           among
           the
           Jews
           ,
           of
           giving
           milk
           and
           honey
           to
           the
           newly
           baptised
           among
           Christians
           ,
           and
           yet
           I
           su●pose
           the
           Dr.
           counts
           not
           this
           a
           weak
           part
           Yet
           Mr.
           
             ●oseph
             Mede
          
           in
           his
           
             diatr.
             on
             Tit.
          
           3.5
           .
           find
           ●nother
           original
           ,
           to
           wit
           ,
           
             That
             custome
             of
             washing
             infants
             from
             the
             pollutions
             of
             the
             womb
             ,
             when
             ●hey
             are
             first
             born
             ,
             mention●d
          
           Ez●k
           .
           16.4
           5.
           
             and
             gathered
             from
             the
             answer
             o●
             an
             Oracle
             in
             a
             story
             related
             by
             Plutarch
             in
             his
             quaestiones
             Romana
             ,
             not
             farre
             from
             the
             beginning
             .
          
        
         
           Hence
           (
           saith
           he
           p.
           272.
           )
           
             the
             ●ews
             before
             Iohn
             the
             Baptist
             came
             amongst
             them
             ,
             were
             wont
             by
             this
             rite
             to
             initiate
             such
             ,
             as
             they
             made
             Proselytes
             ,
             (
             to
             wit
             )
             as
             becomming
             infants
             again
             and
             entring
             in●o
             a
             new
             life
             ,
             and
             being
             ,
             which
             before
             they
             had
             not
             .
          
           W●ich
           derivation
           of
           its
           original
           suits
           better
           with
           the
           opinion
           of
           regeneration
           by
           it
           ,
           in
           allusion
           to
           which
           as
           a
           vulgar
           notion
           among
           t●e
           Jews
           ,
           the
           Dr.
           conceivs
           Christ
           spake
           Ioh
           3.5
           .
           and
           the
           Jews
           imagined
           old
           kindred
           to
           be
           lost
           ,
           and
           this
           is
           a
           good
           evidence
           ,
           that
           they
           baptized
           not
           native
           Jews
           ,
           who
           were
           not
           by
           them
           conceived
           to
           be
           born
           again
           ,
           nor
           to
           have
           any
           need
           as
           being
           born
           in
           sanctity
           ,
           not
           in
           uncleaness
           Matth.
           3.9
           .
           Ioh.
           8.33
           .
        
         
         
           
             3dly
             ,
             
               saith
               he
            
             ,
             For
             Iacobs
             injunction
             to
             his
             houshold
             ,
             Gen.
             35.2
             .
             it
             is
             no
             where
             vouched
             by
             me
             as
             the
             original
             of
             this
             custome
             among
             the
             Jews
             ,
             but
             onely
             an
             intimation
             given
             ,
             that
             that
             other
             ,
             the
             command
             of
             God
             before
             the
             giving
             the
             Law
             ,
             was
             agreeable
             to
             what
             we
             read
             of
             Iacob
             to
             his
             houshold
             ,
             and
             so
             certainly
             it
             is
             .
          
        
         
           Answ.
           Be
           it
           so
           ,
           yet
           Jewish
           Writers
           and
           others
           derive
           it
           from
           Gen.
           35.2
           .
           and
           therefore
           there
           was
           no
           weak
           part
           shewed
           in
           my
           intimation
           of
           my
           dissent
           .
        
         
           
             4thly
             ,
             
               saith
               he
            
             ,
             the
             command
             of
             God
             ,
             Exod.
             19.10
             .
             in
             which
             Baptism
             is
             said
             to
             be
             founded
             by
             the
             Jews
             ,
             is
             not
             (
             as
             Mr.
             T.
             suggests
             )
             the
             command
             to
             the
             Israelites
             to
             wash
             their
             clothes
             (
             nothing
             but
             the
             custome
             of
             changing
             their
             garments
             can
             be
             founded
             i●
             that
             )
             but
             the
             command
             to
             Moses
             to
             sanctifie
             them
             (
             
               Go
               unto
               the
               people
               and
               sanctifie
               them
               to
               day
               and
               to
               morrow
            
             )
             in
             the
             Hebrew
             notion
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             sanctifications
             ,
             for
             washing
             ,
             either
             the
             whole
             or
             some
             parts
             of
             the
             body
             ,
             as
             is
             shewed
             at
             large
             §
             .
             35.
             
             If
             Mr.
             T.
             did
             this
             unwittingly
             ,
             he
             may
             now
             reform
             his
             mistake
             ;
             if
             wittingly
             ,
             &c.
             
             I
             sha●l
             not
             then
             hope
             even
             this
             length
             of
             words
             will
             be
             sufficient
             for
             his
             conviction
             .
          
        
         
           Answ.
           Neither
           in
           this
           do
           I
           think
           I
           shewed
           weakness
           or
           deceit
           ,
           though
           I
           did
           it
           wittingly
           ,
           following
           herein
           Mr.
           
             Selden
             ,
             ●
          
           .
           1
           
             de
             Syned
             E●
             .
             c.
          
           3.
           p.
           25
           ,
           &c
           ,
           where
           I
           think
           he
           hath
           proved
           
             by
             the
             washing
             of
             the
             cloathes
          
           is
           meant
           the
           washing
           of
           the
           whole
           body
           ,
           and
           that
           thereby
           is
           exp●essed
           the
           Baptism
           whence
           the
           later
           Jews
           say
           they
           took
           the
           use
           of
           baptzing
           Proselytes
           ,
           and
           not
           by
           the
           term
           [
           
             sanctifie
             them
          
           :
           ]
           which
           was
           to
           be
           done
           by
           Moses
           not
           onely
           once
           ,
           but
           
             two
             days
          
           together
           ,
           and
           seems
           to
           be
           from
           v.
           15.
           by
           his
           
             keeping
             them
             from
             their
             wives
          
           ,
           and
           perh●ps
           some
           other
           ways
           whether
           offering
           sacrifice
           ,
           or
           anointing
           (
           by
           which
           way
           also
           sometimes
           persons
           are
           said
           to
           be
           sanctified
           as
           Exod.
           40.13
           .
           and
           here
           the
           Priests
           are
           bid
           
             sanctifie
             themselves
             ,
             Exod
          
           19.22
           .
           )
           or
           some
           other
           way
           .
           To
           me
           it
           is
           improbable
           that
           by
           
             sanctifying
             ,
             Exod.
          
           19.10
           .
           is
           mean
           baptising
           ,
           though
           I
           think
           it
           a
           general
           term
           comprehending
           that
           and
           some
           other
           acts
           .
           And
           thus
           I
           hope
           the
           Reader
           will
           perceive
           I
           neither
           intended
           to
           disguise
           any
           thing
           ,
           nor
           misguide
           any
           man.
           
        
         
           
             Lastly
             ,
             the
             Dr.
             conceives
             my
             reason
             very
             vain
             ,
             for
             the
             Jews
             baptized
             Jews
             by
             nature
             ▪
             and
             it
             is
             evidenced
             from
             it
             they
             took
             the
             baptized
             Proselytes
             ,
             according
             to
             Numb
             .
             15.15
             .
             And
             so
             it
             is
             evident
             ,
             that
             of
             Exod.
             ●9
             .
             10
             .
             being
             the
             original
             of
             baptizing
             native
             Jews
             ,
             may
             ,
             and
             must
             be
             the
             original
             of
             baptizing
             the
             Proselytes
             .
          
        
         
           Answ.
           But
           neither
           doth
           it
           yet
           appear
           to
           me
           there
           is
           any
           
             weak
             part
          
           or
           v●nity
           in
           this
           reason
           ,
           nor
           hath
           the
           Dr.
           proved
           the
           
             custome
             of
             baptising
             Iews
             by
             nature
             ,
          
           nor
           do
           I
           find
           
             the
             evidences
             the
             Dr.
             brings
          
           to
           opp●●e
           Mr.
           Selden
           ,
           or
           that
           I
           made
           any
           misadventure
           in
           my
           
             few
             words
             ,
             sect
          
           5.
           
           
             Dr.
             H.
          
           thinks
           reason
           not
           to
           be
           tied
           to
           Mr.
           Seldens
           authority
           ,
           which
           I
           reject
           when
           ●tis
           not
           for
           my
           turn
           ;
           which
           I
           grant
           when
           the
           Dr.
           gives
           such
           reason
           of
           dissent
           as
           I
           did
           in
           my
           rejection
           of
           Mr.
           Selden's
           interpretation
           of
           1
           Cor.
           10
           ▪
           1.
           
           And
           for
           the
           Drs.
           interpretation
           ,
           neither
           hath
           he
           cleared
           it
           by
           his
           shewing
           my
           mistake
           of
           his
           meaning
           .
           For
           neither
           were
           the
           native
           Iews
           wont
           to
           be
           initiated
           by
           Baptism
           ,
           nor
           is
           my
           reason
           avoided
           against
           
           his
           interpretation
           .
           For
           if
           the
           sense
           of
           the
           Dr.
           bee
           ,
           our
           Fathers
           were
           baptized
           into
           Moses
           as
           native
           Jews
           are
           wont
           to
           be
           initiated
           by
           baptism
           ,
           yet
           the
           Dr.
           errs
           from
           the
           Apostles
           meaning
           ,
           which
           is
           ,
           that
           our
           Fathers
           the
           Israelites
           were
           baptized
           into
           Moses
           ,
           as
           well
           (
           not
           as
           the
           Jews
           in
           after
           time
           by
           their
           Baptism
           ,
           but
           )
           as
           wee
           Christians
           by
           Christian
           Baptism
           into
           Christ.
           Whether
           the
           Jews
           custome
           was
           to
           baptize
           native
           Jews
           after
           the
           giving
           the
           Law
           ,
           hath
           been
           argued
           before
           ;
           I
           proceed
           to
           my
           main
           position
           ,
           and
           the
           Drs.
           answer
           to
           it
           .
        
         
           I
           set
           down
           my
           position
           thus
           ;
           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
           custome
           of
           the
           Jews
           ,
           
             John
             Baptist
          
           ,
           and
           Christs
           Apostles
           should
           have
           baptized
           no
           native
           Jews
           ,
           which
           was
           not
           so
           ,
           but
           of
           all
           nations
           as
           Christ
           appointed
           ,
           Matth.
           28.19
           .
           To
           this
           the
           Dr.
           answers
           1.
           by
           asserting
           they
           did
           baptize
           native
           Jews
           .
           To
           this
           the
           Reply
           is
           by
           denial
           of
           this
           ,
           and
           reserting
           to
           the
           proof
           before
           .
        
         
           2.
           
           Saith
           the
           Dr.
           
             Nay
             so
             they
             might
             ,
             though
             the
             Iews
             had
             baptized
             none
             but
             Proselytes
             ,
             for
             to
             that
             it
             would
             bear
             just
             proportion
             ,
             that
             they
             should
             baptize
             both
             Iews
             and
             Gentiles
             ,
             in
             case
             both
             of
             them
             came
             in
             as
             Proselytes
             .
          
        
         
           Answ.
           But
           this
           answer
           is
           a
           fallacy
           a
           little
           too
           gross
           to
           deceive
           any
           man
           of
           common
           understanding
           .
           For
           if
           the
           Jews
           baptized
           no
           native
           Jews
           ,
           but
           Proselytes
           (
           not
           to
           Christ
           )
           but
           to
           the
           Jewish
           people
           ,
           and
           their
           baptism
           was
           the
           pattern
           (
           which
           was
           the
           Drs.
           word
           )
           of
           Christian
           baptism
           ,
           then
           Christ
           should
           have
           appointed
           ,
           and
           
             Iohn
             Baptist
          
           and
           the
           Apostles
           practised
           baptism
           to
           no
           Jew
           ,
           though
           a
           Proselyte
           to
           Christ
           ;
           For
           each
           thing
           ought
           to
           be
           appointed
           and
           done
           according
           to
           the
           pattern
           ,
           and
           no
           otherwise
           ,
           that
           which
           is
           otherwise
           is
           not
           according
           to
           the
           pattern
           ,
           though
           it
           bear
           a
           proportion
           with
           it
           .
           My
           argument
           was
           not
           as
           the
           Dr.
           makes
           it
           ,
           
             The
             custome
             was
             to
             baptize
             Proselytes
             and
             not
             natives
             ;
             therefore
             Christ
             if
             be
             observed
             that
             custome
             was
             not
             to
             baptize
             native
             Iews
             ,
          
           but
           thus
           ;
           therefore
           if
           Christ
           had
           made
           their
           custome
           his
           pattern
           ,
           he
           would
           not
           have
           appointed
           them
           to
           be
           baptized
           .
           If
           Moses
           had
           varied
           from
           the
           pattern
           shewed
           him
           in
           the
           Mount
           ,
           he
           had
           not
           made
           it
           his
           pattern
           ,
           so
           it
           had
           been
           in
           this
           ,
           if
           the
           Jewish
           baptism
           had
           been
           Christ
           and
           his
           Apostles
           pattern
           .
        
         
           2.
           
           I
           said
           ,
           Christ
           would
           not
           have
           avouched
           the
           baptism
           of
           Iohn
           to
           be
           from
           heaven
           and
           not
           from
           men
           ,
           if
           it
           had
           been
           in
           imitation
           of
           ,
           and
           conformity
           to
           the
           Jewish
           custome
           .
           To
           this
           the
           Dr.
           saith
           ,
           
             But
             I
             wonder
             what
             appearance
             of
             concludency
             there
             is
             in
             that
             reason
             ?
             May
             not
             any
             thing
             be
             from
             heaven
             or
             by
             Gods
             appointment
             which
             is
             derived
             from
             a
             Jewish
             custome
             ?
             God
             may
             appoint
             a
             ceremony
             known
             among
             men
             to
             be
             used
             in
             his
             service
             .
          
        
         
           Answ.
           I
           grant
           it
           ,
           but
           then
           the
           appointment
           of
           God
           is
           the
           pattern
           by
           which
           it
           is
           to
           be
           regulated
           ,
           not
           mens
           custome
           ;
           I
           do
           not
           conceive
           that
           can
           be
           said
           to
           be
           from
           heaven
           or
           God
           but
           from
           men
           ,
           which
           is
           derived
           from
           ,
           founded
           in
           and
           regulated
           by
           as
           its
           pattern
           ,
           a
           custome
           of
           men
           ;
           as
           the
           Dr.
           saith
           of
           the
           Christian
           baptism
           ,
           that
           it
           is
           derived
           from
           ▪
           founded
           in
           and
           regulated
           by
           the
           Jewish
           baptism
           (
           not
           pretended
           to
           bee
           an
           institution
           of
           God
           but
           an
           humane
           invention
           )
           
             a●
             the
             pattern
             whence
             it
             is
             
             copied
             out
             even
             by
             Christ
             ,
          
           according
           to
           the
           Dr.
           
             Letter
             of
             resol
             .
             q●
          
           .
           4.
           
           §
           .
           24.
           
        
         
           3.
           
           If
           it
           had
           been
           the
           pattern
           I
           said
           ,
           it
           is
           likely
           some
           where
           or
           other
           some
           intimation
           would
           have
           been
           given
           ,
           as
           the
           Directory
           for
           Christians
           in
           the
           use
           of
           Baptism
           .
           This
           ,
           saith
           the
           Dr.
           
             is
             too
             frivolous
             to
             require
             reply
             ;
             for
             besides
             that
             ,
             the
             negative
             argument
             were
             of
             no
             force
             ,
             if
             it
             were
             〈◊〉
             is
             pretended
             ;
             It
             already
             appears
             that
             there
             are
             in
             the
             Jewish
             writers
             more
             then
             intimations
             of
             this
             custome
             ,
             and
             some
             indications
             of
             it
             even
             in
             the
             Scripture
             it self
             ;
             as
          
           Joh.
           3.5
           ,
           10.
           
           
             And
             for
             any
             plainer
             affirmations
             ,
             what
             need
             could
             there
             be
             of
             them
             ,
             when
             both
             the
             matter
             it self
             speaketh
             plainly
             ,
             that
             there
             was
             no
             need
             of
             words
             to
             those
             that
             knew
             the
             Jewish
             customes
             ,
             as
             the
             first
             writers
             and
             readers
             of
             the
             New
             Testament
             did
             ,
             and
             when
             Christs
             sole
             authority
             and
             practise
             of
             his
             Apostles
             were
             sufficient
             Directory
             for
             the
             Christians
             in
             the
             use
             of
             baptism
             ?
          
        
         
           Answ.
           The
           Dr.
           might
           more
           truly
           have
           said
           ,
           this
           reason
           is
           too
           weigh●y
           to
           be
           removed
           by
           his
           reply
           .
           For
           1.
           the
           thing
           it self
           is
           of
           very
           great
           moment
           to
           tender
           consciences
           ,
           who
           know
           of
           what
           moment
           it
           is
           that
           the
           great
           solemn
           ordinance
           of
           Baptism
           should
           not
           be
           prophaned
           ,
           but
           rightly
           used
           .
           2.
           
           Without
           a
           certain
           Directory
           ,
           no
           person
           can
           with
           peace
           seek
           Baptism
           ,
           nor
           Minister
           give
           it
           .
           3.
           
           The
           Apostle
           saith
           for
           want
           of
           right
           observing
           the
           Lords
           Supper
           (
           and
           there
           is
           the
           like
           reason
           of
           Baptism
           )
           Gods
           judgement
           overtook
           the
           Corinthians
           ,
           1
           Cor.
           11.30
           .
           4.
           
           That
           an
           abuse
           is
           to
           be
           rectified
           by
           Christs
           appointment
           ,
           1
           Cor.
           11.23
           .
           Though
           the
           Dr.
           say
           ,
           
             the
             Lords
             Supper
             was
             derived
             and
             lightly
             changed
             from
             the
             Jewish
             observance
             of
             the
             post
             .
             c●nium
             ,
          
           yet
           did
           the
           Apostle
           not
           make
           their
           custome
           the
           Directory
           to
           regulate
           it
           by
           ,
           but
           Christs
           appointment
           and
           example
           ;
           and
           therefore
           such
           a
           negative
           argument
           is
           of
           invincible
           force
           in
           this
           case
           ,
           if
           it
           be
           as
           I
           pretend
           ;
           there
           is
           no
           intimation
           given
           in
           Scripture
           of
           that
           custome
           as
           the
           Directory
           for
           Christians
           in
           the
           use
           of
           Baptism
           ,
           therefore
           that
           custome
           is
           not
           the
           pattern
           by
           which
           it
           is
           to
           be
           regulated
           ,
           For
           otherwise
           it
           were
           very
           tyrannous
           ,
           for
           Christ
           to
           impose
           a
           Law
           on
           mens
           consciences
           ,
           to
           practise
           a
           rite
           after
           a
           pattern
           altogether
           unknown
           ,
           and
           not
           so
           much
           as
           directed
           to
           .
           To
           say
           the
           first
           writers
           and
           readers
           of
           the
           New
           Testament
           knew
           the
           Jewish
           customes
           ,
           is
           nothing
           to
           us
           ,
           unless
           they
           had
           told
           us
           what
           they
           were
           ,
           and
           that
           wee
           are
           to
           follow
           them
           .
           And
           if
           they
           did
           not
           tell
           us
           ,
           they
           dealt
           unfaithfully
           in
           not
           doing
           that
           which
           was
           necessary
           to
           bee
           done
           for
           our
           information
           .
           5.
           
           The
           declarations
           in
           the
           Jewish
           writers
           cannot
           be
           our
           Directory
           unless
           we
           were
           directed
           to
           them
           as
           our
           rule
           ,
           or
           they
           were
           as
           the
           Canonical
           Scriptures
           to
           us
           .
           6.
           
           The
           Jewish
           writers
           which
           mention
           this
           custome
           are
           later
           writers
           then
           the
           Apostles
           time
           ,
           and
           therefore
           they
           could
           not
           bee
           the
           Directory
           ,
           except
           we
           were
           referred
           to
           them
           by
           prognostication
           .
           7.
           
           The
           Jewish
           writers
           could
           not
           be
           a
           Directory
           ,
           except
           they
           could
           be
           had
           and
           read
           by
           those
           that
           need
           information
           from
           them
           .
           But
           how
           few
           of
           those
           millions
           of
           Christians
           and
           Preachers
           ,
           who
           have
           need
           of
           direction
           in
           this
           thing
           ,
           have
           heard
           much
           less
           have
           read
           ,
           the
           Jewish
           writers
           ,
           the
           
             Talmud
             ,
             Gemara
             ,
             Maimonides
          
           ?
           8.
           
           How
           uncertain
           are
           their
           determinations
           ,
           even
           to
           those
           that
           read
           them
           ,
           how
           cross
           one
           to
           another
           ,
           appears
           somewhat
           by
           
           what
           is
           said
           before
           .
           9.
           
           Their
           intimations
           of
           this
           custome
           are
           but
           obscure
           ,
           and
           their
           declarations
           in
           sundry
           of
           the
           points
           in
           difference
           with
           so
           little
           evidence
           ,
           that
           such
           as
           Dr.
           H.
           and
           Mr.
           Selden
           d●ffer
           about
           them
           .
           10.
           
           The
           indications
           in
           Scripture
           Joh.
           3.5
           ,
           10.
           are
           not
           such
           but
           that
           (
           as
           hath
           been
           shewed
           )
           it
           may
           well
           be
           doubted
           ,
           whether
           they
           point
           at
           the
           custome
           of
           baptizing
           for
           initiating
           into
           Covenant
           ,
           or
           another
           usage
           at
           the
           birth
           of
           infants
           .
           11.
           
           The
           matter
           it self
           speaketh
           not
           at
           all
           to
           us
           who
           know
           not
           the
           usage
           .
           12.
           
           The
           Dr.
           himsel●
           saith
           p.
           8.
           here
           ,
           
             It
             is
             highly
             unreasonable
             that
             an
             institution
             of
             Christs
             ,
             such
             as
             each
             Sacrament
             is
             ,
             should
             be
             judged
             of
             by
             any
             other
             rule
             ,
             but
             either
             the
             words
             wherein
             the
             institution
             is
             set
             down
             ,
             or
             by
             the
             records
             of
             the
             practise
             ,
             whether
             of
             Christ
             or
             the
             Apostles
             ,
          
           therefore
           it
           is
           highly
           unreasonable
           that
           the
           controversie
           of
           infant
           Baptism
           should
           be
           judged
           by
           Jewish
           writers
           .
           13.
           
           If
           
             Christs
             sole
             authority
             ,
             and
             practise
             of
             his
             Apostles
             ,
             be
             sufficient
             Dire●●ory
             for
             Christians
             in
             the
             use
             of
             Batism
             ,
          
           as
           the
           Dr.
           saith
           here
           ,
           he
           doth
           very
           ill
           to
           make
           the
           Jewish
           custome
           not
           known
           but
           by
           Jewish
           writers
           of
           dubious
           credit
           the
           pattern
           of
           it
           ,
           and
           to
           expound
           Christs
           institution
           by
           it
           ,
           as
           if
           the
           Dial
           were
           to
           be
           set
           by
           the
           clock
           ,
           and
           not
           the
           clock
           by
           the
           Dial
           ;
           and
           all
           the
           Drs.
           pains
           about
           the
           Jewish
           custome
           of
           baptising
           is
           superfluous
           ,
           and
           so
           one●ous
           to
           the
           reader
           ;
           and
           his
           way
           of
           probation
           of
           infant
           Baptism
           ,
           which
           he
           counts
           more
           perfect
           then
           other
           ways
           ,
           is
           found
           to
           be
           most
           imperfect
           and
           of
           no
           validity
           ,
           but
           meerly
           delusory
           .
        
         
           I
           added
           4.
           
           The
           institution
           and
           practise
           would
           have
           been
           conformable
           to
           it
           .
           The
           Dr.
           tels
           me
           ,
           
             And
             so
             I
             say
             and
             have
             made
             it
             cleur
             that
             it
             was
             ,
             as
             far
             as
             to
             the
             controversie
             in
             hand
             we
             are
             or
             can
             bee
             concerned
             in
             it
             .
          
           To
           which
           I
           return
           ▪
           1.
           
           That
           if
           the
           Jewish
           custome
           were
           the
           pattern
           whence
           Christ
           copied
           out
           Baptism
           ,
           it
           was
           so
           in
           all
           things
           ,
           or
           else
           it
           was
           not
           the
           pattern
           ,
           no
           man
           calls
           that
           the
           pattern
           ,
           which
           having
           many
           particuiars
           in
           it
           ,
           is
           followed
           but
           in
           one
           .
           2.
           
           The
           Dr.
           hath
           not
           made
           it
           appear
           by
           any
           testimony
           of
           Scripture
           or
           Father
           ,
           but
           onely
           by
           his
           own
           confident
           speeches
           ,
           that
           ever
           Christ
           copied
           out
           his
           institution
           of
           Baptism
           from
           the
           Jewish
           custome
           ,
           or
           if
           he
           did
           ,
           it
           is
           most
           evident
           both
           from
           the
           Commission
           Matth.
           28.19
           .
           and
           from
           all
           the
           practise
           in
           the
           New
           Testament
           ,
           if
           he
           altered
           it
           in
           any
           thing
           he
           altered
           it
           in
           this
           thing
           ;
           though
           the
           Dr.
           would
           face
           us
           down
           ,
           
             He
             hath
             made
             clear
          
           (
           by
           nothing
           but
           his
           own
           sayings
           )
           
             that
             the
             institution
             and
             practise
             of
             Christ
             and
             his
             Apostles
             have
             been
             conformable
             to
             it
             ,
             as
             far
             as
             to
             the
             controversie
             in
             hand
             he
             is
             or
             can
             bee
             concerned
             in
             it
             .
          
           Yet
           he
           hath
           so
           much
           ingenuity
           as
           to
           add
           ,
           
             But
             saith
             Mr.
          
           T.
           
             the
             contrary
             appears
             ,
             adding
             one
             main
             instance
             of
             the
             inconformity
             ,
             and
          
           14.
           
             lesser
             disparities
             ;
             The
             main
             disparity
             ,
             saith
             he
             ,
             is
             in
             their
             baptizing
             no
             infants
             of
             the
             Gentile
             at
             their
             first
             conversions
             ,
             whereas
             the
             Jews
             baptized
             onely
             the
             Gentiles
             infants
             at
             their
             first
             proselyting
             ,
             not
             the
             infants
             of
             those
             who
             were
             baptized
             in
             infancy
             .
             For
             the
             former
             of
             these
             he
             offers
             no
             manner
             of
             proof
             beyond
             his
             own
             affirmation
             ,
             and
             therefore
             it
             is
             sufficient
             to
             deny
             it
             ▪
             a●
             he
             knowes
             we
             do
             ,
             and
             evidently
             begs
             the
             question
             in
             assuming
             and
             not
             offering
             any
             proof
             to
             the
             contrary
             .
          
        
         
           Answ.
           This
           is
           refuted
           so
           fully
           by
           all
           the
           fore
           going
           Sections
           of
           that
           Book
           of
           mine
           to
           which
           he
           answers
           ,
           and
           the
           confessions
           of
           my
           Antagonists
           ,
           
           and
           the
           story
           of
           the
           New
           Testament
           all
           along
           ,
           besides
           what
           is
           said
           in
           this
           part
           of
           the
           
             Review
             ,
             sect
          
           .
           52.94
           .
           that
           I
           think
           the
           Dr.
           hardly
           could
           say
           this
           without
           reluctancy
           of
           conscience
           .
           That
           he
           denied
           ,
           that
           at
           their
           first
           conversions
           no
           infants
           of
           the
           Gentiles
           were
           baptized
           by
           the
           Apostles
           I
           did
           not
           know
           ,
           yea
           I
           had
           reason
           from
           his
           own
           words
           
             Letter
             of
             resolut
             .
             qu.
          
           4.
           §
           ▪
           21●
           to
           conceive
           he
           did
           not
           deny
           it
           ,
           forasmuch
           as
           if
           any
           place
           did
           evince
           the
           baptizing
           of
           infants
           of
           Gentiles
           at
           their
           first
           conversion
           ,
           they
           must
           be
           those
           places
           Acts
           16.33
           .
           1
           Cor.
           1.16
           .
           Yet
           the
           Dr.
           saith
           ,
           
             the
             mention
             in
             Scripture
             of
             the
             Apostles
             baptizing
             a
             whole
             houshold
             at
             once
             ,
          
           Acts
           16.33
           .
           
             is
             not
             of
             it self
             demonstrative
             or
             convincing
             :
             because
             that
             wider
             phrase
             may
             possibly
             be
             restrained
             to
             those
             that
             heard
             and
             believed
             in
             that
             family
             ,
             and
             it
             is
             not
             certain
             of
             either
             of
             these
             ,
             the
             Go●lers
             or
          
           Stephanus
           
             houshold
             ,
             that
             they
             had
             any
             so
             young
             as
             infants
             in
             their
             family
             ;
             therefore
             it
             is
             confessed
             ,
             that
             no
             concluding
             argument
             can
             be
             deduced
             thence
             .
          
           If
           he
           deny
           it
           now
           he
           affirms
           the
           contrary
           ,
           and
           so
           is
           to
           prove
           it
           ,
           which
           that
           he
           either
           hath
           done
           or
           ever
           will
           ,
           I
           do
           not
           imagine
           .
           A
           negative
           argument
           from
           Divine
           testimony
           in
           this
           case
           is
           demonstrative
           ,
           till
           the
           contrary
           be
           made
           good
           .
        
         
           The
           Dr.
           adds
           ,
           
             For
             the
             second
             ,
             that
             of
             the
             Jewish
             practise
             he
             pretends
             no
             more
             then
             what
             hee
             had
             before
             cited
             by
             reference
             (
             but
             now
             sets
             down
             in
             words
             )
          
           viz.
           
             the
             affirmation
             of
             Mr.
          
           Selden
           .
           
             But
             I
             have
             already
             shewed
             how
             groundless
             that
             affirmation
             of
             Mr.
          
           S.
           
             was
             ,
             as
             to
             the
             native
             Jews
             children
             ,
             who
             were
             still
             baptized
             after
             the
             giving
             of
             the
             Law.
             And
             the
             same
             I
             now
             add
             for
             the
             children
             of
             those
             Proselytes
             who
             had
             been
             baptized
             in
             infancy
             there
             appears
             not
             the
             least
             proof
             of
             this
             from
             the
             Jewish
             writers
             ,
             who
             are
             the
             onely
             competent
             witnesses
             in
             it
             .
          
        
         
           Answ.
           If
           there
           were
           no
           more
           proof
           brought
           then
           what
           hath
           been
           ,
           that
           the
           Jews
           baptizing
           the
           infants
           at
           first
           Proselytism
           ,
           and
           the
           Apostles
           no
           infants
           at
           first
           conversion
           ,
           it
           were
           proved
           ;
           that
           the
           Apostles
           practise
           of
           baptism
           was
           not
           conformable
           to
           the
           Jewish
           custome
           :
           And
           for
           the
           other
           point
           ,
           Mr.
           Seldens
           affirmation
           is
           in
           the
           judgement
           of
           such
           as
           knew
           both
           ,
           as
           good
           as
           Dr.
           Hammonds
           negation
           .
           I
           confess
           I
           have
           not
           those
           Jewish
           writers
           he
           refers
           to
           ,
           nor
           some
           Books
           of
           Mr.
           
             Selden
             de
             successione
             in
             bona
             defuncti
             ,
          
           c.
           26.
           lib.
           1.
           
             de
             successione
             in
             Pontificatu
             cap.
          
           2.
           in
           which
           by
           his
           reference
           I
           guess
           he
           hath
           more
           ●ully
           handled
           this
           point
           ,
           yet
           do
           I
           imagin
           ,
           that
           knowing
           the
           accurateness
           of
           the
           writer
           ,
           any
           Reader
           will
           conceive
           that
           he
           had
           clear
           evidence
           for
           what
           he
           wrote
           ,
           or
           else
           he
           would
           not
           have
           so
           often
           and
           so
           plainly
           avouched
           it
           ,
           that
           the
           children
           of
           Proselytes
           after
           the
           first
           baptizing
           were
           not
           baptized
           ,
           but
           onely
           circumcised
           according
           to
           the
           Jewish
           custome
           .
        
         
           But
           the
           Dr.
           saith
           ,
           
             But
             for
             the
             contrary
             ,
             I
             propose
             these
             two
             testinies
             taken
             notice
             of
             by
             Mr.
             S.
             himself
             
               de
               Synedr
               .
               c.
            
             3.
             
               out
               of
               Gemara
               Babylon
            
             .
             He
             wants
             the
             right
             of
             a
             Proselyte
             for
             ever
             ,
             unless
             he
             be
             baptized
             and
             circumcised
             .
             Here
             Baptism
             and
             Circumcision
             are
             joyned
             together
             ,
             as
             equally
             necessary
             to
             a
             Proselyte
             and
             that
             for
             ever
             .
             And
             Circumcision
             there
             is
             no
             doubt
             was
             to
             be
             received
             by
             every
             male
             ,
             no●
             onely
             at
             their
             first
             comming
             to
             the
             Church
             of
             the
             ●ews
             ,
             at
             their
             first
             Proselytism
             ,
             but
             through
             all
             posterities
             ,
             every
             child
             of
             a
             Proselyte
             
             that
             was
             not
             circumcised
             ,
             became
             straightwayes
             no
             Proselyte
             .
             And
             then
             sure
             this
             conjunction
             of
             Baptism
             with
             Circumcision
             on
             these
             terms
             of
             equality
             ,
             both
             of
             perpetual
             necessity
             to
             all
             Proselyte●
             ,
             must
             needs
             extend
             the
             Baptism
             as
             well
             as
             the
             Circumcision
             ,
             beyond
             the
             first
             Proselytes
             and
             their
             immediate
             children
             ,
             to
             all
             their
             posterity
             that
             shall
             come
             from
             them
             afterwards
             ,
             for
             to
             all
             those
             belonged
             Circumcision
             .
             So
             again
             in
             the
             same
             place
             ,
             And
             if
             he
             be
             not
             baptized
             ,
             hee
             remains
             a
             Pagan
             or
             Gentile
             ;
             Here
             I
             shall
             ask
             whether
             the
             childe
             of
             a
             Proselyte
             who
             had
             been
             baptized
             in
             his
             infancy
             ,
             were
             to
             be
             a
             Fagan
             for
             ever
             ?
             I
             suppose
             it
             will
             be
             answered
             ,
             no
             ;
             And
             then
             by
             the
             force
             of
             that
             testimony
             of
             Gemara
             I
             conclude
             ,
             therefore
             it
             must
             bee
             supposed
             that
             he
             was
             baptized
             ,
             for
             else
             he
             would
             be
             a
             Pagan
             for
             ever
             .
          
        
         
           Answ.
           It
           were
           very
           strange
           that
           Mr.
           Selden
           should
           in
           the
           same
           chapter
           in
           which
           he
           cites
           those
           words
           ,
           lib.
           1.
           
             de
             Syn●d
             .
             c.
          
           3.
           p.
           35.
           assert
           p.
           28.
           before
           ,
           and
           p.
           41.
           after
           ,
           
             that
             neither
             Jews
             children
             after
             the
             giving
             the
             Law
             ,
             nor
             Proselytes
             children
             after
             their
             first
             Baptism
             ,
             should
             be
             baptized
             ,
          
           if
           the
           words
           there
           did
           import
           the
           contrary
           .
           And
           therefore
           though
           I
           want
           the
           book
           to
           consider
           it
           ,
           yet
           I
           doubt
           not
           the
           sense
           of
           the
           words
           is
           plain
           thus
           ,
           
             that
             the
             Gentile
             who
             is
             not
             baptized
             at
             first
             as
             well
             as
             circumcised
             ,
             wants
             for
             ever
             ,
             not
             onely
             a
             little
             while
             ,
             the
             right
             of
             a
             Proselyte
             ,
          
           and
           is
           the
           very
           same
           which
           both
           Selden
           there
           p.
           39.
           cites
           out
           of
           
             Maimonides
             Issuri
             ●ia
             .
             c.
          
           13
           and
           
             Ainsw
             .
             annot
             .
             on
             Gen.
          
           17.12
           .
           
             A
             stranger
             that
             is
             circumcised
             and
             not
             baptized
             ,
             or
             baptized
             and
             not
             circumcised
             ,
             he
             is
             not
             a
             Proselyte
             till
             he
             be
             both
             circumcised
             and
             baptised
             .
          
           So
           that
           the
           sense
           is
           not
           as
           the
           Dr.
           would
           ,
           that
           no
           Proselytes
           child
           shall
           have
           the
           right
           of
           a
           Proselyte
           ,
           unless
           that
           child
           be
           as
           well
           baptised
           as
           circumcised
           ,
           but
           this
           ,
           that
           he
           that
           at
           his
           first
           Proselytism
           is
           onely
           circumcised
           and
           not
           baptised
           ,
           shall
           still
           want
           the
           right
           of
           a
           Proselyte
           as
           if
           he
           were
           not
           circumcised
           at
           all
           ,
           till
           he
           be
           baptised
           as
           well
           as
           circumcised
           .
           And
           that
           to
           be
           the
           meaning
           ,
           is
           plain
           out
           of
           the
           words
           that
           Selden
           cites
           from
           the
           same
           Book
           p.
           35.
           a
           little
           after
           ,
           where
           
             R.
             Eliezers
             opinion
             being
             that
             a
             person
             may
             be
             a
             Proselyte
             if
             circumcised
             though
             not
             baptised
             ,
             because
             so
             were
             their
             Fathers
             ;
             and
             Rabbi
             J●shuah's
             that
             he
             was
             a
             Proselyte
             who
             was
             baptised
             and
             not
             circumcised
             ,
             because
             so
             were
             their
             mothers
          
           ;
           it
           is
           said
           ,
           
             that
             the
             wise
             men
             nevertheless
             have
             pronounced
             ,
             that
             if
             any
             have
             been
             baptised
             and
             not
             circumcised
             ,
             or
             circumcised
             and
             not
             baptised
             ,
             he
             is
             not
             a
             Proselyte
             till
             he
             is
             as
             well
             baptised
             as
             circumcised
          
           ;
           and
           the
           same
           is
           the
           sense
           of
           the
           other
           speech
           .
           So
           that
           those
           words
           do
           not
           speak
           of
           any
           other
           then
           the
           first
           Proselytes
           Baptism
           of
           that
           race
           ,
           not
           of
           the
           posterity
           ,
           nor
           of
           the
           conjunction
           of
           Baptism
           and
           Circumcision
           but
           at
           the
           first
           entrance
           into
           the
           Covenant
           ;
           and
           therefore
           to
           the
           Drs.
           question
           I
           say
           ,
           the
           posterity
           of
           a
           Proselyte
           were
           Israelites
           not
           Pagans
           ,
           though
           they
           were
           not
           baptised
           in
           their
           own
           persons
           by
           vertue
           of
           the
           parents
           baptism
           ,
           if
           they
           were
           not
           born
           before
           it
           .
        
         
           The
           Dr.
           proceeds
           thus
           ;
           
             Besides
             this
             two
             things
             I
             farther
             add
             ,
             to
             remove
             all
             possible
             force
             of
             this
             suggestion
             ;
             1.
             that
             if
             it
             were
             granted
             in
             the
             full
             latitude
             wherein
             it
             is
             proposed
             ,
             that
             the
             Jews
             baptized
             no
             other
             infants
             of
             Proselytes
             ,
             but
             those
             whom
             they
             had
             at
             their
             first
             conversion
             ;
             yet
             this
             would
             nothing
             profit
             Mr.
             T.
             For
             it
             were
             then
             obvious
             
             to
             affirm
             ,
             that
             Christ
             who
             imitated
             the
             Jews
             in
             that
             ,
             and
             so
             baptised
             the
             children
             of
             Christian
             Proselytes
             ,
             did
             make
             some
             light
             change
             in
             this
             ,
             and
             farther
             then
             the
             pattern
             before
             him
             afforded
             ,
             baptized
             all
             the
             posterity
             that
             should
             succeed
             them
             ,
             and
             were
             born
             in
             the
             Church
             in
             their
             infancy
             also
             ,
             the
             reason
             though
             not
             the
             patte●n
             belonging
             equally
             to
             them
             as
             to
             the
             children
             of
             the
             first
             Proselytes
             ,
             and
             the
             Jewish
             custome
             of
             baptizing
             their
             natives
             infants
             beeing
             fully
             home
             to
             it
             .
          
        
         
           Answ.
           The
           Dr.
           having
           tried
           to
           prove
           the
           posterity
           of
           the
           Proseselytes
           born
           after
           their
           proselytism
           ,
           to
           have
           been
           won●
           to
           bee
           baptized
           by
           the
           Jews
           ,
           but
           distrusting
           it's
           likely
           it
           would
           not
           hold
           ,
           yet
           thinks
           to
           use
           another
           engine
           ,
           though
           it
           be
           as
           weak
           as
           the
           rest
           .
           For
           1.
           he
           supposeth
           ,
           
             the
             Jews
             baptised
             native
             Jews
             infants
             after
             the
             giving
             the
             Law
             ,
          
           which
           is
           not
           true
           .
           2.
           
           That
           
             Christ
             imitated
             the
             Jews
             in
             baptising
             Proselytes
             children
             at
             first
             proselytism
             ,
             and
             so
             baptised
          
           the
           
             children
             of
             Christian
             Proselytes
             at
             their
             first
             conversion
             ,
          
           which
           is
           manifestly
           false
           .
           3.
           
           That
           
             the
             Iews
             baptism
             was
             the
             pattern
             before
             Christ
             ,
          
           which
           is
           the
           thing
           in
           question
           .
           4.
           
           That
           
             some
             children
             are
             born
             in
             the
             Church
             Christians
             ,
          
           which
           is
           a
           mistake
           .
           5.
           
           That
           
             he
             made
             some
             light
             change
             in
             that
             of
             not
             baptising
             Proselytes
             posterity
             ,
             and
             farther
             then
             the
             pattern
             before
             him
             afforded
             ,
             baptised
             all
             the
             posterity
             that
             should
             succeed
             them
             ,
             and
             were
             born
             in
             the
             Church
             in
             their
             infancy
             also
             .
          
           Which
           is
           a
           palpable
           falshood
           ,
           it
           being
           certain
           that
           Christ
           baptized
           none
           ,
           nor
           appointed
           the
           baptizing
           of
           any
           Christians
           infants
           ,
           and
           is
           against
           the
           Dr.
           For
           1.
           if
           the
           custome
           were
           changed
           by
           Christ
           ,
           then
           it
           was
           not
           the
           pattern
           .
           2.
           
           The
           same
           proofs
           which
           shew
           a
           change
           in
           this
           ,
           shew
           as
           much
           a
           change
           in
           the
           other
           .
           3.
           
           This
           change
           is
           ill
           called
           a
           light
           change
           ,
           which
           made
           so
           large
           a
           perpetual
           addition
           .
           4.
           
           If
           the
           pattern
           did
           not
           belong
           equally
           to
           all
           the
           Christians
           posterity
           ,
           as
           to
           the
           children
           of
           the
           first
           Proselytes
           ,
           then
           the
           reason
           did
           not
           belong
           to
           them
           ,
           sith
           the
           pattern
           according
           to
           the
           Dr.
           is
           all
           or
           the
           main
           reason
           ,
           basis
           or
           foundation
           of
           infant
           Baptism
           with
           him
           .
           6.
           
           It
           is
           also
           false
           ,
           that
           
             the
             reason
             of
             baptising
          
           the
           
             after
             children
             of
             Proselytes
             ,
             or
             the
             native
             Iews
             infants
             after
             the
             giving
             of
             the
             Law
             was
             as
             before
             ,
          
           sith
           the
           reason
           of
           Baptism
           given
           by
           the
           Rabbins
           is
           the
           uncleanness
           of
           the
           baptized
           ,
           which
           they
           deny
           of
           native
           Jews
           after
           the
           giving
           the
           Law
           ,
           and
           of
           proselytes
           posterity
           born
           after
           their
           baptism
           .
           So
           that
           it
           may
           be
           easily
           perceived
           ,
           that
           the
           Dr.
           hath
           not
           avoided
           the
           force
           of
           my
           objection
           against
           the
           Jews
           baptizing
           being
           Christs
           pattern
           ,
           but
           heaped
           up
           many
           mistakes
           ,
           and
           some
           against
           himself
           .
        
         
           
             2dly
             ,
             
               saith
               he
            
             ,
             that
             it
             being
             by
             all
             granted
             ,
             that
             the
             children
             which
             the
             Proselytes
             had
             ,
             at
             their
             first
             proselytism
             were
             baptized
             among
             the
             Jews
             ;
             this
             is
             as
             evident
             a
             confutation
             of
             the
             Antipaedobaptist
             ,
             and
             so
             of
             Mr.
             T.
             as
             it
             would
             if
             all
             their
             infants
             to
             all
             posterity
             were
             baptized
             ;
             For
             by
             that
             very
             baptising
             of
             the
             infants
             at
             their
             first
             Proselytism
             ,
             it
             appears
             that
             infants
             may
             be
             baptized
             ,
             for
             I
             hope
             those
             Proselytes
             infants
             are
             infants
             ;
             And
             if
             any
             infants
             may
             and
             ought
             to
             be
             baptized
             ,
             then
             are
             all
             their
             pretensions
             destroyed
             ,
             whose
             onely
             interest
             it
             is
             to
             evince
             ,
             
               that
               no
               inf●nts
               most
               or
               may
               be
               baptised
               .
            
             And
             I
             hope
             this
             will
             be
             of
             some
             use
             to
             Mr.
             T.
             when
             he
             shall
             have
             considered
             it
             .
          
        
         
         
           Answ.
           It
           is
           so
           ,
           for
           thereby
           I
           perceive
           the
           inconsiderateness
           and
           va●●ty
           of
           the
           Drs.
           writing
           .
           ●
           grant
           the
           one
           confutes
           me
           as
           well
           as
           the
           other
           ,
           that
           is
           not
           at
           all
           .
           For
           what
           consequence
           is
           in
           this
           ,
           I
           grant
           the
           Jews
           baptized
           Proselytes
           children
           at
           first
           proselytism
           ,
           and
           this
           they
           did
           according
           to
           their
           custome
           ;
           therefore
           ●
           must
           grant
           that
           some
           infants
           of
           Christians
           may
           and
           ought
           to
           be
           baptized
           by
           Christian
           baptism
           ?
           Did
           I
           ever
           grant
           that
           the
           Jewish
           baptism
           of
           any
           infants
           is
           to
           be
           our
           pattern
           ,
           or
           was
           Christs
           pattern
           ?
           Yea
           ,
           do
           I
           not
           dispute
           against
           it
           ?
           What
           a
           frivolous
           reason
           is
           this
           of
           so
           famous
           a
           Dr.
           
             For
             by
             that
             very
             baptising
             of
             the
             infants
             at
             their
             first
             proselytism
             ,
             it
             appears
             that
             infants
             may
             be
             baptized
             ,
             for
             I
             hope
             those
             Proselytes
             infants
             are
             infants
             ?
          
           How
           doth
           it
           appear
           that
           what
           the
           Jews
           did
           we
           may
           do
           ?
           Were
           infants
           of
           Proselytes
           to
           be
           baptized
           because
           they
           were
           infants
           ?
           or
           are
           our
           infants
           to
           be
           baptized
           because
           infants
           ,
           as
           the
           Drs.
           reason
           intimates
           ?
           To
           omit
           his
           non
           sense
           of
           
             hoping
             that
             infants
             are
             infants
          
           ,
           I
           tell
           him
           that
           I
           have
           considered
           this
           ,
           and
           that
           I
           finde
           it
           
             of
             no
             force
             to
             remove
             my
             suggestion
             ,
          
           that
           
             my
             pretensions
             are
             not
             destroyed
          
           ,
           but
           that
           he
           hath
           shewed
           more
           futility
           in
           this
           passage
           ,
           so
           seriously
           presented
           to
           my
           consideration
           ,
           then
           I
           should
           easily
           have
           imagined
           in
           such
           a
           man
           as
           he
           is
           .
        
         
           But
           yet
           the
           Dr.
           adds
           ,
           
             The
             onely
             way
             Mr.
          
           T.
           
             hath
             to
             confirm
             this
             of
             the
             Jews
             not
             baptising
             any
             infants
             of
             Proselytes
             born
             after
             their
             fi●st
             conversion
             ,
             and
             baptism
             is
             the
             resolution
             of
             the
             Jews
             ,
             that
             if
             a
             woman
             great
             with
             child
             became
             a
             Proselyte
             and
             were
             baptized
             ,
             her
             child
             needs
             not
             baptism
             when
             't
             is
             born
             .
             And
             this
             I
             had
             cited
          
           §
           .
           109.
           
             out
             of
             the
             Rabbins
             ,
             and
             so
             indeed
             I
             find
             it
             in
          
           Maimonides
           ▪
           tit
           .
           Isuribia
           .
           c.
           13.
           
           
             But
             I
             cannot
             think
             that
             (
             whether
             true
             or
             false
             )
             a
             sufficient
             proof
             to
             infer
             the
             conclusion
             ;
             For
             the
             Jewish
             Drs.
             might
             probably
             thus
             resolve
             upon
             this
             other
             ground
             ,
             because
             the
             mother
             and
             the
             child
             in
             her
             womb
             ,
             being
             esteemed
             as
             one
             person
             ,
             the
             woman
             great
             with
             child
             being
             baptized
             ,
             they
             might
             deem
             the
             child
             baptized
             as
             well
             as
             the
             woman
             ,
             and
             not
             account
             it
             needfull
             to
             repeat
             it
             after
             the
             birth
             ,
             which
             yet
             (
             by
             the
             way
             )
             it
             seeems
             they
             would
             have
             done
             ,
             if
             they
             had
             not
             deemed
             the
             child
             all
             one
             with
             the
             mother
             ,
             and
             consequently
             they
             must
             bee
             supposed
             to
             baptise
             those
             children
             which
             were
             begotten
             to
             the
          
           Proselyte
           
             after
             the
             time
             of
             his
             or
             her
             first
             conversion
             and
             baptism
             .
             And
             accordingly
             the
             Christian
             Doctors
             in
             the
             Councel
             of
          
           Neocaesare●
           can
           .
           6.
           
             having
             resolved
             the
             contrary
             to
             that
             Jewish
          
           hypothesis
           ,
           viz.
           That
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           the
           mother
           that
           bears
           the
           child
           differs
           from
           the
           child
           ,
           or
           is
           not
           at
           all
           one
           with
           it
           ;
           
             and
             her
             confession
             in
             baptism
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             proper
             or
             particular
             to
             her self
             ,
             and
             belongs
             not
             to
             the
             childe
             in
             her
             womb
             ,
             give
             the
          
           (
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           the
           woman
           that
           is
           with
           child
           ,
           
             and
             is
             then
             converted
             to
             the
             Faith
             ,
             leave
             to
             be
             baptised
             when
             she
             pleases
             ,
             supposing
             that
             the
             child
             which
             then
             she
             carries
             ,
             shall
             ,
             notwithstanding
             her
             baptism
             ,
             then
             be
             its
             self
             baptised
             after
             its
             birth
             .
             Which
             as
             it
             is
             a
             clear
             answer
             to
             the
             argument
             deduced
             from
             the
             resolution
             of
             the
             Jews
             in
             that
             point
             ,
             so
             't
             is
             moreover
             an
             evidence
             how
             little
             of
             proof
             Mr.
          
           T.
           
             had
             either
             from
             his
             own
             observation
             ,
             or
             Mr.
          
           Seldens
           
             Testimonies
             ,
             from
             all
             which
             he
             can
             produce
             no
             other
             but
             this
             ,
             which
             in
             the
             sound
             is
             so
             far
             from
             affirming
             what
             he
             would
             have
             ,
             and
             upon
             examination
             is
             found
             to
             conclude
             the
             contrary
             .
          
        
         
         
           Answ.
           The
           Dr.
           hath
           a
           strange
           fancy
           ,
           to
           think
           he
           can
           conclude
           the
           contrary
           to
           what
           I
           infer
           from
           those
           words
           of
           the
           Jewish
           Drs.
           that
           when
           they
           resolve
           the
           child
           needs
           not
           be
           baptized
           ,
           therefore
           they
           were
           wont
           to
           bap●ize
           the
           children
           of
           Proselytes
           born
           after
           their
           proselytism
           ,
           As
           if
           the
           Jewish
           custome
           were
           contrary
           to
           their
           Drs.
           resolution
           ,
           when
           they
           say
           it
           needs
           not
           ,
           yet
           they
           should
           do
           it
           ;
           if
           so
           ,
           how
           vainly
           doth
           the
           Dr.
           talk
           but
           a
           little
           before
           ,
           that
           
             The
             Jewish
             writers
             are
             the
             onely
             competent
             witnesses
             in
             this
             thing
             ]
             and
             proves
             all
             along
             this
             Chapter
             their
             custome
             by
             these
             very
             writers
             ?
          
        
         
           But
           let
           's
           heed
           his
           reason
           ;
           
             the
             Jewish
             Drs.
             might
             resolve
             it
             upon
             another
             ground
             ,
             the
             childs
             being
             one
             with
             the
             mother
             ,
             and
             so
             the
             b●ptism
             needless
             to
             that
             child
             ,
             which
             yet
             by
             the
             way
             (
             or
             rather
             out
             of
             the
             way
             )
             it
             seems
             they
             would
             have
             done
             ,
             if
             they
             had
             not
             deemed
             the
             childe
             all
             one
             with
             the
             mother
             ,
             and
             consequently
             other
             children
             must
             be
             supposed
             to
             be
             baptized
             .
             ]
          
           So
           the
           Dr.
           upon
           an
           imaginary
           ground
           ,
           of
           which
           he
           brings
           no
           proof
           or
           shew
           of
           proof
           ,
           and
           a
           conjecture
           of
           his
           own
           ,
           that
           seems
           to
           him
           but
           to
           none
           else
           ,
           infers
           downright
           
             they
             must
             be
             supposed
             to
             baptise
             other
             children
             .
          
           It
           must
           be
           so
           ,
           because
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           he
           is
           a
           Rabbin
           ,
           Dr.
           chair
           ,
           of
           the
           
             irrefragabilis
             Magister
             noster
          
           ;
           if
           he
           say
           the
           right
           hand
           is
           the
           left
           we
           must
           say
           so
           too
           ▪
           But
           yet
           I
           am
           
             Joannes
             ad
             appositum
          
           ,
           and
           think
           I
           have
           better
           cards
           to
           shew
           for
           my
           inference
           then
           Dr.
           H.
           for
           his
           ▪
           Mr.
           Selden
           who
           is
           also
           
             Joannes
             ad
             oppositum
             l.
          
           2.
           
             de
             jure
             nat
          
           .
           &c.
           c.
           4.
           p.
           170.
           speaks
           not
           doubtfully
           like
           Dr.
           H.
           when
           he
           puts
           in
           hi●
           
             parenthesis
             (
             whether
             true
             or
             false
             )
          
           but
           cites
           
             Gema●
             .
             Babylon
             .
             ad
             Tit.
             Jabim
             .
             cap.
          
           8.
           fol.
           78.
           a
           and
           
             Maimonides
             halach
             Isuri
             bia
             .
             c.
          
           13.
           
           
             Shulcan
             Aruch
             lib.
             Jore
             Dea
             cap.
          
           268.
           b
           and
           having
           set
           down
           the
           Jewish
           Doctors
           resolution
           ,
           that
           
             if
             a
             woman
             great
             with
             childe
             be
             made
             a
             Proselyte
             ,
             and
             so
             received
             by
             baptism
             ,
             her
             child
             needs
             not
             baptism
             ;
             ]
          
           he
           adds
           ,
           
             nimirum
             ex
             co
             quod
             nata
             est
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             seu
             in
             sanctita●e
             matris
             aut
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             ejus
             Judaismo
             (
             nam
             hisce
             sic
             ut
             untur
             vocibus
             )
             Proselyti
             seu
             matris
             conditionem
             induebat
             ,
          
           that
           is
           ,
           
             to
             wit
             because
             in
             as
             much
             as
             it
             was
             born
             in
             the
             holiness
             of
             the
             mother
             ,
             or
             in
             her
             Judaism
             (
             for
             so
             they
             use
             these
             words
             )
             it
             put
             on
             the
             condition
             of
             the
             mother
             ,
             ]
          
           that
           is
           ,
           was
           holy
           ,
           or
           a
           Jew
           as
           the
           mother
           ,
           and
           so
           needed
           not
           baptism
           ,
           which
           plainly
           shews
           they
           counted
           not
           their
           children
           who
           were
           holy
           ,
           or
           Jews
           born
           after
           the
           parents
           bap●ism
           to
           need
           baptism
           ,
           and
           consequently
           did
           not
           bap●ize
           them
           .
           Nor
           doth
           the
           resolution
           of
           the
           
             Council
             of
             Neocaesarea
          
           any
           whit
           help
           the
           Doctour
           .
           For
           what
           consequence
           is
           in
           this
           ,
           there
           were
           some
           Christians
           in
           the
           4th
           ▪
           Century
           since
           Christ
           ,
           who
           did
           imagine
           the
           mothers
           baptism
           might
           serve
           for
           the
           child
           ,
           perhaps
           (
           for
           that
           's
           the
           Drs.
           conjecture
           onely
           )
           because
           they
           thought
           the
           child
           and
           mother
           one
           ,
           therefore
           the
           Jewish
           Drs.
           resolution
           is
           upon
           that
           ground
           ,
           and
           to
           be
           limited
           to
           those
           onely
           ?
           And
           for
           the
           Drs.
           mention
           of
           the
           words
           of
           the
           Council
           ,
           it
           is
           against
           himself
           ,
           though
           imperfectly
           done
           ;
           For
           1.
           it
           supposeth
           ,
           
             the
             mother
             that
             bears
             the
             child
             differs
             from
             the
             child
             ,
             and
             her
             confession
             in
             Baptism
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             proper
             or
             particular
             to
             her self
             ,
             and
             belongs
             not
             to
             the
             childe
             in
             her
             womb
             ;
             ]
          
           Therefore
           according
           to
           the
           resolution
           of
           that
           Council
           in
           Baptism
           ,
           the
           parent
           and
           childe
           are
           not
           one
           ,
           nor
           the
           parents
           confession
           of
           faith
           stands
           
           for
           the
           child
           .
           2.
           
           It
           expresly
           affirmeth
           two
           things
           which
           quite
           destroy
           Paedobaptists
           principles
           .
           1.
           
           That
           
             in
             baptism
             she
             that
             bringeth
             forth
             communicates
             nothing
             to
             the
             child
             brought
             forth
             ,
          
           therefore
           the
           parents
           faith
           or
           baptism
           communicates
           no
           priviledge
           ,
           or
           right
           of
           baptism
           to
           the
           child
           .
           2.
           
           That
           
             every
             ones
             free
             choise
             in
             confession
             is
             shewn
             or
             to
             be
             shewn
             in
             baptism
          
           ;
           the●efore
           no
           child
           is
           to
           b●
           baptized
           according
           to
           that
           Councils
           determination
           ,
           but
           upon
           its
           own
           confession
           out
           of
           free
           choise
           shewed
           or
           signified
           by
           it self
           .
           But
           of
           this
           Canon
           I
           have
           said
           something
           before
           .
           By
           this
           which
           is
           said
           i●
           appears
           how
           far
           the
           Dr.
           hath
           bin
           from
           giving
           a
           
             clear
             answer
             to
             the
             ●●gument
          
           ,
           or
           examining
           any
           thing
           (
           as
           it
           was
           fi●
           he
           should
           and
           that
           rather
           he
           hath
           so
           handled
           this
           point
           ,
           as
           if
           his
           study
           were
           like
           Protagoras
           in
           
             Gellius
             ,
             to
             make
             a
             bad
             cause
             to
             seem
             good
             ,
          
           or
           Anaxagoras
           to
           prove
           snow
           black
           .
        
         
           ●ect
           .
           6.
           
           The
           Dr.
           writes
           thus
           ;
           
             This
             grand
             disparity
             then
             being
             cleared
             to
             be
             Mr.
             T.
             his
             mistake
             ,
             I
             shall
             not
             need
             to
             attend
             his
             other
             instances
             of
             disparity
             ,
             this
             accord
             which
             hath
             been
             already
             mentioned
             and
             vindicated
             ,
             bein●
             sufficient
             to
             my
             pretensions
             ,
             and
             no
             concernment
             of
             mine
             obliging
             me
             to
             believe
             or
             affirm
             ,
             that
             the
             parallel
             holds
             any
             farther
             then
             Christ
             was
             please●
             it
             should
             ,
             and
             of
             that
             we
             are
             to
             judge
             by
             what
             the
             Scriptures
             or
             ancient
             Church
             tels
             us
             was
             the
             practice
             of
             him
             o●
             his
             Apostles
             ;
             For
             1.
             the
             Jews
             I
             doubt
             not
             brought
             in
             many
             things
             of
             their
             own
             devising
             into
             this
             ,
             as
             into
             other
             institutions
             of
             Gods
             ,
             and
             the
             later
             Jews
             more
             ,
             as
             of
             the
             Proselytes
             being
             so
             born
             again
             in
             baptism
             ,
             that
             lying
             with
             his
             natural
             sister
             was
             no
             incest
             ,
             and
             the
             like
             :
             And
             2.
             
             Christ
             ,
             I
             doubt
             not
             ,
             changed
             the
             Jewish
             Oeconomy
             in
             many
             things
             ,
             as
             in
             laying
             aside
             Circumcision
             ,
             in
             commissionating
             his
             Disciples
             to
             baptize
             (
             and
             they
             leaving
             it
             in
             the
             hands
             of
             the
             Bishop
             ,
             and
             those
             to
             whom
             he
             should
             commit
             it
             .
             It
             is
             not
             lawful
             to
             baptize
             without
             the
             Bish●p
             ,
             sai●h
             
               Ignatius
               ,
               Ep
               ad
               Smyrn
               edit
               .
               Voss.
               p.
            
             6.
             )
             whereas
             it
             was
             not
             among
             the
             Jews
             any
             part
             of
             the
             Priests
             office
             ,
             any
             more
             then
             circumcision
             was
             ;
             And
             so
             in
             many
             other
             particulars
             .
             But
             what
             is
             that
             to
             my
             pre●ensions
             ,
             who
             affirm
             no
             more
             of
             the
             accordance
             betwixt
             the
             Jewish
             and
             Christian
             practice
             ,
             then
             either
             by
             some
             indications
             in
             the
             Scrip●u●e
             it self
             ,
             or
             by
             the
             Christian
             Fathers
             deductions
             from
             the
             Apostles
             times
             ,
             appears
             to
             be
             meant
             by
             Christ
             ,
             and
             practised
             by
             the
             Apostles
             ▪
             and
             then
             by
             the
             Jewish
             writers
             is
             as
             evident
             to
             have
             to
             have
             been
             in
             use
             among
             them
             .
             And
             this
             is
             all
             the
             return
             I
             need
             make
             to
             hi●
             fourt●en
             l●sser
             disparities
             ,
             and
             all
             that
             he
             hath
             at
             large
             ende●vo●red
             to
             infer
             from
             the●
             ,
             supp●sing
             and
             granting
             them
             all
             to
             be
             such
             .
          
        
         
           Answ.
           Dr.
           H.
           had
           expresly
           asserted
           the
           ●ewish
           custome
           of
           Baptising
           Proselytes
           ,
           to
           be
           
             the
             pattern
             ,
             whence
             Christian
             Baptism
             was
             copied
             out
             ,
          
           and
           
             what
             is
             set
             down
             in
             the
          
           N.
           T.
           
             i.
             e.
             in
             the
             words
             of
             Christs
             institution
             ,
             or
             in
             his
             or
             the
             Apostles
             practise
             ,
             he
             calls
             a
             copy
             of
             their
             custome
             as
             the
             pattern
             ,
             Letter
             of
             resol
             .
             qu.
          
           4.
           
           §
           .
           24.
           
           And
           what
           was
           the
           Jewish
           custome
           ,
           he
           proves
           onely
           from
           the
           
             Talmud
             ,
             Gemara
             ,
             Maimonides
          
           ,
           or
           other
           Jewish
           writers
           ▪
           and
           says
           p.
           27.
           
             they
             are
             the
             onely
             competent
             witnesses
             in
             it
             ,
          
           which
           if
           so
           ,
           his
           pretensions
           are
           made
           void
           if
           there
           be
           one
           ,
           much
           more
           if
           there
           be
           one
           main
           one
           ,
           and
           14.
           lesser
           disparities
           .
           For
           sure
           what
           is
           a
           pattern
           
           must
           be
           followed
           ,
           and
           is
           in
           all
           ,
           or
           else
           it
           ceaseth
           to
           be
           a
           pattern
           .
           Had
           Moses
           made
           
             that
             which
             was
             shewed
             him
             in
             the
             Mount
             his
             pattern
             ,
          
           if
           he
           had
           onely
           done
           according
           to
           it
           in
           two
           ,
           or
           three
           ,
           or
           one
           thing
           and
           not
           in
           the
           rest
           ?
           Besides
           ,
           how
           doth
           or
           can
           the
           Dr.
           prove
           the
           one
           to
           have
           been
           the
           pattern
           to
           the
           other
           ,
           but
           by
           the
           universal
           conformity
           ▪
           To
           say
           ,
           it
           is
           a
           pattern
           when
           they
           agree
           in
           one
           or
           two
           things
           and
           differ
           in
           14.
           is
           all
           one
           as
           to
           say
           ,
           a
           womans
           coat
           is
           the
           pattern
           of
           a
           mans
           double●
           ,
           because
           they
           agree
           in
           having
           sleeves
           ,
           or
           a
           Temple
           is
           the
           pattern
           of
           a
           dwelling
           house
           ,
           because
           they
           have
           both
           doors
           and
           windows
           .
           The
           Dr.
           therefore
           doth
           in
           my
           apprehension
           pull
           down
           what
           he
           hath
           all
           this
           while
           been
           erecting
           ,
           by
           his
           acknowledging
           both
           
             the
             Jews
             bringing
             in
             many
             things
             of
             their
             own
             devising
             otherwise
             then
             Christ
             appointed
             ,
             and
             Christs
             changing
             their
             Oecomy
             in
             many
             things
             ,
             and
             making
             the
             accordance
             no
             further
             then
             Christ
             was
             pleased
             it
             should
             hold
             ,
             and
             of
             that
             we
             are
             to
             judge
             by
             what
             the
             Scriptures
             or
             ancient
             Church
             tels
             us
             ,
             was
             the
             practise
             of
             him
             or
             his
             Apostles
             .
          
           For
           1.
           then
           it
           will
           follow
           ,
           that
           infant
           Baptism
           c●n
           never
           be
           proved
           to
           be
           from
           Christ
           or
           the
           Apostles
           ,
           sith
           it
           can
           never
           be
           proved
           that
           they
           practised
           it
           or
           appointed
           it
           to
           be
           practised
           according
           to
           the
           Jewish
           custome
           .
           2.
           
           The
           Dr.
           hath
           meerly
           abused
           h●s
           Reader
           ,
           endeavouring
           to
           possess
           him
           ,
           as
           if
           infant
           Baptism
           might
           be
           better
           p●oved
           ●rom
           the
           Jewish
           ●ustome
           in
           their
           writ●rs
           ,
           then
           from
           the
           Scripture
           ;
           and
           yet
           in
           the
           conclusion
           ,
           the
           Jewish
           custome
           is
           disclaimed
           as
           a
           pattern
           ,
           any
           farther
           then
           the
           Scriptures
           or
           ancient
           Church
           tell
           us
           was
           the
           practise
           of
           him
           or
           his
           Apostles
           ,
           and
           by
           pretending
           that
           to
           be
           p●t●ern
           ,
           which
           is
           not
           to
           be
           followed
           any
           farther
           then
           we
           may
           judge
           by
           another
           Directory
           Christ
           was
           pleased
           it
           should
           hold
           .
           I
           let
           pass
           what
           the
           Dr.
           saith
           ,
           
             of
             Christs
             commissionating
             his
             Disciples
             to
             baptize
             ,
             and
             they
             leaving
             it
             in
             the
             hands
             of
             the
             Bishop
             ,
             and
             those
             to
             whom
             he
             should
             commit
             it
             ,
          
           as
           not
           pertinent
           to
           the
           present
           business
           ,
           though
           otherwise
           many
           things
           might
           ●hence
           be
           gathered
           ,
           to
           shew
           that
           Bishops
           were
           not
           such
           in
           late
           dayes
           as
           they
           were
           anciently
           ,
           or
           they
           were
           very
           negligent
           in
           committing
           this
           great
           business
           of
           Baptism
           to
           so
           many
           ignorant
           drunken
           Priests
           (
           who
           often
           did
           it
           in
           their
           drink
           )
           which
           should
           have
           been
           done
           by
           themselves
           ,
           and
           consider
           what
           followes
           .
        
         
           
             But
             yet
          
           ,
           saith
           the
           Dr.
           
             it
             is
             evident
             that
             some
             of
             them
             are
             not
             such
             ;
             As
             when
             he
             saith
             ,
             the
             Baptism
             of
             males
             must
             be
             with
             Circumcision
             and
             an
             offering
             ,
             it
             is
             clear
             that
             ,
             though
          
           1.
           
           
             Circumcision
             be
             laid
             aside
             by
             Christ
             ,
             and
          
           2.
           
             when
             it
             was
             used
             it
             had
             nothing
             to
             do
             with
             Baptism
             ,
             yet
             as
             to
             the
             adjoyning
             of
             offering
             or
             sacrifice
             ,
             the
             parallel
             still
             holds
             ,
             the
             prayers
             of
             the
             Church
             being
             the
             Christian
             sacrifice
             ,
             and
             those
             in
             the
             Christian
             Church
             solemnly
             attendant
             on
             the
             administration
             of
             Baptism
             .
          
        
         
           Answ.
           1.
           
           If
           Circumcision
           when
           it
           was
           used
           had
           nothing
           to
           do
           with
           Baptism
           ,
           how
           could
           the
           Dr.
           (
           as
           he
           doth
           here
           ch
           .
           1.
           sect
           .
           1.
           )
           take
           on
           him
           from
           Circumcision
           to
           prove
           (
           no●
           the
           duety
           ,
           yet
           )
           
             the
             lawfulness
             of
             infan●
             Baptism
          
           .
           2.
           
           The
           sacrifice
           which
           was
           required
           at
           the
           initiating
           a
           Proselyte
           ,
           was
           
             a
             burnt
             offering
             of
             a
             beast
             ,
             or
             two
             Turtle
             Doves
             ,
             or
             two
             young
             Pigeons
             ,
             both
             of
             them
             for
             a
             burnt
             offering
             ;
             so
             Maimonides
             tit
             .
             Isuri
             ●i●
             .
             c.
          
           13.
           as
           
             Ainsworth
             annot
             .
             on
             Gen.
          
           17.12
           .
           
             Selden
             de
             syned
             .
             l.
          
           1.
           c.
           3.
           ●ite
           him
           ,
           but
           that
           is
           not
           prayer
           ,
           nor
           is
           it
           any
           more
           agreeable
           to
           the
           
           Jewish
           custome
           to
           use
           prayer
           without
           it
           ,
           then
           to
           use
           circumcision
           of
           the
           heart
           ,
           Col.
           2.11
           .
           without
           the
           outward
           ,
           or
           the
           answer
           of
           a
           good
           conscience
           towards
           God
           without
           baptism
           with
           water
           ;
           and
           yet
           the
           rubrick
           of
           the
           Common
           Prayer
           Book
           in
           private
           Baptism
           allowed
           (
           if
           time
           did
           not
           suffer
           )
           it
           to
           be
           done
           without
           so
           much
           as
           saying
           the
           Lords
           Prayer
           .
        
         
           The
           Dr.
           adds
           .
           
             So
             parallel
             to
             the
             Court
             of
             three
             Israelites
             ,
             by
             the
             confession
             or
             profession
             of
             whom
             (
             saith
             Maimonides
             )
             the
             infant
             was
             baptized
             ,
             we
             have
             now
             not
             onely
             the
             whole
             Church
             ,
             in
             the
             presence
             of
             whom
             ●tis
             publikely
             administred
             ,
             and
             when
             more
             privately
             ,
             yet
             in
             the
             presence
             of
             some
             Christians
             ,
             who
             are
             afterwards
             ,
             if
             there
             be
             any
             doubt
             ,
             to
             testifie
             their
             knowledge
             to
             the
             Church
             ;
             but
             more
             particularly
             the
             Godfathers
             and
             Godmothers
             ,
             being
             themsel●es
             formerly
             baptized
             ,
             do
             represent
             the
             Church
             ,
             and
             the
             Minister
             commissionated
             thereto
             by
             the
             Bishop
             ,
             represents
             the
             Church
             also
             ,
             meaning
             the
             Governors
             thereof
             .
          
        
         
           Answ.
           Though
           Baptism
           by
           women
           and
           others
           not
           commissionated
           by
           a
           Bishop
           have
           heretofore
           been
           tollerated
           ,
           and
           been
           taken
           for
           currant
           Baptism
           ,
           and
           the
           terming
           the
           Governours
           of
           the
           Church
           the
           Church
           ,
           be
           language
           not
           like
           the
           Scripture
           ,
           but
           the
           Canon
           law
           ,
           and
           the
           use
           of
           Gossips
           be
           a
           vain
           device
           ,
           and
           the
           Minister
           commissionated
           by
           the
           Bishop
           ,
           with
           the
           Gossips
           sometimes
           so
           ignorant
           of
           the
           knowledge
           of
           Christ
           ,
           that
           they
           are
           not
           fit
           to
           bee
           among
           Christians
           ,
           nor
           to
           be
           taken
           to
           represent
           a
           Church
           of
           Christ
           ,
           nor
           do
           they
           stand
           under
           that
           notion
           at
           the
           usual
           baby
           sprinkling
           ,
           but
           as
           sureties
           or
           proxies
           to
           the
           child
           ;
           and
           in
           private
           Baptism
           there
           's
           none
           of
           these
           sometimes
           ,
           yet
           were
           all
           the
           Dr.
           saith
           yeilded
           ,
           this
           is
           not
           according
           to
           the
           Jewish
           custome
           ,
           which
           
             required
             a
             kinde
             of
             court
             of
             three
             Israelites
             skilfull
             in
             Law
             to
             approve
             it
             ,
          
           or
           else
           it
           is
           vo●d
           ,
           and
           so
           as
           Judges
           of
           the
           Baptism
           ,
           of
           which
           sort
           the
           other
           are
           not
           .
        
         
           The
           Dr.
           adds
           ;
           
             But
             I
             shall
             not
             proceed
             to
             such
             superfluous
             considerations
             ,
             and
             so
             I
             have
             no
             need
             of
             adding
             one
             word
             more
             of
             reply
             to
             his
             24.
             
             Chapter
             (
             as
             far
             as
             I
             am
             concerned
             in
             it
             )
             unless
             it
             bee
             to
             tell
             him
             that
             the
             Bishop●
             Canons
             are
             not
             the
             rule
             by
             which
             I
             undertake
             to
             define
             ,
             wherein
             the
             Jewish
             custome
             must
             be
             the
             pattern
             ,
             wherein
             not
             ;
             (
             but
             as
             he
             cannot
             but
             know
             ,
             if
             he
             had
             read
             the
             resolution
             of
             the
             4th
             .
             Quaere
             )
             the
             practise
             of
             the
             Apostles
             of
             Christ
             ,
             by
             the
             testifications
             of
             the
             Fathers
             of
             the
             Church
             made
             known
             unto
             us
             ,
             to
             which
             as
             I
             have
             reason
             to
             yeild
             all
             authority
             ,
             so
             I
             finde
             the
             Canons
             and
             rituals
             as
             of
             this
             ,
             so
             of
             all
             other
             Churches
             in
             the
             world
             (
             no
             one
             excepted
             )
             to
             b●ar
             perfect
             accordanc●
             therewith
             ,
             in
             this
             particular
             of
             infant
             Baptism
             (
             though
             in
             other
             lesser
             particulars
             they
             differ
             ,
             many
             among
             themselvs
             ,
             and
             all
             from
             the
             Jewish
             pattern
             .
             )
             And
             this
             I
             hope
             is
             a
             competent
             ground
             of
             my
             action
             ,
             and
             such
             as
             may
             justifi●
             it
             to
             any
             Christian
             Artist
             to
             bee
             according
             to
             rules
             of
             right
             reason
             ,
             of
             meekness
             ,
             and
             sound
             doctrine
             ,
             and
             no
             work
             of
             passion
             ,
             or
             prejudice
             ,
             or
             singularity
             ,
             or
             (
             as
             Mr.
             T.
             suggests
             )
             of
             the
             Drs.
             own
             pleasure
             ,
             as
             if
             that
             were
             the
             mutable
             principle
             of
             all
             these
             variations
             from
             the
             Jewish
             pattern
             .
          
        
         
           Answ.
           1.
           
           To
           call
           
             Cyprian
             ,
             Augustine
          
           ,
           &c.
           
           Fathers
           of
           the
           Church
           ,
           which
           is
           elsewhere
           stiled
           their
           mother
           ,
           is
           scarce
           consistent
           .
           2.
           
           To
           yeeld
           all
           authority
           
           to
           the
           practise
           of
           the
           Apostles
           of
           Christ
           ,
           by
           the
           testifications
           of
           the
           Fathers
           of
           the
           Church
           made
           known
           to
           us
           there
           is
           no
           reason
           ;
           this
           is
           due
           onely
           to
           the
           holy
           Scripture
           :
           they
           testifie
           sundry
           things
           as
           the
           Apostle
           practise
           ,
           which
           was
           not
           so
           ,
           they
           speak
           sometimes
           in
           these
           things
           confidently
           upon
           false
           reports
           ,
           this
           would
           be
           an
           inlet
           to
           many
           superstitions
           ,
           the
           Canons
           of
           Councils
           ,
           and
           Rituals
           of
           Churches
           are
           so
           full
           of
           weakness
           and
           blemishes
           ,
           as
           that
           they
           would
           be
           counted
           most
           useless
           writings
           ●o
           direct
           in
           faith
           or
           worship
           ,
           did
           not
           their
           age
           make
           some
           men
           dote
           on
           them
           ▪
           T●at
           all
           Churches
           accord
           in
           infant
           Baptism
           cannot
           be
           true
           .
           The
           Common
           Prayer
           book
           is
           not
           justifiable
           in
           the
           allowing
           that
           which
           is
           termed
           privat
           baptism
           ,
           in
           the
           use
           of
           sureties
           their
           mimical
           or
           fals
           answers
           ,
           saying
           they
           desire
           to
           be
           baptized
           ,
           when
           it
           is
           not
           so
           .
           The
           Drs.
           exposition
           
             Letter
             of
             resol
             .
             q
          
           4
           §
           .
           116.
           
           
             I
             believe
          
           ,
           i.
           e.
           
             this
             child
             stands
             bound
             by
             by
             th●se
             presents
             to
             believe
             ,
          
           &c.
           is
           so
           ridiculous
           (
           and
           
             Augustines
             tom
          
           .
           2.
           
           Ep.
           28
           
             ad
             ●oni●acium
          
           is
           like
           it
           )
           as
           that
           did
           not
           prejudice
           ,
           o●
           preingagem●nt
           ,
           or
           some
           other
           like
           reason
           prevail
           with
           Dr.
           H.
           he
           would
           never
           defend
           it
           .
           That
           which
           the
           Dr.
           makes
           
             a
             competent
             ground
             of
             his
             action
             ,
          
           doth
           not
           justifie
           his
           tenet
           of
           infant
           Baptism
           to
           be
           according
           to
           rules
           of
           reason
           and
           sound
           doctrine
           ,
           whether
           he
           vary
           or
           not
           in
           his
           determinations
           from
           that
           which
           hee
           makes
           the
           pa●tern
           as
           hee
           pleaseth
           ,
           or
           the
           Bishops
           Canons
           order
           ,
           let
           the
           Reader
           ju●ge
           by
           what
           is
           said
           ,
           and
           that
           which
           followes
           .
        
         
           
             Of
             this
             score
             ,
             saith
             he
             ,
             't
             is
             somewhat
             strange
             ,
             which
             he
             thinks
             fit
             to
             add
             concerning
             the
             form
             of
             Baptism
             ,
             in
             the
             name
             of
             the
             Father
             ,
             and
             the
             ●on
             ,
             and
             the
             Holy
             Ghost
             ;
             In
             ●his
             one
             thing
             ,
             saith
             he
             ,
             which
             Christ
             did
             no●
             prescribe
             ,
             nor
             did
             the
             Apostles
             ,
             that
             we
             finde
             so
             conceive
             it
             ,
             yet
             saith
             the
             Dr.
             Christs
             prescription
             must
             be
             indispensably
             used
             .
             In
             reply
             to
             this
             I
             shall
             not
             s●end
             much
             time
             to
             evidence
             this
             form
             to
             bee
             Christs
             prescription
             ,
             if
             the
             express
             words
             a●
             his
             parting
             from
             the
             world
             ,
             Matth.
             28.
             ●o
             ye
             the●●fore
             ,
             and
             ●ach
             or
             receive
             ●o
             disciplesh●p
             ,
             all
             na●●ons
             ,
             baptizing
             them
             in
             the
             n●me
             of
             the
             Father
             ,
             and
             the
             Son
             ,
             and
             the
             Holy
             ●host
             ,
             be
             not
             a
             prescription
             o●
             Christs
             ,
             and
             if
             the
             universal
             doctrine
             and
             continual
             practise
             of
             the
             whole
             Church
             through
             all
             times
             ,
             be
             not
             testim●ny
             sufficient
             of
             the
             Apostles
             conceiving
             it
             〈◊〉
             ,
             and
             a
             competent
             ground
             of
             the
             indispensable
             continuing
             the
             use
             of
             it
             ;
             I
             shall
             not
             hope
             to
             perswade
             with
             him
             ,
             onely
             I
             shall
             minde
             him
             of
             the
             words
             of
             S.
             
               Athanasius
               in
               his
               Epistle
               to
               S●rapion
               tom
               .
               p.
            
             204.
             
             He
             that
             is
             no●
             baptized
             into
             the
             name
             of
             all
             three
             ,
             receives
             nothing
             ,
             remains
             empty
             and
             imperfect
             .
             For
             perfection
             is
             in
             the
             Trinity
             ,
             no
             Baptism
             per●●●
             i●
             seems
             but
             that
             ▪
             And
             if
             ●his
             will
             not
             yet
             suffice
             ,
             I
             shall
             then
             onely
             demand
             whether
             he
             can
             prod●ce
             ●o
             express
             grounds
             from
             Christ
             or
             the
             Apostles
             ,
             or
             the
             univ●rsal
             Church
             of
             God
             through
             all
             ag●●
             ,
             or
             from
             any
             one
             ancient
             Father
             for
             his
             denying
             Baptism
             to
             infan●s
             .
          
        
         
           Answ
           What
           grounds
           we
           can
           produce
           ●rom
           Christ
           ,
           and
           Apostles
           for
           denying
           infant
           Bapt●sm
           ,
           may
           be
           se●n
           in
           〈◊〉
           
             Part
             of
             this
             Review
             sect
          
           .
           5
           ,
           &c.
           what
           from
           Fathers
           in
           this
           ,
           and
           some
           oth●r
           of
           my
           writings
           ▪
           that
           which
           Christ
           prescribed
           is
           indispensably
           to
           be
           used
           ,
           to
           baptize
           in●●
           the
           
           Name
           of
           the
           Father
           ,
           Son
           and
           Holy
           ,
           but
           all
           the
           question
           is
           about
           these
           words
           [
           
             I
             baptize
             thee
             in
             the
             Name
             of
             the
             Father
             ,
             Son
             and
             Holy
             Ghost
          
           ]
           whether
           Christ
           have
           prescribed
           them
           to
           be
           indispensably
           used
           ;
           so
           as
           tha●
           if
           any
           say
           ,
           I
           baptize
           thee
           in
           the
           name
           of
           Christ
           ,
           or
           the
           Lord
           Jesus
           ,
           or
           be
           thou
           baptized
           ,
           or
           a●
           the
           Greeks
           use
           it
           [
           Let
           this
           servant
           of
           Christ
           bee
           baptized
           ]
           into
           the
           Name
           of
           Father
           ,
           Son
           and
           Spirit
           ,
           or
           ,
           This
           p●rson
           is
           baptized
           by
           ●e
           into
           the
           profession
           and
           owning
           of
           the
           Father
           of
           Christ
           the
           onely
           true
           God
           ,
           and
           Jesus
           Christ
           whom
           he
           hath
           sent
           ,
           and
           the
           Comforter
           whom
           he
           sent
           as
           his
           Lord
           and
           Master
           ,
           this
           be
           not
           agreeable
           to
           C●rists
           prescription
           .
           I
           conceive
           it
           is
           ,
           and
           that
           neither
           did
           Christ
           prescribe
           those
           very
           words
           the
           Dr.
           se●s
           down
           ,
           but
           the
           thing
           (
           of
           which
           
             Grotius
             ●nn●t
             .
             in
             Matth.
          
           ●8
           .
           19
           .
           may
           be
           seen
           ,
           where
           the
           Dr.
           may
           see
           ,
           that
           
             to
             be
             baptized
             into
             the
             Name
             ,
          
           is
           not
           all
           one
           with
           bap●izing
           with
           the
           express
           naming
           of
           each
           o●
           these
           ,
           but
           another
           thing
           ,
           and
           how
           the
           ancients
           varied
           in
           their
           expressions
           ,
           and
           how
           
             Iren●us
             lib.
          
           3
           c.
           20.
           saith
           .
           
             In
             nomine
             Christi
             subauditur
             qui
             unxi●
             ,
             &
             ipse
             qui
             unctus
             est
             ,
             &
             ipsa
             unctio
             in
             q●a
             ●nctu●
             e●●
             .
          
           )
           Nor
           the
           Apostles
           when
           they
           prescribed
           Baptism
           into
           the
           name
           of
           Christ
           ,
           without
           mentioning
           the
           other
           persons
           ,
           Acts
           2.38
           .
           &
           10.8
           .
           &
           8.16
           .
           
             Lu●●bard
             l.
          
           4.
           
             sent
             .
             dist
          
           .
           3.
           
             ●ui
             baptizat
             in
             nomine
             Christi
             baptiz●t
             in
             nomine
             ●rin●tatis
             ,
             quae
             ibi
             intelligitur
          
           ;
           and
           this
           Ambrose
           before
           spake
           ,
           
             i●
             lib.
          
           1.
           
             de
             s●ir
             sanct
             .
             c.
          
           3.
           
             ●iscat
             .
             schol
             .
             in
             Matth.
          
           28.19
           ▪
           
             But
             it
             is
             not
             to
             be
             thought
             that
             in
             these
             words
             ,
             Christ
             commands
             Misters
             o●
             Pastors
             of
             the
             Church
             ,
             that
             in
             baptizing
             they
             should
             pronounce
             these
             words
             ,
             baptize
             thee
             into
             the
             Name
             of
             the
             Father
             ,
          
           &c.
           
           Father●c
           ●c
           .
           
             which
             may
             be
             done
             although
             those
             word●
             be
             not
             ●ronounced
             in
             baptizing
          
           And
           therefore
           tha●
           which
           I
           ●aid
           ,
           needed
           not
           bee
           somewhat
           st●●nge
           in
           the
           Dr.
           And
           for
           the
           words
           of
           the
           Drs.
           
             Practic●l
             catech
             .
             l
          
           6.
           
           §
           .
           2.
           the
           words
           do
           shew
           what
           I
           said
           the
           Dr.
           confessed
           ,
           to
           have
           been
           no
           mis●●eporting
           of
           his
           words
           ;
           who
           did
           not
           say
           ,
           
             he
             affirmed
             the
             putting
             under
             water
             (
             used
             by
             the
             primitive
             Church
             to
             be
             appointed
             by
             Christ
             ,
             exclusi●ely
             to
             sprinkling
             ,
          
           but
           t●at
           
             by
             Christs
             appointment
             the
             baptized
             was
             to
             be
             d●pt
             in
             wa●e●
          
           ▪
           i.e.
           
             according
             to
             the
             primitive
             ancient
             custome
             to
             bee
             put
             under
             wa●er
             ,
          
           and
           said
           expresly
           be
           allowed
           of
           sprinkling
           ,
           and
           yet
           varied
           from
           the
           J●wish
           pattern
           which
           requir●d
           immersion
           ;
           and
           from
           Christs
           appointment
           (
           which
           though
           he
           propounded
           d●s●junctively
           ,
           yet
           I
           knew
           it
           could
           ●ot
           ●e
           so
           understood
           )
           and
           from
           the
           primitive
           custome
           ,
           and
           yet
           in
           another
           thing
           n●t
           so
           prescribed
           ,
           will
           have
           it
           to
           be
           indispensably
           used
           ,
           which
           shews
           his
           variableness
           .
        
      
       
         
         
           SECT
           .
           XCVII
           .
           
             Matth.
             28.19
          
           .
           Infants
           are
           excluded
           from
           being
           subjects
           of
           Baptism
           ,
           notwithstanding
           Dr.
           Hammonds
           pretensions
           .
        
         
           TO
           what
           Dr.
           
             H.
             Defence
             of
             infants
             Baptism
             ch
             .
          
           2.
           sect
           .
           1.
           saith
           ,
           I
           reply
           .
           1.
           
           That
           his
           writing
           for
           the
           Common
           Prayer
           Book
           ,
           is
           evidence
           of
           ascribing
           more
           then
           was
           meet
           to
           the
           Canons
           of
           Prelates
           ,
           sith
           th●
           Common
           Prayer
           Book
           stood
           as
           well
           by
           the
           Prelates
           Canons
           ,
           as
           the
           Act
           of
           Parliament
           ,
           and
           those
           that
           are
           for
           the
           one
           are
           for
           the
           most
           part
           for
           the
           other
           .
           2.
           
           It
           appears
           to
           me
           that
           he
           hath
           offended
           much
           against
           the
           Sacrament
           of
           Baptism
           ,
           in
           his
           Defence
           of
           infant
           Baptism
           ,
           the
           use
           of
           sureties
           ,
           sprinkling
           in
           stead
           of
           Baptism
           according
           to
           the
           Common
           Prayer
           Book
           ,
           all
           which
           are
           mentioned
           before
           .
           3.
           
           This
           to
           me
           is
           a
           signe
           that
           the
           Dr.
           ascribes
           too
           much
           to
           the
           Canon
           which
           enjoyned
           subscription
           and
           conformity
           to
           the
           Common
           Prayer
           Book
           ,
           in
           that
           he
           hath
           opposed
           ,
           as
           much
           I
           think
           as
           any
           man
           of
           his
           rank
           ,
           the
           reformation
           of
           these
           and
           such
           other
           faults
           as
           were
           in
           it
           .
           4.
           
           If
           there
           were
           a
           Catechesis
           in
           the
           term
           allegation
           ,
           then
           my
           use
           of
           it
           proves
           not
           my
           signification
           that
           the
           Dr.
           did
           
             produce
             Matth.
          
           28.19
           .
           
             as
             a
             proof
             of
             his
             pos●tion
          
           :
           yet
           when
           I
           consider
           how
           the
           Dr.
           
             Letter
             of
             resol
             .
             q.
          
           4.
           sect
           .
           14
           ,
           25.
           doth
           make
           
             the
             Jewish
             baptism
             the
             pattern
             whence
             the
             Christian
             is
             copied
             out
             ,
          
           and
           saith
           ;
           
             Christian
             baptism
             hath
             nothing
             in
             the
             Copy
             to
             exclude
             Christians
             children
             ,
             which
             copy
             is
             set
             down
             in
             the
             N.
             T.
          
           i
           e.
           
             in
             the
             words
             of
             institution
             ,
             and
             these
             words
          
           §
           .
           25.
           
             are
             no
             other
             then
             those
             Matth.
          
           28.19
           .
           which
           he
           endeavours
           to
           prove
           not
           onely
           not
           to
           exclude
           ,
           but
           also
           to
           include
           Christians
           children
           ,
           as
           he
           speaks
           §
           .
           121.
           
           
             Christs
             baptism
             being
             founded
             in
             the
             Jews
             custome
             of
             baptizing
             of
             Proselytes
             ,
             and
             the
             custome
             among
             them
             being
             known
             to
             be
             this
             ,
             to
             baptize
             the
             Proselytes
             and
             their
             children
             ,
             the
             indefinite
             command
             of
             baptizing
             all
             nations
             ,
             was
             all
             that
             was
             needfull
             to
             comprehend
             the
             children
             also
             of
             those
             that
             received
             the
             faith
             of
             Christ.
          
           I
           do
           still
           conceive
           he
           did
           allege
           Matth.
           28.19
           .
           as
           a
           proof
           of
           his
           position
           ,
           though
           not
           by
           it self
           ▪
           yet
           with
           his
           imagined
           pattern
           of
           the
           Jewish
           custome
           ,
           and
           that
           though
           he
           would
           not
           openly
           ,
           yet
           by
           his
           contending
           so
           much
           for
           the
           equivalency
           of
           Disciple
           and
           Proselyte
           ,
           and
           the
           extent
           of
           the
           term
           Proselyte
           ,
           and
           his
           acknowledgement
           of
           these
           words
           to
           be
           the
           copy
           in
           the
           N.T.
           he
           did
           tacitely
           yeeld
           ,
           that
           if
           those
           words
           Matth.
           28.19
           .
           include
           not
           infants
           under
           the
           discipled
           ▪
           then
           there
           is
           something
           in
           the
           
             N.
             T.
          
           which
           excludes
           infants
           from
           Baptism
           Nor
           is
           he
           at
           all
           relieved
           by
           what
           he
           saith
           that
           
             whatever
             were
             the
             notion
             of
             Discipling
             there
             ,
             yet
             ●ee
             could
             not
             deem
             infants
             thereby
             excluded
             from
             Baptism
             ,
             whom
             by
             another
          
           medium
           ,
           viz.
           ▪
           
             the
             Apostolical
             practice
             hee
             supposed
             to
             be
             admitted
             to
             it
             by
             Christs
             institution
          
           ;
           for
           that
           very
           medium
           is
           to
           prove
           it
           to
           have
           been
           Christs
           institution
           ,
           and
           Matth.
           28.19
           .
           comprehends
           the
           words
           of
           institution
           ,
           and
           is
           the
           copy
           of
           the
           original
           ,
           and
           therefore
           it
           's
           tacitely
           implied
           ,
           that
           if
           infants
           be
           no●
           proved
           to
           bee
           included
           
           Matth.
           28.19
           .
           there
           is
           something
           against
           infant
           Baptism
           in
           the
           
             N.
             T.
          
           nor
           is
           it
           true
           that
           
             in
             that
             which
             is
             not
             included
             ,
             is
             not
             presently
             excluded
             ,
          
           for
           in
           all
           such
           institutions
           or
           appointments
           ,
           what
           is
           not
           included
           i●
           presently
           exclu●ed
           .
           Our
           Lord
           argues
           Matth.
           19.5
           ,
           6.
           
             two
             shall
             bee
             one
             flesh
          
           ,
           therefore
           more
           then
           two
           are
           excluded
           ;
           the
           Apostle
           1
           Cor.
           11.23
           .
           thus
           Ch●ist
           appointed
           the
           Lords
           Supper
           ,
           therefore
           no
           otherwise
           ,
           wine
           is
           appointed
           therefore
           water
           is
           excluded
           ,
           eating
           is
           prescribed
           therefore
           reservation
           is
           excluded
           ,
           let
           the
           self-examiner
           eat
           ,
           therefore
           infants
           excluded
           ;
           the
           Dr.
           himself
           ,
           
             baptizing
             in
             the
             name
             of
             the
             Father
             ,
             Son
             and
             Holy
             Ghost
             ,
             prescribed
          
           Mat.
           2●
           .
           19
           .
           
             therefore
             that
             from
             indispensably
             to
             be
             used
          
           If
           the
           Dr.
           would
           look
           on
           such
           a
           despicable
           piece
           ,
           he
           might
           see
           this
           further
           proved
           in
           that
           Book
           a
           part
           whereof
           hee
           answers
           ,
           
             Review
             part
          
           .
           2.
           sect
           .
           5.
           ●f
           not
           he
           may
           finde
           enough
           in
           
             Jewels
             Sermon
             at
             Pauls
             Cross
          
           1560.
           and
           in
           all
           sorts
           of
           Protestant
           writers
           ,
           which
           by
           reducing
           things
           to
           the
           primitive
           institution
           ,
           exclude
           other
           things
           added
           by
           men
           as
           abuses
           .
           But
           the
           Dr.
           tels
           me
           ,
           
             he
             that
             saith
             man
             is
             a
             living
             creature
             ,
             doth
             not
             thereby
             deny
             ●n
             Angel
             to
             be
             so
             also
          
           ;
           True
           ,
           but
           this
           is
           impertinent
           ,
           ●●th
           this
           is
           a
           proposition
           not
           a
           command
           ;
           and
           as
           impertinent
           is
           the
           other
           ,
           
             when
             Christ
             gives
             his
             D●sciples
             po●er
             to
             heal
             diseases
             ,
          
           Matth.
           10.1
           .
           
             he
             cannot
             be
             deemed
             to
             with
             hold
             from
             them
             power
             of
             raising
             the
             dead
             ,
             for
             that
             we
             see
             comprehended
             in
             their
             Commi●sion
             v.
          
           8.
           for
           th●s
           is
           not
           an
           instan●e
           of
           an
           institution
           of
           what
           they
           should
           do
           ,
           but
           a
           relation
           of
           what
           CHRIST
           gave
           them
           .
        
         
           To
           my
           arguing
           from
           passages
           of
           the
           Doctors
           
             Letter
             of
             resol
             .
             q.
          
           4.
           
           §
           .
           55
           ,
           92
           ,
           94.
           
             pract
             .
             c●t
             l.
          
           6.
           
           §
           .
           2.
           that
           infants
           are
           not
           baptized
           according
           to
           Chri●ts
           institution
           ,
           and
           Baptism
           no
           Sacrament
           to
           them
           ,
           he
           tels
           me
           ;
           1.
           
           
             That
             Christs
             institution
             of
             Baptism
             was
             not
             (
             nor
             is
             ever
             affirmed
             by
             〈◊〉
             to
             be
             )
             set
             down
             in
             those
             words
             of
          
           Matth.
           28.
           
             that
             having
             been
             long
             before
             instituted
             and
             practised
             ,
             as
             appears
             by
             plain
             words
             ,
             Job
             .
          
           4.1
           ,
           2.
           
           Whereto
           I
           answer
           ;
           1.
           
           The
           first
           is
           not
           true
           ,
           for
           in
           his
           
             Letter
             of
             resol
             q.
          
           4.
           
           §
           24.
           he
           mentions
           ,
           
             the
             copy
             of
             Baptism
             set
             down
             in
             the
          
           N.
           T.
           i.
           e.
           
             in
             the
             words
             of
             institution
             ,
             which
          
           §
           .
           25.
           shews
           are
           those
           Matth.
           28.19
           .
           and
           §
           .
           29
           having
           as
           he
           thinks
           avoided
           the
           exclusion
           of
           infants
           ,
           from
           the
           command
           Matth.
           28.
           
           ●9
           .
           he
           saith
           ▪
           
             Nothing
             is
             discernable
             in
             Christs
             institution
             of
             Baptism
             ,
             which
             can
             exclude
             infant
             children
             of
             Christian●
             from
             it
             ,
          
           and
           again
           he
           terms
           them
           ,
           
             that
             institution
             of
             Baptism
             for
             all
             nations
             .
          
           2.
           
           His
           reason
           i●
           as
           frivolous
           .
           For
           though
           it
           were
           instituted
           before
           ,
           yet
           it
           was
           set
           down
           Matth.
           28.19
           .
           as
           the
           institution
           of
           the
           Lords
           Supper
           was
           before
           the
           Epistle
           to
           the
           Corinthians
           ,
           yet
           is
           set
           down
           1
           Cor.
           11.23
           .
        
         
           
             Secondly
             ,
             saith
             hee
             ,
             that
             though
             Christs
             will
             and
             institution
             fo●
             baptizing
             infants
             be
             not
             so
             manifestly
             exprest
             in
             those
             words
             ,
             Matth.
             ●8
             .
             19
             .
             as
             shall
             be
             able
             by
             the
             bare
             force
             of
             the
             words
             to
             convince
             any
             gain-sayer
             ,
             without
             any
             other
             way
             of
             evidence
             or
             proof
             added
             to
             it
             ,
             yet
             by
             the
             Apostles
             practise
             of
             baptizing
             infants
             (
             appearing
             to
             us
             by
             other
             means
             )
             it
             is
             most
             evident
             that
             they
             who
             certainly
             did
             not
             mistake
             Christs
             meaning
             ;
             did
             thus
             understand
             and
             extend
             his
             institution
             and
             commission
             .
             The
             truth
             of
             this
             is
             there
             made
             more
             evident
             §
             .
             30
             ,
             &c.
             I
             shall
             not
             here
             repeat
             it
             .
          
        
         
         
           Answ.
           1.
           
           It
           is
           to
           be
           observed
           ,
           that
           here
           the
           Dr.
           makes
           Christs
           will
           ,
           institution
           ,
           and
           commission
           ,
           to
           be
           exprest
           in
           those
           words
           Matth.
           28.19
           .
           and
           yet
           in
           the
           next
           words
           before
           he
           said
           ,
           
             Christs
             institution
             of
             Baptism
             was
             not
             (
             nor
             is
             ever
             affirmed
             by
             him
             to
             be
             )
             set
             down
             in
             those
             words
          
           Matth.
           28.19
           .
           
             Quo
             teneam
             nodo
          
           ?
           2.
           
           That
           he
           acknowledgeth
           
             Christs
             will
             and
             institution
             for
             baptizing
             infants
             ,
             is
             not
             so
             manifestly
             exprest
             in
             those
             words
          
           Matth.
           28.19
           .
           
             as
             shall
             be
             able
             by
             the
             bare
             force
             of
             the
             words
             to
             convince
             any
             gain-sayer
             .
          
           Now
           sure
           i●
           not
           there
           ,
           no
           where
           .
           As
           for
           his
           other
           proof
           from
           other
           places
           ,
           it
           is
           so
           fully
           proved
           here
           to
           be
           vain
           ,
           that
           if
           the
           Dr.
           do
           not
           ,
           others
           will
           see
           it
           to
           be
           so
           .
        
         
           Yet
           he
           adds
           ▪
           
             Secondly
             that
             the
             infant
             when
             he
             is
             to
             bee
             ba●tized
             ,
             doth
             though
             not
             by
             his
             own
             voice
             personally
             ,
             yet
             by
             his
             lawfull
             proxies
             ,
             which
             the
             Church
             accepteth
             in
             his
             stead
             ,
             profess
             the
             believing
             in
             three
             ,
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             ,
             deliver
             himself
             up
             to
             three
             ,
          
           &c.
           
        
         
           Answ.
           How
           comes
           any
           man
           ●o
           bee
           a
           childs
           proxy
           ,
           who
           doth
           not
           make
           hi●
           so
           ?
           By
           w●at
           law
           becomes
           he
           a
           lawful
           proxy
           ?
           Where
           did
           God
           allow
           him
           to
           become
           a
           proxy
           or
           su●ety
           for
           an
           infant
           ?
           How
           dares
           any
           take
           upon
           him
           to
           be
           a
           surety
           of
           the
           Covenant
           ,
           which
           i●
           Christs
           office
           Heb.
           7.22
           ?
           With
           what
           face
           can
           any
           Christian
           say
           the
           child
           b●lievs
           ,
           or
           desires
           ●o
           be
           baptized
           ,
           when
           the
           child
           at
           that
           very
           instant
           ,
           by
           its
           crying
           shews
           its
           unwillingness
           thereto
           ?
           How
           dares
           any
           undertake
           it
           shall
           believe
           ,
           when
           it
           is
           not
           in
           his
           power
           to
           give
           fai●h
           ,
           and
           so
           many
           do
           not
           believe
           ,
           but
           oppose
           the
           faith
           ,
           who
           are
           thus
           baptized
           ?
           What
           warrant
           hath
           any
           parent
           ,
           or
           (
           as
           Mr.
           Bax●er
           terms
           the
           Gossips
           )
           proparent
           ,
           to
           profess
           the
           faith
           of
           Christ
           in
           behalf
           of
           an
           infant
           ,
           and
           to
           desire
           Christian
           baptism
           for
           it
           ?
           What
           is
           the
           Church
           the
           Doctour
           means
           ,
           that
           accepts
           a
           proxies
           profession
           in
           st●ad
           of
           the
           childe
           ?
           Who
           gave
           them
           or
           that
           person
           the
           name
           of
           the
           Church
           ?
           What
           Commission
           ,
           whence
           have
           the
           Church
           power
           to
           exchange
           and
           commute
           ones
           profession
           for
           anothers
           ?
           Who
           gave
           the
           Minister
           authority
           to
           alter
           Christs
           institution
           ,
           and
           to
           accept
           of
           that
           which
           Christ
           never
           appointed
           in
           stead
           of
           that
           which
           Christ
           appointed
           ?
           It
           is
           undoubtedly
           a
           most
           high
           presumption
           ,
           derogatory
           to
           Christs
           peculiar
           office
           ▪
           forbidden
           Matth.
           ●3
           .
           8
           .
           for
           any
           Minister
           ,
           or
           Bishop
           ,
           or
           Council
           ,
           or
           Congregation
           ,
           who
           are
           all
           to
           be
           subject
           to
           Christ
           ,
           and
           to
           follow
           his
           prescriptions
           ,
           to
           take
           on
           them
           in
           stead
           of
           the
           persons
           own
           profession
           before
           Baptism
           to
           accept
           of
           another●
           ,
           as
           ●
           proxy
           ,
           parent
           ,
           or
           proparent
           his
           confession
           ,
           instead
           of
           the
           baptized
           per●ons
           profession
           ?
           Th●ugh
           I
           marvail
           not
           that
           Dr.
           Hammond
           a
           man
           Prelatical
           ,
           who
           too
           much
           favours
           corruptions
           in
           Fathers
           ,
           Counci●s
           ,
           and
           Prelates
           ,
           disguising
           them
           under
           the
           name
           of
           the
           Church
           ,
           which
           is
           a
           pre●ence
           for
           many
           supersti●ions
           ,
           should
           thus
           determine
           :
           yet
           I
           wonder
           how
           Mr.
           Baxter
           and
           those
           who
           have
           opposed
           the
           use
           of
           the
           Cross
           in
           Baptism
           ,
           and
           other
           abuses
           of
           Papists
           and
           Prelates
           ,
           should
           having
           proved
           in
           his
           2d
           .
           
             Disputation
             of
             right
             to
             Sacraments
          
           ,
           that
           none
           but
           Professors
           of
           saving
           faith
           and
           repentance
           are
           to
           be
           baptized
           ,
           yet
           without
           the
           least
           proof
           or
           shadow
           of
           proof
           ,
           but
           a
           parents
           or
           proparents
           pro●ession
           instead
           of
           an
           infants
           ,
           and
           without
           any
           institution
           or
           practise
           in
           the
           New
           Testament
           ,
           dar●
           to
           teach
           and
           accordingly
           to
           pra●●ise
           〈…〉
           and
           to
           require
           
           parents
           or
           others
           to
           profess
           the
           faith
           to
           that
           ●nd
           ,
           and
           in
           their
           stead
           .
           Just
           zeal
           to
           the
           glory
           of
           God
           and
           honour
           of
           Christ
           ,
           and
           his
           truth
           ,
           makes
           me
           thus
           earnest
           ;
           no
           man
           can
           justly
           blame
           me
           in
           inveighing
           against
           ,
           if
           not
           the
           hypocrisie
           of
           such
           men
           ,
           yet
           certainly
           the
           iniquity
           of
           them
           who
           oppose
           humane
           inventions
           in
           one
           thing
           and
           no●
           in
           another
           ,
           and
           the
           wickedness
           of
           them
           who
           either
           by
           Consistorial
           sentences
           excommunica●e
           as
           Heretiques
           ,
           or
           by
           exciting
           Magistrates
           against
           them
           persecu●e
           ,
           or
           in
           preaching
           exclaim
           ,
           or
           otherwise
           oppose
           those
           that
           will
           not
           yeeld
           to
           such
           corruptions
           ,
           though
           obtruded
           under
           the
           name
           of
           the
           Church
           .
        
         
           I
           had
           said
           ,
           yea
           if
           the
           positive
           will
           of
           Christ
           be
           the
           reason
           of
           Baptism
           ,
           they
           usurp
           upon
           Christs
           prerogative
           ,
           who
           baptize
           otherwise
           the●●
           Christ
           hath
           appointed
           ,
           and
           then
           if
           the
           precept
           of
           Christ
           doth
           not
           nec●ssarily
           infer
           infant
           Baptism
           (
           which
           the
           Dr.
           ingenuously
           acknowledgeth
           )
           it
           doth
           by
           manifest
           consequence
           deny
           it
           ,
           sith
           hee
           forbids
           that
           to
           be
           done
           otherwise
           then
           he
           hath
           appointed
           when
           he
           hath
           determined
           how
           it
           should
           be
           done
           .
           The
           Dr.
           when
           hee
           saith
           above
           ,
           
             the
             words
             [
             I
             baptize
             into
             the
             Name
             of
             the
             Father
             ▪
             Son
             ,
             and
             Ghost
             ]
             must
             be
             indispensably
             used
          
           ;
           me
           think
           by
           the
           same
           reason
           should
           conceive
           Christs
           institu●ion
           should
           bee
           ●nal●e●ably
           used
           in
           baptizing
           those
           onely
           whom
           he
           hath
           appointed
           to
           be
           baptized
           ;
           Hereupon
           the
           Dr.
           saith
           thus
           .
        
         
           
             To
             this
             the
             grounds
             of
             answer
             have
             been
             already
             laid
             also
             ,
             viz.
             that
             they
             that
             baptize
             infants
             ,
             baptize
             no
             otherwise
             then
             Christ
             appointed
             ,
             and
             the
             Apostles
             appear
             to
             have
             understood
             his
             appointment
             .
             By
             Christs
             appointment
             not
             meaning
             particularly
             his
             words
             Matth.
             28.
             but
             his
             will
             ,
             otherwise
             made
             known
             to
             his
             Disciples
             ,
             when
             and
             in
             what
             words
             soever
             it
             was
             that
             he
             instituted
             baptism
             ,
             which
             must
             be
             long
             before
             this
             ,
             even
             before
             his
             Apostles
             took
             on
             them
             to
             baptize
             any
             ,
             which
             yet
             they
             did
             in
             great
             abundance
             ,
             Joh.
             4.1
             .
             And
             of
             this
             appointment
             or
             institution
             of
             Baptism
             by
             Christ
             it
             is
             most
             true
             ,
             that
             if
             that
             precept
             of
             Christ
             ,
             whereby
             hee
             first
             instituted
             Baptism
             ,
             did
             not
             indeed
             compre●end
             ,
             and
             so
             necessarily
             infer
             infant
             Baptism
             ,
             and
             was
             so
             understood
             to
             do
             by
             the
             Apostles
             ,
             it
             shal
             consequently
             be
             deemed
             to
             deny
             it
             .
             But
             then
             herein
             lies
             a
             great
             fallacy
             ,
             when
             from
             another
             appointment
             of
             Christ
             ,
             viz.
             that
             Matth.
             28.
             which
             I
             acknowledge
             not
             to
             infer
             infant
             Baptism
             necessarily
             ,
             he
             assumes
             
               in
               universum
            
             ,
             and
             reports
             it
             as
             my
             confession
             ,
             that
             Christs
             Precept
             (
             indefinitely
             taken
             ,
             and
             so
             extending
             to
             all
             Christs
             Precepts
             at
             any
             time
             )
             doth
             not
             necessarily
             infer
             infant
             Baptism
             .
             Which
             is
             that
             grand
             illogical
             fault
             in
             disc●urse
             of
             inferring
             an
             indefinite
             or
             universal
             conclusion
             from
             particular
             premises
             .
             As
             for
             the
             comparison
             which
             he
             makes
             betwixt
             the
             indispensable
             use
             of
             the
             words
             of
             Baptism
             Matth.
             28.
             and
             the
             as
             unalterable
             observation
             of
             Christs
             institution
             in
             respect
             of
             the
             Persons
             to
             be
             baptized
             ,
             I
             willingly
             grant
             it
             ,
             on
             the
             condition
             premised
             ,
             that
             he
             mistake
             not
             the
             text
             Matth
             28.
             to
             be
             the
             words
             of
             that
             institution
             ,
             whe●●in
             Christ
             defined
             who
             are
             to
             be
             baptized
             .
             Those
             words
             are
             a
             Commission
             to
             the
             Apostles
             to
             go
             Preach
             to
             or
             Disciple
             all
             Nations
             ,
             and
             thus
             far
             extends
             to
             point
             out
             the
             persons
             ▪
             viz.
             that
             they
             should
             (
             as
             Disciple
             so
             )
             baptize
             Gentiles
             as
             w●ll
             as
             Jews
             ;
             and
             again
             ,
             they
             are
             express
             for
             
             the
             form
             of
             Baptism
             ,
             that
             it
             should
             be
             in
             the
             name
             of
             the
             Father
             ,
             the
             Son
             ,
             and
             the
             Holy
             Ghost
             ,
             but
             they
             are
             not
             any
             kinde
             of
             direction
             to
             that
             other
             matter
             of
             receiving
             and
             admitting
             infants
             or
             not
             infants
             .
             That
             I
             suppose
             sufficiently
             notified
             to
             them
             before
             ,
             both
             by
             the
             common
             practise
             of
             their
             ancestors
             in
             the
             Jewish
             Religion
             by
             the
             vulgar
             notion
             of
             Baptism
             ,
             whilest
             it
             was
             familiarly
             used
             among
             the
             Jewes
             ,
             both
             to
             their
             own
             and
             their
             Proselytes
             children
             ,
             and
             also
             by
             Christs
             special
             direction
             (
             though
             the
             Gospels
             ,
             which
             express
             not
             at
             all
             the
             words
             of
             the
             first
             institution
             of
             Baptism
             do
             no●
             set
             that
             down
             )
             in
             the
             time
             of
             his
             Preaching
             among
             them
             ,
             some
             while
             before
             that
             passage
             of
             story
             related
             ,
             ●oh
             .
             4.1
             ,
             &c.
             From
             both
             of
             these
             ,
             I
             suppose
             the
             Apostles
             learnt
             i●
             (
             and
             not
             from
             Matth.
             28.
             )
             and
             we
             learn
             it
             onely
             from
             the
             Apostles
             ,
             as
             shall
             hereafter
             appear
             .
          
        
         
           Answ.
           That
           the
           Apostles
           learnt
           infant
           Baptism
           from
           Christ
           ,
           or
           Dr.
           Hammond
           from
           the
           Apostles
           ,
           hath
           not
           been
           made
           appear
           as
           yet
           .
           What
           he
           hath
           produced
           from
           Tertullian
           and
           the
           
             Greek
             Fathers
          
           ,
           from
           1
           Cor.
           7.14
           .
           and
           from
           the
           Jewish
           custome
           ,
           hath
           been
           already
           examined
           and
           shewed
           to
           b●
           insufficient
           to
           that
           end
           .
           His
           grants
           are
           ,
           that
           if
           Christ
           did
           not
           institute
           at
           first
           infants
           Baptism
           ,
           nor
           the
           Apostles
           so
           understood
           it
           ,
           it
           should
           consequently
           be
           deemed
           to
           deny
           it
           ;
           and
           if
           he
           did
           otherwise
           appoint
           it
           ,
           then
           infants
           are
           excluded
           ;
           and
           what
           is
           Matth.
           28.19
           .
           prescribed
           ,
           is
           indispensably
           to
           be
           used
           ;
           but
           he
           supposeth
           a
           fore●going
           insti●ution
           comprehending
           infant
           Baptism
           ,
           notified
           otherwise
           then
           by
           Mat.
           28.19
           .
           that
           Matth.
           28.19
           .
           determines
           neither
           pro
           nor
           con
           :
           for
           no●
           against
           infants
           Baptism
           ,
           that
           I
           infer
           illogically
           ,
           because
           not
           in
           Matth.
           28.19
           .
           instituted
           ,
           therefore
           no
           where
           else
           .
           And
           I
           do
           acknowledge
           I
           d●
           so
           conceive
           ,
           that
           the
           Dr.
           having
           made
           
             that
             the
             copy
          
           ,
           and
           confessing
           infant
           Bap●ism
           
             not
             to
             be
             necessarily
             inferred
             thence
             ,
          
           and
           
             that
             wee
             must
             do
             no
             otherwise
             then
             Christ
             appoints
          
           he
           must
           tacitely
           deny
           infant
           Baptism
           ▪
           and
           this
           inference
           of
           mine
           is
           logical
           .
           What
           the
           Dr.
           saith
           to
           the
           contrary
           do●h
           not
           avoid
           it
           .
           For
           1.
           it
           is
           not
           true
           that
           Matth.
           28.19
           .
           
             the
             words
             are
             not
             any
             kinde
             of
             direction
             to
             this
             matter
             of
             receiving
             and
             admitting
             infants
             or
             not
             infants
             .
          
           For
           1.
           it
           expresseth
           who
           are
           to
           bee
           baptized
           ,
           when
           it
           saith
           ,
           
             baptising
             them
          
           ,
           now
           [
           them
           ]
           must
           refer
           either
           to
           [
           
             all
             nations
          
           ]
           without
           any
           other
           circumscription
           ,
           and
           then
           he
           must
           appoint
           them
           to
           baptize
           every
           man
           in
           the
           world
           ,
           believer
           or
           not
           .
           But
           that
           is
           ab●urd
           ,
           Ergo.
           Or
           [
           them
           ]
           must
           refer
           to
           [
           Disciples
           ]
           included
           in
           the
           Verb
           [
           Disciple
           or
           
             make
             Disciples
          
           ]
           but
           if
           so
           ,
           no●
           onely
           the
           Genti●es
           as
           well
           as
           Jewes
           are
           pointed
           out
           ,
           but
           also
           the
           qualification
           of
           them
           ,
           whom
           they
           should
           baptize
           ,
           they
           are
           to
           be
           Disc●ples
           ,
           now
           infants
           are
           disciples
           and
           not
           disciples
           ,
           there
           's
           no
           middle
           term
           between
           contradictory
           terms
           ,
           therefore
           there
           must
           be
           some
           direction
           to
           baptize
           infants
           or
           not
           infants
           .
           2.
           
           These
           words
           are
           
             the
             copy
             of
             the
             pattern
          
           as
           the
           Dr.
           saith
           
             ubi
             suprà
          
           ,
           therefore
           if
           these
           words
           have
           no
           direction
           for
           infant
           Baptism
           ,
           the
           pattern
           had
           not
           ;
           For
           the
           Copy
           and
           Pattern
           do
           agree
           with
           each
           other
           ,
           as
           the
           Decree
           and
           the
           Copy
           of
           it
           out
           of
           the
           Court.
           
        
         
           2.
           
           It
           is
           not
           true
           that
           this
           is
           not
           the
           first
           institution
           wee
           are
           to
           have
           directions
           from
           in
           our
           practise
           ,
           who
           baptize
           Gentiles
           .
           For
           there
           
           is
           no
           institution
           concerning
           baptizing
           the
           Gentiles
           before
           that
           
             Matth
             ▪
          
           28.19
           .
           and
           therefore
           hence
           must
           be
           direction
           for
           baptizing
           or
           not
           our
           infants
           ,
           there
           being
           no
           institution
           precedent
           as
           concerning
           them
           .
           Nor
           did
           the
           Apostles
           follow
           any
           other
           ,
           as
           is
           proved
           in
           the
           2d
           .
           part
           of
           this
           
             Review
             sect
          
           .
           5.
           
        
         
           3.
           
           It
           is
           false
           ,
           th●t
           
             the
             former
             institution
             did
             comprehend
             infant
             Baptism
             .
          
           The
           con●ra●y
           is
           proved
           ,
           1.
           
           From
           the
           place
           which
           sets
           down
           〈◊〉
           practise
           ,
           
             Joh
             ▪
          
           4.1
           .
           it
           is
           there
           said
           ,
           
             they
             made
             Disciples
             and
             baptised
          
           ▪
           Whence
           I
           argue
           .
           1
           Those
           onely
           whom
           the
           Apostles
           baptized
           ,
           Christ
           appointed
           to
           be
           baptized
           ;
           But
           they
           baptiz●d
           not
           in
           〈◊〉
           ,
           ergo
           Christ
           did
           not
           then
           appoint
           th●m
           to
           baptize
           them
           .
           The
           major
           is
           out
           of
           doubt
           their
           practise
           onely
           shewing
           Christs
           institution
           .
           ●he
           minor
           is
           proved
           ,
           1.
           
           They
           baptize●
           none
           but
           whom
           they
           made
           Disciples
           ,
           but
           they
           made
           no
           infants
           Disciples
           ,
           as
           will
           be
           proved
           in
           t●at
           which
           follows
           ,
           and
           may
           bee
           further
           thus
           proved
           .
           Such
           persons
           were
           made
           disciples
           by
           Christ
           and
           his
           Disciple●
           ,
           as
           were
           mad●
           disciples
           by
           John
           ,
           But
           he
           made
           no
           infants
           d●sciples
           ,
           as
           mi●ht
           be
           p●oved
           by
           the
           descriptions
           and
           acts
           of
           Johns
           disciples
           in
           the
           Gospels
           ,
           Matth.
           9.14
           .
           &
           11.2
           .
           &
           14.12
           .
           Luk.
           7.
           
           ●8
           .
           Joh.
           1.35
           ,
           3●
           ▪
           &c.
           2
           The
           Disciples
           baptized
           in
           the
           same
           manner
           and
           s●rt
           ●s
           Joh●
           did
           his
           disciples
           ,
           bu●
           John
           baptized
           penitent
           persons
           who
           were
           not
           infants
           ,
           Matth.
           3.6
           
             all
             the
             ●eople
             who
             were
             baptised
             by
             him
             ,
          
           are
           said
           to
           
             hear
             him
          
           and
           
             to
             justifie
             God
             ,
             ●uk
          
           .
           7.29
           .
           but
           these
           were
           not
           infants
           ,
           Ergo.
           3.
           
           Dr
           Ha●mond
           saith
           
             Le●●er
             of
             resol
             q.
          
           4.
           
           §
           .
           ●5
           .
           
             To
             make
             disciples
          
           ,
           Joh.
           4.1
           .
           
             and
             baptise
             ,
             is
             all
             one
             wi●h
             disciple
             baptising
             ,
          
           Matth.
           2●
           .
           19
           .
           But
           
             in
             this
          
           according
           to
           the
           Dr.
           
             there
             is
             not
             any
             kinde
             of
             direction
             to
             that
             matter
             of
             receiving
             and
             admitting
             infants
             or
             not
             infants
             ,
          
           therefore
           Joh.
           4.1
           ,
           is
           no
           mention
           of
           their
           baptizing
           infants
           ,
           and
           so
           no
           infan●s
           baptized
           by
           them
           .
           2.
           
           If
           Christ
           had
           instituted
           infant
           Baptism
           ,
           doubtless
           hee
           would
           have
           ap●ointed
           it
           ,
           and
           the
           Disciples
           practised
           it
           on
           those
           mentioned
           Matth.
           19.13
           ,
           14
           ,
           15.
           
           Mark
           10
           .
           1●
           ,
           14
           15
           ,
           16.
           
           
             Luk
             ▪
          
           1●
           .
           15
           ,
           16
           ,
           17.
           
           But
           he
           did
           not
           appoint
           nor
           they
           practise
           baptism
           on
           t●em
           ,
           for
           it
           is
           said
           Matth.
           9.15
           .
           
             that
             when
             he
             had
             put
             his
             hands
             on
             them
             he
             d●parted
             thence
             ,
          
           which
           shews
           no
           more
           was
           done
           to
           ●hem
           then
           was
           before
           set
           down
           ,
           whereof
           none
           was
           their
           baptizing
           ,
           Ergo
        
         
           4.
           
           It
           is
           false
           ,
           
             that
             direction
             to
             baptise
             infants
             was
             sufficiently
             notified
             to
             the
             Apostles
             by
             Christ.
          
           For
           1.
           
             the
             common
             practise
             of
             the
             Jews
          
           could
           not
           
             notifie
             it
          
           to
           them
           ,
           C●rist
           ●o
           where
           appointing
           them
           to
           baptize
           according
           to
           the
           Jewish
           manner
           ,
           nor
           did
           they
           ,
           For
           they
           baptized
           r●ther
           a●ter
           Johns
           mann●●
           ,
           Joh.
           4.1
           .
           but
           that
           was
           not
           as
           the
           〈◊〉
           as
           appeares
           by
           their
           excepting
           against
           and
           rejecting
           his
           Baptism
           Luk●
           30.
           2.
           
           
             The
             vulgar
             notion
             ●f
             Baptism
             did
          
           not
           
             no●ifie
             it
          
           .
           〈…〉
           notion
           of
           baptism
           did
           not
           express
           one
           sort
           or
           other
           ,
           yea
           ●hey
           used
           to
           baptize
           other
           things
           Mark
           7
           ▪
           3
           ,
           4.
           besides
           persons
           .
           2.
           
           If
           the
           vul●ar
           notion
           of
           Baptism
           did
           notifie
           infant
           Baptism
           ,
           then
           it
           did
           notifie
           i●
           Ma●th
           .
           28
           ▪
           19.
           where
           it
           is
           expressed
           .
           But
           the
           Dr.
           saith
           ,
           
             those
             words
             are
             not
             any
             kinde
             of
             dire●●ion
             to
             that
             matter
             of
             receiving
             and
             admitting
             infants
             or
             no●
             infants
             ,
          
           Ergo.
           3.
           
           
             The
             special
             direction
             of
             Christ
             did
          
           not
           notifie
           i●
           ,
           if
           i●
           di●
           ▪
           let
           it
           be
           shewed
           ▪
           To
           say
           ,
           
             the
             Gospels
             express
             not
             at
             all
             the
             words
             of
             the
             first
             institution
             of
             ●aptism
             ,
             
             nor
             do
             set
             that
             down
             ,
          
           is
           against
           the
           Dr.
           For
           it
           is
           an
           high
           presumption
           in
           any
           man
           to
           assert
           such
           a
           special
           direction
           of
           Christ
           ,
           as
           neither
           the
           Gospels
           nor
           other
           sacred
           writings
           set
           down
           ,
           and
           if
           this
           may
           bee
           done
           ,
           Apocriphal
           traditions
           may
           bee
           vented
           ,
           as
           Papists
           and
           others
           have
           done
           ,
           telling
           us
           
             all
             that
             CHRIST
             did
             and
             said
             is
             not
             written
             ,
             John
          
           20.30
           .
           Besides
           ,
           Christ
           gave
           no
           other
           special
           direction
           to
           the
           Apostles
           towards
           the
           Jewes
           about
           Baptism
           ,
           afore
           that
           was
           done
           which
           wee
           read
           John
           4.1
           .
           then
           hee
           did
           to
           them
           towards
           the
           Gentiles
           ,
           Matth.
           28.19
           .
           For
           that
           was
           
             a
             copy
             of
             the
             Pattern
          
           .
           But
           he
           did
           not
           there
           appoint
           infant
           Baptism
           as
           the
           Dr.
           acknowledgeth
           ,
           Ergo.
           From
           all
           which
           I
           infer
           ,
           that
           Christ
           gave
           no
           other
           direction
           about
           Baptism
           ,
           then
           what
           is
           expressed
           Matth.
           28.19
           .
           and
           that
           there
           hee
           gave
           directions
           about
           in●ants
           bap●izing
           or
           not
           baptizing
           ,
           and
           that
           the
           presrciption
           there
           is
           to
           bee
           indispensably
           used
           ,
           not
           onely
           about
           the
           form
           of
           words
           in
           baptism
           ,
           but
           also
           about
           the
           persons
           wh●m
           we
           may
           baptize
           ;
           and
           that
           infants
           are
           excluded
           shall
           bee
           proved
           in
           that
           which
           followes
           .
           Nor
           is
           this
           a
           pralusory
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           the
           Dr.
           termes
           it
           ,
           but
           such
           a
           just
           dissertation
           as
           toucheth
           the
           main
           of
           the
           cause
           ,
           and
           shewes
           the
           Doctors
           usurpation
           on
           Christs
           prerogative
           ,
           in
           defending
           such
           Baptism
           as
           is
           otherwise
           then
           Christ
           appointed
           ,
           nor
           hath
           he
           brought
           one
           proof
           for
           what
           he
           saith
           ,
           hee
           
             hath
             made
             evident
             that
          
           Matth.
           28
           .
           1●
           .
           
             was
             not
             the
             institution
             of
             Baptism
             ▪
             nor
             any
             intimation
             on
             either
             side
             whether
             infants
             should
             he
             baptized
             or
             not
             ,
          
           but
           contradicted
           himself
           ,
           and
           manifestly
           perverted
           the
           Scripture
           .
        
         
           Sect.
           2.
           
           The
           Dr.
           saith
           to
           my
           exception
           [
           that
           though
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           well
           rendred
           
             make
             Disciples
          
           ,
           yet
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           not
           well
           paraph●ased
           by
           
             receive
             into
             Discipleship
             all
             Nations
             baptizing
             them
             ,
          
           For
           by
           this
           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
           ]
           thus
           .
           
             Here
             is
             another
             subtilty
             of
             a
             refined
             nature
             ,
             making
             a
             difference
             betwixt
             making
             Disciples
             ,
             and
             receiving
             into
             Discipleship
             or
             receiving
             Discip●es
             :
             As
             if
             these
             two
             were
             not
             perfectly
             synonymous
             ,
             and
             by
             me
             evidently
             used
             ,
             as
             such
             .
             I
             shall
             not
             dispute
             of
             words
             ,
             when
             the
             matter
             is
             clear
             ,
             and
             when
             it
             is
             equally
             to
             my
             purpose
             which
             phrase
             is
             used
             ,
             whether
             making
             or
             receiving
             Disciples
             .
          
        
         
           Answ.
           Either
           phrase
           would
           not
           have
           been
           equally
           to
           the
           Doctors
           purpose
           ,
           making
           Disciples
           not
           being
           applicable
           to
           infants
           ,
           a●
           perhaps
           it
           may
           be
           thought
           receiving
           Disciples
           may
           ,
           but
           whether
           either
           serve
           the
           Doctors
           turn
           or
           no
           ,
           and
           however
           the
           Dr.
           use
           them
           ,
           or
           censure
           my
           di●●inction
           of
           them
           ,
           yet
           I
           take
           his
           confounding
           them
           to
           bee
           a
           gross
           mistake
           ,
           and
           such
           as
           perverts
           the
           text
           ,
           and
           should
           have
           been
           proved
           by
           him
           ,
           afore
           he
           thus
           used
           it
           ,
           And
           against
           it
           I
           thus
           argue
           .
           1.
           
           Those
           termes
           are
           not
           
             perfe●●ly
             synonymous
          
           ,
           whereof
           the
           one
           imports
           that
           which
           may
           bee
           without
           the
           other
           ,
           this
           I
           think
           none
           will
           deny
           ▪
           But
           making
           Disciples
           may
           bee
           without
           receiving
           them
           .
           This
           is
           manifest
           .
           For
           a
           person
           is
           not
           a
           Disciple
           afore
           he
           is
           made
           ,
           but
           he
           is
           made
           
           a
           Disciple
           before
           he
           is
           received
           ,
           therefore
           the
           one
           may
           bee
           without
           the
           other
           .
           2.
           
           The
           agents
           may
           be
           divers
           in
           making
           and
           receiving
           Disciples
           ,
           a
           woman
           may
           make
           a
           Disciple
           ,
           but
           not
           receive
           him
           .
           3.
           
           The
           meanes
           is
           different
           ,
           the
           making
           Disciples
           is
           by
           teaching
           ,
           as
           shall
           bee
           shewed
           in
           that
           which
           followes
           ,
           and
           is
           an
           act
           of
           diligence
           ;
           the
           receiving
           i●
           admission
           by
           authority
           .
           4.
           
           Making
           imports
           an
           action
           ,
           receiving
           rather
           a
           passion
           .
           5.
           
           Making
           Disciples
           doth
           presuppose
           a
           privation
           of
           it
           ,
           y●a
           perhap●
           averseness
           from
           it
           ;
           receiving
           presupposeth
           a
           habit
           attained
           ,
           and
           a
           willing
           offer
           .
           6.
           
           The
           making
           Disciples
           may
           be
           to
           another
           ,
           but
           receiving
           Disciples
           is
           to
           bee
           ascribed
           to
           the
           master
           to
           whom
           they
           a●e
           D●sciples
           ,
           as
           to
           himself
           receiving
           them
           .
           7.
           
           Dr.
           Hammond
           acknowledgeth
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             to
             import
             the
             same
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             J●hn
          
           4.1
           .
           
             Letter
             of
             resol
             .
             q.
          
           4.
           
           §
           .
           25.
           but
           John
           4.1
           .
           it
           cannot
           bee
           rendered
           
             receive
             Disciple●
          
           ,
           therefore
           nei●her
           Matth
           28
           19.
           8.
           
           Nei●her
           Matth.
           28.19
           nor
           any
           where
           else
           hath
           any
           transl●tor
           I
           knew
           ,
           rendered
           [
           
             receive
             Disciples
          
           ]
           but
           many
           ,
           
             make
             Disciples
          
           ,
           and
           make
           it
           as
           the
           Dr.
           
             the
             phrase
             parallel
             to
             John
          
           4.1
           .
           and
           therefore
           it
           is
           singular
           and
           absurd
           to
           render
           it
           here
           
             receive
             Disciples
          
           .
        
         
           Secondly
           ,
           sait●
           he
           ,
           
             When
             hee
             affirms
             of
             Baptism
             which
             I
             make
             the
             ceremony
             of
             the
             Apostles
             receiving
             them
             ,
             that
             't
             is
             as
             true●y
             the
             〈◊〉
             of
             the
             bap●ized
             ,
             this
             is
             no
             sub●ilty
             ,
             but
             gross
             and
             visible
             enough
             .
             For
             certainly
             Baptism
             in
             the
             active
             sense
             (
             as
             it
             is
             plain
             I
             understand
             it
             in
             that
             place
             where
             I
             paraphrase
             Go
             and
             make
             Disciples
             and
             Baptize
             )
             is
             not
             the
             act
             of
             the
             baptized
             but
             of
             the
             Baptist
             ,
             The
             comming
             to
             Baptism
             indeed
             and
             the
             undertaking
             the
             vow
             ,
             and
             making
             the
             profession
             ,
             is
             the
             act
             of
             the
             baptized
             ,
             either
             personally
             or
             by
             his
             proxy
             ,
             which
             in
             reputation
             of
             Law
             and
             in
             acceptation
             of
             the
             Church
             ,
             i●
             his
             also
             ,
             but
             still
             baptism
             ,
             or
             (
             to
             remove
             all
             p●●sible
             mistake
             )
             baptizing
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Matth.
             28.19
             .
             is
             an
             act
             of
             the
             Baptizer
             onely
             ,
             and
             so
             the
             Ceremony
             of
             receiving
             into
             Discipleship
             ,
             whomsoever
             they
             thus
             duely
             baptize
             .
             I
             hope
             I
             need
             say
             no
             more
             of
             this
             .
          
        
         
           Answ.
           I
           said
           not
           baptizing
           ,
           but
           Baptism
           the
           Ceremony
           (
           not
           ●s
           the
           Dr.
           mis●recites
           my
           words
           ,
           o●
           
             receivers
             into
             Discipleship
          
           ,
           but
           )
           of
           receiving
           into
           discipleship
           is
           as
           truely
           the
           a●●
           of
           the
           baptized
           ,
           thereby
           p●ofessing
           or
           avouching
           h●s
           discipleship
           as
           of
           the
           Baptizer
           ,
           and
           therefore
           the
           baptized
           is
           not
           meerly
           passive
           in
           it
           ,
           nor
           an
           infant
           doth
           unde●go
           it
           .
           And
           I
           prove
           it
           thus
           .
           1.
           
           Baptism
           is
           a
           duty
           of
           the
           baptiz●d
           as
           well
           as
           of
           the
           baptizer
           ,
           as
           may
           bee
           proved
           from
           Acts
           2.38
           .
           where
           the
           Apostle
           exhorts
           them
           
             to
             repent
             and
             bee
             baptized
             every
             one
             of
             them
             ,
             in
             the
             Name
             of
             Christ
             Jesus
             for
             the
             remission
             of
             sins
          
           ;
           Now
           that
           which
           a
           man
           is
           exhorted
           to
           as
           his
           duty
           ,
           is
           his
           own
           act
           .
           Ergo.
           I●
           any
           say
           it
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           passive
           voice
           ,
           hee
           may
           understand
           that
           Luk.
           11.38
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           though
           it
           bee
           the
           same
           sense
           and
           voice
           ,
           yet
           notes
           the
           action
           of
           the
           baptized
           .
           2.
           
           It
           is
           manifest
           also
           from
           the
           command
           to
           
             Paul
             ,
             Acts.
          
           22.16
           .
           that
           baptism
           is
           the
           act
           of
           the
           baptized
           For
           first
           ,
           it
           is
           a
           thing
           commanded
           to
           bee
           done
           by
           him
           .
           2.
           
           It
           is
           in
           the
           middle
           voice
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           though
           I
           deny
           not
           to
           have
           a
           passive
           signification
           ,
           yet
           here
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           cannot
           have
           any
           other
           then
           
           active
           signification
           because
           of
           the
           accusative
           cause
           following
           ,
           so
           neither
           can
           the
           other
           ,
           both
           being
           injoyned
           as
           duties
           ,
           and
           the
           washing
           away
           sins
           being
           not
           meant
           of
           forgiveness
           of
           them
           but
           turning
           from
           them
           ;
           baptism
           being
           the
           signe
           of
           his
           repentance
           ,
           and
           both
           being
           to
           be
           joyned
           together
           ,
           Acts
           2.38
           .
           and
           therefore
           Baptism
           being
           called
           ,
           Mark●
           .
           4
           .
           Acts
           19.4
           .
           3.
           
           
             Bapti●ing
             into
             the
             Name
             of
             the
             Father
             ,
             Son
             and
             Holy
             Ghost
             ,
          
           notes
           the
           a●●
           of
           t●e
           baptized
           as
           well
           as
           the
           baptizer
           ,
           and
           thi●
           is
           fully
           taught
           by
           Dr.
           Hammond
           himself
           
             practic
             .
             cat
             .
             lib.
          
           6.
           sect
           .
           2.
           where
           he
           saith
           ●
           
             ●
             baptize
             thee
             into
             the
             Name
             of
             the
             Father
             ,
             and
             of
             the
             Son
             ,
             and
             of
             the
             Holy
             Ghost
             ●
             being
             pr●scribed
             by
             Christ
             to
             his
             Disciples
             must
             indispensably
             be
             used
             ▪
             and
             the
             meaning
             of
             them
             is
             double
             .
          
           1.
           
           
             On
             the
             Ministers
             part
             ,
             that
             what
             he
             doth
             hee
             doth
             no●
             of
             himsel●
             ,
             but
             in
             the
             Name
             or
             power
             of
             ,
             or
             by
             Commission
             from
             the
             blessed
             Trinity
          
           (
           which
           by
           the
           way
           ,
           I
           am
           sure
           none
           can
           〈…〉
           ●pparent
           〈…〉
           when
           they
           baptize
           infants
           ,
           much
           less
           when
           ●hey
           onely
           sprinkle
           them
           .
           )
           2.
           
           
             And
             more
             especially
             in
             respect
             of
             the
             pe●son
             baptized
             .
          
           1.
           
           
             That
             he
             acknowledges
             these
             three
             ,
             a●d
             by
             desiring
             baptism
             makes
             profession
             of
             that
             acknowledgment
             ,
             which
             is
             in
             effect
             the
             sum
             of
             the
             whole
             ●reed
             .
          
           2.
           
           
             That
             as
             he
             acknowledges
             these
             three
             ,
             so
             he
             delivers
             himself
             to
             them
             ,
             as
             to
             the
             three
             principles
             or
             authors
             of
             faith
             or
             Christian
             religion
             ,
             and
             acknowledges
             no
             other
             as
             such
             (
             as
             to
             be
             baptised
             in
             the
             name
             of
          
           Paul
           
             signifie●
             to
             say
             ,
             I
             am
             of
          
           Paul
           ,
           i.
           e.
           to●●●has
           ●●●has
           
             and
             all
             other
             )
             to
             receive
             for
             infallible
             truth
             whatsoever
             is
             taught
             by
             any
             of
             these
             and
             no●hing
             else
             .
          
           3.
           
           
             That
             he
             delivers
             himself
             up
             to
             be
             ruled
             as
             an
             obedient
             servant
             by
             the
             directions
             of
             this
             great
             master
             ,
             a
             willing
             Disciple
             of
             this
             blessed
             Trinity
             ,
             and
             so
             the
             Greek
             phrase
             ●
             into
             the
             name
             ]
             doth
             import
             ;
             and
             these
             th●ee
             acts
             of
             the
             baptised
             together
             ,
             make
             up
             his
             part
             by
             way
             of
             condition
             required
             of
             him
             to
             make
             him
             ca●able
             of
             that
             grace
             ,
             which
             the
             Minister
             from
             God
             thus
             conveys
             upon
             and
             ensures
             unto
             him
             .
          
           Besides
           which
           it
           notes
           the
           calling
           on
           the
           Name
           of
           the
           Father
           by
           the
           Son
           ,
           through
           the
           h●ly
           Spirit
           ,
           as
           Acts
           22
           .
           1●
           .
           shews
           ,
           where
           Paul
           is
           bid
           
             to
             be
             baptized
             or
             baptize
          
           himself
           ,
           
             calling
             on
             the
             name
             of
             the
             Lord
             ,
          
           when
           baptized
           ;
           and
           this
           I
           have
           proved
           to
           be
           meant
           〈◊〉
           Luk.
           3.21
           .
           and
           other
           〈◊〉
           
             Review
             part
          
           .
           2.
           sect
           .
           5.
           p.
           8●
           ▪
           ●0
           ,
           9●
           .
           So
           that
           baptism
           〈◊〉
           as
           well
           (
           or
           rather
           more
           )
           the
           ce●emony
           of
           th●
           baptized
           ,
           〈◊〉
           ●●
           the
           baptizer
           ▪
           Which
           might
           be
           proved
           from
           tho●e
           texts
           which
           speak
           〈◊〉
           the
           use
           of
           it
           ,
           as
           Rom.
           6.3
           ,
           4.
           
           Col.
           2
           .
           1●
           .
           Gal.
           3
           26
           ▪
           27.
           1
           
           Cor.
           12.
           
           ●3
           .
           in
           all
           which
           and
           sundry
           more
           the
           act
           of
           the
           ba●t●zed
           is
           noted
           ,
           who
           d●th
           thereby
           signifie
           
             his
             baptism
             into
             ●hrists
             death
             ,
             being
             〈◊〉
             by
             ba●tism
             into
             death
             ,
          
           and
           
             his
             rising
             to
             newness
             of
             life
             ,
             putting
             on
             Christ
             ,
             ●oyning
             into
             one
             body
             ,
          
           &c.
           which
           I
           have
           cleered
           more
           fully
           in
           the
           same
           p●ace
           pag
           6
           ,
           97
           8
           ,
           ●9
           .
           And
           this
           ,
           the
           Dr
           saith
           〈…〉
           ,
           
             i●
             more
             especially
             meant
             by
             ba●tising
             into
             the
             Name
             of
             the
             Father
             ,
             Son
             and
             Holy
             spirit
          
           ▪
           〈…〉
           their
           act
           as
           w●ll
           as
           the
           administrators
           ▪
           4.
           
           I●
           baptism
           were
           not
           as
           truely
           the
           act
           of
           the
           baptized
           as
           the
           baptizer
           t●en
           it
           should
           be
           t●u●
           baptism
           ,
           if
           the
           baptizer
           did
           d●p
           with●ut
           an
           concu●●●
           〈◊〉
           of
           the
           bap●ized
           ,
           yea
           ●hough
           he
           we●e
           forced
           to
           it
           ,
           and
           against
           his
           will
           put
           unde●
           water
           ,
           and
           this
           were
           warrantably
           done
           by
           the
           baptizer
           ,
           For
           he
           should
           do
           what
           ●s
           prescribed
           ,
           But
           this
           is
           absurd
           ,
           neither
           School
           men
           nor
           any
           other
           allow
           
           such
           baptism
           ,
           
             vide
             Th.
             Aquin.
             sum
             .
             part
             .
          
           3.
           qu.
           68.
           art
           .
           7
           ,
           10.
           
           The
           Spaniards
           driving
           the
           Indians
           into
           the
           water
           forcibly
           for
           baptism
           ,
           and
           their
           going
           in
           thus
           under
           water
           is
           excepted
           against
           as
           neither
           rightly
           done
           ,
           nor
           true
           baptism
           .
           Therefore
           certainly
           baptizing
           prescribed
           Mat.
           28.19
           .
           doth
           comprehend
           not
           onely
           the
           act
           of
           the
           administratour
           ,
           but
           also
           the
           act
           of
           the
           baptized
           ,
           in
           yeilding
           to
           it
           and
           concurring
           with
           it
           .
           When
           
             Peter
             Acts
          
           10.48
           .
           commanded
           Cornelius
           
             and
             those
             with
             him
             to
             be
             baptised
             in
             the
             name
             of
             the
             Lord
             ,
          
           there
           were
           three
           acts
           concurrent
           .
           1.
           
           The
           Apostles
           command
           ,
           by
           way
           of
           authority
           appointing
           it
           to
           be
           done
           .
           2.
           
           O●
           the
           administratour
           by
           way
           of
           Ministry
           .
           3.
           
           Of
           the
           baptized
           by
           way
           of
           submission
           and
           putting
           himself
           under
           water
           .
           Yet
           hee
           is
           no●
           thereby
           a
           meer
           Sebaptist
           ▪
           as
           i●
           is
           reported
           some
           heretofore
           have
           been
           ,
           but
           is
           partly
           passive
           in
           consent
           ,
           and
           s●bmission
           to
           what
           the
           baptizer
           doth
           ,
           and
           partly
           a●tive
           in
           concurring
           with
           him
           .
           So
           that
           my
           speech
           is
           cleered
           from
           
             being
             gross
          
           ,
           as
           ●●
           Dr.
           would
           .
        
         
           Dr.
           H.
           adds
           .
           
             His
             second
             branch
             of
             exception
             is
             to
             those
             words
             of
             mine
             ,
             Wherein
             I
             say
             tha●
             the
             making
             or
             receiving
             Disciples
             ,
             supposeth
             not
             any
             precedent
             instru●tion
             ,
             but
             looks
             wholly
             on
             it
             as
             subsequent
             .
          
           Against
           this
           I
           gave
           reasons
           of
           dissent
           thus
           .
           1.
           
           That
           which
           is
           exprest
           in
           Matthew
           by
           ,
           
             Go
             ye
             therefore
             and
             make
             Disciples
             all
             Nations
             ,
          
           is
           in
           
             Mark
             ,
             Go
             ye
             into
             all
             the
             world
             and
             preach
             the
             Gospel
             ●o
             every
             living
             creature
          
           ;
           which
           s●ews
           ,
           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
           .
        
         
           
             But
             to
             this
             (
             saith
             the
             Dr.
             )
             I
             answer
             ;
             1.
             
             That
             the
             words
             in
             Mark
             are
             no
             otherwise
             parallel
             to
             those
             in
             Matthew
             ,
             then
             as
             an
             Epitome
             is
             parallel
             to
             a
             la●ger
             discourse
             ,
             such
             we
             know
             S.
             Marks
             for
             the
             most
             part
             is
             ,
             an
             abbreviation
             of
             S.
             Matthews
             Gospel
             ,
             as
             in
             many
             others
             ,
             so
             in
             this
             particular
             ;
             some
             passages
             indeed
             there
             are
             in
             S.
             Mark
             in
             this
             place
             ,
             which
             are
             not
             i●
             S.
             Matthew
             ,
             as
             shall
             anon
             be
             shewed
             ,
             but
             in
             the
             particular
             now
             before
             us
             ,
             S.
             Mark
             is
             according
             to
             wont
             more
             concise
             :
             there
             is
             no
             mention
             in
             him
             of
             baptizing
             in
             the
             Name
             of
             the
             Father
             ,
             and
             of
             the
             Son
             ,
             and
             of
             the
             Holy
             Ghost
             ,
             nor
             consequently
             of
             discipling
             ,
             of
             which
             that
             was
             the
             ceremony
             ,
             as
             in
             S.
             Matthew
             there
             is
             .
          
        
         
           Answ
           This
           doth
           rather
           confirm
           my
           major
           then
           oppose
           it
           .
           For
           if
           Mark
           express
           the
           same
           more
           briefly
           and
           
             Matthew
             more
             largely
             in
             this
             particular
             ,
          
           and
           there
           is
           no
           other
           expression
           in
           Mark
           besides
           ,
           
             Go
             ye
             into
             all
             the
             world
             and
             preach
             the
             Gospel
             to
             every
             creature
             ,
          
           which
           answe●s
           to
           Matthews
           words
           ,
           
             Go
             make
             Disciples
             all
             nations
          
           ▪
           then
           what
           is
           exprest
           in
           Matthew
           is
           the
           same
           with
           that
           which
           is
           exprest
           in
           Mark.
           And
           indeed
           the
           time
           ,
           occasion
           ,
           and
           expressions
           〈◊〉
           so
           plainly
           evince
           this
           ,
           that
           almost
           all
           editions
           and
           translations
           (
           which
           use
           marginal
           references
           )
           and
           commentators
           I
           have
           seen
           ,
           expound
           the
           one
           by
           the
           other
           .
        
         
           Secondly
           ,
           saith
           the
           Dr.
           
             That
             Christs
             appointment
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             preach
             the
             Gospel
             ,
             〈◊〉
             Mark
             ,
             doth
             no
             way
             infer
             ●he
             precedent
             instruction
             of
             every
             single
             person
             that
             was
             received
             to
             baptism
             :
             
             the
             phrase
             signifies
             to
             proclaim
             or
             promulgate
             the
             happy
             tydings
             brought
             into
             the
             world
             by
             Christ
             ,
             grace
             ,
             and
             mercy
             ,
             and
             eternal
             felicity
             to
             all
             that
             should
             come
             into
             him
             ,
             and
             take
             his
             yoke
             upon
             them
             ,
             and
             learn
             of
             him
             .
             And
             upon
             the
             publishing
             of
             this
             to
             all
             the
             world
             to
             every
             creature
             ,
             
               i
               e.
            
             to
             the
             Gentiles
             universally
             ,
             as
             well
             as
             the
             Jews
             ,
             I
             suppose
             't
             is
             very
             possible
             ,
             that
             many
             of
             them
             should
             make
             all
             speed
             to
             come
             unto
             Christ
             ,
             and
             come
             out
             at
             the
             Apostles
             preaching
             ,
             they
             and
             their
             whole
             housholds
             together
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             the
             Oracle
             commanded
             in
             Homer
             )
             and
             to
             bring
             their
             infant
             children
             ,
             as
             they
             used
             to
             do
             ,
             that
             became
             Proselytes
             to
             the
             Jews
             ,
             and
             then
             the
             Apostles
             knowing
             their
             Masters
             minde
             for
             receiving
             of
             infants
             ,
             and
             that
             (
             as
             from
             the
             institution
             I
             suppose
             them
             fore
             instructed
             )
             to
             baptism
             ,
             receive
             them
             all
             ,
             and
             (
             as
             many
             as
             interposed
             no
             voluntary
             hinderance
             )
             baptize
             them
             ;
             and
             having
             taken
             them
             into
             the
             School
             of
             Christ
             ,
             make
             good
             provision
             for
             the
             future
             instruction
             of
             them
             ,
             as
             soon
             as
             ever
             they
             should
             be
             capable
             of
             it
             .
             That
             thus
             it
             was
             ,
             I
             pretend
             not
             (
             still
             )
             to
             deduce
             from
             these
             words
             Matth.
             28.
             but
             to
             infer
             from
             ano●her
             medium
             ,
             the
             practise
             of
             the
             Apostles
             otherwise
             notified
             to
             us
             :
             All
             that
             I
             am
             now
             to
             manifest
             is
             ,
             that
             this
             passage
             hath
             nothing
             contrary
             to
             our
             hypothesis
             ,
             but
             is
             perfectly
             reconcileable
             with
             i●
             ,
             and
             this
             is
             done
             by
             the
             scheme
             thus
             laid
             :
             And
             so
             't
             is
             most
             visible
             how
             no
             force
             there
             is
             in
             this
             first
             reason
             of
             exception
             .
          
        
         
           Answ.
           It
           is
           most
           visible
           that
           the
           Dr.
           was
           in
           a
           dream
           when
           he
           wrote
           this
           ;
           1.
           
           Because
           he
           talks
           of
           
             an
             institution
          
           (
           which
           is
           onely
           i●agined
           by
           him
           )
           
             of
             receiving
             infants
             ,
             and
             as
             many
             as
             interposed
             no
             voluntary
             hinderance
             to
             baptize
             them
          
           (
           not
           excepting
           infidel●
           children
           ,
           contrary
           to
           his
           own
           interpretation
           of
           1
           Cor.
           7.14
           .
           which
           declares
           them
           unclean
           ,
           that
           is
           ,
           not
           to
           be
           baptiz●d
           in
           the
           Drs.
           sense
           )
           
             and
             to
             take
             infants
             into
             the
             School
             of
             Christ
             ,
          
           as
           if
           the
           School
           of
           Christ
           were
           to
           nurse
           up
           infants
           ,
           for
           that
           was
           all
           could
           be
           done
           to
           them
           ,
           and
           
             to
             make
             good
             pro●ision
             for
             the
             future
             instruction
             of
             them
             ,
             as
             soon
             as
             ever
             they
             should
             be
             capable
             of
             it
             .
          
           Which
           is
           so
           ridiculous
           a
           conceit
           ,
           as
           no
           waking
           man
           me
           thinks
           should
           fancy
           it
           .
           For
           what
           provision
           could
           the
           Apost●es
           ,
           who
           were
           to
           
             go
             and
             preach
             the
             Gospel
             to
             every
             creature
             ,
             make
             for
             the
             future
             instruction
             of
             them
             ,
             as
             soon
             as
             ever
             they
             should
             be
             capable
             of
             it
             ,
          
           who
           were
           not
           to
           stay
           till
           they
           were
           able
           to
           speak
           ,
           or
           receive
           any
           commands
           from
           them
           ?
           2.
           
           The
           Dr.
           as
           if
           he
           forgot
           his
           matter
           in
           hand
           ,
           saith
           ;
           
             All
             that
             he
             was
             then
             to
             manifest
             ,
             was
             that
             this
             passage
          
           Matth.
           28.19
           .
           
             hath
             nothing
             contrary
             to
             his
             hypothesi
             ,
             but
             is
             perf●●●ly
             reconcileable
             to
             it
          
           ;
           whereas
           his
           business
           was
           to
           answer
           my
           argument
           against
           his
           position
           ,
           
             that
             the
             making
             or
             receiving
             Disciples
          
           Matth.
           28
           19.
           
             supposeth
             not
             any
             precedent
             instruction
             ,
             but
             looks
             wholly
             on
             it
             a●
             subsequentpunc
          
           ;
           3.
           
           The
           Drs.
           answer
           ,
           
             that
             Christs
             appointment
             to
             ●reach
             the
             Gospel
             in
             S.
          
           Mark
           ,
           
             doth
             no
             way
             infer
             the
             p●ecedent
             instruction
             of
             every
             single
             person
             that
             was
             received
             to
             Baptism
             ,
          
           might
           be
           true
           ,
           yet
           his
           position
           false
           ,
           
             that
             the
             making
             Disciples
          
           Matth.
           28.19
           .
           
             supposeth
             not
             any
             precedent
             instruction
             ,
             but
             loo●s
             wholly
             on
             it
             as
             subsequent
             .
          
           4.
           
           His
           reason
           
             why
             to
             preach
             the
             Gospel
             in
             S.
          
           Mark
           ,
           
             doth
             no
             way
             infer
             the
             precedent
             instruction
             of
             every
             single
             person
             that
             was
             received
             to
             baptism
             ,
          
           shews
           his
           talk
           
           to
           have
           been
           incoherent
           ,
           like
           the
           talk
           of
           a
           man
           in
           a
           dream
           ;
           For
           what
           consequence
           is
           in
           this
           ,
           
             The
             phrase
             signifies
          
           ,
           &c.
           
           Ergo
           ,
           
             To
             preach
             the
             Gospel
             in
             S.
          
           Mark
           ,
           
             doth
             no
             way
             infer
             the
             precedent
             instruction
             of
             every
             single
             person
             that
             was
             received
             to
             Baptism
             ?
          
           Might
           not
           all
           this
           be
           true
           ,
           that
           
             the
             phrase
             so
             signifies
             ,
             they
             so
             publish
             ,
             the
             thing
             set
             down
             be
             possible
             ,
             the
             Apostles
             know
             Christs
             minde
             ,
          
           as
           the
           Dr.
           imagines
           ,
           and
           ye●
           
             to
             preach
             the
             Gospel
             in
          
           S.
           Mark
           ,
           
             infer
             the
             precedent
             instruction
             of
             every
             single
             person
             that
             was
             received
             to
             Baptism
             ?
          
           So
           that
           in
           all
           this
           whi●h
           the
           Dr
           saith
           ,
           there
           i●
           no
           answer
           to
           my
           argument
           .
           But
           the
           truth
           is
           ,
           by
           the
           Drs.
           own
           grants
           my
           argument
           is
           m●de
           good
           .
           For
           if
           preaching
           the
           Gospel
           be
           instruction
           ,
           and
           this
           be
           the
           way
           of
           making
           Disciples
           ,
           which
           are
           not
           deni●d
           ;
           then
           it
           must
           needs
           go
           before
           makin●
           or
           ●eceivi●g
           Disciples
           ,
           sith
           the
           m●anes
           in
           order
           of
           actual
           b●ing
           ,
           must
           be
           before
           the
           effect
           ,
           and
           so
           the
           Drs.
           position
           fa●se
           :
           That
           
             the
             making
             or
             receiving
             Disciples
             supposeth
             not
             a●y
             precedent
             instruction
             ,
          
           Matth.
           ●8
           .
           19
           .
           
             but
             lo●ks
             wholly
             on
             it
             as
             subsequent
          
           Again
           ,
           if
           afore
           baptiz●ng
           they
           were
           
             to
             publish
             the
             Gospel
             to
             all
             the
             World
             ,
             to
             every
             creature
             ,
          
           i.
           e.
           
             to
             the
             Gentiles
             univ●rsally
             as
             well
             the
             Jews
             ,
             then
          
           afore
           any
           single
           person
           was
           r●ceived
           to
           Baptism
           ,
           instruction
           wa●
           to
           be
           precedent
           ,
           unless
           there
           were
           any
           single
           person
           which
           was
           not
           comprised
           under
           all
           the
           world
           ,
           every
           creature
           ,
           Gentiles
           universally
           as
           well
           as
           Jews
           :
           Yea
           the
           terms
           [
           
             every
             creature
          
           and
           
             all
             nations
          
           ]
           comprehend
           every
           person
           that
           was
           to
           be
           baptized
           ,
           and
           more
           ;
           but
           they
           were
           every
           one
           to
           be
           made
           Disciples
           ,
           and
           that
           by
           preaching
           the
           Gospel
           to
           them
           ,
           afore
           they
           were
           to
           be
           bapt●zed
           ;
           Matth.
           28.19
           .
           Mark
           16.15
           .
           therefore
           instruction
           of
           every
           single
           person
           was
           to
           be
           precedent
           to
           his
           reception
           to
           baptis●
           .
           Hereto
           agree
           the
           words
           of
           
             Athanasius
             ,
             Hierom
          
           and
           others
           ,
           cited
           by
           me
           ,
           
             Review
             part
          
           .
           2.
           sest
           .
           5.
           p.
           86
           ,
           87.
           
        
         
           The
           2d
           .
           saith
           the
           Dr.
           followes
           ,
           that
           such
           as
           the
           making
           Disciples
           w●s
           ,
           Joh.
           4.1
           .
           such
           is
           the
           making
           Disciples
           Matth.
           28.19
           .
           For
           by
           the
           Drs.
           confession
           they
           are
           all
           one
           .
           But
           that
           was
           by
           preaching
           ,
           as
           is
           plain
           concerning
           
             John
             ,
             Matth.
          
           3.1
           ,
           2
           ,
           5
           ,
           6.
           and
           concerning
           the
           Apostles
           ,
           Mat.
           10.5
           ,
           6
           ,
           7.
           
           
             Ergo
             ▪
          
           Whence
           3.
           
           I
           further
           a●gued
           ,
           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
           .
        
         
           
             To
             this
             ,
             saith
             the
             Dr.
             I
             answer
             ,
             that
             the
             account
             last
             given
             is
             fully
             satisfactory
             to
             this
             exc●p●ion
             also
             ;
             For
             supposing
             the
             Apostles
             to
             publish
             wheresoever
             they
             came
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             good
             news
             that
             was
             come
             into
             the
             world
             by
             Christ
             ,
             and
             the
             hearers
             not
             onely
             to
             come
             in
             themsel●es
             ,
             but
             to
             bring
             ●heir
             whole
             families
             ,
             and
             so
             their
             infant
             children
             with
             them
             ,
             there
             is
             no
             difficulty
             to
             imagine
             ,
             that
             they
             had
             thus
             made
             proclamation
             ,
             received
             all
             ,
             and
             made
             all
             disciples
             ,
             young
             and
             old
             ,
             that
             either
             came
             or
             were
             brought
             ,
             and
             so
             it
             being
             the
             instru●ent
             to
             draw
             the
             parents
             themselves
             ,
             and
             to
             move
             them
             to
             bring
             their
             children
             to
             discipleship
             ,
             it
             is
             still
             very
             visible
             how
             children
             should
             be
             discipled
             ,
             and
             conse●uently
             baptized
             by
             them
             ,
             Baptism
             being
             the
             constant
             ceremony
             of
             discipling
             .
             And
             though
             I
             am
             not
             able
             to
             affirm
             how
             it
             was
             actually
             in
             Johns
             Baptism
             ,
             yet
             this
             I
             may
             say
             ,
             
             that
             as
             far
             as
             can
             be
             discerned
             or
             inferred
             from
             the
             phrase
             in
             either
             place
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             thus
             it
             very
             possibly
             might
             be
             both
             in
             Johns
             and
             the
             Apo●●les
             baptizing
             .
          
        
         
           Answ.
           It
           is
           so
           far
           from
           being
           satisfactory
           ,
           that
           there
           is
           neither
           pertinency
           nor
           truth
           in
           this
           answer
           .
           For
           the
           Dr.
           answers
           ,
           as
           if
           the
           thing
           I
           proved
           were
           not
           ,
           that
           making
           disciples
           presupposeth
           instruction
           ,
           because
           it
           is
           by
           preaching
           ,
           but
           that
           i●fants
           might
           be
           made
           disciples
           ,
           though
           making
           disciples
           b●
           by
           preaching
           ;
           which
           is
           indeed
           not
           to
           answer
           to
           the
           argument
           ,
           but
           to
           a
           consectary
           deducible
           from
           the
           conclusion
           of
           it
           ,
           which
           though
           it
           were
           not
           infer●ed
           nor
           consequent
           ,
           yet
           the
           conclusion
           might
           be
           true
           that
           discipling
           presupposeth
           some
           precedent
           instruction
           ,
           and
           is
           not
           wholly
           subsequent
           to
           it
           .
           Nor
           is
           it
           true
           .
           For
           1.
           supposing
           the
           Apostles
           should
           do
           as
           he
           speaks
           ,
           and
           the
           hearers
           come
           in
           as
           hee
           imagines
           ,
           yet
           
             there
             is
             difficulty
             to
             imagine
             ,
             tha●
             they
             that
             had
             thus
             made
             proclamation
             received
             all
             ,
             and
             made
             all
             disciples
             ,
             young
             and
             old
             ,
             that
             either
             came
             or
             were
             bro●ght
             un●o
             them
          
           ;
           s●ecially
           considering
           how
           John
           received
           n●ne
           wee
           read
           of
           but
           such
           as
           confessed
           ●heir
           sins
           ,
           and
           the
           whole
           people
           that
           were
           baptized
           of
           him
           justified
           God
           ,
           Luk
           7.9
           .
           
             believed
             him
             ,
             Matth.
          
           21.32
           .
           o●hers
           not
           ,
           and
           the
           Apostles
           are
           said
           to
           make
           disciples
           afore
           they
           baptized
           ,
           Jo●
           .
           4.1
           .
           and
           a●o●e
           they
           bap●ized
           required
           repentance
           ,
           Act.
           2.38
           .
           those
           who
           
             were
             baptized
             gladly
             received
             the
             word
             ,
          
           v.
           41.2
           .
           
             It
             beeing
             granted
             that
             they
             made
             disciples
             by
             preaching
             ,
             preaching
             being
             the
             instrum●nt
             to
             draw
             the
             parents
             themselves
             ,
             and
             to
             move
             them
             to
             bring
             their
             children
             to
             discipleship
             ,
             yet
             it
             is
             not
             very
             visible
             how
             children
             should
             bee
             discipled
          
           ;
           For
           〈◊〉
           ●ffection
           or
           conceit
           ,
           might
           m●ve
           them
           to
           do
           that
           upon
           preaching
           ▪
           which
           yet
           might
           not
           take
           effect
           ,
           nor
           be
           received
           by
           the
           Apostles
           .
           4.
           
           Nor
           is
           
             Baptism
             consequent
             on
             such
             a
             discipleship
             ,
          
           by
           offer
           or
           vow
           of
           p●rent●
           ,
           wit●out
           profession
           of
           the
           party
           to
           be
           bap●ized
           ,
           there
           being
           no
           institution
           for
           it
           ,
           which
           is
           the
           onely
           rule
           about
           bap●izing
           .
           5.
           
           Neither
           i●
           it
           ●rue
           ,
           that
           
             Baptism
             is
             the
             constant
             ceremony
             o●
             discipling
             ,
          
           though
           it
           be
           granted
           to
           be
           the
           ceremony
           of
           disciples
           ,
           a
           person
           is
           first
           a
           disciple
           afore
           baptized
           ,
           Joh.
           4
           1.
           they
           first
           made
           disciples
           then
           baptized
           them
           .
           6.
           
           It
           is
           n●t
           ●rue
           ,
           that
           
             as
             far
             as
             can
             be
             discerned
             or
             inferred
             from
             the
             phrase
             in
             either
             place
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             )
             it
             might
          
           not
           
             very
             possibly
             be
             both
             in
          
           Johns
           
             and
             in
             the
             Apostles
             baptizing
             as
             the
             Dr.
             imagin●
             ,
          
           sith
           (
           if
           there
           be
           degrees
           of
           possibility
           )
           it
           is
           not
           very
           possible
           they
           should
           make
           any
           oth●r
           disciples
           and
           baptize
           them
           ,
           then
           such
           as
           the
           Evangelists
           story
           relates
           they
           did
           .
        
         
           But
           the
           Dr.
           tels
           us
           .
           1.
           
           For
           
             John
             ,
             't
             is
             true
             indeed
             that
             his
             Baptism
             attended
             his
             preaching
             ,
             yet
             doth
             it
             not
             thence
             necessarily
             follow
             that
             none
             were
             baptised
             by
             him
             ,
             but
             those
             who
             particularly
             heard
             and
             obeyed
             his
             preaching
             ;
             For
          
           1.
           
             why
             might
             not
             those
             that
             heard
             it
             ,
             divulge
             it
             to
             others
             ,
             and
             bring
             them
             before
             they
             heard
             him
             to
             desire
             to
             bee
             baptised
             ,
             and
             upon
             their
             confessing
             their
             sins
             ,
             and
             professing
             amendment
             ,
             hee
             baptise
             them
             ?
          
        
         
           Answ.
           Not
           likely
           before
           he
           had
           preached
           somewhat
           to
           them
           ,
           however
           if
           his
           preaching
           were
           brought
           to
           them
           by
           others
           ,
           they
           were
           not
           baptized
           afore
           instruction
           .
        
         
         
           
             2.
             
             Why
             might
             not
             those
             that
             heard
             it
             ,
             or
             heard
             of
             it
             ,
             give
             that
             heed
             to
             it
             ,
             as
             to
             bring
             all
             that
             were
             dear
             to
             them
             of
             what
             age
             soever
             ,
             by
             that
             means
             to
             secure
             them
             from
             the
             wrath
             to
             come
             ;
             when
             Noah
             preacht
             repentance
             to
             the
             old
             world
             ,
             and
             upon
             the
             decree
             of
             sending
             the
             flood
             upon
             the
             world
             of
             the
             ungodly
             ,
             called
             all
             to
             come
             into
             the
             Ark
             to
             him
             to
             escape
             the
             deluge
             ,
             suppose
             others
             besides
             Noahs
             family
             h●d
             hearkened
             to
             his
             preaching
             ,
             or
             suppose
             hee
             and
             his
             sons
             had
             had
             infant
             children
             ,
             can
             we
             imagine
             they
             would
             have
             lef●
             their
             inf●n●s
             to
             that
             certain
             ruine
             ,
             and
             not
             have
             taken
             them
             into
             the
             Ark
             with
             them
             ?
             And
             Johns
             baptism
             was
             answerable
             to
             that
             Ark
             ,
             in
             respect
             of
             that
             approaching
             ruine
             on
             the
             Jews
             ,
             stiled
             the
             kingdome
             of
             heaven
             v
             1.
             and
             that
             evidenced
             to
             be
             a
             bloudy
             kingdome
             ,
             explicated
             by
             casting
             into
             the
             fire
             v.
             10.
             
             And
             can
             we
             imagine
             the
             Jews
             that
             believed
             John
             ,
             and
             came
             to
             his
             Baptism
             ,
             did
             not
             bring
             th●se
             childr●n
             with
             them
             to
             save
             them
             from
             the
             predicted
             evils
             and
             then
             I
             profess
             not
             to
             see
             any
             reason
             to
             render
             it
             incredible
             that
             
               John
               Baptist
            
             should
             thus
             receive
             and
             baptize
             those
             infants
             (
             though
             the
             Scripture
             affirmi●g
             nothing
             of
             it
             ,
             and
             tradition
             ,
             as
             far
             as
             I
             know
             ,
             as
             little
             ,
             I
             shall
             neith●r
             affirm
             nor
             believe
             any
             thing
             .
             )
             This
             only
             is
             certain
             ,
             that
             among
             the
             jews
             of
             that
             time
             ,
             infant
             children
             were
             known
             to
             be
             capable
             of
             entring
             into
             covenant
             with
             God
             after
             this
             manner
             ,
             and
             of
             being
             partakers
             of
             the
             benefit
             of
             the
             Covenant
             by
             that
             means
             .
             And
             one
             thing
             more
             I
             may
             add
             ,
             that
             Christ
             himself
             ,
             who
             was
             by
             his
             sinlesness
             ,
             as
             un●ualified
             for
             the
             repentance
             which
             John
             preacht
             ,
             as
             the
             infants
             were
             by
             their
             incapacities
             ,
             did
             yet
             come
             and
             was
             received
             to
             Johns
             Baptism
             ,
             v.
             13.
             and
             then
             in
             case
             infants
             were
             brought
             ,
             why
             might
             not
             they
             be
             received
             also
             ?
          
        
         
           Answ.
           Because
           it
           was
           not
           appointed
           to
           them
           .
           And
           this
           is
           a
           reason
           (
           which
           the
           Dr.
           
             may
             see
          
           if
           he
           will
           )
           
             to
             render
             it
             incredible
             that
          
           John
           
             should
             receive
             and
             baptize
             infants
          
           ,
           though
           infants
           of
           Proselytes
           born
           afore
           their
           Proselytism
           were
           by
           Jews
           baptized
           ,
           who
           baptized
           upon
           a
           far
           different
           reason
           ,
           to
           wit
           ,
           the
           pollution
           through
           idols
           ,
           which
           did
           adhere
           to
           the
           Gentiles
           nativity
           ,
           to
           wash
           away
           that
           ,
           and
           to
           engage
           them
           to
           the
           observance
           of
           Moses
           Law
           for
           righteousne●s
           ▪
           whereas
           
             John
             Baptist
             baptized
             with
             the
             baptism
             of
             repentance
             for
             remission
             of
             sins
             ,
          
           even
           native
           Jews
           ,
           directing
           them
           to
           
             the
             Lamb
             of
             God
             who
             was
             to
             take
             away
             the
             sin
             of
             the
             world
             ,
          
           and
           that
           he
           might
           be
           known
           was
           to
           be
           baptized
           of
           him
           .
           We
           can
           therefore
           easily
           imagine
           ,
           that
           the
           Jews
           that
           believed
           ●ohn
           and
           came
           to
           his
           Baptism
           ,
           did
           not
           bring
           infant
           children
           with
           them
           to
           save
           them
           from
           predicted
           evils
           ,
           because
           wee
           reade
           that
           they
           t●at
           were
           baptized
           of
           him
           
             confessed
             their
             sins
             ,
             Matth.
          
           3.5.6
           .
           
             justified
             God
             ,
             Luk
          
           7.29
           .
           Nor
           was
           Baptism
           appointed
           to
           them
           as
           to
           Proselytes
           infants
           ,
           nor
           do
           wee
           reade
           that
           
             John
             Baptist
          
           gave
           any
           inkling
           of
           his
           minde
           to
           have
           infants
           brought
           .
           And
           it
           i●
           a
           signe
           to
           me
           that
           the
           Dr.
           is
           confident
           that
           hee
           can
           leade
           men
           in
           a
           string
           ,
           who
           adventures
           to
           ●uggest
           such
           things
           as
           he
           confesseth
           
             the
             Scripture
             affirms
             nothing
             of
             it
             ,
             and
             tradition
             as
             little
             ,
             as
             far
             as
             he
             knows
             ,
             and
             neither
             affirms
             nor
             beleives
             any
             thing
             in
             it
             ,
          
           and
           onely
           upon
           a
           supposition
           that
           infan●
           c●ildren
           would
           have
           been
           brought
           〈◊〉
           
           Noahs
           Ark
           if
           men
           had
           beleived
           Noah
           ,
           and
           Johns
           Baptism
           was
           as
           Noahs
           Ark
           stiled
           
             the
             Kingdome
             of
             heaven
          
           ,
           whereas
           Johns
           and
           Christs
           Baptism
           are
           not
           made
           answerable
           to
           Noahs
           Ark
           in
           respect
           of
           the
           bare
           outward
           baptism
           ,
           nor
           is
           it
           stiled
           
             the
             Kingdome
             of
             heaven
          
           ,
           but
           
             the
             answer
          
           or
           
             interrogation
             of
             a
             good
             conscience
             towards
             God
             by
             the
             resurrection
             of
             Jesus
             Christ
             ,
          
           1
           Pet.
           3.21
           .
           and
           the
           preaching
           ,
           beleiving
           of
           the
           Gospel
           throughout
           the
           world
           ,
           Mar.
           1.14
           ,
           15.
           which
           they
           who
           were
           baptized
           were
           to
           entertain
           ,
           and
           not
           infants
           ,
           and
           therefore
           not
           to
           be
           baptized
           till
           they
           did
           .
           And
           wee
           may
           with
           better
           reason
           ,
           then
           the
           Dr.
           gives
           of
           his
           fancy
           ,
           conceive
           Gods
           providence
           rather
           ordered
           there
           should
           be
           no
           infants
           in
           Noahs
           Ark
           ,
           that
           we
           might
           not
           fancy
           infants
           baptism
           thence
           ,
           then
           that
           we
           should
           as
           this
           Dr.
           or
           doatard
           supposeth
           .
        
         
           Yet
           again
           ,
           saith
           he
           ,
           Then
           2.
           
             for
             as
             much
             as
             concerned
             the
             Apostles
             ,
          
           Ma●
           .
           10.
           
           
             F●rst
             't
             is
             there
             evident
             that
             they
             were
             sent
             to
             the
             lost
             sheep
             indefinitely
             ,
             and
             sure
             that
             phrase
             comprehends
             the
             lambs
             also
             ,
             the
             infant
             children
             being
             lost
             in
          
           Adam
           
             as
             well
             as
             the
             grown
             men
             ,
             by
             the
             addition
             of
             their
             actual
             to
             original
             sin
             ?
             And
             then
             why
             should
             we
             doubt
             but
             the
             Apostles
             mission
             extended
             to
             them
             also
             ?
          
        
         
           Answ.
           Because
           we
           reade
           of
           no
           such
           thing
           done
           or
           appointed
           to
           be
           done
           ,
           nor
           do
           we
           know
           that
           baptism
           was
           appointed
           to
           bee
           a
           remedy
           of
           original
           sin
           ,
           though
           some
           of
           the
           Ancients
           talk
           so
           besides
           the
           Scripture
           .
        
         
           The
           Dr.
           adds
           .
           
             And
             2.
             for
             their
             preaching
             ,
             it
             is
             just
             as
             as
             Johns
             was
             ,
             to
             warn
             them
             to
             beware
             of
             the
             imminent
             destruction
             ,
             that
             vindicative
             act
             of
             God
             ,
             kingdome
             ,
             v.
             7.
             that
             all
             that
             sh●uld
             give
             ear
             and
             heed
             them
             ,
             might
             hasten
             to
             get
             out
             of
             that
             danger
             by
             reformation
             and
             new
             life
             ;
             and
             the
             ruine
             being
             impendent
             to
             the
             young
             as
             well
             as
             old
             ,
             even
             the
             whole
             nation
             ,
             why
             should
             not
             the
             infant
             children
             be
             rescued
             from
             that
             by
             their
             Parents
             care
             in
             bringing
             them
             to
             baptism
             ,
             and
             timely
             ingaging
             them
             to
             flye
             from
             the
             wrath
             to
             come
             ,
             as
             soon
             as
             they
             should
             come
             to
             understanding
             ,
             injoying
             in
             the
             mean
             time
             the
             benefit
             of
             others
             charity
             ?
          
        
         
           Answ.
           It
           was
           fit
           they
           should
           enjoy
           the
           benefit
           of
           others
           charity
           in
           their
           Prayers
           ,
           and
           supply
           of
           ●uch
           things
           as
           were
           meet
           for
           them
           ,
           of
           which
           sort
           the
           Apost●es
           Baptism
           was
           not
           ,
           nor
           did
           they
           understand
           it
           was
           Christs
           minde
           that
           they
           were
           sen●
           to
           baptize
           them
           ,
           for
           then
           they
           had
           baptized
           them
           ,
           and
           
             not
             rebuked
             those
             that
             brought
             them
             to
             Christ
             ,
             Matth.
          
           19.13
           .
           Nor
           by
           bringing
           them
           to
           Baptism
           were
           children
           rescued
           from
           the
           wrath
           to
           come
           ,
           but
           by
           reformation
           and
           new
           life
           .
        
         
           Thirdly
           ,
           saith
           he
           ,
           
             after
             their
             preaching
             though
             there
             be
             no
             mention
             of
             ba●tizing
             (
             and
             so
             it
             was
             not
             fit
             to
             be
             produced
             to
             our
             present
             b●siness
             )
             yet
             other
             things
             are
             appointed
             to
             be
             done
             ,
             wherein
             infants
             were
             concerned
             as
             well
             as
             others
             ,
             as
             healing
             of
             diseases
             ,
          
           &c.
           
             and
             if
             being
             incapable
             of
             receiving
             benefit
             from
             preaching
             should
             be
             deemed
             an
             obstacle
             to
             their
             being
             baptized
             ,
             why
             should
             it
             not
             to
             their
             receiving
             cures
          
           ?
        
         
           Answ.
           Because
           that
           they
           might
           be
           baptized
           ,
           it
           was
           necessary
           they
           should
           be
           made
           disciples
           by
           preaching
           ,
           not
           so
           that
           they
           might
           be
           cured
           of
           diseases
           .
           
             Nay
             I
             may
             add
          
           ,
           saith
           the
           Dr.
           
             How
             should
             the
             dead
             in
             that
             
             place
             (
             who
             sure
             were
             as
             uncapable
             of
             understanding
             as
             the
             tenderest
             infants
             )
             be
             capable
             of
             being
             raised
             by
             those
             Apostles
             ,
             which
             yet
             is
             there
             affirmed
             of
             them
             ,
          
           v.
           8.
           
        
         
           Answ.
           And
           I
           may
           add
           ,
           that
           after
           this
           rate
           of
           reason
           ,
           if
           mere
           capacity
           of
           outward
           Baptism
           ,
           and
           the
           charge
           of
           Christ
           to
           the
           Apostles
           to
           do
           acts
           of
           power
           on
           any
           thing
           ,
           without
           making
           it
           a
           disciple
           by
           preaching
           to
           it
           (
           as
           the
           Dr.
           here
           fancieth
           of
           infants
           )
           fit
           it
           for
           Baptism
           ,
           then
           the
           dead
           are
           to
           be
           baptized
           ,
           which
           was
           practised
           of
           old
           ,
           and
           the
           giving
           them
           the
           Eucharist
           ,
           as
           appears
           by
           the
           prohibition
           of
           it
           in
           the
           third
           Synod
           of
           
             Carthage
             Canon
          
           6.
           and
           Balsamous
           note
           thereon
           .
           But
           the
           Dr.
           it
           seems
           thought
           it
           ●t
           in
           this
           reply
           to
           me
           ,
           to
           write
           what
           came
           next
           to
           hand
           ,
           whether
           
             it
             were
             fit
             to
             be
             produced
             to
             the
             present
             business
          
           o●
           not
           ,
           of
           which
           sort
           also
           is
           that
           which
           he
           talks
           in
           answer
           to
           my
           third
           reason
           ,
           of
           
             preaching
             to
             the
             nations
             ,
             and
             receiving
             all
             that
             come
             in
             to
             the
             discipleship
             ,
             whether
             on
             their
             own
             legs
             ,
             or
             in
             others
             arms
             ,
             whole
             families
             at
             once
             ,
             the
             parents
             ,
             and
             upon
             their
             undertaking
             their
             infant
             children
             also
             ,
          
           which
           perhaps
           the
           Dr.
           might
           write
           early
           in
           the
           morning
           or
           late
           at
           night
           ,
           between
           sleeping
           and
           waking
           ,
           it
           is
           so
           like
           a
           dream
           .
        
         
           The
           Dr.
           goes
           on
           thus
           ,
           
             His
             fourth
             proof
             is
             taken
             from
             the
             use
             and
             notation
             of
             the
             word
             ,
             which
             is
             so
             to
             teach
             as
             that
             they
             learn
             ,
             and
             so
             ,
             saith
             he
             ,
             is
             used
             Matth
             13.52
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             rendred
             [
             instructed
             ]
             by
             our
             last
             translators
             ,
             and
             can
             no
             otherwise
             be
             rendred
             then
             [
             made
             a
             disciple
             by
             teaching
             ]
             so
             Acts
             14.21
             .
             it
             is
             said
             ,
             Havi●g
             preached
             the
             Gospel
             to
             that
             City
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             having
             taught
             or
             made
             many
             disciples
             .
             For
             the
             notation
             of
             the
             word
             we
             have
             formerly
             said
             sufficient
             ,
             that
             i●
             signifies
             to
             receive
             
               ad
               discipulatum
            
             ,
             as
             into
             a
             School
             of
             spiritual
             in●truction
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             make
             a
             disciple
             ,
             and
             such
             he
             is
             made
             ,
             〈◊〉
             by
             any
             motive
             or
             means
             either
             comes
             or
             i●
             brought
             into
             the
             school
             ,
             this
             indeed
             in
             order
             to
             teaching
             in
             the
             Master
             ,
             and
             to
             learning
             in
             the
             Scholler
             ,
             and
             the
             one
             so
             to
             teach
             ,
             as
             that
             the
             other
             learn
             ,
             but
             this
             sub●equ●nt
             to
             his
             being
             made
             a
             disciple
             ,
             the
             youth
             wee
             know
             enters
             into
             the
             School
             ,
             is
             admitted
             into
             the
             Colledge
             and
             University
             ,
             before
             ●e
             learns
             a
             word
             there
             ,
             the
             instruction
             or
             learning
             is
             still
             lookt
             upon
             as
             futur●
             ,
             at
             his
             entring
             into
             discipleship
             .
          
        
         
           Answ.
           How
           vainly
           doth
           the
           Dr.
           talk
           of
           his
           former
           sufficient
           saying
           ,
           when
           he
           neither
           formerly
           nor
           now
           ,
           give●
           one
           instance
           in
           the
           New
           Testament
           or
           any
           other
           Author
           ▪
           wherein
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           as
           much
           to
           
             receive
             ad
             discipulatum
          
           ,
           nor
           any
           Translator
           or
           Lexicographer
           that
           so
           renders
           it
           Matth.
           28.19
           .
           or
           elsewhere
           !
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           disciple
           ,
           Matth.
           28.19
           .
           is
           confest
           by
           the
           Dr.
           
             to
             bee
             all
             one
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             make
             disciples
             Joh.
          
           4
           ▪
           1.
           
           Now
           sure
           the
           D●
           ▪
           might
           we
           ll
           take
           his
           Readers
           for
           dunses
           ,
           if
           they
           could
           not
           distinguish
           between
           
             making
             disciples
          
           and
           
             receiving
             ad
             discipulatum
             ,
             to
             be
             made
             disciples
             ,
          
           entring
           into
           a
           school
           that
           they
           might
           learn
           ,
           and
           being
           made
           a
           disciple
           ,
           which
           alwayes
           notes
           learning
           of
           something
           an●eceden●
           .
           Nor
           is
           any
           termed
           
             a
             disciple
          
           ,
           at
           least
           not
           in
           the
           New
           Testament
           ▪
           till
           he
           ha●●
           learned
           some
           of
           his
           Teachers
           doctrine
           ;
           None
           were
           the
           disciples
           of
           the
           Pharisees
           ,
           
             John
             Baptist
          
           ,
           the
           Seducers
           ,
           Acts
           20.30
           ,
           till
           they
           learned
           some
           of
           their
           teachers
           lessons
           ,
           nor
           do
           I
           think
           in
           
           the
           Jewish
           writers
           are
           any
           termed
           the
           disciples
           of
           their
           Rabbins
           ,
           or
           said
           to
           be
           discipled
           till
           they
           learned
           .
           The
           terming
           youths
           schollers
           at
           their
           first
           entring
           is
           nothi●g
           to
           the
           purpose
           ,
           sith
           neither
           is
           a
           disciple
           and
           a
           scholler
           all
           one
           ,
           the
           one
           being
           from
           learning
           ,
           the
           other
           from
           vacation
           from
           other
           imployment
           that
           he
           may
           learn.
           Nor
           is
           the
           use
           of
           words
           in
           our
           Universities
           and
           Schools
           ,
           any
           rule
           whereby
           to
           expound
           the
           use
           of
           words
           in
           the
           N.T.
           but
           Scrip●ure
           is
           to
           be
           expounded
           by
           the
           use
           in
           Scripture
           ,
           which
           the
           Dr.
           in
           vain
           attempts
           to
           evade
           thus
           .
        
         
           
             And
             this
             is
             all
             ●he
             importa●ce
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Matth.
             13.52
             .
             onely
             some
             accidental
             differences
             may
             bee
             observed
             ,
             't
             is
             in
             the
             passive
             and
             in
             the
             Aorist
             in
             the
             prete●●ense
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             every
             Scribe
             which
             is
             or
             hath
             been
             entred
             as
             a
             disciple
             unto
             the
             kingdome
             of
             heaven
             ,
             who
             since
             his
             entrance
             hath
             been
             instructed
             ,
             and
             (
             as
             real
             passiv●s
             import
             )
             received
             influence
             ,
             been
             really
             affected
             and
             changed
             by
             discipleship
             ,
             st●ll
             no
             way
             supposing
             that
             he
             was
             instructed
             in
             the
             learning
             or
             mysteries
             of
             the
             king
             ●ome
             of
             heaven
             ,
             before
             he
             was
             thus
             admitted
             a
             disciple
             to
             it
             ;
             After
             his
             admission
             ,
             there
             is
             no
             doubt
             but
             he
             doth
             (
             or
             ought
             to
             )
             learn
             ,
             nay
             being
             here
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             Scribe
             discipled
             ,
             a
             grown
             man
             and
             learned
             among
             the
             Jews
             ,
             before
             he
             came
             to
             Christ
             ,
             I
             doubt
             not
             but
             some
             knowledge
             he
             had
             of
             it
             before
             he
             entred
             himself
             a
             disciple
             (
             see
             bap●izing
             of
             in●ants
             p.
             199.
             )
             bu●
             this
             not
             by
             force
             of
             t●e
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             for
             still
             a
             disciple
             he
             may
             be
             before
             he
             learns
             ,
             and
             is
             therefore
             obliged
             to
             learn
             ,
             because
             he
             hath
             assumed
             and
             undertaken
             to
             do
             so
             ,
             either
             personally
             ,
             or
             by
             others
             susception
             ,
             by
             his
             comming
             ,
             or
             being
             brought
             to
             be
             a
             disciple
             .
          
        
         
           Answ.
           Were
           not
           the
           Dr.
           a
           very
           bold
           paraphrast
           ,
           he
           would
           never
           have
           dared
           to
           say
           ,
           that
           
             this
             is
             all
             the
             im●ortance
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Matth.
          
           13.52
           .
           
             to
             be
             entred
             into
             a
             school
             for
             a
             subsequent
             instruction
             witho●t
             any
             precedent
             ,
             which
             is
             or
             hath
             been
             entred
             as
             a
             disciple
             into
             the
             kingdome
             of
             heaven
             ,
             who
             since
             his
             entrance
             hath
             been
             instructed
             ,
             but
             this
             not
             by
             force
             of
             the
             word
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             still
             a
             disciple
             he
             may
             be
             before
             he
             learns
             .
          
           Hath
           the
           Dr.
           the
           face
           to
           say
           that
           the
           words
           might
           be
           so
           understood
           
             Every
             Scribe
             that
             is
             or
             hath
             been
             entred
             as
             a
             disciple
             unto
             the
             kingdome
             of
             heaven
             is
             like
             unto
             a
             man
             that
             is
             an
             housholder
             ,
             which
             bringeth
             forth
             out
             of
             his
             treasure
             things
             new
             and
             old
             ?
          
           Doth
           not
           our
           Lord
           Christ
           infer
           this
           as
           a
           consequent
           of
           their
           hearing
           ,
           and
           understanding
           of
           the
           parables
           wherein
           he
           had
           instructed
           them
           in
           the
           foregoing
           part
           of
           the
           Chapter
           ?
           Is
           there
           any
           Translator
           or
           Commentator
           afore
           him
           that
           hath
           thus
           expounded
           it
           ?
           The
           vulgar
           
             Hierome
             ,
             ●igurine
          
           ,
           reade
           
             doctus
             ,
             learned
             Beza
             ,
             edoctus
             ,
             well
             learned
             .
             Hierome
          
           expounds
           it
           thus
           ,
           
             Instru
             i
             erant
             Apostoli
             ,
             scribae
             &
             not
             arii
             salvatoris
             ,
             qui
             verba
             illius
             &
             praecepta
             signabant
             in
             tabuli●
             cordis
             carnalibus
             regnorum
             c●lestium
             s●cramentis
             .
             Grotius
             annot
             .
             in
             locum
             ,
             Doctor
             .
             inquit
             ,
             bene
             paratus
             atque
             eruditus
             ad
             tradenda
             praecepta
             regni
             c●lestis
             .
          
           Yea
           the
           Dr.
           himself
           here
           explains
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           thus
           ,
           
             a
             scribe
             discipled
             ,
             a
             grown
             man
             and
             learned
             among
             the
             Jews
             ,
             before
             he
             came
             to
             Christ
          
           ;
           though
           he
           doth
           grosly
           abuse
           the
           text
           by
           making
           as
           if
           
             the
             scribe
          
           were
           taken
           for
           one
           so
           termed
           among
           the
           Jews
           afore
           he
           came
           to
           Christ
           ,
           
           whereas
           the
           term
           is
           used
           of
           Christian
           teachers
           ,
           ●●lusively
           to
           that
           orde●
           of
           men
           among
           the
           Jews
           termed
           Scribes
           ,
           in
           which
           sense
           Christ
           saith
           ,
           he
           would
           
             send
             them
             Wise
             men
             and
             Scribes
             ,
             Matth.
          
           11.34
           .
           which
           is
           Luke
           11.49
           .
           Apostles
           ,
           and
           that
           text
           Chrysostome
           in
           his
           Homily
           on
           Matth.
           13.52
           .
           makes
           like
           to
           it
           ,
           and
           
             Grotius
             annot
             .
             in
             locum
             ,
             propriè
             autem
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             respo●dent
             ii
             qui
             in
             Ecclesia
             Christiana
             dicti
             sunt
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             quod
             nomen
             in
             Actis
             &
             Epistolis
             Pauli
             aliquoties
             legitur
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Psal.
          
           58.6
           .
           and
           Prov.
           30.24
           .
           It
           is
           no
           better
           then
           a
           whimzy
           which
           the
           Dr.
           here
           ven●s
           ,
           as
           if
           the
           force
           of
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           noted
           not
           learning
           but
           admission
           to
           school
           ,
           when
           the
           ve●y
           use
           of
           the
           word
           notes
           in
           this
           place
           one
           well
           learned
           ;
           and
           to
           assert
           a
           man
           may
           bee
           a
           disciple
           before
           he
           learns
           ,
           being
           onely
           obliged
           to
           learn
           ,
           by
           his
           own
           or
           other
           susception
           ,
           by
           his
           comming
           or
           being
           brought
           to
           be
           a
           disciple
           ,
           w●en
           the
           very
           derivation
           is
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ▪
           
             hath
             learned
          
           .
        
         
           The
           Dr.
           saith
           f●r
           her
           .
           
             So
             in
             the
             ot●er
             place
             Acts
             14.21
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             signifies
             no
             more
             then
             having
             received
             or
             initiated
             ,
             
               i
               e.
            
             (
             I
             suppose
             )
             by
             thi●
             righ●
             of
             baptism
             ,
             made
             and
             baptized
             many
             di●ciples
             ,
             whic●
             though
             it
             be
             there
             set
             down
             as
             a
             consequ●nt
             of
             the
             Apostles
             preaching
             the
             Gospel
             in
             ●hat
             City
             (
             for
             otherwise
             it
             were
             not
             imaginable
             that
             they
             shou●d
             receive
             any
             disciples
             there
             ,
             they
             must
             first
             proclaim
             admission
             to
             all
             that
             come
             ,
             before
             any
             c●n
             be
             expected
             ●ither
             to
             come
             or
             to
             be
             brought
             to
             them
             )
             yet
             may
             it
             very
             reasonably
             be
             extended
             to
             more
             persons
             then
             those
             that
             understood
             their
             preaching
             ,
             viz.
             to
             the
             infant
             children
             of
             their
             Proselytes
             brought
             to
             them
             by
             their
             parents
             ,
             and
             dedicated
             to
             Christ.
             
          
        
         
           Answ.
           This
           text
           was
           produced
           to
           prove
           that
           the
           D●s
           .
           position
           was
           false
           when
           he
           said
           ,
           
             That
             the
             making
             or
             receiving
             disciples
             supposeth
             not
             any
             precedent
             instruction
             ,
             but
             looks
             wholly
             on
             it
             as
             subsequent
             ,
          
           sith
           the
           word
           notes
           ●eaching
           as
           our
           Translators
           ,
           
             the
             Vulgar
             ,
             Erasmus
          
           ,
           reade
           it
           ,
           and
           the
           way
           of
           making
           disciples
           is
           expresly
           made
           in
           the
           text
           ,
           
             the
             preaching
             of
             the
             Gospel
          
           .
           The
           Dr.
           saith
           ,
           
             it
             signifies
             no
             more
             then
             having
             received
             or
             initiated
          
           i.
           e.
           
             (
             he
             sup●oseth
             )
             by
             Baptism
             ,
          
           but
           this
           none
           else
           saith
           ,
           and
           that
           
             it
             may
             be
             reasonably
             extended
             to
             infants
             ,
          
           but
           he
           gives
           no
           reason
           ,
           nor
           answers
           the
           objections
           to
           the
           contrary
           ,
           but
           he
           keeps
           his
           wont
           of
           vain
           cracikng
           .
        
         
           
             Thus
             invailid
             (
             
               saith
               he
               of
               me
            
             )
             are
             his
             attempts
             from
             the
             notation
             of
             the
             word
             ,
             and
             by
             consequence
             his
             inference
             from
             thence
             (
             which
             is
             set
             down
             as
             his
             fifth
             proof
             )
             that
             thereby
             it
             may
             appear
             how
             the
             Apostles
             understood
             the
             precept
             of
             Christ
             to
             preach
             the
             Gospel
             to
             persons
             and
             thereby
             make
             them
             disciples
             .
             For
             although
             the
             practise
             of
             the
             Apostles
             be
             indeed
             the
             meanes
             by
             which
             we
             may
             discern
             how
             they
             understood
             Christ●
             precept
             (
             and
             those
             two
             places
             cited
             by
             Mr.
             T.
             from
             Matth.
             13.
             and
             Acts
             14.
             do
             no
             way
             belong
             to
             that
             ,
             they
             tell
             us
             not
             whether
             they
             received
             infants
             to
             Baptism
             or
             not
             )
             yet
             I
             may
             very
             well
             ward
             my self
             from
             any
             inconvenience
             ,
             which
             this
             use
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             other
             places
             can
             threaten
             ,
             it
             being
             already
             vindicated
             from
             all
             necessity
             that
             it
             should
             be
             confirmed
             to
             grown
             men
             ,
             and
             not
             communicated
             to
             infants
             also
             .
          
        
         
         
           Answ.
           How
           well
           the
           Dr.
           hath
           
             vindicated
             the
             use
             of
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             from
             all
             necessity
             that
             it
             should
             be
             confined
             to
             grown
             men
             ,
          
           may
           appear
           from
           that
           which
           goes
           before
           ,
           in
           which
           it
           may
           be
           seen
           that
           he
           hath
           neither
           brought
           one
           place
           to
           shew
           that
           ever
           it
           was
           applied
           to
           an
           infant
           ,
           nor
           answered
           one
           objection
           to
           the
           contrary
           .
           And
           me
           thinks
           he
           here
           overthrowes
           himself
           .
           He
           had
           said
           before
           ▪
           that
           Acts
           14
           .
           ●1
           ▪
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
             signifies
             no
             more
             then
             ha●ing
             received
             ,
             or
             initiated
             ,
          
           i.
           e.
           
             (
             I
             suppose
             )
             by
             this
             rite
             of
             Baptism
             made
             and
             baptized
             many
             disciples
             ,
          
           yet
           he
           saith
           here
           ,
           
             those
             two
             places
             cited
             ●y
             Mr.
          
           ●
           .
           from
           Matth.
           13.
           
             and
             Acts
          
           14.
           
             do
             no
             way
             belong
             to
             that
             ,
             they
             tell
             us
             not
             whether
             they
             received
             infants
             to
             Baptism
             or
             not
             ,
          
           how
           then
           can
           they
           be
           extended●o
           ●o
           them
           ?
           How
           is
           
             the
             word
             vindicated
             from
             all
             necessity
             that
             it
             should
             be
             confined
             to
             grown
             men
             ?
          
           Are
           not
           these
           cross
           caper●
           ?
           Again
           ,
           if
           these
           texts
           tel●
           us
           not
           whether
           they
           received
           infants
           to
           Baptism
           ,
           or
           not
           ,
           it
           is
           because
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           not
           meant
           of
           infants
           ,
           or
           because
           it
           imports
           precedent
           instruction
           ,
           or
           Christs
           precept
           Matth.
           28.19
           .
           was
           not
           meant
           of
           infants
           ,
           or
           the
           Apostles
           practise
           was
           not
           to
           baptize
           infants
           ,
           or
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           signifies
           more
           then
           receiving
           or
           initiating
           by
           baptism
           or
           some
           other
           reason
           ▪
           what
           ever
           it
           be
           it
           will
           overthrow
           the
           Drs.
           supposition
           ,
           that
           
             the
             discipling
             Matth.
          
           28.19
           .
           
             did
             not
             exclude
             infants
          
           .
           I
           would
           further
           ask
           ,
           whether
           the
           Dr.
           imagins
           that
           the
           verb
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           disciple
           ,
           be
           as
           much
           as
           to
           baptize
           ?
           If
           he
           say
           it
           is
           ,
           then
           I
           would
           know
           how
           he
           can
           acquit
           the
           words
           Joh.
           4.1
           .
           where
           he
           confesseth
           ,
           
             that
             making
             disciples
             is
             the
             same
             with
             discipling
             ,
             Matth.
          
           28.19
           .
           and
           then
           the
           meaning
           must
           be
           ,
           he
           baptized
           and
           baptized
           ,
           and
           Matth.
           28.19
           .
           baptize
           baptizing
           ,
           from
           inept
           ●autology
           ?
           If
           he
           say
           it
           is
           more
           ,
           then
           it
           is
           false
           ,
           that
           Acts
           14.21
           .
           it
           signifies
           no
           more
           ,
           and
           if
           it
           signifie
           more
           ,
           let
           him
           tell
           us
           what
           it
           is
           except
           teaching
           ,
           that
           we
           may
           practise
           it
           according
           to
           the
           command
           Matth.
           28.19
           .
           If
           that
           be
           it
           ,
           let
           him
           shew
           how
           that
           's
           extended
           to
           infants
           ,
           if
           he
           cannot
           ,
           then
           the
           Apostles
           practise
           expressed
           Acts
           14.21
           .
           is
           to
           be
           so
           understood
           ;
           and
           the
           Apostles
           practise
           being
           indeed
           the
           meanes
           to
           discern
           how
           they
           understood
           C●rists
           precept
           ,
           by
           that
           we
           may
           discern
           that
           the
           Apostles
           understood
           the
           discipling
           Matth.
           28.19
           .
           of
           no
           other
           then
           making
           disciples
           by
           preaching
           the
           Gospel
           to
           each
           ,
           and
           thereby
           teaching
           them
           ,
           and
           consequently
           infants
           are
           excluded
           ,
           which
           I
           was
           to
           demonstrate
           .
        
         
           I
           added
           a
           sixth
           proof
           thus
           ,
           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
           bap●ism
           .
        
         
           
             To
             this
             ,
             
               saith
               the
               Dr.
            
             I
             answer
             ,
             ●
             .
             That
             that
             passage
             in
             St.
             Mark
             ,
             He
             that
             beleiveth
             and
             is
             baptized
             shall
             be
             saved
             ,
             and
             he
             that
             beleiveth
             not
             shall
             be
             damned
             ,
             and
             so
             on
             to
             the
             end
             of
             the
             Gospel
             is
             (
             as
             even
             now
             I
             intimated
             )
             added
             by
             that
             Evangelist
             ,
             to
             the
             words
             ,
             as
             they
             are
             set
             down
             in
             Matthew
             ,
             and
             so
             being
             an
             addition
             ,
             cannot
             bee
             looked
             on
             as
             exactly
             parallel
             to
             the
             words
             in
             Matthew
             ,
             Go
             and
             disciple
             
             all
             nations
             baptizing
             them
             ▪
             And
             this
             we
             also
             know
             is
             ordinary
             for
             one
             Evangelist
             to
             set
             down
             more
             fully
             what
             is
             omitted
             or
             more
             shortly
             set
             down
             in
             the
             other
             ,
             and
             S.
             Mark
             that
             in
             other
             things
             was
             willing
             to
             abbreviate
             S●
             .
             Matthew
             ,
             doth
             now
             visibly
             inlarge
             ;
             And
             so
             the
             comparison
             cannot
             regularly
             be
             made
             betwixt
             these
             ●wo
             Evangelists
             words
             ▪
             something
             being
             abbreviated
             in
             Mark
             ,
             which
             was
             more
             at
             large
             in
             Matthew
             ,
             and
             something
             more
             conci●ely
             set
             down
             in
             Matthew
             ,
             and
             more
             largely
             in
             Mark.
             And
             then
             what
             necessity
             is
             there
             ,
             that
             Mark
             not
             mentioning
             discipling
             but
             believing
             ,
             and
             Matthew
             men
             ioning
             discipling
             but
             not
             bel●eving
             ,
             the
             discipled
             and
             believers
             should
             be
             deemed
             the
             same
             .
             'T
             is
             true
             indeed
             of
             grown
             men
             ,
             none
             can
             in
             reason
             be
             admitted
             disciples
             ,
             which
             are
             not
             also
             believers
             (
             the
             ground
             of
             which
             I
             have
             set
             down
             in
             the
             
               resol
               of
               the
               quaerep
            
             .
             199.
             )
             but
             of
             infant
             children
             this
             is
             not
             true
             ,
             for
             those
             ,
             though
             they
             cannot
             come
             ,
             may
             yet
             be
             brought
             ,
             and
             though
             not
             upon
             their
             own
             confession
             ,
             yet
             by
             the
             susception
             of
             others
             ,
             made
             capable
             of
             the
             Churches
             charity
             ,
             and
             so
             may
             be
             disciples
             without
             actual
             or
             personal
             belief
             .
          
        
         
           Answ.
           Though
           the
           words
           are
           not
           exactly
           parallel
           ,
           yet
           they
           being
           of
           the
           same
           matter
           at
           the
           same
           time
           ,
           the
           one
           interpret
           the
           other
           ,
           and
           then
           any
           man
           may
           easily
           perceive
           ,
           
             discipling
             all
             nations
          
           ,
           to
           be
           the
           same
           with
           
             preaching
             the
             Gospel
             to
             every
             creature
             ,
          
           and
           thereby
           making
           disciples
           ,
           and
           
             baptizing
             them
          
           ,
           that
           is
           disciples
           ,
           to
           answer
           
             to
             ●e
             that
             believes
             and
             is
             baptized
             ,
          
           and
           accordingly
           all
           along
           the
           Acts
           of
           the
           Apostles
           ,
           disciples
           and
           believers
           are
           the
           same
           ,
           and
           before
           Baptism
           believing
           is
           required
           ,
           and
           they
           that
           were
           baptized
           were
           first
           s●id
           to
           believe
           ,
           and
           so
           generally
           Commentatours
           expound
           the
           words
           as
           synonymous
           ,
           nor
           doth
           the
           Scripture
           make
           one
           qualification
           to
           Baptism
           for
           infants
           ,
           and
           another
           for
           grown
           men
           ,
           nor
           any
           where
           term
           infants
           disciples
           ;
           and
           if
           
             none
             of
             grown
             men
             can
             in
             reason
             be
             admitted
             disciples
             ,
             which
             are
             not
             also
             believers
             ,
             con●ent
             to
             be
             disciples
             of
             Christ
             ,
          
           then
           infants
           by
           their
           susception
           and
           bringing
           ,
           are
           not
           made
           nor
           to
           be
           admitted
           discipl●s
           of
           Christ
           ,
           without
           act●al
           or
           personal
           belief
           ▪
           there
           being
           no
           such
           distinction
           of
           disciples
           in
           Christs
           words
           ,
           nor
           any
           such
           appointment
           of
           baptizing
           disciples
           by
           such
           bringing
           or
           susception
           ▪
           but
           in
           such
           actions
           there
           is
           great
           sin
           o●
           rashness
           in
           those
           that
           undertake
           ,
           of
           prophaneness
           in
           those
           that
           bri●g
           and
           admit
           nor
           is
           there
           any
           true
           charity
           ,
           but
           errour
           ,
           arrogance
           ,
           and
           folly
           in
           the
           Church
           ,
           which
           shall
           thus
           presume
           to
           put
           one
           kinde
           of
           disciples
           ●ancied
           by
           themselves
           in
           stead
           of
           another
           appoint●d
           by
           Christ
           ,
           who
           is
           the
           onely
           institutor
           of
           Baptism
           ,
           and
           so
           the
           onely
           r●gulator
           of
           it
           ,
           and
           ●he
           term
           [
           disciple
           ]
           in
           grown
           men
           ,
           being
           the
           same
           with
           [
           believer
           ]
           nor
           any
           other
           termed
           a
           disciple
           but
           a
           believer
           ,
           it
           is
           clear
           none
           are
           discipled
           ,
           and
           conseq●ently
           none
           are
           to
           be
           baptized
           according
           to
           Matth.
           28
           ,
           19.
           but
           actual
           and
           personal
           believers
           .
        
         
           But
           the
           Dr.
           hath
           not
           yet
           done
           ,
           but
           adds
           .
           
             Nay
             2dly
             ,
             if
             Mr.
             T.
             his
             argument
             had
             power
             to
             infer
             it
             ,
             't
             were
             that
             which
             I
             might
             safely
             avouch
             ,
             that
             infants
             may
             be
             comprehended
             under
             the
             stile
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             that
             b●lieve
             and
             are
             bap●ized
             ;
             so
             even
             now
             we
             had
             it
             in
             the
             express
             words
             of
             Christ
             ,
             the
             little
             ones
             (
             and
             S.
             Luke
             specifies
             them
             to
             
             be
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             little
             infants
             )
             that
             believe
             on
             him
             ;
             i.
             e.
             just
             as
             they
             are
             said
             elsewhere
             to
             come
             unto
             him
             ,
             when
             they
             are
             as
             uncapable
             for
             want
             of
             bodily
             strength
             of
             personal
             comming
             ,
             as
             for
             want
             of
             strength
             of
             mind
             or
             judgement
             of
             personal
             believing
             ,
             and
             yet
             in
             respect
             of
             others
             bringing
             them
             to
             Christ
             (
             and
             so
             to
             the
             Church
             in
             baptism
             )
             they
             are
             by
             Christ
             himself
             said
             to
             do
             both
             of
             these
             ,
             to
             come
             in
             one
             place
             ,
             and
             to
             believe
             in
             the
             other
             .
          
        
         
           Answ.
           Comming
           imports
           onely
           a
           local
           motion
           to
           a
           place
           or
           person
           ,
           and
           may
           be
           by
           either
           a
           persons
           or
           things
           motion
           from
           an
           inward
           or
           outward
           principle
           in
           elder
           or
           younger
           persons
           ,
           he
           that
           is
           carried
           in
           a
           coach
           ,
           or
           on
           horseback
           ,
           or
           by
           barge
           ,
           is
           said
           to
           come
           to
           London
           or
           home
           ,
           as
           well
           as
           he
           that
           goes
           on
           foot
           ;
           but
           believing
           is
           an
           immanent
           act
           ,
           which
           neither
           is
           ,
           no●
           can
           be
           ano●hers
           a●t
           then
           the
           persons
           ,
           nor
           by
           any
           others
           motion
           then
           his
           own
           ,
           nor
           from
           any
           other
           principle
           without
           his
           own
           understanding
           .
           No
           where
           are
           infants
           in
           age
           termed
           believers
           ,
           
             one
             of
             these
             little
             ones
             ,
             Matth.
          
           18.6
           .
           cannot
           be
           meant
           of
           little
           ones
           in
           age
           ,
           for
           it
           supposeth
           then
           more
           li●tle
           ones
           in
           age
           then
           present
           ,
           whereas
           there
           was
           b●t
           one
           present
           v.
           2.
           and
           then
           it
           would
           be
           a
           very
           great
           sin
           to
           offend
           a
           little
           one
           in
           age
           ;
           but
           the
           wo●ds
           following
           v.
           10
           ,
           14.
           shew
           the
           term
           
             little
             ones
          
           to
           be
           meant
           of
           those
           Christians
           who
           were
           apt
           to
           be
           despised
           ,
           and
           liable
           to
           going
           astray
           .
        
         
           But
           if
           infants
           were
           meant
           Matth.
           18.6
           .
           yet
           it
           is
           false
           which
           the
           Dr.
           saith
           ,
           
             That
             he
             might
             safely
             avouch
             that
             infants
             may
             be
             comprehended
             under
             the
             stile
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             that
             believe
             and
             are
             baptized
             ,
          
           
             for
             it
             followes
             in
             the
             Drs.
             own
             words
          
           ;
           
             But
             then
             3dly
             ,
             I
             willingly
             acknowledge
             that
             the
             word
             [
             believe
             ]
             in
             Mark
             ,
             belongs
             peculiarly
             to
             the
             grown
             men
             and
             women
             who
             are
             called
             by
             the
             preaching
             of
             the
             Gospel
             ,
             of
             whom
             though
             it
             bee
             said
             ,
             that
             believing
             and
             being
             baptized
             they
             shall
             be
             saved
             ,
             and
             not
             believing
             they
             shall
             be
             damned
             ,
             yet
             it
             no
             way
             followes
             ,
             that
             none
             but
             such
             as
             thus
             personally
             believed
             ,
             should
             be
             baptized
             ,
             or
             that
             being
             baptized
             they
             should
             not
             be
             saved
             ;
             but
             lose
             all
             the
             benefit
             of
             their
             Baptism
             .
             ]
          
           So
           that
           the
           Dr.
           yeilding
           that
           Mark
           16.16
           .
           
             is
             meant
             of
             grown
             persons
             peculiarly
             ,
          
           he
           could
           
             not
             safely
             avouch
          
           (
           unless
           an
           untruth
           might
           be
           safely
           avouched
           )
           
             that
             infants
             may
             be
             comprehended
             under
             the
             stile
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             they
             that
             believe
             and
             are
             baptized
             ,
          
           which
           is
           onely
           Mark
           16.16
           .
           and
           then
           it
           follows
           hence
           that
           none
           are
           to
           be
           counted
           disciples
           but
           believers
           ,
           nor
           any
           to
           be
           baptized
           but
           such
           .
           The
           benefit
           of
           Bap●ism
           to
           infants
           I
           think
           is
           none
           ,
           sure
           not
           salvation
           without
           faith
           in
           act
           or
           seed
           ,
           or
           something
           equivolent
           .
        
         
           It
           followes
           in
           the
           Dr.
           
             The
             latter
             part
             of
             the
             words
             is
             considerable
             ,
             He
             that
             believeth
             not
             shall
             be
             damned
             ,
             infidelity
             is
             pitcht
             on
             as
             the
             thing
             peculiarly
             that
             incurs
             the
             certain
             damnation
             ,
             
               i.
               e.
            
             the
             voluntary
             resisting
             the
             faith
             when
             it
             is
             preached
             convincingly
             to
             them
             ,
             and
             of
             that
             none
             are
             capable
             ,
             but
             those
             that
             are
             arrived
             to
             years
             of
             understanding
             ;
             which
             as
             it
             is
             an
             indication
             that
             that
             
               v
               ▪
            
             and
             those
             that
             follow
             in
             S.
             Mark
             of
             believers
             casting
             out
             devils
             ,
             
               &c.
               v.
            
             17
             ,
             18.
             belong
             to
             adulti
             peculiarly
             ,
             so
             it
             no
             way
             hinders
             ,
             but
             S.
             Matthews
             words
             being
             different
             from
             them
             ,
             and
             supposed
             to
             be
             precedent
             to
             them
             in
             Christs
             
             delivery
             ,
             may
             comprehend
             infants
             also
             ,
             as
             such
             who
             are
             capable
             of
             e●tring
             into
             discipleship
             ,
             and
             of
             being
             brought
             and
             presented
             to
             the
             Apostles
             by
             believing
             pa●ents
             .
             This
             being
             the
             way
             whereby
             the
             faith
             of
             the
             parents
             may
             be
             signally
             beneficial
             to
             the
             child
             ,
             in
             bringing
             him
             thus
             early
             into
             the
             School
             ,
             and
             so
             to
             the
             benediction
             of
             Christ
             ,
             the
             parents
             together
             with
             the
             infant
             children
             ,
             as
             among
             the
             Jewes
             so
             among
             Christian●
             ,
             entring
             together
             into
             Covenant
             with
             God.
             
          
        
         
           Answ.
           I
           did
           ever
           conceive
           and
           so
           do
           others
           ,
           and
           me
           thinks
           the
           Dr.
           should
           conceive
           so
           too
           ,
           that
           the
           commission
           Mark
           16.15
           ,
           16.
           is
           the
           same
           ▪
           though
           with
           some
           variation
           of
           words
           ,
           but
           not
           of
           matter
           ,
           with
           that
           Matth.
           28.19
           .
           and
           if
           so
           ,
           the
           Dr.
           hath
           granted
           and
           proved
           enough
           here
           to
           shew
           that
           believers
           Mark
           16.16
           .
           are
           onely
           
             adulti
             capable
             of
             understanding
          
           ,
           and
           so
           none
           other
           disciples
           to
           be
           baptized
           Matth.
           28.19
           .
           which
           is
           that
           I
           was
           to
           prove
           ;
           and
           need
           therefore
           adde
           no
           more
           to
           refute
           his
           stale
           crambe
           of
           his
           Jewish
           p●ttern
           ,
           but
           shall
           consider
           what
           he
           saith
           for
           his
           position
           of
           making
           disciples
           without
           precedent
           instruction
           .
        
         
           Dr.
           Hammond
           Defence
           of
           infants
           baptism
           ch
           .
           ●
           ▪
           sect
           .
           2.
           p.
           41.
           writes
           thus
           ;
           
             I
             say
             that
             the
             making
             or
             receiving
             disciples
             ,
             supposeth
             not
             any
             precedent
             instruction
             ,
             but
             looks
             wholly
             on
             it
             as
             subsequent
             .
             This
             ●
             there
             concluded
             not
             from
             the
             bare
             negative
             ,
             because
             there
             was
             no
             precedent
             mention
             of
             such
             instruction
             ,
             where
             discipling
             and
             baptizing
             were
             both
             mentioned
             ,
             but
             because
             in
             that
             place
             on
             which
             the
             Antipaedobaptist
             so
             much
             relies
             ,
             Matth.
             28
             .
             19.●
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             teaching
             ]
             is
             expresly
             mentioned
             after
             discipling
             and
             baptizing
             ,
             and
             so
             is
             in
             reason
             to
             be
             deemed
             ,
             and
             lookt
             on
             ,
             as
             subsequent
             to
             both
             ,
             and
             so
             the
             receiving
             
               ad
               discipulatum
            
             ,
             refer
             to
             that
             then
             future
             instruction
             ,
             p.
             49.
             
             In
             this
             matter
             Mr.
             T.
             is
             willing
             to
             finde
             a
             difference
             betwixt
             teaching
             them
             to
             observe
             all
             things
             whatsoever
             Christ
             hath
             commanded
             them
             ,
             Matth.
             28.20
             .
             and
             the
             preaching
             of
             the
             Gospel
             in
             S.
             Mark
             :
             thinking
             by
             that
             means
             to
             avoid
             the
             importunity
             of
             that
             text
             in
             Matthew
             ,
             which
             evidently
             sets
             baptism
             before
             instructing
             .
             But
             this
             can
             avail
             him
             nothing
             .
             For
             if
             by
             the
             Gospel
             in
             Mark
             we
             understand
             the
             whole
             Gospel
             ,
             as
             in
             reason
             we
             must
             ,
             for
             that
             is
             ●t
             which
             must
             be
             preacht
             to
             every
             creature
             (
             the
             Gentile
             world
             )
             then
             is
             that
             directly
             all
             one
             with
             teaching
             them
             to
             observe
             whatsoever
             he
             hath
             commanded
             ;
             But
             if
             by
             preaching
             the
             Gospel
             we
             mean
             no
             more
             then
             ,
             as
             Mr.
             T.
             here
             saith
             ,
             that
             Jesus
             is
             the
             Christ
             ,
             
               i.
               e.
            
             the
             proposing
             him
             as
             a
             Master
             ,
             and
             calling
             all
             to
             come
             to
             him
             as
             disciples
             ,
             then
             this
             being
             supposed
             precedent
             to
             mens
             comming
             to
             discipleship
             ,
             or
             bringing
             their
             infants
             to
             it
             (
             for
             without
             this
             they
             cannot
             be
             expected
             to
             come
             themselves
             ,
             or
             to
             bring
             their
             infants
             )
             all
             the
             ●est
             is
             left
             to
             follow
             baptism
             ,
             and
             so
             all
             particular
             Christian
             instruction
             is
             subsequent
             ▪
             not
             precedent
             to
             baptism
             ,
             an
             effect
             of
             their
             discipleship
             ,
             attending
             it
             no
             way
             necessary
             to
             prepare
             for
             it
             ,
             which
             is
             the
             u●most
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             from
             that
             circumstance
             of
             that
             text
             I
             undertook
             to
             demonstrate
             .
          
        
         
           Answ.
           That
           the
           Dr.
           saith
           not
           true
           in
           this
           ,
           is
           manifest
           from
           his
           words
           ,
           which
           were
           ,
           not
           〈◊〉
           here
           ,
           that
           
             all
             particular
             Christian
             instruction
             besides
             the
             proposing
             Christ
             as
             a
             master
             ,
             and
             calling
             all
             to
             come
             to
             him
             as
             
             disciples
             is
             subsequent
             ,
          
           but
           this
           
             letter
             of
             resol
             .
             q.
          
           4.
           
           §
           .
           25.
           having
           said
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             is
             not
             duly
             exprest
             by
             our
             English
             ,
             teach
             ,
             but
             make
             disciples
             ,
             or
             receive
             into
             discipleship
             all
             nations
             ,
             baptizing
             them
             in
             the
             name
             ,
          
           &c.
           
             making
             this
             form
             of
             Baptism
             their
             ceremony
             of
             receiving
             them
          
           ;
           He
           adds
           ,
           
             where
             the
             baptizing
             being
             immediately
             annexed
             to
             the
             making
             or
             receiving
             disciples
             ,
             and
             the
             receiving
             d●sciples
             not
             supposing
             any
             precedent
             instruction
             ,
             but
             looking
             wholly
             on
             it
             as
             subsequent
             ,
             all
             that
             are
             thus
             brought
             and
             received
          
           ad
           discipulatum
           ,
           
             to
             be
             for
             the
             future
             instructed
             and
             instituted
             in
             the
             Christian
             faith
             ,
             may
             surely
             bee
             received
             by
             baptism
             ,
             the
             ceremo●y
             which
             is
             there
             prescribed
             by
             Christ
             ,
             with
             which
             to
             receive
             disci●les
             .
          
           From
           which
           words
           it
           is
           evident
           he
           made
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           without
           teaching
           to
           import
           the
           receiving
           of
           disciples
           ,
           even
           infants
           brought
           by
           others
           ,
           and
           not
           onely
           all
           particular
           Christian
           instruction
           subse●uent
           to
           baptism
           ,
           but
           even
           instruction
           and
           institution
           in
           the
           Christian
           faith
           ,
           and
           the
           receiving
           disciples
           supposing
           not
           any
           precedent
           instruction
           ,
           but
           looking
           wholly
           on
           it
           as
           subsequent
           ;
           which
           if
           he
           now
           retract
           and
           acknowledge
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           imports
           more
           then
           bare
           admission
           of
           disciples
           ,
           and
           includes
           preaching
           of
           the
           Gospel
           that
           Jesus
           is
           the
           Christ
           ,
           
             i.
             e.
          
           proposing
           him
           as
           a
           master
           ,
           and
           calling
           all
           to
           come
           to
           him
           as
           disciples
           ,
           and
           this
           precedent
           to
           baptism
           ,
           then
           is
           some
           instruction
           in
           the
           faith
           necessarily
           precedent
           ,
           and
           teaching
           by
           thus
           preaching
           the
           Gospel
           included
           in
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           make
           disciples
           ,
           and
           none
           appointed
           to
           be
           baptized
           but
           they
           that
           are
           thus
           made
           disciples
           ,
           and
           so
           no
           infants
           ,
           and
           thus
           it
           will
           avail
           me
           something
           which
           I
           noted
           .
        
         
           As
           for
           what
           he
           saith
           ,
           that
           
             in
             reason
             we
             must
             understand
          
           Mark
           16.15
           .
           
             the
             whole
             Gospel
          
           ,
           and
           
             that
             then
             is
             that
             directly
             all
             one
             with
             teaching
             them
             to
             observe
             whatsoever
             he
             hath
             commanded
             .
          
           Neither
           is
           it
           true
           ,
           that
           in
           reason
           we
           must
           understand
           the
           whole
           Gospel
           ,
           but
           so
           much
           at
           least
           as
           th●
           Apostles
           were
           wont
           to
           preach
           to
           persons
           afore
           they
           baptized
           them
           (
           for
           they
           best
           understood
           Christs
           Commission
           Mark
           16.15
           .
           )
           which
           may
           be
           seen
           in
           these
           and
           such
           like
           places
           ,
           Acts
           2.36
           ,
           &c.
           
           &
           8.12
           ,
           35
           ,
           37.
           
           &
           10.36
           ,
           &c.
           &
           16.31
           ,
           32.
           
           &
           17.18
           ,
           &c
           &
           18.5
           .
           1
           Cor.
           15.3
           ,
           4
           ,
           &c.
           
        
         
           Nor
           if
           it
           were
           true
           doth
           it
           follow
           ,
           that
           
             then
             that
             is
             directly
             all
             one
             with
             teaching
             them
             to
             observe
             whatsoever
             hee
             hath
             commanded
             .
          
           For
           1.
           
           I
           no
           where
           finde
           agenda
           things
           to
           be
           observed
           by
           us
           ,
           termed
           the
           Gospel
           ,
           but
           credenda
           things
           to
           be
           believed
           Rom.
           1.16
           ,
           17.
           
           &
           2.16
           .
           1
           Cor.
           15.3
           ,
           4.
           
           Gal
           ,
           3.8
           .
           2
           Tim.
           2.8
           and
           accordingly
           no
           where
           is
           the
           Go●pel
           propounded
           in
           the
           imperative
           ,
           as
           a
           thing
           to
           be
           done
           by
           us
           ,
           but
           in
           the
           indicative
           mood
           ,
           as
           a
           thing
           to
           be
           believed
           ;
           and
           accordingly
           wee
           are
           commanded
           Mark
           1.15
           .
           
             to
             believe
             the
             Gospel
          
           ,
           and
           thus
           it
           is
           meant
           Mark
           16.15
           .
           For
           after
           it
           is
           appointed
           to
           the
           Apostles
           
             to
             preach
             the
             Gospel
          
           ,
           it
           is
           presently
           adde●
           v.
           16.
           
           
             Hee
             that
             believeth
          
           ,
           to
           wit
           the
           Gospel
           preached
           ,
           
             and
             is
             baptized
             ,
             shall
             be
             saved
             .
          
           2.
           
           If
           it
           were
           so
           that
           the
           ●ospel
           did
           contain
           agenda
           ,
           commands
           to
           be
           observed
           by
           us
           ,
           yet
           to
           
             preach
             the
             Gospel
             could
          
           not
           
             be
             directly
             all
             one
             with
             teaching
             them
             to
             observe
             all
             things
             whatsoever
             Christ
             hath
             commanded
             ,
          
           for
           Baptism
           is
           a
           command
           of
           Christ
           ,
           yet
           is
           not
           any
           part
           of
           the
           subsequent
           instruction
           after
           baptism
           ,
           which
           is
           
           meant
           by
           Christ
           in
           those
           words
           ,
           and
           yet
           if
           any
           ,
           is
           to
           be
           accounted
           part
           of
           the
           Gospel
           .
           So
           that
           it
           is
           evident
           ,
           that
           the
           distinction
           I
           made
           between
           teaching
           the
           Gospel
           and
           other
           commands
           was
           right
           ,
           and
           that
           the
           Dr.
           by
           making
           all
           the
           ●eaching
           Matth.
           28
           ,
           19
           ▪
           subsequent
           to
           Baptism
           ,
           hath
           perverted
           the
           order
           of
           Christ
           ,
           and
           abused
           the
           text
           for
           the
           countenance
           of
           his
           errour
           of
           infant
           Baptism's
           consistency
           with
           Christs
           appointment
           ,
           Matth.
           28.19
           .
           Mark
           16.15
           ,
           16.
           
        
         
           The
           Dr.
           adds
           ,
           p.
           41.
           
           
             And
             to
             this
             sense
             I
             there
             made
             it
             manifest
             ,
             that
             the
             definition
             of
             Baptism
             ,
          
           1
           Pet.
           3.21
           .
           
             did
             refer
             that
             Baptism
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             seeking
             to
             God
             ,
             as
             to
             the
             Oracle
             to
             enquire
             for
             the
             whole
             future
             life
             no
             way
             pre
             requiring
             actual
             instruction
             ,
             but
             comming
             to
             Christ
             and
             the
             Church
             ,
             to
             receive
             it
             and
             obey
             it
             for
             the
             future
             (
             and
             that
             done
             in
             some
             sort
             by
             those
             that
             ●re
             brought
             when
             they
             are
             not
             able
             to
             come
             ,
             and
             by
             the
             charity
             of
             the
             ●hurch
             received
             there
             .
             )
          
        
         
           Answ.
           There
           is
           neither
           a
           definit●on
           of
           Baptism
           1
           Pet.
           3.21
           .
           nor
           any
           thing
           like
           it
           ,
           nor
           doth
           the
           drift
           of
           the
           speech
           lead
           to
           such
           a
           concei●
           .
           That
           it
           is
           not
           a
           definition
           of
           Baptism
           may
           appear
           by
           the
           properties
           of
           a
           definiti●n
           ,
           for
           a
           definition
           sets
           down
           what
           a
           thing
           is
           ,
           and
           is
           reciprocal
           with
           the
           thing
           defined
           ,
           but
           the
           genus
           of
           Baptism
           cannot
           bee
           answer
           ,
           or
           interrogation
           ,
           or
           stipulation
           Baptism
           actively
           taken
           being
           an
           act
           of
           hands
           ,
           passively
           of
           the
           whole
           body
           ,
           answer
           ,
           interrogation
           or
           stipulation
           ,
           if
           by
           words
           of
           the
           tongue
           ,
           if
           of
           the
           conscience
           of
           the
           minde
           ,
           nor
           any
           difference
           f●om
           prayer
           ,
           or
           vow
           ,
           or
           such
           like
           act
           .
           Nor
           is
           there
           any
           thi●g
           like
           it
           ,
           there
           being
           no
           expression
           of
           the
           nature
           o●
           baptism
           in
           the
           Church
           ,
           but
           the
           use
           before
           God
           ,
           nor
           is
           the
           intent
           to
           shew
           what
           Baptism
           is
           in
           it self
           ,
           but
           when
           it
           sa●es
           ,
           and
           the
           speech
           is
           a
           comparative
           expression
           ,
           like
           that
           in
           the
           same
           Chapter
           v.
           3
           ,
           4.
           
           Matth.
           12.7
           .
           and
           other
           the
           like
           ;
           in
           which
           the
           meaning
           is
           ,
           that
           baptism
           saves
           not
           when
           there
           is
           onely
           
             a
             putting
             away
             of
             the
             filthiness
             of
             the
             flesh
             ,
          
           but
           wh●n
           there
           is
           with
           it
           also
           the
           
             answer
             ,
             interrogation
             ,
             or
             stipulation
             of
             a
             good
             conscience
             towards
             God
             ,
          
           so
           that
           the
           predication
           is
           not
           formal
           but
           connex●ve
           ,
           not
           shewing
           what
           i●
           is
           ,
           but
           what
           it
           is
           accompanied
           with
           when
           it
           saves
           .
           Nor
           is
           the
           Drs.
           sense
           true
           .
           For
           such
           seeking
           to
           God
           as
           he
           speaks
           of
           by
           baptism
           ,
           when
           a
           child
           is
           brought
           by
           others
           to
           learn
           ,
           and
           by
           the
           Churches
           charity
           received
           ,
           doth
           not
           save
           as
           the
           answer
           of
           a
           good
           conscience
           towards
           God
           is
           said
           to
           do
           ,
           nor
           is
           the
           answer
           ,
           interrogation
           ,
           or
           stipulation
           of
           a
           good
           conscience
           towards
           God
           without
           actual
           instruction
           ,
           there
           is
           no
           man
           that
           makes
           an
           answer
           ,
           or
           promises
           or
           makes
           an
           interrogation
           without
           some
           pre●edent
           instruction
           ▪
           whose
           act
           soever
           it
           bee
           there
           must
           bee
           some
           knowledge
           of
           God
           and
           Christ
           ,
           afore
           there
           is
           seeking
           or
           enquiry
           and
           address
           to
           him
           ;
           nor
           is
           there
           any
           intimation
           of
           any
           ones
           bringing
           and
           the
           Church
           receiving
           ,
           nor
           any
           propounding
           any
           q●estion
           to
           l●arn
           ,
           but
           if
           the
           allusion
           be
           to
           the
           use
           of
           the
           old
           questions
           and
           answers
           ,
           
             abrenuncias
             ?
             abrenuncio
             .
             Credis
             ?
             credo
             ▪
             Spondes
             ?
             spondeo
          
           ;
           as
           
             Beza
             annot
             .
             in
             locum
          
           and
           others
           conceive
           :
           Or
           the
           term
           note
           an
           answer
           or
           stipulation
           as
           Beza
           ,
           or
           interrogation
           as
           the
           Vulgar
           ●ati●
           ,
           or
           confession
           as
           the
           Syriack
           ,
           or
           examination
           and
           proving
           (
           which
           as
           
             Heinsius
             Exercit.
             in
             locum
          
           conceives
           ,
           is
           intimated
           as
           pre-requisite
           to
           baptism
           as
           well
           as
           the
           Lords
           Supper
           )
           it
           is
           evidently
           
           another
           thing
           ,
           then
           Dr.
           Hammonds
           tendring
           a
           child
           ,
           or
           a
           mans
           own
           offer
           of
           himself
           to
           be
           entred
           into
           a
           school
           that
           he
           might
           learn.
           It
           is
           in
           my
           apprehension
           an
           act
           of
           plerophory
           of
           faith
           ,
           through
           the
           resurrection
           of
           Christ
           from
           the
           dead
           ,
           the
           same
           or
           near
           that
           demand
           of
           the
           Apostle
           .
           Rom.
           8.33
           ,
           34.
           
           Not
           such
           a
           low
           act
           which
           comes
           so
           many
           degrees
           ●h●r●
           of
           saving
           ●aith
           ,
           as
           the
           Drs.
           enquiry
           or
           address
           as
           to
           an
           Oracle
           for
           future
           instruction
           ▪
           by
           a
           mans
           own
           presenting
           himself
           or
           his
           child
           to
           the
           Church
           for
           Baptism
           is
           ,
           which
           is
           so
           childish
           a
           conceit
           ,
           as
           I
           should
           think
           should
           har●ly
           have
           comen
           into
           the
           head
           of
           such
           a
           man
           ,
           did
           it
           not
           h●ppen
           to
           him
           ,
           as
           to
           men
           that
           talk
           with
           chil●ren
           ,
           to
           talk
           as
           a
           child
           .
           But
           he
           adds
           more
           of
           the
           〈…〉
           when
           he
           saith
           .
        
         
           
             And
             this
             farther
             illustrated
             as
             by
             the
             manner
             of
             children
             brought
             by
             parents
             to
             school
             ,
             without
             either
             knowledge
             of
             letters
             ,
             o●
             choise
             ,
             or
             so
             much
             as
             w●sh
             ●f
             instruction
             ,
             so
             by
             the
             manner
             of
             Christs
             disciples
             being
             received
             of
             him
             ,
             particularly
             of
          
           Philip
           Joh.
           1.44
           .
           
             who
             was
             called
             and
             received
             into
             discipleship
             as
             soon
             as
             ever
             Christ
             met
             with
             him
             ,
          
           i.
           e.
           
             before
             he
             was
             at
             all
             instructed
             by
             him
             ;
             and
             so
             also
             by
             the
             story
             of
             the
             Jews
             ,
          
           Exod.
           19.8
           .
           
             who
             undertook
             to
             obey
             all
             the
             commandements
             of
             God
             ,
             which
             hee
             should
             give
             ,
             which
             yet
             were
             not
             then
             ,
             but
             after
             given
             them
             ,
          
           v.
           20.
           
             which
             are
             clear
             evidenc●s
             ,
             that
             those
             may
             be
             received
             into
             discipleship
             ,
             which
             have
             not
             yet
             had
             precedent
             instruction
             .
             Against
             this
             all
             that
             he
             hath
             to
             pretend
             is
             set
             down
             by
             him
             in
             these
             words
             .
          
           Let
           putting
           to
           school
           be
           as
           early
           as
           the
           Dr.
           will
           imagine
           ,
           yet
           none
           is
           put
           to
           school
           till
           he
           doth
           know
           his
           teacher
           ,
           and
           so
           none
           is
           Christs
           disciple
           in
           Scripture
           language
           till
           he
           know
           Jesus
           to
           bee
           Ch●ist
           ,
           and
           take
           him
           for
           his
           Lord
           ,
           which
           infants
           being
           not
           capable
           of
           ,
           they
           are
           not
           disciples
           ,
           not
           to
           be
           baptized
           according
           to
           Christs
           appointment
           .
           
             To
             this
             I
             answer
          
           ,
           1.
           
           
             That
             the
             example
             which
             I
             had
             used
             of
             children
             being
             brought
             to
             school
             by
             the
             care
             of
             their
             parents
             ,
             was
             designed
             to
             shew
             no
             more
             then
             this
             ,
             that
             they
             may
             be
             delivered
             up
             to
             be
             schollers
             ,
             who
             as
             yet
             know
             nothing
             of
             what
             they
             are
             to
             learn
             ,
             nor
             have
             actual
             willingness
             to
             acquire
             knowledge
             ,
             and
             consequently
             that
             entrance
             into
             discipleship
          
           refers
           
             onely
             to
             subsequent
             ,
             supposes
             not
             any
             precedent
             instruction
             .
             And
             this
             is
             competently
             evidenced
             by
             that
             example
             ,
             though
             it
             were
             supposed
             of
             the
             child
             that
             goes
             to
             school
             ,
             that
             he
             knowes
             his
             teacher
             ,
             this
             bare
             knowledge
             of
             the
             person
             of
             his
             teacher
             ,
             being
             none
             of
             the
             documents
             which
             hee
             comes
             to
             learn
             ,
             but
             the
             good
             letters
             that
             are
             profest
             and
             taught
             in
             the
             school
             ,
             nor
             indeed
             is
             it
             imaginable
             why
             a
             blind
             child
             which
             is
             brought
             to
             school
             ,
             or
             put
             to
             an
             instructer
             ,
             and
             so
             cannot
             bee
             deemed
             to
             know
             the
             master
             before
             assuetude
             hath
             acquainted
             him
             with
             him
             ,
             should
             not
             yet
             bee
             said
             ,
             with
             as
             full
             propriety
             of
             speech
             ,
             to
             come
             to
             school
             ,
             as
             he
             that
             useth
             his
             own
             eyes
             as
             well
             as
             feet
             to
             direct
             him
             thither
             .
          
        
         
           Answ.
           No
           child
           is
           ever
           entred
           a
           scholler
           without
           some
           such
           document
           as
           this
           ,
           you
           must
           hearken
           to
           your
           master
           ,
           which
           is
           some
           precedent
           instruction
           ,
           and
           though
           he
           be
           a
           blind
           or
           a
           lame
           child
           ,
           or
           both
           ,
           he
           that
           puts
           him
           to
           school
           gives
           him
           some
           item
           who
           is
           his
           master
           ,
           and
           to
           what
           end
           he
           is
           brought
           to
           him
           (
           whereof
           none
           is
           done
           to
           an
           infant
           )
           and
           though
           these
           be
           not
           the
           documents
           which
           he
           comes
           to
           school
           to
           learn
           ,
           yet
           they
           are
           documents
           which
           he
           is
           taught
           afore
           he
           comes
           to
           school
           .
        
         
         
           The
           Dr.
           adds
           .
           
             2ly
             .
             It
             is
             as
             true
             ,
             that
             children
             that
             are
             brought
             to
             school
             do
             not
             alwayes
             know
             their
             masters
             before
             their
             entrance
             ,
             no
             not
             by
             the
             most
             superficial
             knowledge
             ;
             many
             are
             brought
             to
             publike
             schools
             ,
             who
             never
             so
             much
             as
             saw
             their
             masters
             till
             they
             are
             by
             their
             parents
             delivered
             up
             into
             their
             power
             and
             discipline
             ;
             if
             this
             bee
             not
             plain
             enough
             ,
             then
             change
             the
             similitude
             from
             the
             Schoolmaster
             to
             the
             parent
             or
             guardian
             ,
             or
             the
             very
             nurse
             ,
             every
             one
             of
             these
             are
             to
             feed
             ,
             and
             nourish
             ,
             and
             as
             he
             shall
             be
             capable
             ,
             to
             instruct
             the
             child
             ,
             and
             so
             doth
             Christ
             in
             a
             spiritual
             sense
             ,
             whosoever
             is
             intrusted
             (
             by
             being
             brought
             )
             to
             him
             in
             baptism
             .
             And
             we
             know
             God
             and
             nature
             doth
             thus
             bring
             a
             child
             to
             the
             parent
             ,
             to
             the
             nurse
             or
             guardian
             ,
             when
             the
             child
             knowes
             none
             of
             these
             ,
             nor
             understands
             any
             more
             of
             all
             these
             transaction
             ,
             then
             the
             infant
             doth
             at
             the
             font
             conceive
             what
             is
             done
             to
             it
             there
             .
             And
             so
             still
             this
             evidenceth
             the
             vanity
             of
             this
             answer
             concerning
             the
             childs
             knowing
             his
             teacher
             .
          
        
         
           Answ.
           It
           doth
           indeed
           evidence
           the
           vanity
           of
           this
           Drs.
           answer
           ,
           who
           being
           to
           shew
           how
           the
           words
           of
           Christ
           Matth.
           28.19
           .
           do
           not
           exclude
           infants
           from
           baptism
           ,
           sith
           they
           are
           first
           to
           be
           made
           disciples
           ,
           afore
           they
           are
           to
           be
           baptized
           whom
           he
           appoints
           to
           be
           baptized
           ,
           having
           first
           turned
           the
           pr●cept
           of
           
             making
             disci●les
          
           ,
           in●o
           
             receiving
             of
             persons
             to
             be
             discipled
             ,
          
           and
           making
           them
           disciples
           by
           preaching
           the
           Gospel
           to
           them
           ,
           into
           preaching
           it
           to
           others
           who
           may
           bring
           them
           to
           school
           ,
           and
           being
           urged
           with
           this
           that
           none
           are
           brought
           to
           school
           till
           he
           know
           his
           teacher
           ,
           hath
           no
           better
           shift
           then
           here
           he
           useth
           to
           avoid
           it
           .
           For
           hee
           it
           that
           
             some
             are
             brought
             to
             school
             that
             have
             not
             a
             superficial
             knowledge
             of
             their
             master
             ,
             as
             having
             never
             seen
             him
             ,
          
           yet
           they
           are
           not
           brough●
           till
           they
           be
           told
           they
           are
           to
           go
           to
           a
           mast●r
           ,
           nor
           entred
           into
           the
           school
           (
           which
           was
           the
           Drs.
           notion
           of
           
             making
             Disciples
             ,
             Matth.
          
           28.19
           .
           )
           till
           he
           have
           some
           knowledge
           who
           is
           to
           be
           his
           teacher
           .
           As
           for
           his
           other
           shift
           by
           changing
           the
           similitude
           ,
           it
           is
           worse
           ,
           for
           thereby
           he
           quits
           the
           cause
           ,
           the
           precept
           being
           not
           Matth.
           28.19
           .
           set
           to
           nurse
           ,
           but
           
             make
             disciples
          
           ,
           and
           therefore
           though
           it
           be
           true
           ,
           that
           a
           father
           ,
           guardian
           or
           nurse
           ,
           are
           to
           receive
           a
           child
           that
           knows
           none
           of
           them
           ,
           and
           are
           to
           feed
           ,
           nou●ish
           and
           instruct
           it
           as
           it
           is
           c●pable
           ,
           and
           it
           is
           a
           good
           office
           to
           bring
           an
           infant
           to
           such
           persons
           to
           such
           ends
           ,
           yet
           is
           it
           neither
           agreeable
           to
           use
           nor
           reason
           ,
           but
           rather
           the
           part
           of
           a
           frantique
           man
           out
           of
           his
           wi●s
           ,
           to
           bring
           an
           infant
           to
           be
           admitted
           into
           a
           school
           to
           be
           taught
           or
           matriculated
           in
           the
           University
           ,
           nor
           doth
           Christ
           appoint
           such
           to
           be
           admitted
           as
           disciples
           to
           him
           ;
           nor
           is
           it
           true
           which
           this
           Dr.
           saith
           ,
           
             that
             Christ
             doth
             in
             a
             spiritual
             sense
             feed
             ,
             nourish
             and
             instruct
             whosoever
             is
             intrusted
             (
             by
             being
             brought
             )
             to
             him
             in
             baptism
          
           ;
           nor
           do
           I
           think
           but
           that
           the
           infant
           knowes
           more
           the
           nur●e
           ,
           and
           the
           bringing
           of
           it
           to
           that
           end
           ,
           
             then
             the
             infant
             doth
             at
             the
             font
             conceive
             what
             is
             done
             to
             it
             there
             .
          
           So
           that
           hitherto
           the
           Dr.
           hath
           not
           avoided
           this
           objection
           ,
           that
           though
           i●
           were
           granted
           him
           (
           which
           yet
           is
           not
           true
           )
           that
           
             making
             disciples
             ,
             Matth.
          
           28.
           
           ●0
           .
           is
           no
           more
           then
           receive
           to
           discipleship
           or
           to
           school
           ,
           yet
           infants
           are
           excluded
           ,
           who
           are
           by
           none
           received
           to
           d●scipleship
           ,
           or
           entred
           into
           schools
           .
           But
           the
           Dr.
           hath
           one
           more
           li●t
           at
           this
           block
           which
           thus
           lies
           in
           his
           way
           .
        
         
         
           
             But
             then
             ,
             saith
             he
             ,
             3dly
             .
             This
             so
             imperfect
             superficial
             knowledge
             of
             the
             teacher
             ,
             is
             in
             no
             wise
             worth
             considering
             in
             this
             matter
             ;
             For
             I
             shall
             demand
             ,
             doth
             such
             very
             imperfect
             knowledge
             of
             Christ
             ,
             as
             a
             school
             boy
             hath
             of
             his
             teacher
             ,
             the
             first
             hour
             ●e
             comes
             into
             the
             school
             ,
             qu●lifie
             him
             for
             discipleship
             to
             ●hrist
             or
             no
             ?
             If
             it
             do
             ,
             then
             his
             Country-men
             and
             Kinsmen
             ,
             before
             he
             revealed
             himself
             ●o
             be
             the
             Messiah
             and
             the
             Pharisees
             ,
             which
             believed
             not
             his
             mirac●es
             were
             sufficiently
             qualified
             ,
             and
             then
             't
             is
             evident
             that
             those
             might
             be
             admitted
             to
             discipleship
             ,
             which
             were
             not
             believers
             ,
             and
             so
             all
             Mr
             T.
             his
             hypotheses
             are
             destroyed
             ,
             and
             then
             infants
             may
             be
             disciple●
             and
             baptized
             though
             they
             be
             not
             believers
             .
          
        
         
           Answ.
           This
           is
           very
           Doctor-like
           arguing
           ,
           to
           put
           a
           question
           and
           then
           make
           the
           answer
           absurd
           if
           it
           be
           affirmative
           ,
           but
           shew
           no
           absurdity
           in
           it
           ,
           if
           it
           be
           made
           negatively
           ,
           as
           indeed
           it
           is
           .
           Which
           I
           shoul●
           not
           have
           mentioned
           ,
           but
           that
           he
           twits
           me
           (
           though
           unjustly
           )
           in
           the
           beginning
           of
           the
           next
           Section
           ,
           with
           setting
           down
           a
           first
           reason
           without
           a
           second
           .
           I
           answer
           then
           to
           his
           question
           negatively
           ,
           and
           yet
           such
           imperfect
           superficial
           knowledge
           of
           a
           teacher
           ,
           is
           worth
           considering
           in
           this
           matter
           ,
           to
           shew
           that
           no
           infant
           who
           hath
           not
           so
           much
           knowledge
           of
           Christ
           as
           such
           a
           school
           boy
           of
           his
           master
           ,
           is
           to
           bee
           termed
           Chr●sts
           disciple
           or
           admitted
           to
           discipleship
           .
           And
           yet
           if
           I
           had
           answered
           affirmatively
           ,
           I
           think
           none
           of
           my
           hypotheses
           had
           been
           destroyed
           ;
           For
           such
           imperfect
           knowledge
           of
           the
           ma●●er
           might
           be
           with
           faith
           in
           him
           ,
           as
           able
           to
           teach
           him
           and
           willing
           to
           do
           him
           good
           ,
           and
           so
           a
           Christian
           who
           hath
           b●t
           such
           imperfect
           knowledge
           of
           Christ
           as
           a
           school●boy
           of
           his
           master
           the
           first
           hour
           he
           comes
           to
           school
           ,
           may
           be
           a
           believer
           ,
           and
           know
           him
           to
           be
           the
           Messiah
           afore
           he
           bee
           baptized
           ,
           and
           not
           ,
           as
           his
           Kinsmen
           ,
           Country
           men
           ,
           or
           Pharisees
           ,
           an
           unbeliever
           .
        
         
           Yet
           the
           Dr.
           tels
           us
           ,
           
             As
             for
             that
             which
             he
             here
             interposes
             [
             the
             knowing
             Jesus
             to
             be
             Christ
             ,
             and
             taking
             him
             for
             his
             Lord
             ]
             this
             bears
             no
             ●roportion
             with
             the
             childs
             bare
             knowing
             of
             his
             master
             ,
             but
             is
             far
             above
             it
             ,
             equal
             to
             his
             making
             it
             his
             own
             choise
             to
             have
             this
             master
             ,
             rather
             then
             any
             other
             ,
             and
             promising
             exact
             obedience
             to
             him
             ,
             which
             is
             much
             more
             then
             is
             to
             hee
             found
             in
             most
             young
             schollers
             ▪
             or
             indeed
             in
             any
             that
             are
             brought
             by
             their
             parents
             or
             guardians
             ,
             who
             alone
             are
             the
             persons
             who
             bear
             proportion
             with
             the
             infants
             brought
             by
             others
             to
             baptism
             .
          
        
         
           Answ.
           ●his
           might
           have
           been
           omitted
           ,
           but
           that
           the
           Dr.
           was
           willing
           to
           write
           something
           though
           it
           be
           i●pertinent
           ,
           sith
           it
           opposeth
           not
           me
           ;
           who
           said
           not
           that
           the
           knowing
           Jesus
           to
           be
           Christ
           and
           taking
           him
           for
           his
           Lord
           ,
           bears
           any
           even
           proportion
           with
           the
           childs
           bare
           knowing
           his
           master
           ,
           but
           onely
           said
           as
           none
           is
           put
           to
           school
           till
           he
           doth
           know
           his
           teacher
           ,
           so
           none
           in
           Scripture
           language
           is
           Christs
           disciple
           till
           hee
           know
           Christ
           ,
           not
           just
           so
           imperfectly
           as
           a
           school-boy
           .
           And
           yet
           I
           think
           there
           are
           some
           young
           schollers
           brought
           by
           parents
           or
           guardians
           ,
           who
           make
           choise
           themselves
           of
           their
           master
           ,
           and
           promise
           exact
           obedience
           to
           him
           .
        
         
           The
           Dr.
           concludes
           this
           Section
           thus
           .
           
             So
             that
             this
             reasoning
             of
             his
             ,
             is
             soon
             salved
             by
             distinguishing
             of
             disciples
             ,
             that
             they
             are
             either
             
             such
             as
             come
             ,
             or
             such
             as
             are
             brought
             to
             School
             ,
             Proselytes
             of
             their
             own
             choise
             ,
             or
             children
             under
             the
             care
             of
             others
             ;
             of
             the
             former
             sort
             there
             are
             none
             but
             such
             as
             have
             some
             rude
             imperfect
             knowledge
             of
             Christ
             ,
             upon
             which
             they
             make
             this
             choise
             ,
             and
             without
             it
             would
             not
             probably
             be
             expected
             to
             make
             it
             ;
             But
             for
             children
             which
             as
             minors
             in
             their
             guardians
             hands
             ,
             have
             no
             will
             of
             their
             own
             ,
             there
             is
             no
             necessity
             they
             should
             have
             knowledge
             to
             move
             their
             will
             ,
             they
             may
             very
             reasonably
             bee
             acted
             by
             the
             will
             of
             others
             ,
             and
             by
             their
             charity
             bee
             made
             partakers
             of
             those
             priviledges
             which
             are
             communicated
             from
             Christ
             in
             his
             Church
             to
             all
             true
             members
             thereof
             ,
             and
             to
             that
             end
             be
             discipled
             and
             baptized
             ,
             entred
             by
             this
             ceremony
             into
             the
             Church
             of
             God
             ,
             where
             instruction
             is
             to
             be
             had
             as
             soon
             as
             they
             are
             capable
             of
             it
             ,
             and
             in
             the
             mean
             while
             partake
             of
             those
             other
             advantages
             ,
             of
             which
             their
             condition
             is
             capable
             .
          
        
         
           Answ.
           When
           the
           Dr.
           hath
           proved
           out
           of
           Scripture
           ,
           that
           there
           is
           any
           such
           sort
           of
           Disciples
           of
           Christ
           as
           he
           here
           describes
           ,
           who
           come
           not
           but
           are
           brought
           to
           school
           by
           others
           ,
           I
           shall
           acknowledge
           he
           hath
           sa●ved
           my
           reasoning
           ;
           till
           then
           I
           take
           this
           for
           vain
           babling
           ,
           and
           conceive
           it
           little
           better
           then
           to
           speak
           of
           a
           disciple
           who
           hath
           no
           will
           of
           his
           own
           ,
           nor
           knowledge
           to
           move
           it
           then
           to
           speak
           of
           a
           man
           that
           is
           irrational
           ,
           and
           to
           say
           they
           may
           very
           reasonably
           be
           acted
           by
           the
           will
           of
           others
           ,
           who
           are
           not
           so
           by
           their
           own
           ,
           is
           in
           my
           apprehension
           all
           one
           as
           to
           say
           ,
           they
           may
           very
           reasonably
           be
           acted
           ,
           who
           are
           acted
           as
           bruits
           .
           The
           instance
           of
           
             Philip
             ,
             Joh.
          
           1.44
           .
           servs
           not
           the
           Drs.
           turn
           ,
           for
           though
           he
           were
           called
           and
           received
           into
           discipleship
           as
           soon
           as
           ever
           Christ
           met
           with
           him
           ,
           yet
           not
           afore
           Christ
           spake
           to
           him
           ,
           and
           ●id
           him
           follow
           him
           ,
           which
           implies
           some
           instruction
           by
           him
           ,
           and
           therefore
           it
           is
           false
           that
           the
           Dr.
           saith
           ,
           he
           was
           received
           into
           discipleship
           before
           he
           was
           at
           all
           instructed
           by
           Christ
           ,
           nor
           doth
           that
           of
           the
           Jews
           Exod.
           19.8
           .
           who
           did
           then
           answer
           as
           disciples
           ,
           but
           as
           servants
           ,
           or
           persons
           that
           covenanted
           .
        
         
           But
           the
           Dr.
           hath
           yet
           one
           more
           string
           to
           his
           bowe
           ,
           though
           the
           rest
           be
           crackt
           .
           Lastly
           ,
           saith
           he
           ,
           
             I
             concluded
             that
             the
             making
             or
             receiving
             disciples
             ,
             supposeth
             not
             any
             precedent
             instruction
             by
             the
             nature
             of
             Proselytism
             ,
             which
             as
             it
             is
             all
             one
             with
             entring
             into
             Gods
             Covenant
             ,
             and
             (
             in
             the
             Christian
             sense
             )
             with
             coming
             to
             Christ
             and
             being
             received
             into
             discipleship
             ,
             so
             't
             is
             that
             which
             children
             are
             known
             to
             be
             capable
             of
             ,
             not
             onely
             by
             that
             text
          
           Deut.
           29.
           
           ●0
           .
           
             but
             by
             the
             custome
             of
             baptizing
             infant
             Proselytes
             among
             the
             Jews
             ,
             and
             by
             Christs
             command
             to
             suffer
             them
             to
             come
             unto
             him
             ,
             whensoever
             they
             were
             thus
             brought
             .
          
        
         
           Hereto
           I
           said
           ,
           that
           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
           Commonwealth
           of
           Israel
           ,
           and
           comes
           to
           Israel
           to
           own
           their
           God
           ,
           and
           bee
           part
           of
           their
           policy
           ,
           not
           to
           bee
           taught
           ,
           but
           to
           enjoy
           priviledges
           with
           other
           Jews
           ,
           whether
           civil
           or
           ecclesiastical
           .
           But
           a
           disciple
           of
           Christ
           is
           one
           that
           owns
           Christ
           for
           his
           teacher
           and
           Lord
           ,
           onely
           for
           spiritual
           benefits
           .
        
         
           
             But
             certainly
          
           ,
           saith
           the
           Dr.
           
             this
             is
             no
             reason
             of
             difference
             ,
             for
             besides
             that
             I
             in
             that
          
           §
           .
           27.
           
             acknowledged
             this
             accidental
             difference
             ,
             that
             a
             Proselyte
             
             denotes
             a
             comming
             from
             some
             other
             nation
             (
             as
             a
             disciple
             doth
             not
             )
             adding
             ,
             that
             this
             diffe●ence
             had
             no
             place
             in
             this
             matter
             ,
             where
             the
             disciples
             are
             specified
             to
             be
             received
             from
             all
             nations
             ;
             besides
             this
             ,
             I
             say
             ,
             it
             cannot
             be
             unknown
             to
             Mr.
          
           T.
           
             that
             I
             speak
             of
             Proselytes
             in
             such
             a
             notion
             as
             is
             equally
             competible
             to
             all
             of
             what
             nation
             soever
             they
             are
             ,
             that
             enter
             into
             Covenant
             with
             God.
             
          
        
         
           Answ.
           Who
           but
           he
           that
           writes
           at
           randome
           ,
           would
           assert
           that
           a
           Disciple
           and
           Proselyte
           are
           perfectly
           all
           one
           ,
           and
           yet
           acknowledge
           this
           accidental
           difference
           ,
           that
           this
           is
           no
           reason
           of
           difference
           ,
           and
           yet
           say
           ,
           that
           a
           Proselyte
           denotes
           a
           comming
           from
           some
           other
           nation
           (
           as
           a
           disciple
           doth
           not
           )
           that
           this
           is
           but
           an
           accidental
           difference
           ,
           and
           yet
           in
           his
           own
           description
           make
           this
           very
           difference
           ,
           and
           when
           he
           expresseth
           the
           Hebrew
           word
           for
           Proselyte
           ,
           still
           terms
           him
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           stranger
           ,
           that
           this
           difference
           had
           no
           place
           in
           this
           matter
           ,
           when
           his
           inference
           is
           from
           Proselytes
           who
           were
           strangers
           to
           the
           Jews
           ,
           to
           prove
           Disciples
           and
           Proselytes
           the
           same
           ,
           and
           to
           tell
           me
           I
           must
           know
           his
           use
           of
           a
           word
           ,
           which
           hee
           neither
           shews
           that
           he
           or
           any
           else
           have
           so
           used
           .
           But
           the
           Dr.
           adds
           .
        
         
           
             Thus
             do
             we
             finde
             a
             Proselyte
             defined
             ,
             Heb.
             11.6
             .
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             he
             that
             commeth
             to
             God
             ,
             thus
             doth
             a
             Jew
             when
             he
             enters
             into
             Covenant
             of
             obedience
             to
             him
             ,
             and
             thus
             did
             a
             Gentile
             when
             he
             undertook
             the
             whole
             Law
             of
             the
             Jewes
             ,
             and
             was
             therefore
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             Proselyte
             of
             the
             Covenant
             ,
             and
             a
             Proselyte
             of
             their
             righteousness
             ,
             and
             such
             is
             every
             one
             whether
             Jew
             or
             Gentile
             that
             commeth
             to
             Christ
             ,
             and
             as
             the
             two
             former
             of
             these
             were
             made
             partakers
             of
             priviledges
             by
             this
             means
             ,
             particularly
             allowed
             freely
             to
             enter
             into
             the
             Congregation
             ,
             and
             infants
             as
             well
             as
             grown
             men
             were
             thus
             among
             them
             admitted
             into
             Covenant
             ;
             so
             it
             is
             not
             imaginable
             why
             it
             should
             not
             hold
             of
             the
             Christian
             Proselytes
             also
             ,
             nor
             why
             the
             Christian
             infants
             thus
             received
             into
             Covenant
             by
             Christ
             ,
             after
             the
             same
             manner
             as
             Jewish
             and
             Gentile
             infants
             were
             among
             the
             ancient
             people
             of
             God.
             
               i.
               e.
            
             by
             Baptism
             ,
             should
             not
             as
             properly
             bee
             called
             Proselytes
             of
             Christ
             ▪
             though
             they
             neither
             c●me
             from
             any
             other
             nation
             ,
             nor
             ever
             associate
             themselves
             with
             Israelites
             according
             to
             the
             flesh
             .
          
        
         
           Answ.
           If
           the
           notion
           of
           a
           Proselyte
           were
           according
           to
           Heb.
           11.6
           .
           I
           should
           agree
           that
           a
           disciple
           of
           Christ
           and
           a
           Proselyte
           were
           the
           same
           ;
           For
           such
           a
           Proselyte
           is
           one
           that
           is
           a
           believer
           ,
           as
           the
           words
           shew
           ;
           
             But
             without
             faith
             it
             is
             impossible
             to
             please
             God
             ;
             For
             he
             that
             commeth
             to
             God
             must
             believe
             that
             he
             is
             ,
             and
             that
             he
             is
             a
             rewarder
             of
             them
             that
             diligently
             seek
             him
             .
          
           All
           such
           Proselytes
           of
           Christ
           I
           doubt
           not
           are
           admitted
           into
           Covenant
           ,
           to
           be
           b●ptized
           ,
           to
           partake
           of
           priviledges
           in
           the
           Christian
           Church
           whether
           they
           be
           Jewes
           or
           Gentiles
           ,
           according
           to
           that
           1
           Cor.
           12.13
           .
           and
           when
           infants
           are
           proved
           to
           be
           such
           ,
           there
           will
           be
           no
           question
           about
           their
           Baptism
           ,
           though
           not
           by
           reason
           of
           the
           Jewish
           custome
           ,
           yet
           by
           vertue
           of
           Christs
           institution
           to
           baptize
           disciples
           and
           believers
           on
           him
           .
           But
           that
           
             infants
             of
             Christians
             are
             thus
             received
             into
             Covenant
             by
             Christ
             after
             the
             same
             manner
             as
             Jewish
             and
             Gentile
             infants
             were
             among
             the
             ancient
             people
             of
             God
             ,
          
           i.
           e.
           
             by
             Baptism
          
           ,
           or
           that
           afore
           they
           believe
           they
           should
           
           be
           
             called
             Proselytes
             of
             Christ
          
           ,
           or
           ,
           that
           
             every
             one
             whether
             Jew
             or
             Gentile
             that
             commeth
             to
             Christ
             ,
             is
             as
             a
             Gentile
             when
             hee
             undertook
             the
             whole
             Law
             of
             the
             Jewes
             ,
             and
             was
             therefore
             a
             proselyte
             of
             their
             Covenant
             and
             a
             proselyte
             of
             their
             righteousness
             ,
          
           or
           that
           a
           Christian
           believer
           is
           either
           termed
           in
           Scripture
           
             a
             Proselyte
          
           ,
           or
           any
           Jew
           is
           to
           be
           so
           termed
           properly
           is
           not
           to
           be
           imagined
           ,
           all
           these
           things
           being
           the
           meer
           dreams
           of
           the
           Dr.
           suitable
           to
           his
           fancy
           of
           infant
           Baptism
           instituted
           among
           Christians
           a●ter
           the
           Jewish
           pattern
           .
        
         
           The
           Dr.
           proceeds
           thus
           ;
           
             And
             whereas
             he
             saith
             of
             the
             Proselytes
             comming
             to
             the
             Israelites
             ,
             that
             they
             came
             not
             to
             be
             taught
             but
             to
             enjoy
             priviledges
             ,
             I
             cannot
             divine
             what
             motive
             he
             had
             to
             affirm
             it
             ,
             for
             sure
             the
             infant
             child
             that
             was
             baptized
             ,
             and
             so
             received
             into
             the
             Congregation
             of
             Israel
             did
             come
             to
             learn
             the
             Jewish
             religion
             ,
             into
             which
             he
             was
             thus
             early
             initiated
             ,
             and
             that
             was
             one
             special
             priviledge
             (
             the
             rest
             of
             the
             Heathen
             having
             not
             knowledge
             of
             these
             Lawes
             )
             the
             immediate
             end
             of
             his
             proselytism
             ,
             yet
             not
             excluding
             those
             other
             ends
             of
             injoying
             all
             other
             priviledges
             both
             Civil
             and
             Ecclesiastical
             thereby
             .
          
        
         
           Answ.
           The
           infant
           had
           no
           end
           but
           such
           as
           the
           parent
           ,
           who
           was
           indeed
           the
           Proselyte
           ,
           had
           ,
           and
           the
           parents
           end
           was
           not
           to
           be
           taught
           ,
           for
           hee
           was
           taught
           the
           Jewish
           religion
           before
           ,
           and
           at
           his
           Baptism
           ,
           the
           precepts
           of
           Moses
           being
           recited
           to
           him
           while
           he
           stood
           in
           the
           water
           ,
           by
           the
           Elders
           at
           whose
           command
           he
           was
           baptized
           ,
           and
           admitted
           into
           the
           Jewish
           policy
           ,
           afore
           which
           admission
           he
           was
           to
           undertake
           the
           observance
           of
           them
           ,
           the
           proper
           and
           immediate
           end
           of
           his
           proselytism
           ,
           was
           his
           injoying
           those
           priviledges
           which
           native
           Jewes
           had
           as
           one
           of
           that
           body
           ,
           which
           shews
           that
           the
           admission
           of
           a
           Proselyte
           was
           not
           into
           a
           school
           to
           learn
           ,
           and
           therefore
           the
           notion
           of
           Proselytism
           not
           like
           the
           notion
           of
           receiving
           to
           discipleship
           ,
           which
           the
           Dr.
           fancies
           to
           be
           meant
           Matth.
           28.19
           .
           and
           to
           be
           the
           same
           with
           admission
           to
           Proselytism
           ;
           to
           shew
           the
           mistake
           of
           which
           was
           the
           motive
           why
           I
           set
           this
           difference
           between
           a
           Proselyte
           and
           a
           Disciple
           of
           Christ
           ,
           as
           the
           Dr.
           might
           easily
           have
           di●ined
           ,
           if
           hee
           had
           been
           minded
           to
           do
           so
           .
        
         
           The
           Dr.
           saith
           of
           me
           ,
           
             And
             when
             he
             adds
             ,
             but
             a
             Disciple
             of
             Christ
             is
             one
             that
             owns
             Christ
             for
             his
             teacher
             and
             Lord
             ,
             onely
             for
             spiritual
             benefits
             ,
             I
             might
             as
             well
             acknowledge
             it
             ,
             and
             ask
             why
             then
             an
             infant
             who
             hath
             need
             of
             those
             spiritual
             benefits
             ,
             as
             soon
             as
             he
             is
             born
             should
             not
             be
             hastened
             to
             a
             participation
             of
             them
             .
          
        
         
           Answ.
           I
           know
           no
           reason
           why
           hee
           should
           not
           ,
           nor
           do
           I
           know
           any
           reason
           why
           he
           should
           be
           baptized
           ,
           nor
           how
           by
           it
           an
           infant
           may
           be
           hastened
           to
           the
           participation
           of
           spiritual
           or
           other
           benefits
           ,
           but
           know
           reason
           why
           an
           infant
           should
           not
           bee
           baptized
           ,
           because
           Baptism
           is
           thereby
           profaned
           ,
           and
           the
           infant
           afterwards
           usually
           hardened
           through
           pernicione
           presumption
           ,
           as
           if
           he
           were
           thereby
           made
           a
           Christian.
           The
           Dr.
           saith
           also
           .
        
         
           
             But
             it
             is
             farther
             evident
             ,
             that
             spiritual
             benefits
             beeing
             first
             and
             principally
             designed
             ,
             other
             even
             secular
             advantages
             ,
             may
             very
             lawfully
             bee
             respected
             ,
             and
             reaped
             by
             them
             that
             are
             thus
             early
             brought
             
             in
             ,
             whether
             as
             Disciples
             or
             Proselytes
             to
             Christ.
             
          
        
         
           Answ.
           That
           by
           Baptism
           infants
           are
           brought
           in
           as
           Disciples
           or
           Proselytes
           to
           Christ
           ,
           or
           attain
           any
           advantages
           spiritual
           or
           secular
           I
           know
           not
           ,
           sure
           I
           am
           none
           are
           lawfully
           respected
           in
           the
           use
           of
           infant
           Baptism
           ,
           being
           wholly
           besides
           Christs
           minde
           ,
           and
           if
           the
           end
           of
           Proselytism
           was
           (
           as
           manifestly
           it
           was
           )
           for
           far
           different
           purposes
           from
           that
           of
           a
           Disciple
           of
           Christ
           ,
           the
           Proselyte
           and
           Disciple
           of
           Christ
           are
           not
           perfectly
           one
           ,
           which
           I
           was
           to
           demonstrate
           .
        
         
           Yet
           again
           ,
           saith
           the
           Dr.
           
             Two
             sage
             observations
             he
             here
             addeth
             ;
             1
             That
             there
             is
             no
             mention
             of
             the
             Disciples
             of
             the
             Priests
             ,
             but
             of
             the
             Pharisees
             and
             Sadduces
             ,
             and
             I
             can
             verily
             well
             grant
             it
             ,
             who
             speak
             not
             of
             any
             lower
             kinde
             of
             Disciples
             ,
             but
             either
             of
             God
             among
             the
             Jewes
             ,
             or
             of
             Christ
             ,
             among
             us
             Christians
             ,
             those
             being
             the
             onely
             Discipleship
             ,
             to
             which
             they
             were
             admitted
             by
             the
             Ceremony
             of
             Baptism
             ,
             the
             Disciples
             of
             the
             Pharisees
             and
             Sadduces
             being
             but
             a
             subdivision
             and
             notification
             of
             several
             Sects
             among
             the
             Jewes
             ,
             as
             there
             are
             different
             denominations
             of
             Christians
             (
             the
             more
             the
             pity
             )
             which
             divide
             unity
             ,
             but
             use
             not
             new
             Baptism
             to
             discriminate
             them
             ,
             I
             am
             sure
             contradict
             the
             Apostle
             if
             they
             do
             .
          
        
         
           Answ.
           How
           sage
           the
           Drs.
           observations
           of
           making
           Disciples
           as
           all
           one
           with
           receiving
           to
           discipleship
           ,
           of
           baptizing
           after
           the
           Jewish
           pattern
           ,
           &c.
           are
           is
           seen
           before
           .
           This
           observation
           is
           not
           denied
           by
           the
           Dr.
           nor
           any
           thing
           said
           by
           him
           to
           evacuate
           the
           use
           I
           intended
           to
           make
           of
           it
           ,
           to
           shew
           that
           to
           be
           a
           disciple
           ,
           doth
           not
           no●e
           the
           comming
           to
           God
           to
           enjoy
           benefits
           ,
           as
           the
           Dr.
           made
           the
           notion
           of
           a
           Proselyte
           to
           import
           ,
           for
           then
           persons
           should
           be
           termed
           disciples
           of
           the
           Priests
           ,
           which
           is
           not
           so
           ,
           but
           to
           learn
           ,
           and
           so
           the
           disciples
           of
           Pharisees
           were
           those
           who
           learned
           their
           opinions
           .
           That
           which
           the
           Dr.
           saith
           is
           not
           true
           ,
           that
           
             by
             Baptism
             persons
             were
             admitted
             to
             discipleship
             ,
          
           nor
           that
           
             disciples
             of
             the
             Pharisees
             and
             Sadduces
             were
             but
             a
             subdivision
             under
             Disciples
             of
             God
             or
             Christ
             ,
          
           for
           their
           disciples
           were
           no
           disciples
           of
           God
           or
           Christ
           ,
           nor
           pertinent
           to
           the
           avoiding
           the
           use
           of
           my
           observation
           .
           'T
           is
           true
           
             there
             are
             different
             denominations
             of
             Christians
             (
             the
             more
             the
             pity
             )
             which
             divide
             unity
             ,
          
           and
           of
           them
           I
           know
           none
           so
           great
           as
           that
           of
           the
           Prelatists
           ,
           who
           will
           neither
           hear
           the
           Preacher
           who
           preacheth
           the
           faith
           of
           Christ
           ,
           nor
           joyn
           in
           prayer
           unless
           the
           Common
           Prayer
           Book
           be
           used
           ,
           nor
           own
           them
           as
           Presbyters
           who
           were
           not
           ordained
           by
           a
           Bishop
           distinct
           from
           a
           Presbyter
           ,
           nor
           joyn
           with
           that
           society
           as
           a
           Church
           lawfully
           constituted
           where
           there
           is
           not
           Episcopal
           government
           ,
           which
           I
           take
           to
           be
           a
           manifestly
           unjust
           schism
           and
           recusancy
           .
           I
           know
           none
           that
           
             use
             new
             Baptism
          
           ,
           but
           Paedobaptists
           ,
           who
           therein
           contradict
           Christs
           institution
           and
           the
           Apostles
           practise
           .
           Pistobaptists
           or
           baptizers
           of
           Believers
           of
           age
           ,
           upon
           their
           profession
           of
           faith
           ,
           use
           the
           old
           Baptism
           which
           Christ
           appointed
           and
           the
           Apostles
           practised
           ,
           not
           
             to
             discriminate
             them
             from
             others
          
           ,
           but
           to
           do
           their
           duty
           ,
           and
           to
           supply
           a
           defect
           in
           infant
           sprinkling
           .
        
         
           The
           Dr.
           saith
           ,
           
             His
             second
             observation
             is
             ,
             that
             the
             Holy
             Ghost
             doth
             not
             at
             any
             time
             call
             Christians
             Christs
             Proselytes
             ,
             but
             his
             Disciples
             ,
             that
             ,
             saith
             he
             ,
             we
             might
             not
             confound
             the
             notions
             of
             these
             termes
             .
             But
             I
             answer
             ,
          
           
           1.
           
           
             That
             those
             Texts
             that
             express
             the
             Christians
             entring
             into
             discipleship
             ,
             by
             comming
             unto
             him
             (
             of
             which
             there
             are
             good
             store
             )
             do
             in
             effect
             call
             them
             Proselytes
             ,
             for
             a
             Proselyte
             is
             a
             Greek
             noun
             ,
             derived
             immediately
             from
             the
             Verb
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             to
             come
             unto
             .
          
        
         
           Answ.
           1.
           
           I
           think
           this
           not
           true
           ,
           sith
           the
           texts
           which
           express
           the
           comming
           to
           Christ
           ,
           do
           mean
           by
           it
           believing
           in
           him
           ,
           as
           Joh.
           6.35
           .
           shews
           ,
           but
           that
           is
           not
           in
           effect
           to
           call
           them
           Proselytes
           in
           the
           Drs.
           sense
           ,
           nor
           is
           the
           notion
           of
           a
           commer
           unto
           and
           a
           disciple
           all
           one
           ,
           sith
           a
           person
           may
           come
           to
           a
           person
           ,
           yea
           to
           learn
           ,
           and
           never
           yet
           be
           his
           disciple
           .
        
         
           
             And
             secondly
          
           ,
           saith
           the
           Dr.
           
             that
             if
             this
             word
             whether
             in
             it self
             ,
             or
             in
             the
             Verb
             from
             whence
             it
             ●omes
             ,
             had
             never
             been
             used
             in
             the
             N.
             T.
             yet
             would
             it
             not
             thence
             follow
             ,
             that
             we
             might
             not
             confound
             the
             notions
             of
             Proselytes
             and
             Disciples
             .
          
        
         
           Ans.
           Nor
           do
           I
           make
           it
           any
           demonstrative
           argument
           but
           probable
           ,
           as
           it
           is
           probable
           ,
           that
           the
           Holy
           Ghost
           calls
           not
           the
           Christian
           society
           the
           Synagogue
           ,
           nor
           the
           preachers
           of
           the
           Gospel
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Priests
           ,
           that
           we
           may
           not
           confound
           them
           .
           I
           have
           often
           given
           a
           firm
           reason
           ,
           why
           
             infants
             capable
             of
             coming
             to
             Christ
             ,
             blessed
             by
             him
             ,
             and
             affirmed
             to
             be
             qualified
             for
             the
             Kingdom
             of
             heaven
             ,
             should
             be
             denied
             water
             to
             be
             baptized
             ,
          
           even
           this
           ,
           that
           neither
           Christ
           appointed
           it
           ,
           nor
           the
           Apostles
           baptized
           them
           ,
           though
           he
           did
           the
           other
           to
           them
           .
           The
           Christian
           Church
           or
           Minister
           might
           not
           deny
           baptism
           to
           infants
           ,
           if
           they
           were
           qualified
           as
           Cornelius
           and
           the
           Gentiles
           that
           came
           with
           him
           were
           Acts
           10.46
           ,
           47.
           
           &
           11.18
           .
           What
           I
           said
           of
           
             infants
             being
             unqualified
             for
             Baptism
             ,
             till
             by
             hearing
             they
             own
             Christ
             as
             their
             Master
             ,
          
           is
           fully
           proved
           in
           the
           ●d
           .
           part
           of
           this
           
             Review
             ,
             sect
          
           .
           5
           ,
           &c.
           and
           it
           is
           therefore
           too
           too
           boldly
           said
           by
           the
           Dr.
           
             that
             it
             is
             a
             begging
             of
             the
             question
             without
             the
             least
             tender
             of
             proof
             .
          
           Whether
           or
           in
           what
           manner
           the
           little
           ones
           mentioned
           Deut.
           29.10
           .
           did
           enter
           into
           Covenant
           ,
           is
           so
           fully
           discussed
           before
           Sect.
           44
           ,
           45
           ,
           61
           ,
           66
           ,
           67.
           chiefly
           this
           last
           ,
           that
           I
           need
           here
           add
           no
           more
           .
           Either
           in
           one
           of
           those
           Sections
           or
           some
           where
           before
           in
           this
           part
           of
           the
           Review
           ,
           I
           have
           proved
           from
           the
           Text
           and
           Commentators
           ,
           that
           
             those
             that
             were
             not
             with
             them
             that
             day
             ,
          
           v.
           15.
           were
           unborn
           ,
           chiefly
           in
           that
           v.
           2.
           
           
             Moses
             called
             unto
             all
             Israel
          
           ,
           and
           they
           are
           said
           v.
           10.
           
             all
             to
             stand
             there
             that
             day
             ,
          
           and
           therefore
           I
           might
           more
           justly
           wonder
           (
           though
           it
           be
           no
           wonder
           that
           the
           Dr.
           thus
           abuseth
           me
           )
           that
           hee
           should
           have
           the
           face
           to
           say
           ,
           
             I
             impose
             on
             the
             Reader
          
           .
        
         
           He
           tels
           me
           ,
           
             there
             is
             no
             mention
             of
             any
             act
             of
             the
             Fathers
             engaging
             them
             under
             a
             curse
             or
             oath
             ,
             but
             onely
             of
             Gods
             oath
             which
             he
             maketh
             to
             them
             ,
          
           v.
           12.
           
           But
           he
           might
           have
           seen
           v.
           14.
           these
           words
           ,
           
             Neither
             do
             I
             make
             with
             you
             onely
             this
             Covenant
             and
             this
             Oath
             ,
             but
             with
             him
             also
             that
             is
             not
             here
             with
             us
             th●●
             day
             ,
          
           which
           I
           know
           not
           how
           it
           should
           be
           meant
           of
           any
           other
           then
           the
           unborn
           ,
           for
           none
           but
           they
           of
           Israel
           were
           then
           absent
           ,
           and
           entering
           into
           an
           oath
           and
           curse
           as
           they
           did
           Nehem.
           10.29
           .
        
         
           And
           for
           what
           hee
           adds
           ,
           
             If
             they
             had
             thus
             adjured
             or
             laid
             oath
             or
             curse
             upon
             their
             children
             ,
             yet
             would
             this
             make
             no
             difference
             betwixt
             their
             and
             our
             entring
             into
             Covenant
             ,
             we
             by
             the
             oath
             of
             Baptism
             which
             i●
             laid
             on
             the
             child
             (
             by
             him
             to
             be
             performed
             when
             he
             comes
             to
             ability
             ,
             unless
             he
             will
             forfeit
             all
             the
             benefits
             of
             his
             Baptism
             )
             do
             in
             like
             manner
             
             adjure
             our
             infants
             ,
             though
             while
             they
             remain
             such
             ,
             they
             hear
             it
             as
             little
             as
             the
             Jewish
             infants
             did
             .
          
        
         
           But
           sure
           there
           is
           a
           great
           difference
           between
           the
           solemn
           adjuration
           of
           Moses
           and
           all
           Israel
           binding
           their
           posterity
           and
           recorded
           in
           the
           book
           of
           the
           Law
           ,
           and
           the
           obscure
           charge
           of
           an
           ignorant
           officiating
           Priest
           to
           three
           Gossips
           ,
           whereof
           some
           are
           so
           ignorant
           ,
           that
           they
           know
           not
           what
           the
           Christian
           faith
           is
           at
           a
           Font
           ,
           which
           hee
           terms
           the
           oath
           of
           Baptism
           ,
           which
           is
           seldome
           either
           heeded
           or
           remembred
           by
           any
           present
           .
        
         
           And
           whereas
           he
           saith
           ,
           
             my
             rejecting
             his
             inference
             ,
             that
             by
             parity
             of
             reason
             infants
             may
             be
             entred
             into
             discipleship
             and
             baptized
             ,
             to
             be
             a
             denying
             the
             conclusion
             when
             the
             premises
             cannot
             be
             denied
          
           ;
           It
           is
           not
           true
           ,
           for
           the
           consequence
           is
           plainly
           denied
           ,
           and
           the
           reason
           is
           given
           of
           that
           denial
           ,
           and
           each
           branch
           proved
           in
           the
           Book
           before
           sect
           .
           5
           ,
           &c.
           And
           therefore
           I
           shall
           say
           no
           more
           to
           this
           section
           ,
           
             it
             being
             pity
          
           (
           to
           use
           the
           Drs.
           words
           )
           
             to
             lose
             time
          
           on
           such
           trifling
           conceits
           empty
           of
           all
           proof
           ,
           as
           this
           Dr.
           hath
           dictated
           for
           infant
           Baptism
           .
           He
           said
           better
           
             Pract.
             cat
             .
             l.
          
           5.
           
           §
           .
           1.
           
           
             The
             Apostles
             powers
             were
             to
             preach
             and
             baptize
             those
             that
             received
             their
             doctrine
             .
          
        
      
       
         
           SECT
           .
           XCVIII
           .
           The
           testimonies
           of
           
             Cyprian
             ,
             Augustin
          
           ,
           and
           other
           Latin
           Fathers
           for
           Infant
           Baptism
           ,
           are
           shewed
           to
           have
           come
           from
           their
           mistakes
           ;
           and
           the
           evidences
           why
           the
           antiquity
           of
           Infant
           Baptism
           should
           not
           be
           deemed
           such
           as
           is
           pretended
           ,
           are
           vindicated
           .
        
         
           I
           Now
           return
           to
           the
           examination
           of
           the
           Testimonies
           brought
           out
           of
           the
           rest
           of
           the
           Latin
           Fathers
           besides
           Tertullian
           for
           infant
           Baptism
           ,
           whereof
           Cyprian
           was
           the
           chief
           ,
           and
           his
           testimony
           is
           thus
           urged
           by
           Dr.
           
             Hammond
             Defence
             of
             infant
             Baptism
             ,
             chap.
          
           4.
           sect
           .
           2.
           p.
           99.
           
           
             In
             the
             midst
             of
             this
             third
             Age
             ,
             
               An.
               Chr.
            
             248.
             was
             S.
             Cyprian
             made
             Bp.
             of
             Carthage
             ,
             and
             ten
             years
             after
             he
             suffered
             martyrdome
             ,
             
               i.
               e.
            
             158
             years
             after
             the
             Age
             of
             the
             Apostles
             .
             In
             the
             year
             257
             he
             sate
             in
             Councel
             with
             66
             Bishops
             (
             see
             Justellus
             in
             his
             preface
             to
             the
             African
             Canons
             p.
             21.
             )
             and
             their
             Decrees
             by
             way
             of
             Synodical
             Epistle
             are
             to
             be
             seen
             in
             his
             Ep.
             58.
             
               ad
               Fidum
               fratrem
            
             ,
             which
             is
             now
             among
             his
             works
             ,
             
               ●amel
               .
               edit
               .
               p.
            
             80.
             
             The
             Councel
             was
             in
             answer
             to
             some
             questions
             about
             Baptism
             ,
             and
             accordingly
             he
             there
             sets
             down
             his
             own
             opinion
             ,
             together
             with
             the
             Decrees
             of
             that
             Councel
             of
             66
             Bishops
             which
             were
             assembled
             with
             him
             ;
             And
             so
             this
             ,
             as
             it
             is
             an
             ancient
             ,
             so
             it
             is
             more
             then
             a
             single
             testimony
             ,
             that
             of
             a
             whole
             Councel
             added
             to
             it
             ;
             and
             yet
             farther
             to
             encrease
             the
             authority
             of
             it
             ,
             〈◊〉
             cites
             this
             Epistle
             more
             then
             once
             ,
             and
             sets
             it
             down
             almost
             entire
             〈◊〉
             a
             testimony
             of
             great
             weight
             against
             hereticks
             ;
             and
             so
             't
             is
             ●●ed
             by
             S.
             Hierom
             also
             ,
             l.
             3.
             
               dial
               .
               cont
               .
               Pelag.
            
             In
             this
             Epistle
             the
             question
             being
             proposed
             by
             Fidus
             ,
             whether
             infants
             might
             be
             baptized
             the
             second
             or
             third
             day
             ,
             or
             whether
             as
             in
             Circumcision
             the
             eighth
             day
             were
             not
             to
             be
             expected
             ,
             he
             answers
             in
             the
             name
             
             of
             the
             Councel
             ,
             
               universi
               judicavimus
            
             ,
             't
             was
             the
             resolution
             or
             sentence
             of
             all
             ,
             
               nulli
               hominum
               nato
               misericordiam
               Dei
               &
               gratiam
               denigandam
               ,
            
             that
             the
             mercy
             and
             grace
             of
             God
             was
             not
             to
             be
             denied
             to
             any
             human
             birth
             ,
             to
             any
             child
             ,
             though
             never
             so
             young
             (
             by
             that
             phrase
             [
             mercy
             and
             grace
             of
             God
             ]
             evidently
             meaning
             Baptism
             ,
             the
             right
             of
             conveying
             them
             to
             the
             baptized
             )
             adding
             ,
             that
             't
             is
             not
             to
             be
             thought
             that
             this
             grace
             which
             is
             given
             to
             the
             baptized
             ,
             is
             given
             to
             them
             in
             a
             greater
             or
             less
             degree
             in
             respect
             of
             the
             age
             of
             the
             receivers
             ;
             and
             that
             God
             as
             he
             accepts
             not
             the
             person
             ,
             so
             nor
             the
             age
             of
             any
             ,
             confirming
             this
             by
             the
             words
             of
             S.
             
               Peter
               Act.
            
             10.
             that
             none
             was
             to
             be
             called
             common
             or
             unclean
             ,
             and
             that
             if
             any
             were
             to
             be
             kep●
             from
             Baptism
             ,
             it
             should
             rather
             be
             those
             of
             full
             age
             ,
             who
             have
             committed
             the
             greater
             sins
             ,
             and
             that
             seeing
             men
             when
             they
             come
             to
             the
             faith
             are
             not
             prohibited
             baptism
             ,
             how
             much
             more
             ought
             not
             the
             infant
             to
             be
             forbidden
             ,
             who
             being
             new
             born
             ,
             hath
             no
             sin
             upon
             him
             ,
             but
             that
             which
             by
             his
             birth
             from
             Adam
             he
             hath
             contracted
             as
             soon
             as
             he
             was
             born
             ,
             who
             therefore
             should
             more
             easily
             bee
             admitted
             to
             pardon
             ,
             because
             they
             are
             not
             his
             own
             but
             others
             sins
             which
             are
             then
             remitted
             to
             him
             ,
             concluding
             that
             as
             none
             were
             by
             the
             decree
             of
             that
             Councel
             to
             be
             refused
             baptism
             ,
             so
             this
             was
             the
             rather
             to
             be
             observed
             ,
             and
             retained
             about
             infants
             and
             new-born
             children
             .
             Thus
             much
             and
             more
             was
             the
             sentence
             of
             that
             ancient
             Father
             ,
             and
             that
             Councel
             ,
             and
             as
             the
             occasion
             of
             that
             determination
             was
             not
             any
             Antipaedobaptist
             doctrine
             (
             there
             had
             no
             such
             then
             so
             much
             as
             lookt
             into
             the
             Church
             ,
             that
             we
             can
             hear
             of
             )
             but
             a
             conceit
             of
             one
             ,
             that
             it
             should
             be
             deferr'd
             to
             the
             eigth
             day
             ,
             which
             was
             as
             much
             infancy
             as
             the
             first
             (
             and
             so
             both
             parties
             were
             e●ually
             contrary
             to
             the
             Anti●aedobaptists
             interests
             ,
             the
             condemned
             ,
             as
             well
             as
             the
             Judges
             )
             so
             that
             it
             is
             no
             new
             doctrine
             that
             was
             then
             decreed
             ,
             or
             peculiar
             to
             S.
             Cyprian
             (
             who
             had
             one
             singular
             opinion
             in
             the
             matter
             of
             baptism
             )
             appears
             also
             by
             the
             concurrence
             of
             the
             whole
             Councel
             that
             convened
             with
             him
             ,
             and
             by
             the
             express
             words
             of
             St.
             
               August
               .
               Ep.
            
             28.
             
               ad
               Hieronym
            
             .
             Blessed
             Cyprian
             not
             making
             any
             new
             decree
             ,
             but
             keeping
             the
             faith
             of
             the
             Church
             most
             firm
             ,
             decreed
             with
             a
             set
             number
             of
             his
             fellow
             Bishops
             ,
             that
             a
             child
             new
             born
             might
             fitly
             be
             baptized
             .
             Which
             shews
             it
             the
             resolution
             of
             that
             Father
             also
             ,
             that
             baptizing
             of
             infants
             was
             the
             faith
             of
             the
             Church
             before
             Cyprians
             time
             ,
             not
             onely
             the
             opinion
             ,
             but
             the
             ●aith
             ,
             which
             gives
             it
             the
             authority
             of
             Christ
             and
             his
             Apostles
             .
          
        
         
           Answ.
           I
           have
           been
           willing
           to
           set
           down
           these
           words
           at
           large
           sith
           none
           urgeth
           this
           authority
           more
           fully
           ,
           though
           Mr.
           M.
           Dr.
           H.
           Mr.
           B
           ,
           &c.
           do
           all
           alledge
           it
           ,
           and
           it
           is
           the
           chiefest
           of
           all
           the
           testimonies
           Augustin
           produced
           for
           infant
           Baptism
           ,
           and
           therefore
           was
           translated
           by
           me
           into
           English
           ,
           and
           printed
           at
           the
           end
           of
           my
           praecursor
           .
           Concerning
           which
           act
           ,
           Mr.
           
             B.
             praefest
             .
             mor.
             p.
          
           401.
           saith
           thus
           ,
           
             It
             seems
             to
             me
             God
             ordered
             Mr.
          
           T.
           
             to
             translate
          
           Cyprians
           
             Epistle
             to
             the
             disgrace
             of
             his
             cause
             with
             the
             vulgar
             themselves
             .
             For
             none
             can
             be
             so
             blinde
             as
             not
             to
             see
             in
             it
             the
             antiquity
             of
             infant
             Baptism
             ,
             which
             is
             all
             that
             we
             urge
             it
             for
             .
          
           But
           if
           the
           cause
           I
           maintain
           be
           disgraced
           by
           translating
           that
           Epistle
           ,
           I
           shall
           take
           it
           as
           a
           sign
           that
           a
           spirit
           of
           dotage
           is
           faln
           on
           men
           ,
           so
           as
           to
           be
           enamouted
           on
           the
           blemishes
           
           of
           the
           ancient
           :
           Sure
           me
           thinks
           none
           of
           the
           vulgar
           ,
           much
           less
           the
           learned
           ,
           should
           be
           so
           blinde
           as
           not
           to
           discern
           ,
           that
           infant
           Baptism
           was
           an
           errour
           ,
           which
           was
           maintained
           by
           the
           prime
           assertors
           ,
           upon
           such
           vain
           reasons
           as
           are
           in
           that
           Epistle
           ,
           which
           are
           not
           excused
           by
           what
           Mr.
           B.
           saith
           ,
           
             That
             the
             arguments
             are
             onely
             for
             confutation
             of
             the
             objection
             concerning
             infants
             uncleanness
             before
             the
             eighth
             day
             ,
          
           and
           
             not
             to
             give
             the
             grounds
             that
             warranted
             infant
             Baptism
          
           ;
           For
           the
           truth
           is
           ,
           both
           are
           done
           together
           ,
           and
           the
           best
           grounds
           they
           had
           for
           it
           are
           set
           down
           by
           them
           ,
           which
           will
           appear
           to
           be
           so
           frivolous
           by
           examination
           of
           them
           ,
           that
           notwithstanding
           all
           the
           credit
           Dr.
           Hammond
           endeavours
           to
           gain
           to
           it
           ,
           yet
           men
           of
           mean
           understandings
           ,
           I
           doubt
           not
           ,
           will
           by
           reading
           of
           it
           discern
           how
           ill
           that
           Councel
           did
           in
           that
           determination
           .
           Nor
           doth
           it
           any
           whit
           be●ter
           the
           matter
           to
           say
           ,
           that
           it
           was
           not
           Cyprian
           alone
           ,
           but
           also
           a
           whole
           Councel
           of
           66
           Bishops
           which
           did
           thus
           agree
           with
           him
           .
           For
           in
           like
           manner
           did
           the
           same
           Cyprian
           ,
           with
           a
           more
           famous
           Councel
           [
           See
           Epist.
           to
           
             Jubaia
             .
             ponep
             .
             Quir.
             Janu.
             Steph.
          
           ]
           at
           the
           same
           place
           ,
           determine
           the
           rebaptizing
           of
           the
           baptized
           by
           Hereticks
           ,
           with
           better
           shew
           of
           Scripture
           and
           reason
           then
           in
           his
           Epistle
           to
           Fidus
           ,
           and
           alledged
           Apostolical
           authority
           as
           much
           as
           in
           this
           ,
           and
           yet
           he
           is
           deserted
           therein
           not
           onely
           by
           the
           Bishops
           of
           Rome
           that
           were
           then
           ,
           but
           also
           by
           Augustin
           ,
           and
           the
           African
           ,
           and
           other
           Churches
           .
           Besides
           his
           maintaining
           
             the
             perfusion
             of
             the
             Clinici
          
           ,
           in
           his
           
             Epistle
             to
             Magnus
             l.
          
           4.
           
           Epist.
           7.
           his
           maintaining
           
             the
             necessity
             of
             water
             with
             the
             wine
             in
             the
             Lords
             Supper
             ,
             as
             the
             Lords
             tradition
             ,
             l.
          
           2.
           
           Epist.
           3.
           
             ad
             Caecilium
          
           ,
           with
           other
           things
           ,
           do
           sufficiently
           discover
           the
           weakness
           of
           Cyprian
           ,
           and
           the
           Bishops
           of
           those
           times
           in
           their
           determinations
           ,
           and
           the
           slightiness
           of
           their
           reasons
           ,
           which
           no
           intelligent
           Divine
           should
           now
           urge
           ,
           and
           therefore
           me
           thinks
           should
           not
           adhere
           to
           their
           practise
           or
           tenents
           ,
           grounded
           on
           such
           frivolous
           reasons
           .
           Nor
           in
           this
           matter
           is
           Augustins
           or
           Hieroms
           authority
           such
           ,
           as
           that
           we
           should
           relye
           upon
           their
           approbations
           and
           speeches
           ,
           their
           corruptions
           in
           this
           point
           ,
           and
           in
           other
           points
           shewing
           their
           mistakes
           both
           in
           matters
           of
           doctrine
           ,
           and
           fact
           ,
           some
           whereof
           are
           before
           noted
           section
           88.
           and
           more
           will
           bee
           in
           that
           which
           followes
           .
        
         
           As
           for
           what
           Mr.
           B.
           saith
           ,
           
             That
             the
             antiquity
             of
             infant
             Baptisme
             is
             all
             that
             he
             with
             others
             urge
             Cyprian
             for
             ,
          
           I
           reply
           ,
           he
           and
           others
           need
           not
           to
           have
           done
           that
           ,
           sith
           I
           acknowledge
           it
           to
           have
           been
           as
           ancient
           as
           Cyprian
           ,
           not
           as
           it
           is
           now
           ;
           but
           1.
           in
           the
           practise
           ,
           used
           onely
           in
           case
           of
           imagined
           necessity
           ,
           to
           save
           an
           infant
           in
           apparent
           danger
           of
           imminent
           death
           from
           perishing
           ,
           as
           the
           words
           of
           
             Tertullian
             de
             bapt
             .
             c.
          
           18.
           and
           
             Greg.
             Nazianz.
             orat
          
           .
           40.
           
             de
             sanct
             .
             bapt
          
           .
           and
           sundry
           relations
           shew
           to
           have
           been
           the
           practise
           .
           Now
           in
           this
           if
           Pro●estant
           divines
           have
           rejected
           antiquity
           ,
           and
           deny
           such
           infant
           Baptism
           as
           they
           practised
           ,
           determining
           that
           there
           is
           not
           such
           a
           necessity
           of
           baptizing
           infants
           for
           that
           reason
           ,
           nor
           that
           they
           are
           to
           be
           baptized
           with
           private
           Baptism
           upon
           such
           a
           fear
           ,
           and
           accordingly
           declining
           it
           as
           superstitious
           ,
           they
           thereby
           justifie
           us
           from
           their
           crimination
           of
           innovation
           in
           deserting
           the
           Fathers
           ,
           when
           they
           themselves
           do
           it
           in
           the
           same
           thing
           as
           well
           as
           we
           .
           And
           if
           Mr.
           Baxter
           (
           as
           hee
           doth
           
             plain
             Script
             .
             proof
             .
             l.
          
           2.
           c.
           15.
           p.
           153.
           )
           except
           against
           
             Tertullians
             reasons
             as
             poor
          
           ,
           and
           
           therefore
           reject
           his
           advice
           ,
           why
           should
           not
           we
           reject
           Cyprians
           and
           his
           Collegues
           determination
           ,
           which
           was
           built
           on
           as
           poor
           ,
           if
           not
           poorer
           reasons
           then
           Tertullians
           .
        
         
           2.
           
           In
           the
           Doctrines
           taught
           :
           For
           they
           taught
           ,
           that
           
             by
             Baptism
             the
             grace
             and
             mercy
             of
             God
             was
             given
             ,
             that
             without
             Baptism
             infants
             must
             perish
             ,
             that
             every
             one
             that
             is
             born
             of
             mankind
             is
             to
             be
             baptized
             ,
          
           in
           which
           Mr.
           Baxter
           and
           other
           Protestants
           do
           dissert
           them
           :
           Now
           if
           they
           disclaim
           their
           Doctrine
           in
           that
           which
           led
           them
           to
           their
           infant
           Baptism
           ,
           we
           have
           no
           reason
           to
           be
           bound
           to
           their
           authority
           .
           Nor
           is
           the
           Doctrine
           the
           least
           matter
           to
           be
           considered
           ,
           or
           the
           reasons
           of
           their
           determination
           impertinent
           to
           a
           right
           judgement
           of
           their
           practise
           .
           For
           as
           in
           other
           controversies
           between
           us
           and
           Papists
           ,
           as
           about
           Menkish
           profession
           ,
           Lent
           fast
           ,
           Prayer
           for
           the
           dead
           ,
           &c.
           the
           main
           thing
           considered
           ,
           is
           ,
           how
           far
           the
           Ancients
           practised
           these
           ,
           and
           upon
           what
           grounds
           ,
           as
           may
           be
           seen
           in
           
             ushers
             answer
             to
             the
             Jesuites
             challenge
             ,
          
           and
           other
           learned
           Protestants
           writings
           ,
           so
           it
           is
           in
           this
           :
           By
           whieh
           we
           may
           discern
           ,
           that
           the
           Fathers
           practise
           of
           infant
           Baptism
           was
           upon
           the
           same
           grounds
           with
           those
           of
           the
           Papists
           ,
           which
           we
           reject
           ;
           and
           therefore
           the
           Fathers
           testimonies
           do
           indeed
           disgrace
           the
           cause
           of
           infant
           Baptism
           ,
           and
           plainly
           shew
           upon
           what
           erroneous
           opinions
           it
           came
           in
           ;
           and
           if
           prejudice
           did
           not
           dazle
           their
           eys
           ,
           learned
           and
           godly
           Protestants
           would
           rather
           suspect
           and
           judge
           infant
           Baptism
           a
           corruption
           ,
           then
           alledge
           their
           determination
           for
           their
           justification
           .
           And
           for
           what
           is
           alledged
           ,
           that
           
             August
             .
             Ep.
          
           28.
           
             ad
             Hierony
          
           .
           said
           ,
           that
           
             Cyprian
             did
             not
             make
             any
             new
             decree
             ,
             but
             kept
             the
             faith
             of
             the
             Church
             most
             firm
             ,
          
           it
           is
           manifest
           ,
           that
           the
           faith
           Augustine
           means
           was
           that
           
             infants
             had
             original
             sin
             ,
             and
             without
             Baptism
             must
             perish
             ,
          
           which
           in
           like
           manner
           he
           taught
           about
           the
           Lords
           Supper
           (
           which
           was
           given
           to
           infants
           in
           Cyprians
           time
           ,
           as
           his
           
             Sermon
             de
             lapsis
          
           shews
           )
           l.
           1.
           
             de
             pecc
             .
             merit
             .
             &
             remis
             .
             c.
          
           24.
           l.
           1.
           
             adv
             .
             Julian
             .
             c.
          
           2.
           contra
           2
           
             Epist.
             Pelag.
             l.
          
           4.
           
             c
             ▪
          
           4.
           
           Now
           as
           we
           and
           the
           Romanists
           have
           rejected
           infant
           Communion
           ,
           though
           as
           ancient
           as
           infant
           Baptism
           ,
           or
           very
           near
           as
           ancient
           ,
           so
           should
           infant
           Baptism
           be
           rejected
           as
           upon
           the
           like
           mistake
           brought
           into
           the
           Church
           .
           The
           like
           might
           be
           said
           of
           the
           exorcising
           ,
           or
           exuffiation
           ,
           that
           is
           ,
           blowing
           away
           or
           puffing
           out
           the
           Devil
           ,
           of
           which
           Augustine
           speaks
           so
           much
           as
           used
           with
           Baptism
           to
           infants
           ,
           the
           anointing
           with
           oyl
           ,
           giving
           milk
           and
           honey
           ,
           cloathing
           with
           white
           garments
           mentioned
           by
           Tertullian
           as
           common
           in
           his
           time
           before
           Cyprian
           ,
           which
           yet
           are
           left
           by
           us
           notwithstanding
           he
           make
           them
           in
           his
           l.
           1.
           
             against
             Marcion
             ,
             lib.
             de
             Corona
             militis
             ,
             Apostolical
             traditions
             .
          
           Out
           of
           which
           and
           many
           more
           instances
           this
           may
           bee
           collected
           ,
           that
           the
           Fathers
           testimony
           of
           the
           use
           of
           their
           time
           ,
           or
           of
           Apostolical
           traditions
           ,
           is
           not
           to
           be
           received
           without
           examining
           their
           reasons
           ,
           to
           which
           in
           this
           thing
           how
           little
           credit
           or
           heed
           is
           to
           be
           given
           ,
           will
           appear
           by
           the
           exceptions
           I
           have
           made
           in
           my
           Examen
           ,
           and
           shall
           now
           vindicate
           from
           what
           Mr.
           Ms.
           friend
           ,
           and
           Dr.
           Homes
           say
           to
           them
           .
        
         
           The
           first
           was
           ,
           that
           in
           Tertullians
           time
           infant
           Baptism
           was
           not
           defined
           ,
           sith
           he
           disswades
           it
           ,
           
             De
             Bapt.
             c.
          
           18.
           
           
             Scult
             .
             med
             .
             patr
             .
             part
          
           1.
           l.
           7.
           c.
           42.
           
           
             Tertullianus
             l
             ▪
             de
             Bapt.
             ●os
             duntaxat
             baptizandos
             censet
             ,
             qui
             Christum
             nosse
             potuerunt
             .
          
           The
           answers
           are
           ,
           1.
           that
           
             he
             was
             for
             infant
             Baptism
             ,
             as
             appears
             
             by
             his
             book
             De
             anima
             ,
             c.
          
           39.
           
           But
           this
           is
           refelled
           before
           .
           2.
           
           
             That
             he
             mentions
             it
             as
             then
             in
             use
             .
          
           Ref.
           It
           is
           true
           ,
           but
           not
           allowed
           .
           3.
           
           
             That
             he
             allowed
             it
             in
             case
             of
             necessity
             .
          
           Ref.
           This
           is
           against
           those
           that
           deny
           the
           use
           of
           it
           for
           that
           reason
           in
           that
           case
           .
           4.
           
           
             That
             he
             disswaded
             onely
             the
             Baptism
             of
             infants
             of
             infidels
             ,
             sith
             they
             onely
             were
             in
             need
             of
             sureties
             ,
             and
             likely
             to
             sail
             in
             answering
             the
             engagement
             for
             them
             .
          
           Ref.
           This
           is
           not
           likely
           .
           1.
           
           It●s
           not
           likely
           such
           were
           brought
           in
           the
           times
           of
           persecution
           ,
           nor
           that
           there
           were
           any
           Christians
           who
           would
           become
           sureties
           for
           them
           .
           2.
           
           It
           was
           usual
           then
           ,
           as
           the
           custome
           hath
           been
           since
           ,
           to
           have
           sureties
           at
           Baptism
           of
           infan●s
           of
           believers
           ,
           and
           also
           at
           the
           Baptism
           of
           the
           aged
           ,
           as
           is
           gathered
           out
           of
           
             Tertul.
             de
             corona
             militis
             ,
             Inde
             suscepti
             ,
          
           which
           is
           spoken
           of
           the
           ●ged
           .
           3.
           
           The
           words
           of
           Tertullian
           shew
           he
           argued
           a●ainst
           the
           Baptism
           of
           any
           little
           ones
           in
           respect
           of
           their
           age
           .
           4.
           
           His
           reasons
           (
           be
           they
           what
           they
           will
           )
           ●re
           agai●st
           the
           Baptism
           of
           any
           little
           ones
           ,
           wi●h
           express
           direction
           for
           them
           to
           come
           not
           till
           they
           were
           of
           age
           to
           understand
           ▪
           
             Venient
             ergo
             dum
             adol●scunt
             ,
             veniant
             dum
             discunt
             ,
             dum
             quo
             veniant
             docentur
             ,
             fi●nt
             Christiani
             ,
             cum
             Christum
             nosse
             pot●erint
             .
          
           That
           is
           ,
           
             Let
             them
             come
             t●erefore
             when
             they
             be
             grown
             up
             ,
             let
             them
             come
             when
             they
             learn
             ,
             when
             they
             are
             taught
             wherefore
             they
             come
             ,
             let
             them
             he
             made
             Christians
             when
             they
             shall
             be
             able
             to
             know
             Christ.
          
           Which
           makes
           it
           certain
           he
           meant
           this
           even
           of
           believers
           infants
           ,
           whom
           he
           presumed
           would
           be
           taught
           to
           know
           Christ
           ,
           and
           that
           
             An●i●adobaptist
             doctrine
             had
             then
             lookt
             into
             the
             Church
             ,
          
           though
           
             Dr.
             Hammond
          
           say
           otherwise
           .
        
         
           ●he
           ●d
           .
           Exception
           was
           ,
           ●ugustines
           and
           Hieroms
           relying
           on
           this
           Councel
           ,
           shewed
           their
           darkness
           .
        
         
           Answ.
           Mr.
           M.
           p.
           38.
           of
           his
           
             Defence
             ▪
             Though
          
           Augustine
           approved
           Cyprians
           
             judgement
             ,
             yet
             he
             relied
             not
             u●on
             his
             reasons
             to
             make
             good
             infant
             Baptism
             ;
             this
             to
             him
             is
             no
             new
             doctrine
             ,
             he
             had
             another
             eye
             upon
             the
             constant
             and
             sure
             faith
             of
             the
             Church
             ,
             which
             in
             that
             point
             be
             followed
             faithfully
             .
          
        
         
           Ref.
           It
           appears
           by
           the
           words
           of
           
             Augustine
             ,
             ep
          
           .
           28.
           
             ad
             Hieron●m
          
           .
           where
           he
           alledgeth
           this
           very
           thing
           for
           infant
           Baptism
           [
           that
           Cyprian
           
             said
             not
             that
             the
             flesh
             ▪
             but
             the
             soul
             unbaptized
             should
             be
             lost
          
           ]
           that
           he
           relied
           on
           his
           rea●ons
           ;
           and
           the
           like
           is
           apparent
           ,
           where
           he
           and
           Hierome
           set
           down
           his
           words
           ,
           and
           argue
           from
           them
           ▪
           tom
           .
           7.
           l.
           3.
           
             de
             pecc
             .
             mer.
             &
             remis
             .
             c
          
           6
           
             contra
             Julian
             .
             l.
          
           1.
           c.
           where
           Augustine
           hath
           these
           words
           ,
           
             Sed
             Cyprianus
             dicit
             peri●e
             parvulum
             nisi
             fuerit
             baptiza●us
             ,
             quam
             vis
             ei
             non
             propria
             demittantur
             ,
             sed
             ●liena
             pec●ata
             .
             But
          
           Cyprian
           
             saith
             ,
             a
             little
             one
             perisheth
             unless
             he
             be
             baptized
             ,
             although
             not
             his
             own
             but
             anothers
             sins
             are
             forgiven
             him
             .
          
        
         
           My
           3d.
           Excep●ion
           was
           ,
           That
           Fidus
           started
           the
           question
           out
           of
           a
           Judaizing
           conceit
           ,
           
             that
             the
             law
             of
             Circumcision
             which
             was
             not
             to
             be
             till
             the
             ●th
             day
             ,
             was
             to
             be
             considered
             ,
             and
             that
             the
             footstep
             of
             an
             infant
             being
             in
             the
             first
             days
             of
             his
             birth
             is
             not
             clean
          
           ;
           which
           shew
           a
           relique
           of
           Judaism
           in
           him
           .
        
         
           To
           this
           it
           is
           said
           ,
           1.
           
           That
           Cyprian
           
             did
             not
             concur
             with
             him
             ,
             nor
             the
             Councel
             .
          
        
         
           Refut
           .
           1.
           
           However
           it
           appears
           that
           the
           Baptism
           of
           infants
           was
           then
           practised
           upon
           the
           superstitious
           conceit
           as
           if
           we
           were
           to
           do
           in
           Baptism
           
           as
           the
           Jews
           did
           in
           Circumcision
           .
           2.
           
           Nor
           doth
           Cyprian
           appear
           by
           hi●
           Ep.
           7.
           l.
           4.
           and
           elsewhere
           to
           be
           free
           from
           thinking
           the
           ceremonial
           Law
           to
           direct
           us
           about
           Baptism
           .
        
         
           2.
           
           
             That
             other
             learned
             men
             ,
             as
          
           Athanasius
           ,
           Nazianz.
           August
           .
           Chrysostome
           ,
           
             reasoned
             from
             Circumcision
             to
             Baptism
          
           .
        
         
           Refut
           .
           No
           doubt
           of
           it
           ,
           for
           as
           in
           the
           controversie
           about
           Easter
           ,
           so
           in
           other
           things
           they
           appeared
           too
           much
           to
           imitate
           the
           Jewish
           ceremonies
           ,
           by
           which
           the
           simplicity
           of
           the
           Christian
           service
           was
           altered
           .
        
         
           My
           4th
           .
           Exception
           was
           ,
           That
           the
           resolution
           of
           this
           Counc●l
           was
           the
           spring-head
           of
           infant
           Baptism
           .
        
         
           Answ.
           
             Before
             that
             time
             Baptism
             of
             infants
             was
             in
             use
             .
          
        
         
           Refut
           .
           Yet
           it
           was
           not
           determined
           before
           ,
           but
           disswaded
           ,
           nor
           was
           any
           authority
           of
           any
           Councel
           which
           was
           as
           a
           spring
           head
           to
           it
           ,
           whence
           it
           continued
           a
           stream
           afore
           that
           ,
           nor
           doth
           Augustine
           in
           his
           allegati●ns
           for
           it
           ,
           find
           any
           higher
           spring
           of
           it
           then
           Cyprian
           and
           his
           Councel
           ▪
        
         
           My
           5th
           ▪
           and
           chief
           Exception
           was
           ,
           T●at
           the
           Councel
           determined
           the
           baptizing
           of
           infants
           upon
           these
           errours
           ,
           which
           are
           now
           rejected
           by
           Protestants
           as
           Popish
           ;
           1.
           
           
             That
             they
             thought
             baptizing
             giving
             Gods
             grace
             ,
             and
             the
             denying
             it
             denying
             Gods
             grace
          
           ;
           2.
           
           
             They
             thought
             the
             souls
             to
             be
             lost
             ,
             which
             were
             not
             baptized
          
           ;
           3.
           
           
             That
             therefore
             not
             onely
             infants
             of
             believers
             ,
             but
             all
             infants
             were
             to
             be
             baptized
             .
          
        
         
           Mr.
           
             M.
             acknowledgeth
             the
             two
             first
             to
             be
             rightly
             gathered
             from
             the
             words
             of
             the
             Epistle
             ,
             but
             that
             he
             also
             urged
             that
             Baptism
             comes
             in
             stead
             of
             Circumcision
             ,
             and
             if
             some
             arguments
             were
             used
             by
             the
             Ancients
             which
             were
             not
             good
             ,
             the
             truth
             is
             not
             to
             be
             rejected
             ,
             when
             some
             o●her
             are
             .
          
        
         
           Ref.
           1.
           
           The
           Council
           determined
           infant
           Baptism
           on
           no
           other
           argument
           .
           2.
           
           If
           infant
           Baptism
           could
           be
           proved
           by
           other
           arguments
           ,
           I
           should
           yeeld
           to
           it
           ;
           however
           the
           credit
           and
           authority
           of
           this
           Councel
           is
           taken
           away
           by
           reason
           of
           the
           falshood
           of
           the
           grounds
           of
           their
           determination
           .
        
         
           2
           
             ly
             .
             For
             the
          
           3
           
             d.
             inference
             ,
             though
             he
             lays
             it
             down
             in
             general
             terms
             ,
             that
             none
             are
             to
             be
             hindered
             from
             comming
             to
             Christ
             :
             Yet
             what
             he
             saith
             ought
             to
             be
             understood
             of
             the
             Church
             ,
             because
             he
             speaks
             of
             such
             as
             God
             hath
             cleansed
             or
             purified
             who
             were
             common
             .
          
        
         
           Ref.
           1.
           
           The
           words
           are
           as
           express
           as
           may
           be
           ,
           
             We
             all
             judged
             that
             the
             mercy
             and
             grace
             of
             God
             is
             to
             be
             denied
             ,
          
           (
           by
           not
           baptizing
           them
           )
           
             nulli
             hominum
             nato
             ,
             to
             none
             born
             of
             men
             ,
             as
             much
             as
             in
             us
             lies
             ,
             if
             it
             may
             be
             ,
             nulla
             anima
             pe●denda
             est
             ,
             no
             soul
             is
             to
             be
             lost
             for
             want
          
           of
           Baptism
           .
           2.
           
           The
           very
           words
           Mr.
           M
           alledgeth
           for
           a
           restriction
           to
           the
           Church
           are
           against
           it
           ,
           they
           are
           thus
           .
           
             Sed
             putamus
             omnem
             omnino
             hominem
             admittendum
             ad
             gratiam
             Christi
             ,
             cum
             &
             Petrus
             in
             Actibus
             Apostolorum
             loquatur
             &
             dicat
             :
             Dominus
             mihi
             dixit
             neminem
             communem
             dicendum
             &
             immundum
             .
             But
             we
             think
             every
             man
             altogether
             should
             be
             admitted
             to
             the
             grace
             of
             Christ
             ,
             when
          
           Peter
           
             also
             in
             the
             Acts
             of
             the
             Apostles
             speaks
             and
             saith
             ,
             The
             Lord
             hath
             said
             to
             me
             that
             no
             man
             should
             be
             termed
             common
             and
             unclean
          
           :
           Which
           is
           meant
           of
           all
           men
           ,
           not
           onely
           of
           the
           Church
           .
           And
           this
           enough
           to
           answer
           Dr.
           Homes
           ,
           who
           in
           his
           
             animadversions
             ,
             p.
          
           138.
           
             finds
             not
             that
             passage
             in
          
           Cyprian
           ,
           
             which
             I
             alledge
          
           ,
           and
           p.
           139.
           saith
           ,
           Cyprian
           
             doth
             not
             say
             ,
             infants
             perish
             if
             they
             be
             not
             baptized
             ,
          
           though
           Augustine
           expresly
           saith
           the
           contrary
           ,
           and
           p.
           13●
           .
           
           takes
           on
           him
           to
           defend
           the
           sayings
           of
           that
           Councel
           ,
           as
           
             having
             no
             errour
             or
             hurt
             to
             say
             that
             Baptism
             gives
             grace
             instrumentally
             ,
             and
             that
             without
             warrant
             wittingly
             to
             deny
             Baptism
             is
             to
             deny
             Gods
             grace
             .
          
           But
           Protestant
           write●s
           generally
           (
           as
           Austin
           before
           )
           judge
           the
           words
           to
           have
           a
           further
           sense
           ,
           and
           the
           words
           of
           the
           Epistle
           plainly
           shew
           that
           they
           held
           by
           the
           very
           Baptism
           infants
           had
           remission
           of
           sin
           and
           were
           saved
           ,
           and
           without
           it
           were
           lost
           ,
           and
           to
           deny
           them
           Baptism
           was
           to
           deny
           them
           Gods
           grace
           .
           That
           which
           he
           saith
           of
           me
           ,
           ●
           ,
           139.
           
           
             That
             I
             would
             not
             have
             it
             ,
             that
          
           Cyprian
           
             doth
             at
             all
             put
             in
             original
             sin
             among
             his
             arguments
             for
             baptizing
             of
             infants
             ,
          
           is
           not
           true
           ;
           I
           onely
           denyed
           that
           he
           put
           it
           in
           ,
           in
           the
           manner
           Mr.
           M.
           conceived
           .
        
         
           What
           I
           said
           of
           the
           absurdity
           and
           nakedness
           of
           that
           Epistle
           ,
           hath
           no
           more
           immodesty
           then
           is
           common
           to
           Writers
           Protestant
           and
           Papists
           ,
           who
           charge
           Fathers
           and
           ancient
           Councels
           with
           errours
           ,
           blemishes
           ,
           and
           of●
           times
           with
           harder
           censures
           ;
           if
           I
           had
           given
           that
           Epistle
           a
           ●arter
           censu●e
           I
           had
           done
           right
           ,
           that
           I
           spake
           was
           soft
           enough
           ,
           considering
           the
           great
           hurt
           which
           hath
           come
           to
           the
           Church
           of
           God
           by
           that
           Epistle
           ,
           which
           determined
           childrens
           baptism
           by
           childish
           reasons
           .
        
         
           Next
           to
           Cyprian
           of
           the
           Latine
           Fathers
           ,
           are
           recited
           Ambrose
           and
           Hierome
           ▪
           and
           Paulinus
           by
           Dr.
           Hammond
           ,
           whose
           words
           with
           Augustines
           ,
           and
           such
           Councels
           as
           were
           in
           their
           times
           in
           the
           4th
           .
           and
           5th
           .
           Century
           ,
           I
           shall
           forbear
           to
           reci●e
           ,
           it
           being
           acknowledged
           that
           in
           those
           ages
           it
           was
           practised
           ,
           and
           by
           reason
           of
           Augustines
           esteem
           Baptism
           of
           infants
           was
           practised
           in
           following
           Ages
           almost
           without
           controul
           ;
           and
           in
           process
           of
           time
           ,
           that
           which
           was
           before
           Augustines
           dayes
           a
           rarity
           ,
           became
           so
           frequent
           ,
           as
           that
           it
           almost
           swallowed
           up
           the
           right
           Bap●ism
           ,
           which
           appears
           from
           the
           words
           of
           
             Walafridus
             Strabo
          
           ,
           placed
           by
           Usher
           at
           the
           year
           840.
           in
           his
           
             Book
             de
             rebus
             Ecclesiasticis
             ,
             c.
          
           26.
           who
           is
           termed
           by
           Mr.
           
             George
             Gillespie
          
           in
           his
           
             Aarons
             rod
             blossoming
          
           ,
           p.
           567.
           
             a
             diligent
             searcher
             of
             the
             ancients
             which
             were
             before
             him
             ,
             and
             of
             the
             old
             Ecclesiastical
             rites
             ,
          
           which
           with
           other
           observations
           tending
           to
           reduce
           the
           testimony
           of
           Augustine
           to
           its
           just
           weight
           ,
           are
           set
           down
           in
           my
           
             Examen
             ,
             par
          
           .
           1.
           sect
           .
           8.
           and
           are
           now
           to
           be
           vindicated
           by
           me
           from
           what
           Mr.
           Marshal
           and
           others
           reply
           .
        
         
           Dr.
           Homes
           ,
           p.
           ●58
           .
           excepts
           against
           what
           I
           said
           ,
           that
           it
           was
           Augustines
           authority
           that
           carried
           infants
           Baptism
           in
           the
           following
           Ages
           almost
           without
           control
           ;
           and
           1.
           he
           asks
           ,
           
             What
             carried
             it
             300.
             or
             400.
             years
             before
             ?
             For
             all
             that
             time
             it
             was
             frequent
             .
             ]
          
           But
           this
           is
           not
           true
           ,
           n●r
           ever
           proved
           by
           Dr.
           
             Homes
             .
             Chamier
             ,
             paustr.
             cath
             .
             tom
             .
          
           4.
           l.
           5.
           c.
           15.
           
           §
           .
           19.
           saith
           truly
           ,
           
             Who
             seeth
             not
             that
             the
             custome
             of
             the
             scrutiny
             of
             the
             baptised
             was
             in
             that
             time
             ,
             when
             scarce
             the
             thousandth
             person
             was
             baptised
             afore
             he
             came
             to
             age
             ,
             and
             was
             diligently
             exercised
             in
             Catechism
             .
          
           Dr.
           Hammond
           in
           his
           
             pract
             .
             Catech.
             l.
          
           ●
           .
           §
           .
           3.
           p.
           23.
           
           
             All
             men
             were
             instructed
             in
             the
             fundamentals
             of
             faith
             anciently
             before
             they
             were
             permitted
             to
             be
             baptised
             .
          
        
         
           
             2.
             ●hey
             that
             were
             carried
             by
             Augustine
             ,
             were
             not
             carried
             by
             the
             authority
             of
             the
             man
             ,
             but
             by
             the
             Scriptures
             and
             reasons
             he
             urged
             .
          
           Which
           I
           grant
           ;
           but
           those
           Scriptures
           and
           reasons
           had
           never
           carried
           infant
           Baptism
           ,
           if
           the
           name
           of
           the
           man
           had
           not
           been
           more
           prevalent
           then
           his
           reasons
           .
        
         
         
           
             3.
             
             It
             cannot
             be
             said
             that
             Augustines
             authority
             did
             in
             his
             time
             carry
             infant
             Baptism
             in
             a
             manner
             without
             control
             ,
             seeing
             he
             had
             so
             much
             bickering
             with
             the
             Pelagians
             about
             it
             ,
             who
             under
             some
             notion
             did
             con-against
             it
             ,
             as
             we
             shewed
             before
             .
             ]
          
           But
           by
           his
           leave
           it
           might
           be
           so
           said
           ,
           and
           that
           truly
           ,
           ●ith
           in
           the
           bickerings
           against
           the
           Pelagians
           ,
           Augustines
           authority
           grew
           ;
           yea
           ,
           Hierome
           in
           the
           end
           of
           his
           3
           
             d.
             Dialogue
             against
             Pelagians
          
           ,
           in
           the
           words
           cited
           by
           Dr.
           Home●
           .
           p.
           149.
           doth
           himself
           refer
           the
           Reader
           to
           Augustines
           works
           about
           baptizing
           infants
           ,
           as
           the
           chief
           prop
           of
           that
           custome
           .
           However
           ,
           that
           which
           I
           said
           is
           manifestly
           true
           ,
           that
           after
           his
           time
           ,
           in
           the
           following
           Ages
           ,
           Augustines
           authority
           carried
           the
           baptism
           of
           infants
           almost
           without
           control
           .
        
         
           Dr.
           Homes
           further
           excepts
           against
           my
           alledging
           
             Walafridus
             Strabo
          
           ,
           and
           saith
           ,
           1.
           
           
             Strabo
             is
             against
             me
          
           ,
           1.
           
             in
             saying
             in
             the
             first
             times
             ,
             Baptism
             was
             wont
             to
             be
             confirmed
             by
             imposition
             of
             hands
             .
          
           But
           the
           Dr.
           wrongs
           me
           i●
           saying
           I
           deny
           it
           
             Exercit.
             sect
          
           .
           14.
           who
           onely
           say
           it
           was
           a
           part
           or
           appendix
           of
           Baptism
           ,
           as
           Chamier
           said
           
             paustr.
             cath
             .
             tom
          
           .
           4.
           l.
           4.
           c.
           11.
           sect
           14
           &c.
           not
           as
           among
           the
           Papists
           or
           Prelatists
           used
           many
           years
           after
           baptism
           .
           But
           of
           this
           enough
           is
           said
           
             Review
             part
          
           .
           2.
           sect
           .
           23.
           
        
         
           2.
           
           About
           Athanasius
           ,
           
             that
             in
          
           Athanasius
           
             his
             time
             ,
             to
             his
             knowledge
             there
             was
             baptism
             of
             little
             children
             .
          
           But
           how
           is
           this
           against
           mee
           ,
           who
           doubted
           not
           concerning
           Athanasius
           his
           fact
           of
           imitating
           baptizing
           when
           he
           was
           a
           Boy
           ,
           and
           of
           Alexander
           his
           approb●tion
           of
           it
           ,
           but
           said
           I
           marvailed
           I
           found
           nothing
           produced
           out
           o●
           Athanasius
           works
           for
           infant
           Baptism
           ,
           if
           it
           were
           so
           manifest
           as
           Mr.
           M.
           said
           .
           Now
           this
           was
           not
           in
           Athanasius
           his
           works
           ,
           and
           the
           story
           doth
           not
           at
           all
           prove
           infant
           Baptism
           either
           in
           use
           or
           approved
           then
           ,
           but
           rather
           the
           contrary
           .
           For
           that
           fact
           was
           done
           by
           Athanasius
           at
           play
           ,
           among
           boyes
           at
           play
           ,
           and
           it
           was
           approved
           as
           baptism
           ,
           because
           the
           baptizer
           and
           the
           baptized
           used
           the
           ordinary
           actions
           done
           at
           baptism
           of
           the
           aged
           :
           which
           shews
           that
           Baptism
           was
           then
           used
           to
           and
           by
           persons
           of
           age
           ,
           though
           imitated
           by
           boyes
           at
           play
           .
        
         
           3.
           
           
             About
             infant
             Baptism
             ,
             for
             which
          
           Strabo
           
             quotes
             many
             ▪
             authorities
             and
             antiquities
             ,
             as
             of
             the
             Concilium
             Gerundense
          
           ;
           But
           this
           is
           not
           against
           me
           ,
           who
           deny
           not
           ,
           but
           acknowledge
           many
           Councils
           for
           it
           ,
           after
           and
           in
           Augustins
           time
           ,
           but
           know
           of
           none
           but
           that
           of
           Carthage
           in
           Cyprians
           Epistle
           to
           Fidus
           afore
           ,
           and
           do
           judg
           those
           Councils
           weigh
           no
           more
           then
           one
           Augustin
           ,
           whose
           authority
           they
           relied
           on
           ,
           and
           some
           of
           them
           used
           his
           very
           words
           in
           their
           Canons
           .
        
         
           2.
           
           That
           
             Strabo
             faulters
             ,
             and
             is
             much
             faulty
             in
             the
             thing
             he
             is
             quoted
             for
             .
             For
             first
             ,
             he
             calls
             the
             times
             of
             Augustine
             ,
             who
             is
             but
             of
             late
             in
             comparison
             of
             many
             ancients
             we
             have
             quoted
             
               prima
               tempora
            
             ,
             that
             is
             ,
             the
             first
             times
             ,
             for
             Walafridus
             quotes
             Augustines
             practise
             ,
             that
             was
             not
             baptized
             till
             of
             ripe
             years
             ,
             to
             prove
             ,
             that
             in
             the
             first
             times
             (
             as
             Walafridus
             calls
             them
             )
             men
             were
             not
             baptized
             till
             able
             to
             know
             well
             ,
             and
             make
             profession
             ;
             when
             as
             Augustin
             himself
             ,
             as
             we
             have
             shewed
             ,
             and
             Mr.
             T.
             hath
             confessed
             ,
             did
             refer
             himself
             to
             ancienter
             times
             a
             great
             deal
             ,
             as
             to
             Cyprian
             that
             was
             almost
             200
             yeares
             afore
             him
             ,
             for
             the
             practise
             of
             baptizing
             infants
             .
             2.
             
             Walafrid
             saith
             ,
             
               illis
               solummodo
            
             ,
             &c.
             that
             is
             ,
             to
             them
             onely
             the
             grace
             of
             Baptism
             was
             wont
             to
             bee
             given
             ,
             
             who
             were
             of
             integrity
             or
             ripeness
             of
             body
             and
             minde
             ,
             &c.
             but
             gives
             not
             proofs
             or
             reasons
             ,
             but
             onely
             one
             single
             instance
             of
             Augustine
             himself
             for
             an
             universal
             proposition
             .
          
        
         
           Answ.
           It
           appears
           not
           that
           Strabo
           faultered
           in
           either
           of
           these
           .
           He
           cals
           the
           times
           unto
           Augustine
           ,
           not
           onely
           
             Augustines
             times
             ,
             prima
             t●mpora
             ,
             the
             first
             times
          
           ;
           and
           though
           he
           knew
           that
           Cyprian
           was
           alledged
           by
           Augustine
           for
           proof
           of
           infant
           Baptism
           ,
           yet
           Strabo
           might
           rightly
           say
           (
           not
           as
           Dr.
           Homes
           makes
           him
           ,
           
             men
             were
             not
             baptized
          
           (
           but
           )
           
             the
             grace
             of
             Baptism
             was
             wont
             to
             be
             given
             to
             them
             onely
             who
             might
             know
             well
             and
             make
             profession
             .
          
           And
           for
           this
           having
           set
           down
           the
           ancient
           custome
           ,
           he
           alledgeth
           the
           instance
           of
           Augustin
           ,
           not
           because
           there
           were
           no
           more
           ,
           but
           at
           that
           time
           the
           thing
           being
           well
           known
           ,
           and
           Augustines
           authority
           being
           the
           chief
           meanes
           of
           making
           infant
           Baptism
           so
           frequent
           as
           it
           was
           after
           his
           time
           ,
           it
           was
           enough
           for
           his
           purpose
           to
           instance
           in
           Augustines
           own
           example
           ,
           as
           sufficient
           to
           shew
           how
           the
           state
           of
           things
           was
           before
           .
           Nor
           is
           it
           likely
           that
           
             Walafridus
             Strabo
          
           faultered
           in
           the
           third
           thing
           the
           Dr.
           objects
           ,
           but
           that
           (
           not
           he
           ,
           but
           )
           some
           of
           the
           writers
           of
           his
           Book
           mistook
           ,
           and
           put
           XXV
           .
           for
           XXXV
           .
           And
           for
           the
           4th
           .
           thing
           that
           hee
           confesseth
           ,
           that
           religious
           wise
           men
           did
           baptize
           infants
           more
           frequently
           after
           Augustines
           time
           ,
           upon
           the
           apprehension
           of
           danger
           if
           they
           neglected
           it
           ,
           it
           confirms
           my
           observation
           ,
           that
           infant
           Baptism
           grew
           to
           be
           so
           frequent
           as
           it
           was
           by
           Augustines
           authority
           ,
           but
           doth
           not
           at
           all
           prejudice
           my
           allegation
           of
           Strabo
           ,
           For
           though
           he
           being
           corrupted
           with
           the
           superstition
           of
           the
           age
           in
           which
           he
           lived
           ,
           did
           judge
           well
           of
           the
           practise
           of
           infant
           Baptism
           ,
           yet
           his
           relation
           of
           the
           ancient
           use
           is
           usefull
           for
           me
           to
           shew
           ,
           that
           it
           was
           but
           an
           innovation
           Nor
           did
           my
           mention
           of
           his
           relation
           of
           the
           use
           of
           Gossips
           ,
           and
           the
           imagined
           spiritual
           kinred
           contracted
           by
           it
           ,
           either
           blemish
           Walafridus
           or
           
             break
             my
             shins
          
           ,
           but
           served
           my
           turn
           to
           shew
           what
           superstition
           crept
           in
           by
           infant
           Baptism
           ,
           as
           arising
           from
           the
           want
           of
           the
           primitive
           use
           of
           the
           baptized
           persons
           own
           engagement
           at
           Baptism
           ,
           which
           being
           not
           done
           by
           infants
           ,
           was
           supplied
           by
           this
           vain
           invention
           of
           men
           ,
           and
           did
           (
           as
           generally
           such
           inventions
           do
           )
           occasion
           that
           evil
           opinion
           of
           the
           spiritual
           kinred
           contracted
           ,
           which
           superstition
           turned
           to
           a
           conceit
           of
           inc●st
           between
           Gossips
           .
           This
           opinion
           ,
           though
           it
           did
           not
           necessarily
           follow
           on
           that
           us●
           (
           For
           there
           might
           be
           Gossips
           without
           such
           opinion
           ,
           as
           there
           might
           be
           transubstantiation
           without
           adoration
           )
           yet
           as
           the
           nature
           of
           superstition
           is
           to
           adde
           one
           humane
           invention
           to
           another
           ,
           and
           the
           la●ter
           worse
           then
           the
           former
           ,
           and
           the
           just
           judgement
           of
           God
           leaves
           men
           to
           err
           ,
           when
           their
           fear
           of
           him
           is
           taught
           by
           the
           precepts
           of
           men
           ,
           Isa.
           20.13
           ,
           14.
           (
           as
           I
           have
           shewed
           in
           my
           Sermon
           intituled
           ,
           
             The
             leven
             of
             Pharisaical
             will●worship
          
           )
           so
           it
           happened
           both
           in
           Baptism
           and
           the
           Eucharist
           ,
           infant
           Baptism
           brought
           in
           Gossips
           ,
           they
           were
           taken
           for
           parents
           ,
           thence
           conceived
           to
           be
           of
           such
           affinity
           ,
           that
           their
           copulation
           would
           be
           incestuous
           ,
           and
           so
           in
           the
           Eucharist
           the
           opinion
           of
           the
           Lords
           Supper
           ,
           as
           if
           Christs
           body
           were
           in
           the
           bread
           ,
           begat
           Transubstan●iation
           ,
           that
           kneeling
           and
           adoration
           ,
           which
           have
           more
           connexion
           then
           a
           rope
           of
           sand
           or
           pebles
           in
           a
           Wyth
           ,
           notwithstanding
           Dr.
           Homes
           his
           conceit
           ,
           and
           Stra●o's
           words
           need
           better
           answer
           then
           he
           gives
           .
        
         
         
           All
           that
           Dr.
           
             Homes
             p.
          
           161
           ,
           162
           ,
           163
           ,
           164
           ,
           165.
           saith
           against
           my
           allegation
           of
           Cluniacensis
           ,
           doth
           not
           either
           prove
           ,
           that
           
             Peter
             de
             Bruis
          
           did
           not
           deny
           infant
           Baptism
           ,
           or
           that
           Cluniacensis
           did
           not
           alledge
           Augustine
           for
           it
           ,
           and
           
             de
             Bruis
          
           rejected
           it
           ,
           and
           appealed
           to
           the
           Scriptures
           (
           though
           I
           have
           acknowledged
           in
           my
           
             Apology
             sect
          
           .
           8.
           my
           mistake
           about
           the
           words
           of
           the
           ignorance
           of
           Greek
           ,
           and
           the
           mention
           of
           the
           Greek
           Church
           and
           the
           Council
           of
           Arles
           .
           )
           For
           why
           should
           Cluniacensis
           say
           ,
           
             Ecce
             non
             de
             Augustino
             sed
             de
             Evangelio
             protuli
             cui
             cum
             maxime
             vos
             credere
             dicatis
             ,
          
           &c.
           but
           that
           Augustine
           was
           wont
           to
           be
           urged
           against
           them
           ,
           but
           they
           rejected
           him
           and
           appealed
           to
           the
           Gospel
           .
           As
           for
           
             Peter
             de
             Bruis
          
           and
           Henricus
           ,
           their
           opinions
           I
           set
           them
           down
           as
           I
           found
           them
           reckoned
           in
           the
           argument
           of
           Cluniacensis
           Epistle
           ,
           not
           thinking
           fit
           to
           set
           down
           all
           that
           Cluniacensis
           chargeth
           them
           wi●h
           ,
           having
           by
           Mr.
           
             Gatakers
             Defence
             of
             Mr.
             Wotto●
             against
             Mr.
             Walker
          
           concerning
           Abailardus
           ,
           learnt
           how
           uncertain
           Bernards
           charge
           was
           against
           him
           ;
           and
           the
           like
           perhaps
           against
           
             Peter
             de
             ●ruis
          
           and
           Henricus
           by
           Cluniacensis
           in
           some
           things
           :
           yet
           I
           have
           given
           reasons
           concerning
           their
           denying
           infant
           Baptism
           ,
           in
           my
           
             praecursor
             sect
          
           .
           9.
           to
           which
           Mr.
           Baxter
           hath
           no
           made
           reply
           in
           his
           
             praefestin
             .
             mor.
          
           to
           avoid
           them
           ,
           though
           he
           had
           most
           unchristianly
           accused
           me
           of
           impudence
           and
           unconscionableness
           ,
           for
           alledging
           them
           as
           adve●saries
           to
           infant
           Baptism
           .
        
         
           What
           I
           said
           of
           the
           Councils
           that
           condemned
           Palagiani●m
           ,
           and
           the
           Drs.
           who
           refuted
           it
           ,
           that
           they
           followed
           Augustin
           ,
           I
           did
           in
           some
           mistake
           ,
           as
           in
           putting
           Arles
           for
           Orange
           a
           City
           near
           ,
           and
           perhaps
           in
           something
           else
           ,
           being
           at
           that
           time
           without
           all
           my
           ptinted
           books
           ,
           which
           I
           had
           read
           before
           the
           year
           1642.
           in
           which
           I
           was
           plundered
           of
           them
           ,
           and
           wrote
           my
           Examen
           in
           
             London
             anno
          
           1644.
           and
           my
           
             Exorcitation
             anno
          
           1643.
           
           But
           I
           had
           some
           remembrance
           of
           my
           reading
           to
           that
           purpose
           ,
           which
           I
           imagin
           was
           by
           rea●ing
           the
           words
           of
           Dr.
           ●rideaux
           in
           his
           3d.
           Lecture
           
             de
             Gratia
             universali
          
           ,
           which
           are
           thus
           to
           the
           same
           effect
           .
           
             Augustinus
             (
             qui
             praecipuè
             sudabit
             in
             hoc
             argumento
             ,
             quomq●e
             Prosper
             ,
             Fulgentius
             ,
             &
             Scholastici
             saniores
             sequuntur
             ,
             imò
             ex
             ejus
             scriptis
             decreta
             Concilii
             Aransicani
          
           2
           
             contra
             Pelagianos
             &
             Semipelagianos
             (
             ut
             ipse
             agnoscit
             Binnius
             )
             cont●xuntur
             )
             sit
             vice
             omnium
             .
          
        
         
           And
           for
           Augustins
           being
           
             counted
             one
             of
             the
             four
             Doctors
             of
             the
             Church
             ,
             esteemed
             like
             the
             four
             Evangelists
             ,
          
           the
           speech
           (
           as
           I
           remember
           of
           Gregory
           the
           Great
           )
           is
           so
           rife
           ,
           that
           I
           presume
           it
           unknown
           to
           few
           Students
           in
           Divinity
           Nevertheless
           I
           said
           ,
           I
           for
           my
           part
           value
           Augustines
           judgement
           just
           at
           so
           much
           as
           his
           proofs
           and
           reasons
           weigh
           ;
           of
           which
           Dr.
           Homes
           saith
           ,
           
             that
             's
             well
          
           ;
           but
           Mr.
           Marshal
           saith
           ,
           
             I
             slight
             him
          
           ,
           which
           is
           an
           unjust
           crimination
           of
           me
           ,
           neither
           Augustin
           nor
           any
           other
           writer
           ,
           being
           not
           imediately
           inspired
           ,
           requiring
           or
           deserving
           any
           higher
           regard
           ;
           and
           Protestant
           writers
           frequently
           in
           their
           determinations
           ascribe
           authentique
           authority
           onely
           to
           the
           holy
           Scripture
           ,
           
             Ames
             Bellarm.
             enerv
             .
             tom
          
           .
           2
           l.
           1.
           c.
           3.
           
             asser●tur
             ●
             nobis
             Episcoporum
             in
             concilio
             sententiam
             tant●m
             inquisitionem
             quandam
             esse
             ,
             &
             dictionem
             sententiae
             ministratoriam
             &
             limitatam
             ita
             ut
             tant●m
             valeat
             decretum
             concilii
             ,
             quantùm
             valeat
             ejus
             ratio
          
           ;
           which
           if
           right
           ,
           my
           speech
           is
           unblameable
           .
           Nor
           am
           I
           to
           be
           blamed
           
           for
           not
           canvassing
           every
           particular
           testimony
           alledged
           out
           of
           Augustine
           ,
           it
           being
           not
           denied
           he
           held
           infant
           Baptism
           at
           that
           time
           ,
           and
           in
           such
           a
           manner
           as
           Protestants
           reject
           ,
           and
           how
           much
           credit
           is
           to
           bee
           given
           to
           his
           speeches
           of
           Apostolical
           tradition
           ,
           is
           considered
           before
           section
           88.
           
           Protestant
           writers
           do
           often
           charge
           Augustin
           with
           doting
           ,
           in
           this
           point
           of
           infant
           baptisms
           necessity
           (
           whereof
           some
           speeches
           may
           be
           seen
           in
           Mr.
           
             Gataker
             de
             bapt
             .
             infant
             .
             vi
             &
             eff●c
             .
             sect
             .
          
           6.
           num
           .
           27.
           sect
           .
           ●
           .
           num
           .
           35.
           )
           and
           for
           my
           part
           I
           must
           say
           ,
           that
           I
           judge
           his
           reasons
           so
           light
           and
           his
           proofs
           so
           vain
           ,
           that
           the
           testimonies
           out
           of
           Augustine
           do
           very
           much
           confirm
           me
           ,
           that
           infant
           Baptism
           is
           an
           errour
           ,
           and
           a
           very
           pernicious
           abuse
           needfull
           to
           be
           taken
           away
           out
           of
           the
           Church
           of
           God
           ,
           the
           reason
           of
           which
           may
           in
           some
           measure
           appear
           by
           my
           vindication
           of
           my
           exceptions
           against
           Augustines
           judgement
           .
        
         
           1.
           
           If
           infant
           Baptism
           had
           been
           such
           an
           universal
           and
           Apostolical
           tradition
           as
           Augustine
           would
           have
           it
           ,
           then
           the
           Church
           would
           have
           thought
           it
           necessary
           ,
           that
           all
           children
           of
           Christians
           by
           profession
           should
           bee
           baptized
           in
           their
           infancy
           ,
           and
           the
           custome
           would
           have
           been
           so
           used
           ;
           But
           that
           it
           was
           not
           so
           ,
           appears
           first
           from
           the
           baptism
           of
           
             Augustine
             ,
             Adeodatus
             ,
             Alipius
          
           ;
           second
           ,
           from
           other
           observations
           set
           down
           in
           my
           
             Examen
             .
             p.
          
           14.
           
        
         
           The
           testimonies
           Mr.
           M.
           brings
           for
           universal
           practise
           ,
           have
           been
           considered
           before
           .
        
         
           Hee
           adds
           p.
           45.
           of
           his
           Defence
           ,
           That
           
             Epiphanius
             in
             the
             end
             of
             his
             work
             ,
             relating
             what
             was
             generally
             observed
             in
             the
             Church
             ,
             tels
             us
             ,
             The
             baptism
             administred
             in
             the
             Church
             in
             his
             time
             ,
             was
             performed
             according
             to
             the
             tradition
             of
             the
             Gospel
             ,
             and
             the
             authority
             of
             the
             Apostles
             ,
             as
             well
             as
             other
             mysteries
             then
             in
             use
             ,
             and
             we
             know
             ,
             that
             in
             his
             time
             Baptism
             was
             administred
             to
             infants
             ;
             therefore
             in
             his
             judgement
             ,
             what
             the
             Church
             did
             therein
             ,
             they
             had
             authority
             for
             it
             from
             the
             Gospel
             and
             the
             Apostles
             ;
             ]
          
           But
           there
           is
           more
           reason
           to
           conceive
           that
           either
           he
           knew
           no
           infant
           Baptism
           ,
           or
           that
           he
           took
           it
           to
           be
           an
           aberration
           from
           the
           Gospel
           tradition
           and
           authority
           of
           the
           Apostles
           ,
           not
           onely
           in
           that
           he
           mentions
           not
           infant
           Baptism
           ,
           but
           also
           
             in
             Ancorato
          
           where
           he
           sets
           down
           the
           use
           of
           Baptism
           he
           saith
           ,
           
             Yee
             ought
             not
             onely
             to
             suffer
             every
             one
             instructed
             in
             the
             faith
             ,
             
               and
               willing
            
             to
             come
             to
             the
             holy
             laver
             ,
             that
             he
             shew
             himself
             to
             your
             sons
             that
             he
             believes
             in
             the
             Lord
             ,
             but
             also
             ,
             that
             with
             uttered
             words
             ,
             as
             the
             same
             mother
             of
             all
             your
             and
             our
             Church
             hath
             received
             ,
             he
             teach
             and
             say
             ,
             I
             believe
             in
             one
             God
             the
             Father
             Almighty
             ,
             &c.
             ]
          
           Whence
           the
           
             Magdeburgenses
             cent
          
           .
           4.
           c.
           6.
           
             de
             ritibus
             circa
             Baptismum
          
           ,
           say
           ;
           
             It
             is
             conjectured
             from
             these
             words
             ,
             that
             in
             the
             Churches
             of
          
           Cyprus
           ,
           
             the
             rite
             of
             Confession
             was
             usual
             afore
             Baptism
          
           ;
           where
           he
           also
           saith
           ,
           that
           
             Basil.
             exhort
             .
             ad
             bapt
          
           .
           writes
           ,
           
             that
             no
             other
             then
             catechized
             persons
             were
             baptized
             ,
             who
             were
             called
             together
             at
             Easter
          
           ;
           Although
           I
           deny
           not
           that
           there
           was
           sometimes
           infant
           Baptism
           ,
           yet
           by
           all
           the
           instances
           of
           the
           rite
           of
           Baptism
           gathered
           by
           those
           Historians
           in
           that
           place
           ,
           it
           appears
           to
           have
           been
           very
           rare
           ,
           and
           onely
           in
           the
           case
           of
           apparent
           peril
           of
           immanent
           death
           .
           And
           this
           is
           very
           probable
           to
           have
           been
           the
           reason
           why
           
             Socrates
             hist.
             l.
          
           5.22
           .
           
             relating
             diversities
             of
             several
             
             Churches
             about
             persons
             that
             had
             power
             to
             baptize
             ,
             and
             the
             time
             in
             which
             Baptism
             was
             commonly
             administred
             ,
             and
          
           Sozom.
           7
           ▪
           19.
           
             several
             customes
             of
             several
             Churches
             neither
             exclude
             nor
             mention
             infant
             ●aptism
             ,
          
           because
           it
           was
           so
           rare
           a
           thing
           to
           baptize
           an
           infant
           ,
           and
           done
           so
           obscurely
           that
           no
           instance
           is
           apparent
           of
           it
           in
           any
           history
           ,
           in
           that
           or
           the
           fore●going
           ●ges
           .
           And
           Dr.
           Homes
           p.
           171.
           wrongs
           me
           in
           saying
           ,
           Mr.
           T.
           
             himself
             chargeth
             Augustin
             and
             Cyprian
             ,
             that
             they
             thought
             too
             many
             infants
             were
             to
             be
             baptized
             ,
             namely
             all
             that
             had
             Christian
             parents
             or
             undertakers
             ,
          
           for
           these
           latter
           words
           are
           not
           mine
           ,
           though
           I
           yeeld
           the
           former
           to
           be
           true
           .
        
         
           To
           my
           instance
           of
           Augustins
           lat●
           Baptism
           ,
           it
           is
           said
           by
           Mr.
           
             M.
             defence
             p.
          
           46.
           
           
             One
             swallow
             makes
             not
             a
             spring
             peradventure
             some
             (
             though
             born
             of
             Christian
             parents
             )
             were
             not
             in
             that
             age
             baptized
             in
             infancy
             ;
             yet
             that
             is
             no
             way
             prejudicial
             to
             the
             universal
             practise
             of
             the
             Church
             in
             which
             Paedobaptism
             was
             received
             .
          
           But
           by
           his
           leave
           it
           is
           a
           great
           evidence
           ,
           and
           seemed
           so
           to
           Strabo
           nearer
           to
           those
           times
           then
           we
           are
           ,
           that
           infant
           Baptism
           was
           not
           so
           univer●al
           as
           Mr.
           M.
           makes
           it
           ,
           when
           so
           ●minent
           a
           person
           of
           so
           eminently
           go●ly
           a
           mother
           ,
           did
           not
           take
           care
           to
           have
           him
           baptized
           in
           infancy
           .
           But
           besides
           ,
           wee
           have
           the
           words
           of
           
             Optatus
             M●l●vitanus
          
           about
           the
           same
           ti●e
           ,
           in
           his
           4th
           .
           b●ok
           against
           
             ●armenian
             the
             Donatist
          
           ,
           thu●
           ;
           
             No
             man
             is
             ignorant
             that
             every
             man
             ,
             who
             is
             born
             though
             he
             be
             born
             of
             Christian
             parents
             ,
             can
             be
             without
             the
             spirit
             of
             the
             world
             ;
             which
             it
             is
             necessary
             should
             be
             excluded
             and
             separated
             from
             the
             man
             before
             the
             saving
             Baptism
             .
             This
             Exorsim
             does
             ,
             by
             which
             the
             unclean
             ●●irit
             is
             driven
             out
             ,
             and
             made
             to
             flye
             into
             desert
             ●laces
             .
             The
             ●ouse
             is
             made
             empty
             in
             the
             breast
             of
             the
             believer
             ;
             the
             house
             is
             made
             clean
             :
             God
             enters
             and
             dwels
             as
             the
             ●postle
             saith
             ,
             ye
             are
             the
             Temple
             of
             God
             ,
             and
             God
             dwel●
             in
             you
             .
          
           Whence
           it
           is
           apparent
           ,
           that
           even
           those
           who
           were
           born
           of
           Christian
           parents
           were
           believers
           afore
           they
           were
           baptized
           ,
           though
           I
           deny
           not
           that
           it
           was
           not
           the
           common
           doctrine
           ,
           that
           infants
           should
           be
           baptized
           ;
           nor
           do
           I
           make
           that
           inference
           which
           Mr
           M.
           intima●es
           I
           do
           ,
           from
           that
           example
           of
           Augustin
           ,
           that
           children
           of
           Christians
           by
           profession
           in
           that
           age
           were
           not
           baptized
           in
           their
           infancy
           ,
           but
           that
           they
           were
           seldome
           so
           ,
           nor
           except
           in
           case
           of
           appa●ent
           danger
           of
           imminent
           dea●h
           :
           Which
           is
           manifest
           by
           the
           instance
           of
           Augustin
           .
        
         
           Mr.
           M.
           and
           Dr.
           
             Homes
             impute
             the
             delay
             of
          
           Augustins
           
             Ba●●ism
             ,
             either
             to
             his
             Fathers
             hindering
             ,
             who
             was
             not
             then
             a
             Christian
             ,
             or
             to
             friends
             permission
             of
             him
             to
             have
             his
             own
             will
             ,
             or
             to
             persecution
             .
          
           But
           all
           these
           are
           but
           mere
           shifts
           ,
           his
           own
           words
           
             con●es
             .
             l
          
           1.
           c.
           11.
           declaring
           the
           true
           state
           of
           the
           thing
           ,
           whic●
           are
           thus
           :
           
             I
             had
             heard
             being
             a
             boy
             ,
             of
             eternal
             life
             promised
             us
             by
             the
             humility
             of
             our
             Lord
             God
             descending
             to
             our
             p●ide
             ,
             and
             I
             was
             already
             signed
             with
             the
             signe
             of
             his
             cross
             ,
             and
             was
             s●asoned
             with
             his
             salt
             already
             ,
             even
             from
             the
             womb
             of
             my
             mother
             ,
             who
             much
             hoped
             in
             thee
             .
             Whence
             it
             is
             apparent
             that
             she
             was
             then
             a
             Christian
             when
             she
             bare
             him
             in
             her
             womb
             ,
             and
             dedicated
             him
             to
             Christianity
             ,
             but
             did
             not
             baptize
             him
             .
             
               After
               he
               goes
               on
               ,
               and
               saith
               ,
            
             Thou
             sawest
             Lord
             when
             I
             was
             yet
             a
             boy
             and
             on
             a
             certain
             day
             pressed
             with
             a
             pain
             of
             the
             stomack
             ,
             I
             was
             suddenly
             sick
             almost
             about
             to
             dye
             ,
             thou
             sawest
             my
             God
             ,
             because
             thou
             wast
             my
             keeper
             already
             ,
             with
             what
             motion
             of
             minde
             ,
             and
             with
             what
             faith
             I
             asked
             from
             the
             piety
             of
             my
             mother
             ,
             
             and
             thy
             Church
             the
             mo●her
             of
             us
             all
             ,
             the
             Baptism
             of
             thy
             Christ
             my
             God
             and
             Lord.
             And
             the
             m●ther
             of
             my
             flesh
             was
             troubled
             ,
             because
             also
             she
             did
             bring
             forth
             my
             everlasting
             salvation
             with
             a
             chast
             heart
             in
             thy
             faith
             ,
             now
             being
             very
             hasty
             ,
             did
             take
             care
             that
             I
             might
             be
             initiated
             and
             washed
             with
             saving
             Sacraments
             ,
             confessing
             thee
             O
             Lord
             Jesus
             ,
             unless
             I
             had
             been
             presently
             recreated
             .
             Therefore
             my
             cleansing
             was
             delayed
             ,
             as
             if
             it
             should
             bee
             necessary
             that
             I
             should
             be
             defiled
             if
             I
             did
             live
             ,
             because
             to
             wit
             ,
             after
             that
             washing
             ,
             greater
             and
             more
             dangerous
             guilt
             of
             sins
             in
             filthiness
             would
             be
             .
             So
             I
             did
             already
             believe
             ,
             and
             she
             ,
             and
             all
             the
             house
             except
             my
             Father
             alone
             ,
             who
             yet
             did
             not
             overcome
             in
             me
             the
             right
             of
             my
             mothers
             piety
             ,
             that
             I
             should
             not
             believe
             in
             Christ
             ;
             as
             he
             had
             not
             yet
             believed
             .
          
        
         
           Whence
           it
           may
           be
           easily
           perceived
           ,
           1.
           
           That
           the
           childe
           of
           a
           godly
           affectionate
           Christian
           ,
           who
           devoted
           him
           to
           Christ
           ,
           and
           educated
           him
           for
           Christ
           ,
           yet
           was
           not
           baptized
           then
           in
           infancy
           ,
           nor
           by
           the
           Church
           re●uired
           to
           be
           bap●ized
           .
           2.
           
           That
           when
           he
           was
           sick
           and
           like
           to
           die
           when
           hee
           was
           but
           a
           boy
           ,
           he
           earnestly
           required
           from
           his
           mother
           and
           the
           Church
           baptism
           .
           3.
           
           That
           it
           was
           not
           to
           have
           been
           done
           without
           his
           confession
           of
           Christ.
           4.
           
           That
           his
           recovery
           afore
           it
           could
           be
           done
           put
           it
           off
           ,
           and
           no
           other
           reason
           was
           thereof
           ,
           but
           that
           living
           he
           was
           likely
           to
           be
           more
           guilty
           of
           sin
           if
           baptized
           so
           young
           .
           5.
           
           That
           baptism
           was
           counted
           cleansing
           ,
           and
           a
           greater
           and
           more
           dangerous
           guilt
           apprehended
           if
           he
           did
           sin
           after
           baptism
           .
           6.
           
           That
           even
           then
           he
           did
           believe
           ▪
           and
           his
           mother
           and
           all
           the
           house
           excep●
           his
           Father
           ,
           and
           yet
           it
           hindred
           not
           his
           Christianity
           ,
           not
           is
           it
           l●kely
           could
           or
           would
           hinder
           his
           bap●ism
           in
           infancy
           ,
           if
           his
           mother
           and
           the
           Church
           had
           thought
           it
           meet
           ,
           or
           it
           had
           been
           the
           use
           out
           of
           the
           case
           of
           apparent
           danger
           of
           imminent
           death
           .
           As
           for
           Adeod●tus
           ,
           it
           is
           apparent
           his
           Father
           believed
           before
           he
           begate
           him
           ,
           and
           
             he
             was
             br●d
             up
             by
             him
             in
             Gods
             discipline
             ,
          
           as
           he
           saith
           ,
           l.
           9.
           
             confes
             .
             c.
          
           6.
           and
           though
           the
           Father
           was
           not
           baptized
           ,
           yet
           the
           Grandmother
           was
           ,
           and
           yet
           Adeodatus
           was
           not
           baptized
           till
           15
           years
           old
           ;
           and
           for
           Alipius
           it
           is
           somewhat
           p●obable
           hee
           was
           born
           of
           Christian
           parentage
           and
           bred
           up
           so
           ,
           but
           not
           baptized
           till
           of
           age
           .
           However
           that
           were
           ,
           the
           case
           of
           Augustin
           is
           full
           to
           prove
           what
           I
           conc●ived
           .
        
         
           For
           a
           further
           declaration
           of
           the
           practise
           of
           infant
           Baptism
           ,
           I
           alledged
           Grotius
           his
           words
           ,
           who
           conceived
           
             the
             baptism
             of
             infants
             more
             frequent
             in
          
           Africa
           
             then
             in
          
           Asia
           
             or
             other
             parts
             of
             the
             world
             ,
          
           and
           he
           gave
           his
           reason
           of
           it
           ,
           
             because
             of
             the
             mention
             of
             it
             in
             the
          
           African
           
             Council
             at
          
           Carthage
           ,
           
             not
             in
             like
             manner
             in
             other
             Councils
             ,
          
           to
           which
           Mr.
           M.
           saith
           ,
           
             the
             Councils
             might
             not
             mention
             it
             ,
             because
             none
             did
             scruple
             it
          
           ;
           But
           it
           is
           more
           likely
           none
           did
           scruple
           i●
           ,
           because
           there
           was
           no
           occasion
           to
           do
           so
           ,
           there
           being
           little
           or
           no
           practise
           of
           it
           ;
           which
           is
           made
           very
           probable
           from
           the
           6th
           .
           Canon
           of
           the
           
             Council
             of
             Neocaesarea
             anno
          
           315.
           and
           the
           words
           of
           Nazianzen
           before
           mentioned
           .
           As
           for
           the
           
             constitutions
             of
             Clement
          
           ,
           in
           one
           whereof
           they
           are
           bid
           
             baptize
             their
             little
             ones
          
           ,
           Mr.
           M.
           doth
           well
           to
           confess
           they
           are
           not
           Clements
           ,
           and
           if
           
             the
             compiler
             of
             them
             did
             relate
             the
             ancient
             customes
             of
             the
             Greek
             Church
             ,
          
           hee
           did
           relate
           later
           customes
           also
           ,
           among
           which
           that
           of
           baptizing
           infants
           is
           to
           bee
           conceived
           one
           for
           the
           reasons
           
           given
           .
           
             Grotius
             annot
             .
             in
             Matth.
          
           19.14
           .
           saith
           ,
           
             And
             many
             of
             the
             Greeks
             from
             every
             age
             unto
             this
             day
             ,
             keep
             the
             use
             of
             deferring
             the
             baptism
             of
             little
             ones
             ,
             till
             they
             could
             make
             confession
             of
             their
             own
             faith
             .
          
           But
           of
           this
           before
           ,
           sect
           .
           89.90
           .
           I
           said
           that
           I
           did
           not
           find
           in
           Affrica
           infants
           baptized
           but
           in
           case
           of
           danger
           of
           death
           or
           for
           health
           of
           body
           .
           Dr.
           Homes
           saith
           
             he
             hath
             shewed
             the
             contrary
             out
             of
             several
             antiquities
             ,
             and
             particularly
             out
             of
          
           Cyprian
           .
           But
           neither
           in
           Cyprian
           nor
           any
           where
           else
           do
           I
           find
           it
           but
           the
           the
           contrary
           in
           Tertullian
           .
           And
           as
           for
           Augustine
           it
           was
           not
           as
           he
           ●aith
           ,
           that
           
             Augustines
             sickness
             whiles
             young
             was
             some
             occasion
             of
             deferring
             his
             baptism
             for
             that
             time
             ,
          
           but
           his
           sickness
           occasioned
           the
           hastning
           and
           his
           recovery
           ere
           it
           was
           done
           put
           it
           off
           for
           that
           time
           .
           Nor
           doth
           m●
           saying
           that
           they
           baptized
           infants
           for
           health
           of
           body
           (
           which
           is
           manifest
           from
           Augustines
           23d
           .
           
             Epist.
             to
          
           Bonifacius
           )
           
             clash
             with
             that
             which
             I
             said
             of
             Augustines
          
           asserting
           the
           necessity
           of
           infant
           baptism
           to
           take
           away
           original
           sin
           ,
           and
           ascribing
           salvation
           to
           it
           ,
           for
           he
           both
           might
           and
           did
           conceive
           it
           to
           be
           done
           for
           both
           ends
           .
           My
           mention
           of
           the
           continued
           use
           of
           catechizing
           in
           Augustines
           time
           ▪
           and
           long
           after
           ,
           and
           the
           mention
           of
           baptizing
           whole
           Countries
           upon
           the
           baptizing
           of
           their
           Kings
           was
           very
           pertinent
           ,
           though
           not
           to
           shew
           no
           infants
           were
           baptized
           then
           ,
           yet
           to
           shew
           how
           and
           by
           what
           means
           the
           ancient
           custome
           of
           baptizing
           ordinary
           believers
           upon
           profession
           of
           faith
           after
           catechizing
           was
           so
           strangely
           changed
           ,
           that
           whereas
           the
           preface
           in
           the
           common
           prayer
           book
           before
           the
           administration
           of
           baptism
           saith
           ,
           
             it
             appeareth
             by
             ancient
             writers
             that
             the
             sacrament
             of
             baptism
             in
             the
             old
             time
             was
             not
             commonly
             administered
             but
             at
             two
             times
             in
             the
             year
             ,
             at
             Easter
             and
             Whitsontide
             :
             At
             which
             times
             it
             was
             openly
             ministered
             in
             the
             pre●ence
             of
             all
             the
             congregation
             ,
          
           the
           persons
           to
           be
           baptized
           having
           been
           before
           catechized
           ,
           now
           it
           is
           quite
           otherwise
           ,
           so
           that
           in
           most
           Protestant
           and
           popish
           ▪
           Countries
           baptism
           is
           ordinary
           even
           of
           inf●nts
           ,
           at
           all
           times
           in
           obscure
           manner
           ,
           and
           except
           of
           late
           in
           these
           nations
           ,
           in
           which
           God
           hath
           begun
           to
           restore
           the
           right
           use
           of
           baptism
           ,
           and
           what
           Bellarmin
           in
           his
           2d
           .
           
             book
             de
             bonis
             operibus
             in
             particular●
             .
             C.
          
           17.
           saith
           ,
           that
           
             in
             the
             City
             of
          
           Rome
           
             there
             is
             no
             year
             in
             which
             there
             are
             not
             many
             baptized
             at
             Easter
             ,
             who
             were
             catechised
             ,
          
           the
           baptizing
           of
           believers
           is
           almost
           unheard
           of
           and
           counted
           a
           hainous
           thing
           ,
           and
           punished
           in
           some
           parts
           as
           a
           crime
           deserving
           death
           or
           banishment
           .
           So
           great
           is
           the
           enormity
           of
           Paedobaptism
           ,
           and
           so
           great
           the
           wickedness
           of
           Paedobaptists
           .
        
         
           The
           2d
           .
           and
           main
           exception
           I
           took
           against
           Augustines
           judgement
           which
           might
           move
           us
           to
           examine
           his
           reasons
           ,
           was
           the
           ground
           upon
           which
           
             Augustine
             ,
             Ambrose
          
           ,
           and
           generally
           the
           Popish
           paedobaptists
           held
           and
           urged
           infant
           baptism
           ,
           to
           wit
           the
           damning
           of
           the
           infant
           if
           dying
           unbaptized
           ,
           which
           made
           Augustine
           to
           be
           termed
           
             the
             hard
             Father
             of
             infants
          
           ,
           and
           affrighted
           so
           people
           in
           after
           ages
           ,
           and
           doth
           to
           this
           day
           ,
           that
           they
           will
           have
           their
           children
           by
           all
           means
           ,
           as
           they
           count
           it
           ,
           baptized
           ,
           it
           's
           no
           matter
           by
           whom
           it
           be
           done
           nor
           how
           ,
           so
           somewhat
           be
           done
           ;
           else
           they
           count
           them
           lost
           .
        
         
           To
           this
           which
           is
           of
           so
           great
           moment
           to
           shew
           the
           abuse
           of
           Paedobaptism
           it
           is
           said
           ,
           that
           
             Augustine
             pressed
             it
             upon
             other
             grounds
             ,
          
           but
           that
           doth
           not
           appear
           ,
           he
           urged
           it
           ,
           it
           is
           true
           ,
           from
           circumcision
           ,
           but
           upon
           the
           same
           
           ground
           that
           the
           uncircumcised
           male
           should
           be
           cut
           off
           from
           Gods
           people
           ;
           nor
           did
           
             ●e
             so
             retract
             his
             errour
          
           ,
           but
           that
           he
           still
           held
           infants
           should
           be
           damned
           although
           with
           the
           mildest
           damnation
           of
           all
           .
           How
           the
           schoolmen
           and
           others
           do
           follow
           Augustine
           ,
           Mr.
           Perkins
           shews
           in
           his
           probleme
           ,
           and
           many
           elsewhere
           ,
           and
           the
           Common
           Prayer
           ,
           both
           in
           allowing
           at
           first
           Baptism
           by
           Midwives
           ,
           and
           in
           their
           Preface
           in
           the
           administration
           of
           Publique
           Baptism
           do
           plainly
           shew
           it
           was
           the
           mind
           of
           the
           composers
           of
           that
           book
           at
           first
           ;
           no●
           is
           there
           any
           thing
           therein
           ,
           or
           any
           of
           the
           Ancients
           ,
           o●
           Baptism
           as
           belonging
           to
           infant●
           of
           believers
           as
           federally
           holy
           .
           Which
           is
           a
           strong
           evidence
           that
           Augustines
           judgement
           was
           very
           corrupt
           in
           this
           point
           ,
           and
           that
           the
           Baptism
           of
           infants
           was
           introduced
           ,
           and
           grew
           to
           such
           an
           excess
           upon
           that
           errour
           ,
           and
           for
           that
           reason
           both
           Augustines
           judgement
           and
           it
           are
           to
           be
           suspected
           as
           evil
           ,
           and
           to
           be
           rejected
           .
        
         
           A
           3d.
           Exception
           against
           Augustines
           judgement
           ,
           to
           shew
           that
           he
           and
           Cyprian
           were
           in
           these
           points
           of
           Sacraments
           not
           to
           be
           rest●d
           on
           ,
           was
           ▪
           That
           Augustine
           Epist.
           23.
           relates
           the
           story
           in
           
             Cyprian
             de
             lapsis
          
           about
           the
           giving
           the
           Wine
           to
           a
           girl
           with
           credit
           to
           it
           ,
           and
           some
           use
           of
           it
           without
           dislike
           of
           the
           custome
           ;
           yea
           ,
           l.
           1.
           
             de
             p●cc
             .
             mer
             ▪
             &
             remis
             .
             c
          
           20
           he
           makes
           giving
           infants
           the
           Eucharist
           necessary
           to
           salvation
           ,
           alledging
           Jo●
           .
           6.53
           .
           for
           it
           ;
           and
           ch
           .
           2.
           he
           makes
           it
           an
           ancient
           and
           Apostolick
           tradition
           to
           give
           the
           Communion
           to
           infants
           ,
           besides
           what
           he
           saith
           Epis.
           106.
           
           ●07
           .
           to
           the
           like
           p●rpose
           ,
           and
           he
           ascribes
           to
           
             John
             Chrysostome
          
           ,
           l.
           1.
           
             adv
             .
             Ju●
             c.
          
           2
           ,
           the
           like
           ;
           and
           E●is
           .
           93.
           
           
             Innocentius
             Bishop
             of
             Rome
          
           held
           the
           like
           ;
           and
           this
           not
           onely
           Maldonat
           on
           Joh.
           6.
           acknowledged
           to
           continue
           600.
           years
           in
           the
           Church
           ,
           from
           Cyprians
           time
           to
           
             Charls
             the
             Greats
          
           time
           (
           as
           ●
           remember
           the
           account
           is
           )
           but
           also
           
             Erasmus
             Resp
             ad
             Arch●ep
             Hisp.
             Chamier
             ,
             paus
             .
             cath
             .
             tom
             .
          
           4.
           l.
           1.
           c.
           13.
           
           §
           .
           5.
           
           
             Gataker
             de
             Bapt.
             infant
             .
             vi
             .
             p.
          
           269.
           say
           the
           use
           of
           infant
           Communion
           was
           ancient
           ;
           and
           to
           the
           objection
           ,
           that
           this
           was
           not
           defined
           ,
           Dr.
           
             John
             Rainold
             ,
             Apolog
             ,
             thes
             .
          
           §
           .
           10.
           answers
           ;
           nor
           doth
           Mr.
           M.
           or
           Dr.
           Homes
           deny
           it
           ,
           but
           Mr.
           M.
           asks
           
             What
             is
             your
             argument
             hence
          
           ?
           I
           answer
           ,
           There
           is
           no
           reason
           to
           rely
           on
           Augu●tines
           judgement
           concerning
           the
           antiquity
           and
           necessity
           of
           infant
           Baptism
           ,
           or
           to
           press
           it
           on
           others
           ,
           who
           did
           so
           fouly
           mistake
           about
           the
           antiqui●y
           and
           necessity
           of
           giving
           the
           Communion
           to
           infants
           ,
           nor
           to
           adhere
           to
           the
           Ancients
           determinations
           and
           use
           about
           infant
           Baptism
           ,
           who
           did
           erre
           so
           much
           about
           infant
           Communion
           .
           For
           as
           Mr.
           
             Gataker
             de
             Bapt.
             in
             s
             vi
          
           .
           p.
           200.
           saith
           about
           Augustins
           authority
           conce●ning
           infant
           Baptism
           ,
           
             it
             will
             not
             seem
             equal
             to
             press
             the
             adverse
             party
             concerning
             the
             other
             authority
             of
             those
             whose
             judgement
             in
             the
             other
             thy self
             declinest
          
           :
           But
           how
           Augustine
           doted
           about
           infant
           Communion
           is
           manifest
           ,
           therefore
           it
           is
           not
           reason
           to
           urge
           his
           testimony
           about
           infant
           Baptism
           as
           to
           be
           rested
           on
           ,
           but
           we
           may
           say
           as
           
             Vorstius
             adv
             .
             Bellarm.
             tom
          
           .
           3.
           contr
           .
           2.
           thes
           .
           2.
           rat
           .
           3.
           
           
             The
             doting
             of
          
           Augustine
           
             and
             some
             other
             is
             ill
             brought
             for
             the
             consent
             of
             the
             whole
             Church
          
           ;
           and
           we
           may
           make
           that
           use
           of
           this
           instance
           of
           
             Augustines
             ,
             Innocentius
             ,
             and
             others
          
           errour
           about
           infant
           Communion
           ,
           which
           Cameron
           doth
           c.
           ●7
           .
           of
           his
           
             Examin
             .
             of
             Rom.
             prejudices
          
           ,
           to
           take
           away
           the
           unjust
           fore-judging
           of
           the
           refusal
           of
           infant
           Baptism
           a●
           unreasonable
           ,
           by
           shewing
           how
           little
           the
           Fathers
           ,
           particularly
           Augustine
           ,
           are
           to
           be
           trusted
           ,
           and
           what
           just
           reason
           there
           is
           to
           forsake
           him
           in
           the
           one
           as
           they
           have
           done
           in
           the
           other
           .
        
         
         
           My
           4th
           .
           Exception
           was
           ,
           That
           Augustine
           1.
           ascribes
           a
           certainty
           of
           regeneration
           to
           children
           baptiz●d
           ,
           though
           they
           were
           not
           brought
           for
           spiritual
           grace
           ,
           but
           temporal
           health
           .
           2.
           
           That
           he
           justifies
           this
           fact
           ,
           Epist.
           23.
           
             ad
             Bonif.
          
           
        
         
           Mr.
           M
           confesseth
           
             He
             ascribed
             too
             much
             sometimes
             to
             Baptism
             ,
             yet
             sometimes
             he
             saith
             of
             some
             ,
             that
             they
             have
             the
             thing
             of
             Baptism
             without
             the
             sacrament
             ,
             and
             so
             Ambrose
             of
             Valentinian
             ,
             yet
             Ambrose
             as
             well
             a●
             Augustine
             at
             other
             times
             attributed
             too
             much
             to
             outward
             Baptism
             .
          
           To
           which
           I
           reply
           .
           It
           is
           true
           ,
           and
           so
           did
           generally
           the
           Fathers
           ,
           as
           may
           be
           seen
           abundantly
           in
           Mr.
           
             Gatakers
             strictures
             against
             Bishop
          
           Davenants
           Epist
           p
           52
           ,
           &c.
           
           And
           this
           caused
           great
           abuses
           ,
           1.
           the
           allowing
           of
           infant
           Baptism
           ,
           yea
           ,
           and
           much
           advancing
           it
           ;
           2.
           the
           allowing
           of
           the
           Baptism
           of
           men
           that
           kept
           their
           beds
           by
           reason
           of
           sickness
           on
           their
           beds
           ;
           3.
           the
           Baptism
           by
           wom●n
           ;
           4.
           the
           Baptism
           by
           Athanasius
           on
           his
           play●fellows
           ,
           which
           he
           did
           in
           pl●y
           with
           them
           ,
           when
           but
           a
           boy
           ,
           as
           sufficicently
           done
           for
           Baptism
           ;
           5.
           the
           bringing
           of
           infants
           to
           be
           baptized
           for
           cure
           of
           their
           bodies
           .
           But
           saith
           Dr.
           Homes
           ,
           
             By
             all
             the
             words
             Epist.
             23.
             
               ad
               Bonifac.
            
             I
             should
             think
             Augustine
             doth
             no
             way
             justifie
             or
             excuse
             their
             bad
             intention
             .
             ]
          
           To
           which
           I
           reply
           ,
           yet
           he
           justifies
           their
           bad
           action
           ,
           saying
           ,
           
             by
             them
             the
             necessary
             service
             or
             ministery
             is
             celebrated
             .
          
        
         
           My
           5th
           .
           Exception
           was
           ,
           ●hat
           
             Augustin
             Ep.
          
           23.
           
             ad
             Bonif.
          
           was
           so
           tenacious
           of
           customes
           then
           in
           use
           ,
           that
           he
           doth
           defend
           or
           excuse
           from
           lying
           the
           answer
           of
           sureties
           ,
           as
           if
           the
           child
           to
           be
           baptized
           did
           believe
           .
           In
           this
           Mr.
           M.
           saith
           ,
           
             I
             scorn
          
           Augustines
           judgement
           ;
           And
           I
           reply
           ,
           I
           do
           not
           so
           much
           as
           
             Chamier
             ,
             paustr.
             cath
             .
             tom
             .
          
           4.
           l
           5.
           c.
           15.
           
           §
           .
           22.
           where
           he
           ter●s
           it
           
             mimical
             ▪
             as
             if
             it
             were
             a
             play
             on
             a
             stage
             ,
             rather
             then
             the
             celebrating
             a
             Sacrament
             in
             the
             Church
             ,
             which
          
           Augustine
           defended
           .
           But
           saith
           D●
           .
           
             Homes
             ,
             This
             is
             impertinent
             to
             the
             question
             .
          
           I
           reply
           ,
           it
           is
           very
           pertinent
           ,
           1.
           to
           shew
           how
           vain
           Augustines
           judgement
           was
           in
           these
           things
           about
           Baptism
           and
           the
           Lords
           Supper
           :
           2.
           
           To
           shew
           what
           was
           the
           primi●ive
           use
           of
           propounding
           the
           question
           of
           his
           faith
           to
           every
           baptized
           person
           ,
           which
           
             Vives
             ,
             com
             .
             in
          
           August
           .
           
             de
             Civit.
             Dei
             ,
             l.
          
           1.
           c●7
           ●7
           .
           
             thought
             a
             good
             evidence
             that
             of
             old
             none
             were
             baptized
             but
             persons
             grown
             up
             and
             able
             to
             answer
             the
             questions
             .
          
        
         
           ●o
           this
           saith
           Dr.
           Homes
           ,
           1.
           
           
             ●e
             wonder
             Mr.
             T.
             will
             assert
             confession
             of
             faith
             in
             all
             Ages
             before
             all
             Baptism
             from
             witnesses
             or
             sureties
             ,
             when
             as
             we
             know
             that
             the
             first
             intimation
             of
             touching
             them
             was
             not
             till
             about
             95
             years
             after
             Christ.
             And
             how
             novel
             the
             invention
             of
             their
             confessions
             is
             who
             can
             justly
             tell
             .
          
        
         
           I
           reply
           ,
           1.
           
           I
           wonder
           Dr.
           Homes
           will
           so
           untruly
           say
           I
           do
           so
           assert
           ▪
           2.
           
           If
           sureties
           were
           so
           late
           an
           invention
           ,
           surely
           infant
           Baptism
           was
           at
           new
           ,
           it
           being
           never
           without
           such
           sureties
           .
        
         
           2.
           
           Saith
           he
           ,
           
             I
             propound
             it
             to
             grave
             consideration
             ,
             whether
             sureties
             did
             not
             confess
             in
             relation
             to
             themselve●
             ,
             that
             they
             might
             be
             reputed
             fit
             to
             stand
             as
             a
             kind
             of
             parents
             to
             a
             child
             of
             an
             unbelieving
             parent
             to
             be
             baptized
             ;
             even
             as
             Abrahams
             profession
             of
             his
             belief
             in
             God
             ,
             Gen.
             15.
             
             Gen.
             17.
             made
             him
             stand
             as
             a
             parent
             to
             all
             his
             houshold
             .
          
        
         
           I
           reply
           .
           Upon
           my
           consideration
           it
           was
           not
           so
           ,
           because
           
             Tertull.
             de
             〈◊〉
             .
             
             c.
          
           18.
           mentions
           them
           as
           undertakers
           for
           the
           child
           ,
           and
           Bonifacius
           and
           Augustine
           that
           they
           professed
           in
           the
           childs
           stead
           .
        
         
           My
           last
           Exception
           against
           Augustines
           judgement
           was
           ,
           That
           they
           baptized
           any
           infants
           even
           of
           unbelievers
           ,
           who
           ever
           brought
           them
           ,
           and
           what
           ever
           were
           their
           intention
           ,
           they
           counted
           it
           a
           work
           of
           charity
           ,
           and
           the
           defect
           of
           the
           faith
           of
           the
           baptized
           they
           counted
           supplied
           by
           the
           faith
           of
           the
           whole
           Church
           .
        
         
           To
           this
           saith
           Mr.
           M.
           
           
             Neither
             I
             in
             that
             justifie
             him
             :
             You
             may
             take
             notice
             that
             here
             again
             you
             confess
             the
             question
             that
             infants
             were
             baptized
             .
             ]
             I
             reply
             ,
             this
             was
             not
             the
             question
             .
             But
             saith
             Dr.
             Homes
             ,
             1.
             ●oo
             much
             doth
             not
             overthrow
             enough
             .
             ]
          
           I
           reply
           ,
           it
           overthrows
           the
           imitableness
           of
           their
           practise
           .
           
             2.
             
             This
             argues
             against
             me
             that
             infant
             Baptism
             hath
             been
             anciently
             more
             universally
             practised
             then
             adul●
             Bap●ism
             .
             ]
          
           I
           reply
           ,
           if
           so
           ,
           more
           infidels
           children
           should
           be
           baptized
           then
           Christian
           converts
           ,
           which
           is
           a
           monstrous
           fiction
           refuted
           by
           all
           the
           remaining
           monuments
           of
           antiquity
           .
        
         
           Mr.
           M.
           
           
             They
             baptized
             upon
             Covenant
             holiness
             believers
             children
             ,
             infidels
             children
             upon
             the
             engagement
             of
             undertakers
             to
             train
             them
             up
             .
          
           I
           reply
           ,
           the
           former
           appears
           not
           ,
           the
           later
           was
           of
           others
           as
           well
           as
           believers
           children
           ,
           as
           is
           shewed
           before
           .
           This
           is
           enough
           to
           shew
           the
           invalidity
           of
           Augustine
           and
           the
           Latine
           Fathers
           testimonies
           ●or
           infant
           Baptism
           as
           Protestants
           assert
           it
           .
        
         
           To
           the
           recollection
           of
           the
           passages
           about
           the
           Ancients
           testimonies
           ,
           Mr.
           M.
           answers
           .
           1.
           
           To
           what
           I
           said
           ,
           that
           that
           they
           practised
           infant
           Baptism
           on
           erroneous
           grounds
           ,
           the
           necessity
           of
           it
           to
           salvation
           ,
           the
           certainty
           of
           the
           remission
           of
           original
           sin
           by
           it
           ,
           denying
           Gods
           grace
           to
           none
           ,
           and
           therefore
           more
           likely
           to
           be
           an
           errour
           ;
           Mr.
           M.
           saith
           ,
           p.
           54.
           
           
             Do
             not
          
           Tertullian
           ,
           Cyprian
           ,
           
             &c.
             argue
             from
             Circumcision
             unto
             Baptism
             〈◊〉
             we
             now
             do
             ,
             and
             others
             of
             them
             from
             Covenant
             holiness
             ?
             I
          
           answer
           ,
           No
           not
           one
           that
           I
           know
           of
           .
        
         
           2.
           
           To
           what
           I
           said
           ,
           that
           it
           is
           not
           proved
           to
           have
           been
           practised
           but
           in
           case
           of
           supposed
           necessity
           ,
           he
           saith
           ,
           
             It
             is
             otherwise
             ,
             and
             an
          
           Arminian
           
             book
             termed
          
           Censura
           censu●ae
           ,
           
             of
             which
             I
             have
             made
             great
             use
             in
             this
             controversy
          
           (
           which
           is
           not
           true
           )
           saith
           ,
           Augustine
           
             first
             grounded
             infant
             Baptism
             upon
             necessity
             .
          
           But
           I
           answer
           ,
           this
           is
           not
           true
           ,
           that
           which
           is
           said
           before
           out
           of
           
             Tertullian
             ,
             Nazianzen
             ,
             Cyprian
          
           ,
           proves
           it
           otherwi●e
           ;
           Yea
           ,
           long
           after
           
             Augustine
             ,
             Concilium
             Ge●undense
          
           in
           the
           6th
           .
           Century
           ,
           appointed
           in
           the
           4th
           .
           and
           5th
           .
           
             Canon
             ,
             That
             ordinarily
             persons
             catechized
             not
             infirm
             should
             be
             baptized
             at
             Easter
             and
             Whitsontide
             ,
             the
             infirm
             at
             other
             times
             ,
             and
             infants
             if
             infirm
             ,
             and
             desire
             not
             the
             mothers
             milk
             if
             they
             be
             offered
             ,
             the
             day
             of
             their
             birth
          
           ;
           which
           expresseth
           it
           to
           be
           a
           permission
           in
           that
           case
           ,
           and
           shews
           it
           to
           be
           an
           exception
           from
           the
           ordinary
           course
           :
           Yea
           ,
           
             Magdeb.
             cent
          
           .
           1●
           .
           c.
           6.
           
             of
             the
             rites
             of
             Baptism
          
           ,
           shew
           
             infants
             then
             to
             have
             been
             baptised
             onely
             out
             of
             fear
             of
             death
             .
          
        
         
           3.
           
           To
           what
           I
           said
           ,
           that
           there
           was
           a
           constant
           course
           of
           baptizing
           believers
           children
           at
           age
           ,
           he
           saith
           
             I
             have
             been
             been
             mistaken
             ,
             and
             this
             practise
             was
             disavowed
             by
             their
             inveighing
             against
             deferring
             ●aptism
             .
             I
          
           answer
           ,
           1.
           
           That
           I
           have
           not
           been
           mistaken
           ,
           appears
           by
           that
           which
           goes
           
           before
           .
           2.
           
           They
           speak
           not
           against
           deferring
           infants
           Baptism
           ,
           but
           for
           it
           ,
           though
           they
           speak
           against
           the
           deferring
           it
           by
           the
           aged
           .
        
         
           4.
           
           To
           what
           I
           said
           of
           their
           opinion
           of
           the
           necessity
           of
           ,
           and
           practise
           of
           infant
           Communion
           ,
           he
           saith
           ,
           
             All
             did
             not
             so
             ,
             though
             some
             of
             the
          
           Affricans
           
             did
             .
             I
          
           answer
           ,
           The
           chiefest
           of
           them
           ,
           and
           some
           of
           them
           Europaeans
           held
           it
           .
           Dr.
           Field
           ,
           3d.
           
             book
             of
             the
             Church
             ,
             ch
             .
          
           1.
           saith
           ,
           
             According
             to
             the
             old
             custome
             used
             in
             the
             primitive
             Church
             ,
             the
          
           Greeks
           
             minister
             the
             Sacrament
             of
             the
             Eucharist
             to
             children
             when
             they
             baptise
             them
             .
          
           And
           Ortelius
           in
           his
           Theat
           .
           where
           he
           describes
           the
           Abissins
           in
           Affrica
           ,
           saith
           ,
           
             To
             all
             the
             baptised
             the
             same
             moment
             they
             minister
             the
             holy
             Eucharist
             .
          
        
         
           5.
           ●o
           what
           ●
           said
           of
           their
           baptizing
           :
           infidels
           children
           ,
           he
           saith
           ,
           
             It
             was
             not
             their
             constant
             and
             general
             practise
          
           :
           But
           it
           app●ars
           not
           but
           that
           it
           was
           practi●ed
           and
           al●owed
           of
           as
           well
           as
           the
           other
           .
        
         
           6.
           
           To
           my
           words
           ,
           that
           the
           ancientest
           testimony
           for
           pr●ctise
           according
           to
           any
           rule
           determined
           is
           Cyprian
           ,
           near
           300
           years
           after
           Christ
           ,
           he
           saith
           ,
           
             he
             must
             needs
             take
             notice
             of
             my
             overlashing
          
           ;
           and
           I
           reply
           ,
           ●
           must
           needs
           take
           notice
           of
           his
           overlashing
           in
           again
           mentioning
           
             Justin
             Mar●yr
          
           as
           a
           witness
           ,
           though
           the
           book
           be
           but
           suppositio●s
           ;
           and
           Irenaeus
           ,
           when
           ●e
           saith
           nothing
           of
           it
           ;
           and
           Origen
           ▪
           who
           is
           d●ubtfull
           ;
           and
           Tertullian
           who
           is
           against
           it
           ;
           and
           excepting
           against
           my
           words
           as
           overlashing
           ,
           w●en
           the
           first
           determination
           of
           it
           in
           any
           Councel
           was
           that
           of
           Cyprian
           with
           hi●
           66.
           
           Bishops
           ,
           which
           ,
           as
           Dr.
           Hammond
           saith
           ,
           was
           anno
           257.
           near
           3●0
           .
           years
           after
           Christ.
           
        
         
           7.
           
           To
           my
           words
           ,
           that
           infant
           Baptism
           was
           not
           from
           the
           beginning
           ,
           
             Austins
             semper
             habuit
             semper
             tenu●t
          
           is
           opposed
           ,
           to
           which
           how
           little
           credit
           is
           to
           be
           given
           ,
           is
           shewed
           Apol.
           §
           16.
           he●e
           ,
           sect
           .
           8●
           .
           and
           in
           thi●
           before
           .
        
         
           8.
           ●o
           my
           alledging
           the
           proposal
           of
           the
           questions
           of
           repentance
           and
           faith
           to
           infants
           as
           a
           sign
           that
           none
           but
           those
           who
           answered
           the
           ●u●stio●s
           were
           formerly
           baptized
           ,
           it
           is
           said
           ,
           
             This
             supposeth
             these
             questions
             to
             be
             of
             as
             ancient
             use
             in
             the
             Church
             of
             God
             as
             Baptism
             i●self
             ,
             whi●h
             certainly
             you
             can
             never
             prove
             from
             Scripture
             ;
             I
             have
             produced
             testimonies
             for
             infant
             Baptism
             ,
             afore
             any
             you
             can
             bring
             to
             witness
             ,
             that
             those
             forms
             of
             questions
             and
             answers
             had
             any
             being
             in
             the
             Church
             .
          
           But
           I
           think
           the
           question
           of
           faith
           pl●inly
           proved
           
             Act
             ▪
          
           8.
           
           ●7
           .
           to
           be
           an●ecedent
           to
           Baptism
           ;
           and
           the
           words
           of
           
             Beza
             ,
             annot
             .
             on
          
           1
           Pet.
           3
           21.
           are
           thus
           ▪
           
             Yet
             to
             me
             more
             nearly
             now
             considering
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             it
             doth
             se●m
             better
             to
             agree
             that
             we
             interpret
             it
             stipulation
             ,
             and
             that
             we
             say
             the
             Apostle
             had
             respect
             to
             the
             interrogations
             of
             Catechists
             ,
             in
             which
             the
             ca●echised
             even
             then
             did
             testifie
             their
             more
             inward
             Baptism
             to
             be
             confirmed
             by
             the
             outward
             ,
             as
          
           Act.
           8.37
           .
           
             to
             which
             the
             whole
             Apostolick
             Creed
             looks
             ,
             and
             that
             from
             the
             Baptism
             of
             adult
             persons
             by
             a
             great
             errour
             ,
             if
             we
             look
             to
             infants
             themselves
             ,
             translated
             to
             the
             Baptism
             of
             infants
             ,
             Doest
             thou
             believe
             ?
             I
             do
             believe
             .
             Doest
             thou
             renounce
             ?
             I
             do
             renounce
             .
             Whence
             that
             of
          
           Tertullian
           ,
           
             which
             is
             as
             if
             it
             were
             in
             stead
             of
             a
             Commentary
             on
             this
             place
             in
             his
             Book
             of
             the
             Resurrection
             of
             the
             flesh
             ,
             the
             soul
             is
             not
             confirmed
             or
             sanctified
             by
             washing
             ,
             but
             by
             answering
             .
             Tertullian
             de
             corona
             militis
             ,
             Aquam
             adituri
             ibidem
             ,
             sed
             &
             aliquanto
             prius
             in
             Ecclesia
             sub
             antis●itis
             manu
             contestamur
             nos
             renunciare
             Dia●olo
             &
             pompae
             &
             angelis
             ejus
             ▪
             Dehinc
             ter
             inergitamur
             ,
             amplius
             aliquid
             respondentes
             ,
             
             quam
             Dominus
             in
             Evangelio
             determinavit
             .
             Grot.
          
           in
           Mat.
           28.19
           .
           proves
           the
           profession
           of
           faith
           out
           of
           
             Justin
             Martyr
          
           ,
           who
           saith
           expresly
           ,
           Apol.
           2.
           
           
             That
             the
             baptised
             did
             promise
             to
             ●●ve
             according
             to
             the
             Christian
             Doctrine
          
           ;
           and
           out
           of
           
             ●gnatius
             ,
             Irenaeus
             ,
             Tertullian
          
           ,
           &c.
           what
           they
           answered
           who
           we●e
           baptise●
           .
           In
           the
           
             Councel
             of
             Basil
          
           in
           the
           
             Oration
             of
             the
             Cardinal
             of
             Rag
             sium
          
           it
           is
           said
           ,
           
             In
             principio
             hujus
             sacramenti
             baptizabantur
             solum
             illi
             qui
             per
             se
             sciebant
             fidem
             interroganti
             respondere
          
           ▪
           The
           testimonies
           of
           this
           kind
           are
           so
           ●any
           that
           I
           think
           it
           superfluous
           to
           alledge
           them
           .
           The
           very
           form
           of
           Common
           Prayer
           in
           propounding
           th●se
           questions
           as
           they
           were
           in
           Augustines
           time
           to
           infants
           ,
           is
           evidence
           enough
           of
           the
           antiquity
           of
           that
           custome
           of
           propounding
           questions
           to
           the
           baptized
           .
        
         
           9.
           
           To
           what
           I
           said
           of
           the
           examples
           of
           
             Greg
             Nazian
             Chrysos
             .
             Augus
             .
             Const
             ▪
             the
             Great
          
           to
           whom
           I
           might
           have
           added
           Hierome
           ,
           of
           whom
           Erasmus
           in
           his
           life
           testifies
           of
           his
           birth
           of
           Christian
           parents
           ,
           yet
           not
           baptized
           till
           of
           age
           ;
           Mr.
           M.
           answers
           by
           
             referring
             to
             what
             is
             said
             before
          
           :
           And
           I
           intreat
           the
           Reader
           to
           look
           back
           to
           what
           I
           say
           before
           ,
           sect
           .
           89
           ,
           90.
           and
           this
           .
        
         
           10.
           
           In
           like
           manner
           the
           evidences
           against
           infant
           Baptism
           from
           Tertullians
           and
           
             Gregory
             Nazianzen
          
           ,
           disswasion
           ,
           the
           testimony
           of
           the
           Councel
           of
           Neocaesaria
           ,
           the
           silence
           of
           
             Eusebius
             ,
             Epiphanius
             ,
             Athanasius
          
           ,
           the
           constant
           terming
           it
           an
           Apostolical
           tradition
           ,
           are
           referred
           to
           what
           is
           before
           said
           by
           Mr.
           M.
           and
           by
           me
           to
           my
           answers
           to
           him
           and
           others
           ,
           in
           those
           Sections
           ,
           and
           sect
           .
           88.
           
        
         
           For
           Grotius
           ,
           what
           reason
           I
           had
           to
           alledge
           him
           ,
           may
           be
           easily
           discerned
           by
           those
           that
           know
           his
           a●ilities
           
             Censura
             censurae
          
           was
           unknown
           to
           me
           as
           yeelding
           me
           any
           advantage
           ,
           〈◊〉
           Mr.
           M.
           here
           minded
           me
           of
           that
           book
           .
           What
           Vives
           speaks
           he
           had
           good
           evidence
           for
           ,
           as
           in
           part
           may
           be
           seen
           in
           what
           is
           said
           before
           .
           Strabo's
           testimony
           is
           such
           as
           Vossius
           his
           exception
           doth
           not
           weaken
           ,
           but
           is
           sundry
           ways
           confirmed
           here
           .
           That
           I
           could
           have
           brought
           more
           testimonies
           ,
           it
           hath
           appea●ed
           in
           part
           by
           this
           writing
           ,
           and
           in
           part
           by
           my
           
             Praecusor
             ,
             sect
          
           .
           20
           and
           my
           answer
           to
           Dr.
           Savage
           in
           Latine
           ,
           sect
           .
           13.
           
        
         
           The
           more
           I
           search
           i●
           to
           the
           point
           of
           antiquity
           ,
           the
           more
           I
           am
           confirmed
           in
           my
           position
           ,
           that
           infant
           Baptism
           is
           not
           so
           ancient
           as
           is
           pretended
           ,
           as
           now
           taught
           is
           a
           late
           innovation
           .
           Nor
           am
           I
           alte●ed
           from
           the
           opinion
           I
           had
           ,
           that
           none
           before
           Zuinglius
           taught
           infant
           Baptism
           as
           a
           priviledge
           of
           believers
           children
           from
           federal
           holiness
           .
           Tertullians
           and
           Athanasius
           his
           words
           serve
           not
           turn
           to
           prove
           it
           ,
           nor
           
             Epiphanius
             ,
             Cyprian
             ,
             Nazianzen
             ,
             Augustine
             ,
          
           or
           Chrysostome
           so
           taught
           it
           from
           Circumcision
           as
           due
           to
           them
           by
           vertue
           of
           the
           Covenant
           to
           a
           believer
           and
           his
           seed
           ,
           but
           in
           other
           manner
           ,
           as
           is
           before
           shewed
           .
           Nor
           do●h
           the
           Pelagians
           acknowledgement
           serve
           Mr.
           Ms.
           ●urn
           therein
           .
           The
           more
           testimonies
           Mr.
           M.
           might
           have
           added
           ,
           had
           added
           no
           more
           weight
           to
           the
           cause
           then
           those
           he
           alledged
           have
           done
           .
           I
           did
           not
           
             charge
             the
             Ancients
             that
             they
             held
             that
             all
             who
             died
             unbaptised
             were
             damned
          
           ;
           but
           that
           in
           the
           case
           of
           infants
           born
           they
           taught
           ,
           that
           if
           they
           died
           unbaptized
           they
           should
           not
           enter
           into
           the
           Kingdome
           of
           Heaven
           ,
           but
           perish
           ,
           or
           be
           damned
           ,
           though
           with
           the
           mildest
           damnation
           :
           And
           this
           is
           manifest
           enough
           from
           Cyprians
           Epistle
           to
           Fidus
           ,
           and
           
           very
           many
           places
           of
           
             Augustine
             ,
             Tertullian
             l.
             de
             Bapt.
             c.
          
           12.
           
           
             C●m
             verò
             prascribitur
             nemini
             sine
             Baptismo
             compe●ere
             salutem
             ex
             illa
             maximè
             pronuntiatione
             Domini
             qui
             ait
             :
             nisi
             natus
             ex
             aqua
             quis
             erit
             ,
             non
             habet
             vitam
             ,
             &c.
             
          
           However
           Ambrose
           and
           Augustine
           determine
           of
           the
           salvation
           of
           grown
           persons
           without
           Baptism
           ,
           if
           they
           believe
           ,
           desire
           to
           be
           baptized
           ,
           be
           Martyrs
           ,
           yet
           both
           they
           and
           many
           more
           held
           
             both
             Baptism
             and
             the
             Lords
             Supper
             to
             be
             necessary
             for
             infants
             unto
             salvation
             by
             an
             Apostolick
             tradition
             ,
          
           as
           M.
           
             Perkins
             Demonst.
             of
             the
             probleme
          
           in
           the
           point
           
             of
             Baptism
          
           proves
           ,
           though
           perhaps
           
             they
             could
             not
             reasonably
             grant
             the
             one
             and
             deny
             the
             other
             .
          
           That
           Calvin
           was
           
             a
             m●n
             well
             versed
             in
             Antiquity
          
           for
           his
           time
           it
           's
           not
           denied
           ,
           nor
           that
           he
           was
           a
           man
           well
           acquainted
           in
           the
           Scriptures
           ;
           yet
           that
           in
           neither
           he
           was
           in
           this
           point
           in
           the
           right
           ,
           is
           so
           fully
           demonstrated
           before
           ,
           that
           I
           may
           safely
           say
           Calvin
           was
           not
           therein
           Calvin
           as
           he
           is
           in
           his
           opposition
           of
           the
           Papists
           .
           And
           if
           Mr.
           M.
           or
           his
           friend
           think
           it
           not
           meet
           to
           be
           tied
           to
           Calvins
           judg●ment
           in
           the
           point
           of
           the
           Sabbath
           and
           Lords
           day
           and
           Usury
           notwithstanding
           his
           skill
           in
           Antiquity
           and
           Scripture
           ,
           the
           same
           in
           equity
           is
           to
           be
           allowed
           to
           us
           about
           the
           point
           of
           Baptism
           .
           I
           like
           Mr.
           
             Ms.
             acknowledgement
             with
          
           Rive●
           ,
           
             that
             tradition
             is
             in
             most
             points
             uncertain
             ,
             and
             therefore
             he
             that
             will
             build
             sure
             must
             build
             on
             the
             Scripture
             ,
             and
             therefore
             we
             must
             necessarily
             come
             to
             arguments
             from
             the
             Scriptures
             ,
             which
             if
             they
             evince
             not
             the
             thing
             we
             shall
             in
             vain
             call
             to
             Tradition
             .
          
           If
           Mr.
           M.
           had
           not
           fi●st
           in
           his
           Sermon
           forestal●ed
           his
           hearers
           and
           readers
           with
           the
           pretence
           o●
           
             the
             Churches
             possession
             for
          
           1500.
           
             years
             and
             upwards
          
           ,
           and
           Dr.
           Hammond
           resolved
           all
           his
           proof
           of
           infant
           Baptism
           into
           his
           exposition
           of
           1
           ●or
           .
           7.14
           .
           which
           he
           had
           no
           way
           to
           make
           good
           but
           by
           Tertullian
           and
           some
           of
           the
           Ancien●s
           ,
           I
           had
           spared
           this
           labour
           of
           shewing
           t●eir
           and
           and
           the
           Ancien●s
           mistakes
           .
           Tha●
           Doctrine
           and
           practise
           of
           Baptism
           of
           Infants
           ●hich
           Austin
           saith
           to
           be
           
             according
             to
             the
             sentence
             of
             the
             Gospel
             ,
          
           is
           reject●d
           by
           Pro●estants
           ;
           who
           i●
           they
           would
           in
           this
           ,
           as
           in
           other
           things
           they
           have
           done
           〈◊〉
           ,
           according
           to
           Scripture
           and
           all
           their
           own
           principles
           ,
           must
           baptize
           no
           infants
           till
           they
           be
           made
           believers
           ;
           till
           then
           they
           do
           but
           prevaricate
           ,
           and
           profane
           the
           holy
           Ordinance
           of
           Baptism
           .
        
      
       
         
           SECT
           .
           XCIX
           .
           Mr.
           Crs.
           objections
           about
           my
           9
           untruths
           ,
           his
           discourse
           about
           re-baptizing
           are
           refelled
           .
        
         
           I
           Return
           now
           to
           Mr.
           Cragg
           .
           Part
           1.
           sect
           .
           6.
           he
           chargeth
           me
           with
           9
           
             untruths
             ,
             outvying
             the
             number
             of
             the
             lines
          
           ;
           in
           which
           he
           is
           a
           false
           accuser
           .
           In
           the
           first
           he
           mis●recites
           my
           words
           ,
           which
           were
           not
           ,
           that
           
             the
             Epistle
             affirms
             ,
             that
             the
             baptising
             of
             believers
             had
             its
             spring
             and
             rise
             from
          
           Nicholas
           Stork
           ;
           but
           thus
           ,
           As
           false
           it
           is
           th●t
           the
           baptizing
           of
           believers
           (
           called
           by
           these
           Anabaptism
           )
           had
           its
           spring
           and
           rise
           from
           
             Nicholas
             Stork
          
           and
           others
           there
           named
           ,
           which
           were
           true
           .
           For
           though
           it
           was
           not
           in
           those
           words
           said
           by
           me
           ,
           that
           the
           Epistle
           did
           so
           affirm
           ,
           yet
           it
           is
           true
           ,
           1.
           
           That
           
           Paedobaptists
           call
           the
           baptizing
           believers
           which
           
             Nicholas
             Stork
          
           and
           others
           practised
           Anabaptism
           ;
           me
           thinks
           he
           should
           not
           be
           so
           impudent
           as
           to
           deny
           that
           those
           whom
           they
           baptized
           were
           believers
           ,
           or
           that
           they
           baptized
           them
           ,
           or
           that
           that
           Baptism
           is
           called
           Anabaptism
           by
           them
           .
           2.
           
           The
           very
           words
           of
           the
           Epistle
           are
           ,
           
             the
             spring
             and
             rise
             of
             Anabaptism
             had
             its
             beginning
             after
             truth
             ,
          
           and
           saith
           
             the
             first
             Author
             thereof
             was
          
           Nicholas
           Stork
           ,
           then
           Phipher
           ,
           
             &c.
             there
             you
             have
             the
             spring
             and
             rise
             of
             it
             ,
          
           and
           therefore
           in
           my
           words
           there
           is
           no
           untruth
           ,
           but
           Mr.
           Cr.
           doth
           falsely
           insinuate
           as
           if
           there
           were
           folshood
           and
           inconsequence
           in
           my
           speech
           ,
           and
           sl●nderously
           make
           me
           one
           of
           the
           
             great
             disturbers
             of
             the
             late
             reformation
             ,
          
           and
           
             the
             first
             ●uthor
             of
             the
             disturbance
             or
             Anabaptism
             ,
          
           and
           
             cunningly
             altering
             the
             subject
             of
             the
             Question
             from
             Anabaptists
             to
             baptizers
             of
             believers
             .
          
        
         
           The
           2d
           .
           thing
           he
           chargeth
           on
           me
           as
           untruth
           ,
           was
           not
           expressed
           as
           Mr.
           Cr.
           in●inuates
           ,
           that
           Paedobaptists
           
             call
             the
             baptizers
             of
             belivers
             Anabaptists
             ,
          
           but
           thus
           [
           the
           baptizing
           of
           believers
           called
           by
           these
           Anabaptism
           ]
           which
           cannot
           be
           denied
           to
           be
           true
           ,
           unless
           he
           deny
           that
           the
           baptizing
           used
           was
           not
           baptizing
           ,
           or
           the
           baptized
           no
           believers
           ,
           or
           that
           they
           call
           it
           not
           Anabaptism
           .
           It
           is
           also
           false
           that
           he
           saith
           of
           me
           ,
           that
           
             my
             judgement
             and
             practise
             is
             ,
             that
             all
             that
             will
             be
             saved
             must
             be
             baptized
             again
             ,
             when
             they
             become
             actual
             believers
             ▪
             and
             this
             I
             put
             in
             execution
             by
             making
             as
             many
             Proselytes
             by
             rebaptising
             as
             I
             can
             .
          
        
         
           The
           3d.
           untruth
           (
           as
           he
           calls
           it
           )
           is
           ,
           
             that
             baptising
             of
             believers
             without
             infants
             ,
             or
             excluding
             infants
             ,
             had
             not
             its
             spring
             and
             rise
             from
          
           Nicholas
           Stork
           ;
           and
           he
           notes
           ,
           
             that
             the
             Epistle
             affirmed
             Anabaptism
             (
             which
             is
             another
             thing
             )
             had
             its
             spring
             thence
             .
          
           But
           he
           neither
           shews
           what
           other
           thing
           Anabaptism
           is
           ,
           nor
           doth
           he
           prove
           it
           to
           be
           an
           untruth
           ,
           but
           by
           rendring
           my
           own
           instances
           against
           it
           inv●lid
           .
           But
           therein
           he
           d●t●
           bu●
           abu●e
           me
           ,
           who
           alledged
           not
           the
           instances
           he
           brings
           to
           prove
           that
           proposition
           he
           terms
           an
           untruth
           ;
           nor
           is
           there
           any
           thing
           said
           by
           him
           ,
           but
           what
           he
           hath
           from
           Mr.
           
             Ms.
             Defence
          
           ,
           and
           is
           a●swered
           before
           here
           ,
           sect●●
           ●●
           98.
           
        
         
           The
           4th
           ▪
           untruth
           he
           ch●rgeth
           me
           with
           ,
           is
           ,
           that
           
             infants
             Baptism
             was
             not
             commanded
             by
             Christ
             ,
          
           and
           he
           th●●ks
           to
           ●vince
           the
           contrary
           from
           Mat.
           28.19
           .
           But
           he
           saith
           ●othing
           but
           wh●t
           is
           ●●●ully
           refuted
           before
           ,
           
             Review
             ,
             part
          
           2.
           sect
           .
           5
           ,
           
             &c.
             part
          
           3.
           sect
           .
           97.
           and
           elsewhere
           ,
           so
           that
           I
           nee●
           say
           no
           more
           here
           to
           it
           .
        
         
           The
           5th
           .
           untruth
           he
           imagines
           ▪
           is
           ▪
           that
           
             infant
             Baptism
             was
             not
             practised
             by
             the
             Apostles
             ,
             which
             being
             denied
             by
             the
             An●ipaedobaptists
             ,
             the
             proof
             lies
             upon
             them
             .
          
           But
           by
           his
           ●●ave
           the
           proof
           lies
           upon
           the
           Paedobaptists
           ,
           to
           prove
           they
           did
           baptize
           infants
           ,
           sith
           they
           claim
           a
           right
           to
           it
           ,
           which
           mu●●
           be
           proved
           by
           precep●
           o●
           example
           of
           the
           doing
           it
           .
           validity●o
           ●o
           sh●w
           infant
           Baptism
           not
           to
           be
           according
           to
           Gods
           will
           ,
           sith
           in
           meer
           positive
           instituted
           worship
           ,
           wherein
           ●od
           hath
           set
           down
           what
           he
           will
           have
           done
           ,
           he
           will
           have
           it
           so
           done
           ,
           and
           no
           otherwise
           .
           It
           is
           pro●ed
           b●fore
           ,
           
             Review
             ,
             part
          
           2.
           sect
           .
           5.
           
             &c.
             part
          
           3.
           sect
           .
           52
           that
           the
           Apostles
           baptized
           not
           infants
           .
           Mr.
           Crs.
           imagined
           reasons
           
             why
             they
             might
             baptize
             none
             but
             of
             ripe
             age
             ,
             de
             facto
             ,
          
           are
           vain
           ,
           there
           being
           no
           intimation
           of
           any
           such
           reason●
           in
           the
           History
           of
           the
           Apostles
           Acts
           :
           Yea
           ,
           the
           story
           is
           against
           his
           surmises
           ,
           for
           
           the
           converted
           and
           baptized
           did
           not
           travel
           far
           to
           hear
           the
           Apostles
           ,
           but
           the
           Apostles
           travelled
           far
           to
           preach
           to
           them
           in
           their
           own
           Cities
           ,
           and
           in
           them
           they
           went
           from
           house
           to
           house
           ,
           Acts
           16.15
           ,
           34.
           
           &
           20.20
           .
           
             Hierusalem
             and
             all
             Judea
             ,
             and
             all
             the
             region
             round
             about
             Jordan
          
           are
           said
           to
           
             go
             out
             to
          
           John
           Baptist
           
             to
             be
             baptized
             of
             him
             in
             Jordan
             ,
             confessing
             their
             sins
             ,
          
           which
           cannot
           be
           meant
           of
           infants
           .
           Though
           
             infants
             be
             a
             par●
             of
             a
             Nation
             ,
          
           yet
           Mat.
           ●8
           .
           19
           .
           Is.
           2.2
           .
           by
           nations
           no
           infant
           is
           meant
           ,
           nor
           
             Luk
             ▪
          
           19.19
           .
           is
           in●ant
           Baptism
           intimated
           .
           The
           Baptism
           of
           infants
           is
           not
           proved
           from
           Act.
           16.15
           .
           v.
           32
           ,
           33.
           shew
           that
           by
           
             the
             house
          
           are
           meant
           persons
           of
           age
           :
           and
           by
           so
           expounding
           we
           
             diminish
             not
             Gods
             word
          
           ,
           nor
           
             make
             exception
             that
             God
             hath
             not
             made
             ,
          
           nor
           
             imply
             a
             contradiction
          
           ,
           nor
           
             incur
             a
             curse
          
           ,
           as
           Mr
           Cr.
           after
           his
           vein
           of
           pratling
           ,
           writes
           .
        
         
           All
           that
           Mr.
           Cr.
           saith
           in
           opposition
           to
           what
           I
           said
           of
           baptizing
           believers
           in
           the
           first
           ages
           continued
           without
           any
           infant
           Baptism
           ,
           proves
           not
           my
           words
           
             an
             untruth
          
           ,
           nor
           
             a
             frontless
             assertion
          
           ,
           and
           is
           answered
           before
           ,
           sect
           .
           88
           ,
           89
           ,
           9●●n
           which
           ,
           and
           sect
           .
           90
           ,
           91.
           all
           that
           he
           brings
           to
           evince
           my
           7th
           .
           and
           8th
           .
           untruth
           (
           as
           he
           terms
           my
           words
           )
           is
           examined
           .
        
         
           I
           justly
           account
           infant
           Baptism
           a
           Popish
           abuse
           ,
           it
           being
           derived
           from
           these
           principles
           ,
           unwritten
           tradition
           ,
           and
           necessi●y
           of
           it
           to
           save
           an
           infant
           dying
           ,
           which
           are
           judged
           Popish
           errours
           .
           And
           for
           answer
           to
           what
           Mr.
           Cr.
           saith
           of
           my
           9th
           .
           untruth
           ,
           as
           he
           terms
           it
           ,
           I
           refer
           the
           Reader
           to
           the
           9th
           .
           Section
           of
           my
           Praecursor
           ,
           not
           refelled
           by
           Mr.
           Baxter
           in
           his
           
             Praefestinantis
             morator
          
           .
        
         
           Sect.
           7.
           
           Mr.
           Cr.
           excepts
           against
           me
           for
           saying
           ,
           1.
           
           That
           the
           Epistlers
           assignation
           of
           the
           causes
           of
           Anabaptism
           are
           vain
           .
           2.
           
           That
           Anabaptism
           is
           true
           Baptism
           .
           3.
           
           That
           the
           true
           cause
           is
           the
           light
           shining
           from
           Scriptures
           and
           other
           Authors
           .
           4.
           
           That
           this
           light
           was
           not
           discovered
           formerly
           as
           now
           .
           What
           he
           saith
           against
           the
           first
           ,
           is
           but
           a
           repeating
           of
           the
           reasons
           ,
           without
           any
           confirmation
           ,
           but
           some
           light
           Poetical
           peda●ti●ue
           expression●
           ,
           which
           deserve
           onely
           neglect
           .
           Against
           the
           ●d
           .
           he
           gives
           his
           reasons
           against
           reiteration
           of
           Baptism
           ,
           which
           are
           nothing
           ●o
           me
           ,
           who
           asserted
           not
           th●●
           baptizing
           twice
           was
           true
           Baptism
           ,
           but
           baptizing
           ●f
           persons
           of
           age
           professing
           ●aith
           though
           in
           infancy
           imagined
           to
           have
           been
           baptized
           is
           true
           Baptism
           .
           Yet
           do
           I
           see
           no
           force
           in
           the
           reasons
           he
           gives
           .
           For
           1.
           in
           the
           institution
           of
           Baptism
           ,
           Mat.
           28.19
           .
           the
           precept
           is
           to
           the
           baptizer
           ,
           and
           I
           presume
           he
           doth
           not
           think
           the
           baptizer
           is
           not
           to
           reiterate
           his
           act
           of
           baptizing
           ,
           yea
           doubtless
           he
           is
           to
           baptize
           as
           oft
           as
           there
           are
           Disciples
           made
           by
           him
           .
           And
           as
           for
           the
           act
           of
           the
           baptized
           ,
           which
           is
           implied
           it
           is
           true
           ,
           neither
           is
           it
           determined
           to
           be
           once
           or
           twice
           ,
           and
           may
           therefore
           seem
           to
           be
           left
           to
           liberty
           .
           That
           he
           allegeth
           ,
           
             Whatsoever
             is
             not
             of
             faith
             is
             sin
             ,
          
           is
           clean
           mistaken
           by
           him
           ,
           the
           meaning
           ●eing
           onely
           ,
           what
           a
           man
           doth
           with
           a
           doub●ing
           conscience
           is
           sin
           to
           him
           ,
           &
           so
           by
           this
           reason
           rebaptization
           is
           a
           sin
           only
           to
           him
           that
           doubts
           of
           it
           .
           And
           when
           ●e
           saith
           ,
           
             Whatsoever
             is
             not
             grounded
             on
             the
             Scripture
             is
             will
             worship
             ,
          
           I
           presume
           he
           means
           it
           of
           that
           which
           is
           used
           as
           worship
           ,
           and
           determined
           to
           be
           but
           once
           .
           But
           then
           the
           question
           is
           only
           begg'd
           ,
           not
           proved
           ,
           that
           Christ
           hath
           determined
           Baptism
           to
           be
           but
           once
           .
           In
           that
           which
           he
           saith
           of
           Act.
           19.3
           .
           (
           which
           is
           an
           instance
           of
           being
           twice
           baptized
           )
           I
           find
           nothing
           brought
           by
           Mr.
           Cr.
           to
           avoid
           the
           
           force
           of
           it
           .
           For
           to
           
             be
             baptized
             into
          
           Johns
           Baptism
           can
           be
           no
           other
           then
           to
           be
           baptized
           with
           water
           according
           to
           the
           pro●ession
           of
           Johns
           Disciples
           ,
           and
           this
           was
           true
           Baptism
           from
           Heaven
           ,
           not
           differing
           in
           the
           nature
           of
           it
           from
           Christs
           ,
           as
           say
           Protestant
           Divines
           ;
           and
           it
           is
           certain
           ,
           that
           
             to
             be
             baptised
             into
             the
             name
             of
             the
             Lord
             Jesus
             ,
          
           i●
           to
           be
           baptized
           with
           water
           into
           the
           profession
           of
           him
           ,
           as
           Act
           2.
           
           ●8
           ,
           41.
           
           &
           10.48
           .
           the
           giving
           the
           Holy
           Ghost
           is
           distinctly
           expressed
           v.
           6.
           to
           have
           been
           by
           
             laying
             on
             of
             hands
          
           ,
           and
           this
           was
           on
           the
           same
           persons
           v.
           6.
           who
           were
           ●aid
           
             to
             hear
             and
             to
             be
             baptised
             v.
          
           5.
           and
           these
           were
           not
           all
           
             the
             people
          
           mentioned
           v
           4.
           bu●
           
             twelve
             onely
             v.
          
           7.
           and
           therefore
           it
           is
           far
           more
           probable
           ,
           and
           in
           mine
           apprehension
           certain
           ,
           as
           the
           Ancients
           did
           conceive
           ,
           that
           those
           twelve
           were
           baptized
           with
           water
           twice
           ,
           once
           according
           to
           the
           profe●●●on
           Johns
           Disciples
           made
           at
           Baptism
           ,
           and
           the
           other
           according
           to
           the
           Christian.
           Nor
           am
           I
           moved
           by
           the
           observation
           of
           Marnixius
           ,
           ●p●roved
           by
           Beza
           in
           hi●
           
             annot
             .
             in
             locum
          
           ,
           and
           followed
           by
           many
           others
           ,
           
             That
             the
             particles
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             must
             necessarily
             answer
             each
             other
             ,
             and
             therefore
             ●he
             words
          
           v
           4
           ,
           5.
           be
           Pauls
           .
           For
           1.
           the
           particle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           put
           oft
           ,
           and
           the
           matter
           requires
           it
           should
           be
           so
           conceived
           here
           ,
           either
           as
           an
           expletive
           that
           is
           without
           force
           ,
           to
           which
           in
           the
           vulgar
           transla●ion
           nothing
           answers
           ,
           as
           it
           is
           Act
           3.21
           ,
           22
           ,
           &c.
           o●
           an
           adverb
           of
           affirmation
           ,
           or
           if
           it
           be
           a
           conjunction
           di●cretive
           ,
           that
           which
           answers
           to
           it
           is
           not
           that
           v.
           5.
           there
           being
           no
           good
           sense
           ,
           to
           say
           ,
           
             John
             verily
             baptised
             with
             the
             Baptism
             of
             repent●nce
             ,
             saying
             unto
             the
             people
             ,
             that
             they
             should
             believe
             on
             him
             which
             should
             come
             after
             ,
             that
             is
             ,
             on
             Christ
             Jesus
             ;
             but
             they
             hearing
             this
             ,
          
           &c.
           there
           being
           no
           apt
           discretion
           made
           in
           such
           speech
           ,
           if
           the
           particles
           be
           discretive
           ,
           the
           other
           part
           is
           concealed
           ,
           and
           should
           be
           to
           thi●
           purpose
           ,
           But
           the
           Baptism
           we
           use
           is
           into
           the
           name
           of
           the
           Father
           ,
           Son
           ,
           and
           Holy
           Spirit
           ,
           or
           into
           the
           name
           of
           the
           Lord
           Jesus
           already
           come
           .
           And
           for
           this
           reas●n
           the
           particle
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           must
           be
           expounded
           as
           our
           interpreters
           ,
           when
           ,
           or
           as
           a
           meer
           expletive
           as
           in
           the
           vulgar
           .
           2.
           
           The
           words
           Act.
           19.5
           .
           do
           give
           an
           obvious
           plain
           sense
           on
           the
           other
           side
           as
           the
           words
           of
           Luke
           ,
           thus
           ,
           
             When
             the
             twelve
          
           ,
           mentioned
           v.
           7.
           
             heard
             this
             of
             Paul
          
           ,
           that
           it
           was
           
             Christ
             ●esus
          
           to
           come
           after
           John
           ,
           on
           whom
           John
           would
           have
           his
           Disciples
           to
           believe
           when
           he
           baptized
           them
           with
           the
           Baptism
           of
           repentance
           ,
           then
           they
           were
           baptized
           into
           the
           name
           of
           the
           Lord
           Jesus
           with
           express
           profession
           of
           him
           .
           Nor
           is
           it
           true
           that
           there
           is
           express
           Scripture
           ,
           Ephes.
           4
           5.
           
           
             One
             Lord
             ,
             one
             Faith
             ,
             one
             Baptism
             ,
             against
             the
             iteration
             of
             the
             same
             Baptism
             .
          
           For
           as
           
             one
             Faith
          
           notes
           n●t
           one
           act
           of
           believing
           ,
           but
           one
           kind
           of
           faith
           from
           the
           unity
           of
           the
           object
           b●lieved
           ,
           which
           may
           be
           and
           is
           one
           faith
           though
           an
           hundred
           times
           iterated
           ;
           so
           
             one
             Baptism
          
           notes
           not
           one
           act
           of
           baptizing
           ,
           but
           one
           kind
           of
           Baptism
           distinct
           from
           Pharisaical
           Baptism
           into
           the
           observance
           of
           the
           Law
           f●r
           righteousness
           ,
           termed
           one
           by
           the
           profession
           of
           the
           same
           Doctrine
           or
           Lord
           ,
           though
           it
           be
           an
           hundred
           times
           iterated
           .
           The
           same
           man
           baptized
           an
           hundred
           times
           ,
           and
           an
           hundred
           men
           once
           onely
           baptized
           ,
           each
           of
           them
           have
           one
           Baptism
           in
           the
           ●postles
           sense
           ,
           if
           they
           be
           baptized
           with
           the
           same
           profession
           ;
           and
           the
           same
           person
           though
           but
           once
           baptized
           ,
           yet
           if
           with
           another
           profession
           ,
           hath
           not
           that
           one
           Baptism
           there
           meant
           :
           One
           Baptism
           is
           not
           as
           much
           as
           once
           baptized
           and
           no
           more
           ,
           but
           Baptism
           into
           one
           profession
           and
           no
           other
           .
        
         
         
           The
           2d
           .
           argument
           is
           of
           no
           force
           ,
           
             Baptism
             is
             the
             Sacrament
             of
             regeneration
             ,
             or
             new
             birth
             ;
             and
             as
             Austin
             hath
             it
             ,
             we
             are
             ca●nally
             and
             naturally
             born
             but
             once
             ,
             so
             we
             are
             spiritually
             and
             supernaturally
             new
             born
             but
             once
             ;
             Faith
             though
             it
             admit
             of
             gradations
             begins
             but
             once
             ,
             Baptism
             that
             matriculates
             us
             into
             Christs
             School
             is
             to
             be
             performed
             but
             once
             .
          
        
         
           Answ.
           The
           Scripture
           no
           where
           terms
           Baptism
           the
           Sacrament
           of
           regeneration
           ;
           nor
           ,
           if
           the
           expression
           be
           allowed
           ,
           will
           it
           follow
           Baptism
           is
           to
           be
           but
           once
           .
           Fo●
           1.
           it
           doth
           not
           follow
           ,
           natural
           birth
           is
           but
           once
           ,
           therefore
           supernatural
           new
           birth
           ,
           which
           is
           onely
           so
           metaphorically
           ,
           is
           but
           once
           ;
           as
           it
           follows
           not
           ,
           we
           die
           naturally
           but
           once
           ,
           therefore
           we
           die
           to
           sin
           ,
           or
           through
           sin
           but
           once
           .
           Natural
           birth
           hath
           not
           degrees
           ,
           therefore
           neither
           regeneration
           .
           2.
           
           Baptism
           is
           not
           regeneration
           though
           it
           were
           yeelded
           to
           be
           the
           sacrament
           of
           regeneration
           ,
           and
           therefore
           though
           regeneration
           could
           be
           but
           once
           ,
           yet
           Baptism
           might
           be
           often
           .
           3.
           ●hose
           that
           hold
           intercision
           of
           regeneration
           and
           faith
           (
           which
           I
           do
           not
           )
           will
           say
           that
           regeneration
           may
           be
           often
           ,
           and
           faith
           begin
           of●en
           .
           4.
           
           Baptism
           may
           be
           termed
           the
           sacrament
           of
           regeneration
           either
           as
           the
           cause
           or
           sign
           of
           it
           .
           If
           as
           the
           cause
           of
           it
           so
           it
           should
           rather
           follow
           it
           should
           be
           often
           administred
           ,
           as
           the
           word
           is
           often
           p●eached
           to
           beget
           us
           again
           .
           If
           as
           the
           sign
           ,
           so
           it
           may
           often
           be
           used
           to
           signifie
           it
           ,
           though
           it
           be
           but
           once
           done
           ;
           as
           the
           breaking
           of
           bread
           is
           oft
           used
           to
           signifie
           Christs
           death
           ,
           though
           he
           died
           but
           once
           .
        
         
           The
           3d.
           argument
           ,
           from
           once
           Circumcision
           ,
           is
           of
           less
           force
           .
           For
           neither
           is
           it
           true
           ,
           that
           our
           Baptism
           succeeds
           Jewish
           Circumcision
           ,
           nor
           is
           it
           proved
           that
           in
           no
           case
           a
           person
           might
           be
           twice
           circumcised
           ▪
           nor
           if
           both
           these
           were
           granted
           will
           it
           follow
           ,
           that
           the
           rule
           of
           circumcising
           but
           once
           must
           be
           a
           rule
           to
           us
           of
           baptizing
           but
           once
           ,
           any
           more
           then
           the
           Jews
           Circumcision
           was
           tied
           to
           the
           8th
           .
           day
           ,
           therefore
           so
           must
           our
           Baptism
           .
           Yet
           this
           reason
           of
           Mr.
           Cr.
           may
           be
           thus
           urged
           against
           infant
           Baptism
           :
           Circumcision
           was
           tied
           to
           the
           8●h
           ▪
           day
           ,
           therefore
           to
           circumcise
           on
           another
           day
           were
           sacriledge
           ;
           Baptism
           is
           tied
           to
           Disciples
           ,
           or
           believers
           ,
           Mat.
           28.19
           .
           Mar.
           16.15
           ,
           16.
           therefore
           to
           baptize
           infants
           who
           are
           not
           Disciples
           or
           believers
           ,
           cannot
           be
           justified
           without
           sacriledge
           ,
           at
           the
           rate
           of
           Mr.
           Crs.
           reasoning
           .
           The
           rest
           of
           that
           Section
           and
           the
           next
           Section
           need
           no
           other
           answer
           then
           what
           is
           already
           made
           ,
           there
           being
           no
           argument
           needfull
           to
           be
           answered
           ,
           nor
           any
           thing
           almost
           but
           scosti●g
           Rhetorick
           ,
           cavils
           ,
           mis●representations
           of
           my
           words
           and
           the
           passages
           a●
           Disputes
           ,
           which
           were
           rightly
           represented
           in
           the
           2d
           .
           Section
           of
           my
           Plea.
           
        
      
       
         
         
           SECT
           .
           C.
           The
           arguments
           of
           Mr.
           Cragg
           for
           infant
           Baptism
           are
           re-examined
           .
        
         
           MR.
           Cr.
           in
           the
           dispute
           at
           Abergavenny
           began
           thus
           ,
           
             Some
             infants
             may
             not
             be
             baptised
             ,
             therefore
             some
             infants
             may
             be
             baptised
          
           ;
           and
           this
           the
           Relator
           (
           who
           was
           likely
           to
           be
           himself
           ,
           or
           one
           whose
           relation
           he
           viewed
           and
           approved
           )
           terms
           an
           Enthymema
           .
           To
           which
           in
           my
           Plea●
           answered
           ,
           1.
           the
           consequence
           could
           not
           be
           made
           good
           according
           to
           Logick
           rules
           ,
           but
           by
           adding
           this
           Proposition
           ,
           All
           that
           may
           not
           be
           baptized
           may
           be
           baptized
           .
           2.
           
           That
           it
           is
           like
           these
           arguings
           ,
           Some
           infants
           may
           not
           have
           the
           Lords
           Supper
           ,
           therefore
           some
           may
           ;
           some
           boys
           are
           not
           to
           be
           ordained
           Bishops
           ,
           therefore
           some
           are
           .
        
         
           To
           this
           he
           replies
           ,
           Part
           2.
           sect
           .
           1.
           1.
           
           
             That
             the
             Relator
             and
             I
             were
             both
             mistaken
          
           :
           Which
           if
           true
           ,
           it
           was
           ill
           done
           that
           he
           did
           not
           rectifie
           the
           thing
           ere
           i●
           was
           printed
           .
           2.
           
           
             That
             my
             censure
             of
             this
             arguing
             as
             frivolous
             ,
             arose
             from
             ignorance
             or
             inadvertency
             ,
             that
             betrayed
             me
             to
             a
             double
             mistake
             ,
             1.
             
             That
             there
             was
             no
             way
             of
             arguing
             consecutive
             ,
             by
             two
             Propisitions
             ,
             bu●
             Enthy●ematically
             ,
             so
             that
             they
             were
             immediately
             reducible
             ,
             to
             a
             syllogism
             compleat
             in
             mood
             and
             figure
             .
             2.
             
             If
             an
             Enthymema
             and
             reducible
             ,
             that
             it
             must
             necessarily
             be
             resolved
             into
             his
             syllogism
             as
             he
             calls
             it
             ,
             All
             that
             may
             not
             be
             baptized
             ,
             may
             be
             baptized
             ;
             some
             infants
             may
             not
             be
             baptized
             ,
             ergo
             ,
             some
             infants
             may
             be
             be
             baptized
             .
             Truly
             this
             is
             so
             frivolous
             ,
             and
             deserves
             so
             much
             contempt
             ,
             that
             a
             fresh
             man
             would
             laugh
             at
             it
             .
             And
             then
             he
             goes
             on
             ,
             I
             would
             gladly
             know
             to
             what
             mood
             of
             the
             first
             figure
             (
             for
             it
             hath
             
               sub
               prae
            
             )
             his
             monstrous
             syllogism
             belongs
             ,
             consisting
             in
             the
             premises
             of
             two
             negatives
             ,
             in
             the
             conclusion
             of
             an
             affirmative
             ;
             whereby
             (
             as
             eve●y
             Puny
             knows
             )
             two
             Maximes
             are
             violated
             ,
             1.
             
             That
             of
             pure
             negatives
             nothing
             is
             concluded
             .
             2.
             
             That
             the
             conclusion
             should
             follow
             the
             unworthier
             part
             ,
             whereas
             he
             extracts
             an
             affirmative
             conclusion
             from
             negative
             premises
             .
          
        
         
           Answ.
           I
           am
           content
           that
           an
           ingenious
           fresh
           man
           judge
           whether
           there
           were
           any
           ignorance
           ,
           inadvertency
           or
           mistake
           in
           my
           answer
           to
           this
           arment
           ,
           and
           whether
           there
           be
           not
           gross
           ignorance
           and
           Sophistry
           ,
           in
           his
           argument
           ,
           and
           in
           the
           reply
           impudent
           boldness
           to
           avow
           such
           a
           shamefull
           act
           ;
           and
           that
           any
           wise
           conscientious
           Christian
           judge
           ,
           whether
           the
           argument
           at
           first
           ,
           or
           this
           reply
           ,
           could
           come
           out
           of
           any
           other
           then
           a
           wrangling
           spirit
           ,
           bent
           to
           baffle
           a
           respondent
           ,
           and
           make
           sport
           for
           a
           company
           of
           vain
           auditors
           and
           readers
           ,
           without
           any
           care
           befitting
           a
           Christian
           teacher
           to
           clear
           truth
           .
           At
           first
           when
           I
           denied
           the
           consequence
           he
           proved
           it
           not
           ,
           but
           brought
           a
           syllogism
           concluding
           another
           thing
           then
           the
           consequence
           ;
           and
           whereas
           then
           his
           syllogism
           appeared
           to
           have
           four
           terms
           ,
           he
           brings
           another
           syllogism
           ,
           in
           which
           he
           would
           infer
           ,
           that
           because
           subcontraries
           may
           be
           both
           true
           ,
           therefore
           that
           proposition
           ,
           Some
           infants
           
           may
           be
           baptized
           ,
           must
           be
           true
           ;
           as
           if
           because
           both
           may
           be
           true
           ,
           it
           follows
           that
           proposition
           must
           be
           true
           :
           whereas
           every
           fresh
           man
           knows
           ,
           that
           though
           both
           may
           be
           true
           ,
           yet
           it
           is
           true
           also
           one
           may
           be
           false
           ,
           and
           that
           may
           be
           the
           proposition
           he
           infers
           ,
           notwithstanding
           the
           ●o●ce
           of
           that
           rule
           .
           Now
           in
           the
           reply
           he
           discovers
           the
           same
           spirit
           .
           Though
           his
           relator
           (
           with
           whom
           he
           must
           concur
           ,
           or
           else
           they
           juggle
           with
           Readers
           )
           term
           his
           dispute
           an
           Enthymema
           ,
           yet
           he
           would
           not
           have
           it
           so
           conceived
           ,
           bu●
           tels
           us
           
             there
             is
             a
             kind
             of
             argumentation
             in
          
           Ke●kerm
           .
           syst
           .
           Log.
           l.
           3.
           tr
           .
           1.
           c.
           1.
           
             defined
             ,
             one
             sentence
             or
             proposition
             following
             another
             without
             disposition
             of
             the
          
           medium
           
             as
             in
             conversions
          
           .
           But
           doth
           he
           shew
           there
           is
           any
           such
           c●nversion
           ,
           or
           any
           other
           way
           of
           consecution
           of
           sentences
           allowed
           by
           Keckerman
           or
           any
           Logician
           in
           his
           argumentation
           ?
           Then
           when
           I
           had
           reduced
           it
           to
           that
           syllogism
           to
           which
           the
           Enthymeme
           was
           to
           be
           reduced
           according
           to
           Logick
           rules
           ,
           he
           hath
           the
           impudence
           to
           term
           this
           my
           syllogism
           ,
           and
           ●o
           suggest
           as
           if
           
             I
             were
             not
             able
             to
             make
             a
             syllogism
             ,
             or
             reduce
             that
             to
             a
             syllogism
             which
             was
             reducible
             ,
          
           whereas
           the
           syllogism
           was
           his
           own
           virtual●y
           ,
           as
           all
           Logicians
           know
           that
           understand
           the
           rule
           about
           Enthymemes
           ,
           though
           it
           were
           formed
           by
           me
           rightly
           and
           the
           monstrosity
           of
           it
           must
           ●ie
           at
           his
           door
           ,
           not
           mine
           ,
           who
           value
           little
           his
           judgement
           of
           my
           abilities
           ,
           better
           known
           to
           others
           of
           better
           esteem
           then
           to
           him
           .
           And
           for
           the
           way
           he
           new
           forms
           it
           ,
           it
           is
           quite
           another
           argument
           then
           what
           he
           made
           at
           the
           dispute
           ,
           and
           of
           which
           the
           minor
           is
           to
           be
           denied
           ,
           which
           is
           thus
           ,
           
             There
             are
             some
             infants
             besides
             them
             that
             are
             excluded
             Baptism
             ,
          
           but
           this
           is
           contrary
           to
           the
           antecedent
           in
           the
           
             Enthymeme
             ,
             Some
             infants
             may
             not
             be
             baptised
             ,
          
           which
           should
           be
           the
           minor
           He
           adds
           ▪
           
             that
             the
             force
             of
             the
             argument
             lies
             in
             the
             immediatoness
             of
             the
             propositions
             ,
             that
             what
             belongs
             not
             to
             one
             of
             them
             must
             needs
             belong
             to
             the
             other
             ,
          
           and
           a
           topick
           rule
           out
           of
           Cracanthorp
           ,
           and
           some
           other
           instances
           about
           divisions
           ,
           in
           all
           which
           there
           is
           nothing
           but
           vanity
           .
           For
           let
           Propositions
           be
           immediate
           ,
           yet
           w●●n
           they
           are
           opposite
           as
           these
           are
           ,
           
             some
             infants
             are
             to
             be
             baptised
             ,
             some
             not
             ,
          
           the
           one
           follows
           not
           from
           the
           other
           ,
           but
           the
           contrary
           rather
           ,
           except
           in
           those
           termed
           subaltern
           ,
           which
           are
           rather
           subordinate
           then
           opposite
           .
           His
           instances
           of
           
             consequences
             upon
             a
             sufficient
             division
          
           ,
           they
           are
           all
           impertinent
           here
           ,
           where
           there
           is
           no
           division
           of
           term
           ,
           but
           the
           same
           terms
           are
           in
           both
           Propositions
           .
           In
           his
           answer
           to
           my
           instances
           he
           would
           make
           a
           difference
           between
           the
           Propositions
           about
           infant
           Bap●ism
           and
           the
           Lords
           Supper
           ,
           and
           ordination
           to
           be
           Bishops
           ,
           that
           
             the
             one
             is
             in
             a
             capable
             subject
             ,
             not
             the
             other
          
           ;
           but
           he
           shews
           not
           that
           an
           infant
           is
           capable
           of
           Baptism
           any
           m●re
           then
           of
           the
           Lords
           Supper
           ,
           or
           a
           boy
           of
           ordination
           ;
           nor
           if
           they
           were
           doth
           the
           force
           of
           the
           argument
           ●old
           more
           in
           the
           one
           then
           in
           the
           other
           :
           and
           therefore
           it
           's
           his
           ignorance
           to
           say
           ,
           no●ut
           ●ut
           it
           is
           whether
           this
           ●llation
           be
           good
           ,
           
             Some
             are
             not
             ,
             therefore
             some
             are
             to
             be
             baptised
          
           ;
           which
           if
           right
           ,
           it
           will
           follow
           in
           the
           other
           instances
           of
           Communion
           and
           o●dination
           as
           well
           as
           in
           it
           .
           That
           which
           he
           saith
           of
           
             my
             grant
             of
             the
             capacity
             of
             Ba●tism
             ,
             because
             I
             grant
             they
             may
             be
             elected
             and
             believe
             and
             would
             if
             I
             knew
             it
             of
             infants
             baptize
             them
             ,
          
           follows
           not
           ;
           for
           though
           
             my
             ignorance
             hinders
             not
             their
             capacity
             in
             themselves
             ,
          
           yet
           it
           hinders
           their
           capacity
           from
           mee
           ,
           I
           being
           not
           warranted
           
           to
           baptize
           any
           believer
           till
           his
           faith
           be
           manifested
           to
           me
           .
        
         
           Sect.
           2.
           
           Mr.
           Cr.
           goes
           on
           to
           scribble
           after
           his
           usual
           manner
           .
           He
           had
           thus
           dispu●ed
           ,
           
             To
             whom
             belongs
             the
             essence
             of
             Baptism
             they
             may
             be
             baptised
             ,
             But
             to
             some
             infant
             ,
             belongs
             the
             essence
             of
             Baptism
             ,
             Ergo.
          
           To
           this
           I
           said
           ,
           This
           Proposition
           ,
           
             the
             essence
             of
             Baptism
             belongs
             to
             infants
             ,
          
           may
           have
           two
           senses
           .
           He
           replies
           ,
           as
           if
           
             I
             distinguished
             of
             a
             two
             f●ld
             essence
             of
             Baptism
          
           ▪
           which
           he
           terms
           a
           
             Chymaera
             ,
             the
             essence
             of
             a
             thing
             being
             but
             one
             and
             indivsible
          
           ;
           whi●h
           shews
           hee
           hath
           some
           smattering
           in
           Metaphisicks
           ,
           but
           is
           impertinent
           to
           the
           thing
           in
           hand
           .
           For
           be
           it
           all
           granted
           ,
           yet
           a
           Proposition
           which
           speaks
           of
           the
           essence
           may
           have
           a
           two-fold
           sense
           ;
           and
           the
           senses
           I
           conceived
           of
           his
           words
           were
           rightly
           set
           down
           ,
           and
           more
           favourably
           to
           Mr.
           Cr.
           then
           his
           words
           did
           deserve
           .
           For
           this
           Proposition
           ,
           
             To
             some
             infants
             belongs
             the
             essence
             of
             Baptism
             ,
          
           must
           have
           one
           of
           those
           senses
           ,
           or
           a
           worse
           ,
           to
           wit
           ,
           either
           that
           infants
           are
           in
           the
           definition
           of
           Baptism
           ,
           so
           as
           that
           there
           is
           no
           Baptism
           but
           of
           infants
           ;
           or
           that
           Baptism
           is
           of
           the
           essence
           of
           infants
           ,
           so
           as
           that
           they
           are
           no
           infants
           without
           Baptism
           ,
           which
           are
           absurd
           .
           And
           to
           speak
           truly
           ,
           the
           whole
           argument
           is
           ridiculous
           ,
           take
           it
           what
           way
           he
           will
           ,
           except
           he
           give
           the
           same
           sense
           which
           I
           did
           ,
           and
           then
           the
           minor
           and
           the
           conclusion
           are
           all
           one
           ,
           and
           the
           major
           meerly
           tautological
           ,
           To
           whom
           the
           right
           administration
           of
           Baptism
           belongs
           they
           may
           be
           lawfully
           baptized
           ,
           But
           to
           infants
           ,
           
             &c.
             
             Ergo
          
           ▪
           In
           the
           other
           sense
           it
           is
           more
           vain
           .
           For
           if
           the
           essence
           numerical
           of
           Baptism
           belong
           to
           infants
           then
           not
           a
           moral
           right
           is
           asserted
           ,
           but
           either
           a
           present
           or
           a
           future
           event
           ,
           and
           so
           the
           minor
           Proposition
           should
           be
           ,
           Some
           infants
           are
           baptized
           ,
           which
           is
           a
           thing
           discerned
           by
           sense
           ;
           or
           shall
           be
           baptized
           ,
           which
           were
           a
           prediction
           ,
           but
           nothing
           to
           the
           point
           about
           moral
           or
           legal
           right
           .
           To
           understand
           it
           of
           the
           specifical
           essence
           ,
           makes
           no
           sense
           but
           what
           is
           worse
           .
           His
           proof
           from
           the
           definition
           is
           also
           as
           vain
           ▪
           For
           it
           is
           a
           proof
           of
           the
           same
           by
           the
           same
           :
           But
           he
           tels
           me
           ,
           
             It
             is
             not
             all
             one
             as
             to
             argue
             infant
             Baptism
             is
             Baptism
             ,
             therfore
             it
             is
             right
             baptism
             ,
             but
             it
             concludes
             infant
             Baptism
             is
             baptism
             ,
             therefore
             infants
             may
             be
             baptized
             ,
             which
             is
             the
             question
             by
             this
             inference
             put
             out
             of
             question
             .
          
           To
           which
           I
           reply
           ,
           this
           talk
           〈◊〉
           to
           me
           like
           the
           words
           of
           a
           crazed
           man
           ,
           there
           being
           no
           question
           between
           u●
           about
           the
           baptism
           of
           infants
           ,
           whether
           they
           may
           be
           baptized
           ,
           that
           is
           whether
           this
           may
           be
           done
           to
           them
           so
           as
           that
           they
           be
           passive
           subjects
           of
           it
           ,
           I
           never
           denied
           that
           infants
           may
           be
           thus
           baptized
           ,
           but
           the
           question
           is
           whether
           it
           may
           be
           lawfully
           done
           by
           him
           that
           doth
           it
           ,
           and
           then
           to
           say
           they
           may
           be
           baptized
           is
           all
           one
           as
           to
           say
           infant
           Baptism
           is
           right
           baptism
           ,
           and
           so
           his
           argument
           from
           the
           definition
           is
           that
           which
           he
           denies
           not
           to
           be
           vain
           ,
           infant
           Baptism
           is
           baptism
           ,
           therefore
           it
           is
           right
           Baptism
           .
        
         
           But
           he
           thinks
           to
           prove
           from
           the
           definition
           ,
           that
           infant
           Baptism
           is
           right
           Baptism
           ,
           and
           he
           sets
           down
           his
           conceits
           of
           Baptism
           ,
           that
           it
           is
           
             a
             relation
             whose
             fundament
             is
             the
             Divine
             institution
             in●olding
             infants
             in
             all
             nations
             in
             severall
             families
             ,
          
           which
           if
           he
           onc●
           p●ove
           ,
           he
           needs
           prove
           no
           more
           ,
           but
           here
           he
           doth
           not
           attempt
           it
           ,
           but
           
             excepts
             against
             me
             for
             denying
             Baptism
             to
             be
             a
             relation
             ,
             but
             an
             action
             or
             passion
             with
             a
             relation
             superadded
             ,
             and
             he
             brings
             against
             me
             sayings
             of
             Divines
             who
             call
             it
             a
             signe
             ,
          
           which
           I
           deny
           not
           in
           respect
           of
           the
           use
           ,
           but
           that
           shews
           not
           the
           nature
           of
           it
           ,
           no
           more
           then
           
           Circumcision
           is
           in
           its
           nature
           a
           relation
           ,
           because
           it
           is
           a
           signe
           of
           the
           Covenant
           in
           its
           use
           ,
           the
           carrying
           a
           scepter
           is
           in
           its
           nature
           a
           relation
           ,
           because
           in
           its
           use
           it
           is
           a
           sign
           of
           royalty
           .
           What
           he
           saith
           ,
           that
           
             I
             tell
             not
             whether
             it
             be
             action
             or
             passion
             ,
             and
             not
             to
             be
             placed
             in
             one
             category
             is
             to
             be
             placed
             in
             none
             ,
          
           is
           answered
           by
           his
           own
           confession
           ,
           that
           
             in
             Baptism
             is
             included
             baptization
             which
             is
             both
             action
             and
             passion
             ,
          
           which
           is
           enough
           to
           shew
           that
           Baptism
           is
           in
           its
           nature
           either
           an
           action
           or
           a
           passion
           ,
           and
           may
           be
           put
           in
           either
           predicament
           ,
           and
           that
           in
           different
           respects
           a
           word
           may
           be
           put
           in
           divers
           predicaments
           ,
           and
           his
           talk
           false
           ,
           that
           
             nothing
             formally
             can
             be
             placed
             in
             two
             categories
             ,
          
           and
           the
           rest
           of
           his
           talk
           about
           the
           genus
           of
           Baptism
           being
           a
           signe
           ,
           and
           other
           passages
           to
           be
           but
           mistakes
           .
        
         
           But
           he
           attempts
           to
           gain
           his
           ●urpose
           by
           this
           argument
           ,
           
             Every
             Sacrament
             is
             a
             relation
             ,
             But
             Baptism
             is
             a
             Sacrament
             ,
             Ergo.
          
           To
           which
           I
           answered
           ,
           both
           premises
           ●ight
           be
           d●nied
           ,
           and
           as
           a
           reason
           of
           the
           denial
           alleged
           ,
           ●
           That
           the
           term
           [
           Sacrament
           ]
           being
           but
           a
           term
           invented
           by
           Latin
           Fathers
           ,
           may
           be
           laid
           asi●e
           .
           He
           replies
           ,
           
             that
             the
          
           12.
           
           
             Tables
             and
          
           Tully
           
             mention
             it
             ,
             therefore
             it
             was
             long
             before
             the
             Latin
             Christian
             Fathers
          
           ;
           True
           ,
           but
           not
           in
           the
           sense
           in
           which
           Baptism
           is
           termed
           a
           Sacrament
           .
           But
           ,
           
             if
             the
             word
             Sacrament
             be
             laid
             aside
             because
             a
             Heathen
             word
             ,
             then
             should
             also
             the
             terms
             Bishop
             ,
             Pre●byter
             ,
             Deacon
             ,
             be
             laid
             as●de
             also
             .
             Answ.
          
           No
           ,
           f●r
           they
           are
           Scripture
           terms
           ,
           not
           so
           the
           t●rm
           Sacrament
           in
           the
           Ecclesiastical
           sense
           :
           Yet
           again
           ,
           
             then
             Trinity
             ,
             Unity
             ,
             Humanity
             ,
             Antipaedobaptist
             must
             be
             laid
             aside
             .
             Answ.
          
           It
           followes
           not
           ,
           yet
           what
           ●
           said
           of
           Sacrament
           I
           say
           of
           them
           ,
           they
           may
           be
           laid
           aside
           ,
           when
           an
           argument
           is
           drawn
           from
           them
           ,
           as
           here
           from
           the
           word
           Sacra●ent
           .
           He
           adds
           ,
           
             Besides
             is
             there
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             mystery
             in
             the
             original
             ?
             Answ.
          
           It
           is
           ,
           but
           never
           in
           the
           use
           in
           which
           the
           term
           Sacrament
           is
           used
           as
           now
           it
           is
           defined
           .
        
         
           2.
           
           I
           alleged
           that
           there
           is
           no
           common
           nature
           of
           Sacraments
           (
           not
           as
           Mr.
           
             Cr.
             of
             a
             Sacrament
          
           )
           express'd
           in
           Scripture
           ,
           This
           he
           saves
           
             is
             untrue
             in
             the
             sequel
             .
             For
             what
             consequence
             ?
             There
             is
             no
             common
             nature
             of
             a
             Sacrament
             expressed
             in
             Scripture
             ,
             therefore
             Baptism
             is
             not
             a
             Sacrament
             ,
             more
             then
             in
             this
             ?
             There
             is
             no
             common
             nature
             of
             infused
             grace
             expressed
             in
             Scripture
             ,
             therefore
             faith
             is
             not
             an
             infused
             grace
             .
          
        
         
           Answ.
           It
           was
           not
           my
           sequel
           ;
           but
           this
           ,
           therefore
           the
           term
           Sacrament
           may
           be
           laid
           aside
           ,
           and
           no
           good
           argument
           is
           from
           the
           definition
           of
           a
           Sacrament
           to
           prove
           Baptism
           to
           be
           a
           relation
           .
        
         
           The
           term
           grace
           or
           
             grace
             of
             God
          
           ,
           I
           do
           much
           question
           whether
           any
           where
           in
           Scripture
           it
           be
           applied
           to
           inherent
           qua●ities
           in
           us
           ,
           or
           good
           acts
           proceeding
           from
           us
           ,
           and
           I
           conceive
           that
           the
           use
           of
           it
           in
           that
           manner
           hath
           occasioned
           or
           strengthened
           the
           errour
           of
           justification
           by
           inherent
           righteousness
           ,
           because
           
             we
             are
             said
             to
             be
             justified
             by
             grace
             ,
          
           and
           do
           wish
           that
           when
           approvers
           of
           Preachers
           are
           directed
           to
           examine
           persons
           of
           the
           grace
           of
           God
           in
           them
           ,
           the
           thing
           had
           been
           otherwise
           expressed
           ,
           and
           that
           such
           an
           expression
           as
           
             the
             gift
             by
             grace
          
           ,
           or
           the
           like
           were
           used
           ;
           yet
           I
           deny
           not
           there
           is
           in
           Scripture
           a
           common
           nature
           of
           those
           gifts
           by
           grace
           in
           us
           which
           accompany
           salvation
           ,
           and
           that
           faith
           is
           a
           gift
           by
           grace
           infused
           ,
           inspired
           ,
           or
           wrought
           by
           the
           spirit
           of
           God.
           
        
         
           Mr.
           Cr.
           saith
           further
           ,
           
             untrue
             in
             it self
             ,
             for
             though
             not
             in
             one
             place
             
             there
             may
             be
             in
             many
             places
             of
             Scripture
             compared
             together
             a
             common
             nature
             of
             Sacraments
             compared
             together
             .
             And
             is
             there
             not
             the
             common
             nature
             of
             a
             Sacrament
             expressed
             in
             one
             Scripture
          
           Rom.
           4.11
           .
           
             a
             seal
             of
             the
             righteousness
             of
             faith
             ?
             This
             is
             the
             judgement
             of
             the
             Ancients
             ,
             and
             the
             most
             of
             the
             Divines
             of
             the
             reformed
             Churches
          
           ▪
        
         
           Answ.
           That
           neither
           the
           text
           Rom.
           4.11
           .
           nor
           the
           Ancients
           do
           so
           define
           a
           Sacrament
           ,
           is
           shewed
           before
           ;
           and
           however
           the
           Divines
           of
           the
           Reformed
           Churches
           do
           define
           thence
           a
           Sacrament
           as
           the
           seal
           of
           the
           Covenant
           ,
           yet
           not
           (
           as
           there
           it
           is
           expressed
           )
           
             a
             seal
             of
             the
             righteousness
             of
             faith
          
           ;
           But
           of
           this
           I
           have
           said
           enough
           before
           sect
           .
           31.
           
        
         
           What
           I
           said
           of
           Austins
           definition
           of
           a
           Sacrament
           ,
           that
           
             it
             is
             a
             visible
             signe
             of
             invisible
             grace
             ,
          
           as
           imperfect
           (
           which
           I
           proved
           by
           instances
           )
           was
           without
           a
           
             miscellany
             of
             absurdities
          
           ;
           ●f
           
             the
             descent
             of
             the
             Holy
             Ghost
             as
             a
             Dove
             were
             a
             signe
             or
             seal
             of
             Christs
             office
             of
             Mediatorship
             and
             not
             of
             his
             righteousness
             of
             faith
             ,
          
           yet
           it
           was
           a
           visible
           signe
           of
           his
           holy
           qualifications
           ,
           Luk.
           4.18
           .
           Joh.
           3.44
           .
           and
           so
           of
           invisible
           grace
           ,
           and
           consequently
           a
           Sacrament
           by
           Austins
           definition
           ;
           Christs
           washing
           his
           Disciples
           feet
           ,
           shewed
           his
           love
           and
           humility
           ,
           ergo
           ,
           by
           Austins
           definition
           must
           be
           also
           a
           Sacrament
           ;
           and
           holding
           up
           the
           hands
           in
           prayer
           shews
           faith
           in
           God
           ;
           kissing
           the
           Bible
           in
           swearing
           shews
           appealing
           to
           God
           as
           Judge
           or
           hope
           in
           his
           word
           ,
           which
           are
           invisible
           graces
           according
           to
           Austin
           ,
           and
           according
           to
           his
           definition
           Sacraments
           .
           And
           though
           it
           be
           added
           in
           the
           Common
           Prayer
           book
           Catechism
           ,
           
             ordained
             by
             Christ
          
           ,
           yet
           it
           is
           not
           so
           in
           Austins
           definition
           used
           by
           Mr.
           Cr.
           in
           the
           dispute
           ,
           and
           if
           it
           had
           ,
           holding
           up
           the
           hands
           in
           prayer
           had
           been
           a
           Sacrament
           ,
           being
           ap●ointed
           1
           Tim.
           2.8
           .
           And
           for
           the
           addition
           in
           the
           Catechism
           [
           
             as
             a
             means
             to
             receive
             the
             same
             ,
             and
             a
             pledge
             to
             assure
             us
             thereof
          
           ]
           I
           know
           no
           Scripture
           that
           ever
           made
           Ci●cumcision
           ,
           the
           Passeover
           ,
           the
           Lords
           Supper
           ,
           or
           Baptism
           ,
           meanes
           to
           receive
           invisible
           grace
           ,
           and
           how
           fa●
           and
           in
           what
           manner
           it
           assures
           I
           have
           before
           sect
           .
           31.
           and
           elsewhere
           shewed
           .
           Enough
           of
           Mr.
           Crs.
           vain
           pra●●le
           in
           this
           section
           .
        
         
           Sect.
           3.
           
           Mr.
           Cr.
           quarrels
           with
           my
           reconciliation
           of
           my
           own
           words
           ,
           denying
           all
           invisible
           Churchmembers
           were
           to
           be
           baptized
           ,
           but
           affirming
           it
           of
           vi●ible
           .
           He
           tels
           me
           ,
           1.
           
           
             This
             distinction
             is
             not
             fitly
             applied
             ,
             for
             the
             proposition
             was
             meant
             of
             visible
             Churchmembe●ship
             .
          
           But
           1.
           however
           it
           were
           mea●t
           the
           expression
           was
           ,
           
             God
             appointed
             infants
             Churchmembers
             under
             the
             Gospel
             ,
          
           and
           this
           might
           be
           understood
           of
           invisible
           as
           well
           as
           visible
           Churchmembership
           ;
           and
           therefore
           it
           was
           fitly
           applied
           to
           take
           away
           the
           ambiguity
           of
           the
           expression
           .
           2.
           
           It
           was
           fitly
           applied
           also
           to
           ●l●er
           my
           meani●g
           ,
           and
           to
           free
           my
           words
           from
           contradiction
           .
           2.
           
           He
           tels
           me
           
             my
             proposition
             is
             not
             true
             ,
             for
             all
             visible
             Churchmembers
             are
             not
             to
             be
             baptized
             ,
             then
             all
             ba●tized
             before
             (
             they
             being
             visible
             members
             )
             were
             to
             be
             baptized
             again
             .
          
           But
           what
           is
           this
           but
           wrangling
           ,
           sith
           the
           proposition
           was
           his
           own
           ,
           and
           I
           granted
           it
           with
           that
           limitation
           in
           his
           own
           sense
           ,
           of
           them
           that
           were
           not
           yet
           baptized
           ?
           He
           tels
           me
           of
           the
           state
           of
           the
           question
           between
           us
           ,
           which
           is
           impertinent
           to
           the
           present
           business
           of
           cleering
           my
           words
           .
        
         
           He
           adds
           ,
           
             Invisible
             and
             visible
             members
             differs
             as
             Genus
             and
             species
             ,
             all
             invisible
             members
             are
             visible
             ,
             but
             not
             all
             visible
             members
             invisible
             ,
             
             the
             invisible
             being
             extracted
             out
             of
             the
             visible
             ;
             now
             if
             all
             invisible
             members
             be
             also
             visible
             ,
             it
             will
             inevitably
             follow
             they
             may
             be
             baptized
             ,
             whether
             visible
             by
             profession
             ,
             or
             by
             prerogative
             and
             promise
             of
             parents
             or
             sureties
             of
             infants
             .
          
        
         
           But
           what
           a
           dotage
           is
           this
           ?
           Doth
           visible
           Churchmember
           
             praedicari
             de
             pluribus
             specie
             differentibus
             in
             quid
             ?
          
           If
           it
           be
           asked
           what
           is
           an
           invisible
           Churchmember
           ,
           will
           any
           that
           is
           in
           his
           wits
           say
           hee
           is
           a
           visible
           Churchmember
           ?
           Is
           not
           this
           a
           contradiction
           ,
           to
           say
           all
           invisible
           members
           are
           visible
           ?
           How
           is
           it
           proved
           that
           any
           are
           visible
           members
           of
           the
           Christian
           Church
           ,
           but
           by
           profession
           of
           faith
           ?
           The
           like
           dotage
           is
           in
           what
           he
           saith
           after
           ,
           
             that
             there
             is
             an
             intrinsecal
             connexion
             of
             th●se
             termes
             [
             actually
             to
             receive
             into
             Covenant
             under
             the
             Gospel
             ,
             and
             to
             appoint
             Church-members
             under
             the
             Gospel
             ]
             that
             they
             are
             as
             essentially
             coincident
             as
             to
             bee
             a
             man
             and
             a
             reasonable
             creature
             ▪
             which
             makes
             this
             proposition
             to
             be
          
           aeter●ae
           veritatis
           ,
           
             those
             whom
             God
             did
             actually
             receive
             into
             Covenant
             under
             the
             Gospel
             ,
             those
             God
             did
             appoint
             Churchmembers
             under
             the
             Gospel
             .
          
           For
           is
           the
           one
           to
           be
           defined
           by
           the
           other
           ?
           Do
           not
           these
           terms
           express
           existences
           restrained
           to
           hic
           and
           nunc
           (
           for
           sure
           actual
           receiving
           and
           appointing
           are
           singular
           acts
           in
           ti●e
           )
           not
           essences
           ?
           If
           these
           speeches
           of
           Mr.
           Cr.
           be
           
             according
             to
             Metaphysical
             and
             ●ogical
             principles
             ,
          
           I
           am
           yet
           to
           seek
           in
           them
           ,
           as
           having
           not
           heard
           or
           read
           of
           such
           principles
           before
           .
           And
           if
           
             God
             did
             promise
             before
             the
             Law
             ,
             fore●ell
             under
             the
             Law
             ,
             actually
             receive
             into
             Covenant
             under
             the
             Gospel
             ,
             or
             appoint
             Churchmembers
             under
             the
             Gospel
             without
             faith
             or
             profession
             of
             ●aith
             ,
          
           then
           infidels
           are
           actually
           in
           Covenant
           under
           the
           Gospel
           ,
           and
           so
           justified
           ;
           then
           is
           Mr.
           Baxters
           dispute
           against
           Antinomians
           ,
           about
           the
           condition
           of
           the
           Covenant
           and
           justification
           false
           ,
           
             and
             if
             they
             be
             Churchmembers
             without
             faith
             or
             profession
             of
             faith
             and
             to
             be
             baptized
             ,
          
           and
           
             the
             truth
             of
             Mr.
          
           Crs.
           
             proposition
             ,
             those
             whom
             God
             did
             promise
             before
             the
             Law
             ,
             foretell
             under
             the
             Law
             ,
             actually
             receive
             in●o
             Covenant
             under
             the
             Gospel
             ,
             those
             God
             did
             appoint
             Churchmembers
             under
             the
             Gospel
             ,
             have
             no
             dependence
             upon
             ●aith
             or
             profession
             of
             faith
          
           ;
           then
           Mr.
           Baxters
           20
           arguments
           in
           his
           2d
           .
           
             dispute
             of
             right
             to
             Sacraments
          
           against
           Mr.
           Blake
           are
           fal●e
           ;
           so
           that
           I
           need
           no
           more
           but
           to
           leave
           Mr.
           Cr.
           to
           be
           chastized
           by
           his
           magnified
           Doctor
           Mr.
           Baxter
           about
           this
           point
           ;
           and
           so
           enough
           of
           this
           section
           .
        
         
           Sect.
           4.
           
           He
           terms
           this
           
             an
             untruth
          
           ,
           that
           a
           person
           may
           bee
           in
           Covenant
           ,
           who
           i●
           not
           yet
           born
           or
           conceived
           as
           my
           i●stance
           of
           Isaac
           implies
           ,
           and
           saith
           ;
           
             It
             may
             bee
             confuted
             
               insito
               argumento
            
             ,
             by
             an
             argument
             inbred
             in
             the
             terms
             ,
             for
             he
             implies
             and
             that
             right
             ,
             that
             a
             person
             must
             be
             the
             subject
             of
             being
             in
             Covenant
             ,
             but
             none
             who
             is
             unborn
             ,
             and
             unconceived
             as
             
               Isaac
               Gen.
            
             17.22
             .
             is
             a
             person
             .
             ]
          
           But
           this
           is
           false
           ,
           he
           may
           be
           a
           person
           though
           not
           in
           present
           but
           future
           existence
           .
           Those
           
             Ephesians
             who
             were
             el●cted
             before
             the
             Foundation
             of
             the
             world
             ,
          
           Eph.
           1.4
           .
           were
           persons
           when
           elected
           ,
           for
           they
           were
           singular
           men
           ,
           though
           not
           then
           in
           actual
           being
           but
           future
           .
           Mr.
           Crs.
           reasoning
           in
           this
           ,
           is
           like
           the
           reasoning
           of
           
             Adam
             Medlicot
          
           my
           neighbour
           ,
           in
           his
           book
           stiled
           
             Comfortable
             doctrine
             for
             Adams
             off-spring
             ,
             p.
          
           99
           ▪
           
             Who
             will
             not
             have
             any
             particularly
             elected
             before
             the
             foundation
             of
             the
             world
             ,
             because
             then
             
             they
             were
             not
             any
             where
             men
             ,
             
               and
               p.
            
             96.
             that
             none
             is
             absolutely
             elected
             till
             he
             believe
             ,
             because
             not
             in
             Christ
             ,
             and
             if
             not
             in
             Christ
             not
             in
             election
             ,
             and
             one
             is
             elected
             before
             another
             because
             in
             Christ
             before
             another
             .
             
               And
               in
               his
            
             Honey
             found
             in
             the
             Lions
             Carkass
             ,
             p.
             102.
             
             Although
             the
             purpose
             of
             election
             and
             reprobation
             was
             fully
             in
             God
             before
             time
             ,
             yet
             there
             could
             be
             no
             absolute
             or
             real
             election
             or
             reprobation
             of
             men
             and
             women
             ,
             until
             they
             had
             a
             real
             and
             absolute
             beeing
             .
          
           Surely
           infants
           are
           in
           Covenant
           no
           otherwi●e
           then
           by
           Gods
           promise
           or
           mans
           vow
           ,
           or
           some
           such
           act
           in
           their
           behalf
           ,
           and
           this
           may
           be
           afore
           they
           are
           in
           being
           ,
           and
           consequently
           they
           may
           be
           in
           Covenant
           afore
           they
           are
           in
           actual
           being
           .
           If
           I
           do
           not
           mistake
           ,
           Mr.
           Cr.
           both
           here
           Sect.
           5.
           and
           in
           the
           3d.
           
             Part
             Sect.
          
           9.
           makes
           those
           with
           whom
           the
           Covenant
           was
           made
           Deut.
           29.10
           .
           to
           have
           been
           in
           Covenant
           ,
           but
           doubtless
           the
           Covenant
           there
           was
           made
           with
           the
           posterity
           yet
           unbegotten
           v.
           14
           ,
           15.
           for
           no
           other
           can
           bee
           meant
           by
           
             him
             that
             was
             not
             with
             them
             that
             day
             ,
          
           all
           that
           were
           born
           or
           begotten
           then
           of
           the
           Congregation
           of
           Israel
           ,
           whether
           by
           nature
           or
           Proselytism
           being
           present
           ,
           as
           the
           words
           v.
           10
           ,
           11.
           shew
           ,
           and
           the
           end
           of
           the
           Covenant
           being
           to
           prevent
           the
           Apostasie
           of
           their
           posterity
           v.
           18.
           therefore
           the
           unbego●ten
           were
           in
           Covenant
           .
           Nor
           is
           it
           a
           good
           argument
           ,
           A
           man
           is
           in
           Covenant
           ,
           ergo
           he
           is
           ,
           any
           more
           then
           a
           man
           is
           elected
           therefore
           he
           is
           ,
           these
           termes
           being
           
             termini
             diminuentes
          
           ,
           as
           Logicians
           speak
           ;
           and
           the
           verb
           (
           
             est
             is
          
           )
           in
           these
           speeches
           not
           noting
           the
           present
           existence
           of
           the
           subject
           of
           these
           propositions
           ,
           but
           of
           the
           act
           of
           the
           person
           who
           elects
           or
           covenants
           .
           A
           child
           unbegotten
           may
           be
           said
           to
           be
           in
           a
           copy
           or
           a
           deed
           ,
           and
           so
           in
           covenant
           in
           respect
           of
           the
           assuring
           an
           estate
           to
           him
           wh●n
           hee
           shall
           be
           existent
           .
        
         
           But
           Mr.
           Cr.
           tels
           me
           ,
           
             2ly
             .
             It
             is
             a
             false
             suggestion
             that
             to
             have
             a
             Covenant
             made
             to
             one
             is
             to
             be
             in
             Covenant
             ,
             if
             by
             having
             the
             covenant
             made
             to
             (
             for
             the
             phrase
             is
             somewhat
             strange
             )
             ●e
             meant
             (
             as
             he
             can
             mean
             nothing
             else
             )
             a
             promise
             from
             God
             to
             be
             and
             be
             in
             covenant
             ,
             for
             a
             promise
             may
             be
             made
             to
             or
             of
             one
             ,
             long
             before
             he
             hath
             any
             being
             ,
             nor
             executed
             or
             performed
             till
             long
             after
             his
             being
             ;
             Then
             to
             be
             elected
             and
             ●o
             be
             in
             covenant
             would
             be
             both
             one
             ,
             then
             
               Mary
               Magdalen
            
             and
             Paul
             while
             a
             persecutor
             were
             in
             covenant
             ,
             nay
             from
             eternity
             to
             be
             in
             covenant
             would
             precede
             outward
             an●
             inward
             calling
             ,
             conversion
             ,
             profession
             and
             prerogative
             of
             birth
             ,
             then
             which
             nothing
             can
             be
             more
             ridiculous
             .
          
        
         
           Answ.
           It
           is
           so
           far
           from
           being
           ridiculous
           ,
           that
           to
           me
           it
           is
           very
           plain
           to
           be
           in
           covenant
           precedes
           calling
           ,
           and
           to
           be
           in
           covenant
           is
           to
           have
           a
           covenant
           made
           to
           one
           ,
           and
           that
           a
           person
           is
           said
           to
           be
           in
           covenant
           with
           God
           by
           Gods
           promise
           to
           be
           his
           God
           though
           the
           man
           be
           not
           existent
           .
           This
           is
           in
           my
           apprehension
           that
           which
           Paedobaptists
           mean
           by
           being
           in
           covenant
           ,
           for
           they
           usually
           say
           infants
           are
           in
           covenant
           ,
           which
           sure
           they
           mean
           of
           Gods
           promise
           to
           them
           ,
           for
           they
           prove
           it
           from
           Gen.
           17.7
           .
           Acts
           2.39
           .
           Nor
           can
           they
           mean
           it
           of
           any
           other
           being
           in
           covenant
           ,
           sith
           there
           is
           no
           act
           of
           any
           infant
           or
           any
           other
           for
           him
           ,
           that
           can
           denominate
           him
           in
           covenant
           with
           God
           in
           the
           time
           of
           the
           Gospel
           ,
           but
           Gods
           promise
           ,
           which
           is
           long
           before
           the
           being
           of
           those
           to
           or
           for
           whom
           it
           is
           made
           ,
           Tit.
           1.2
           .
           Gal.
           
           3.16
           ,
           17.
           
           And
           thus
           two
           Kingdomes
           are
           said
           to
           be
           in
           league
           and
           covenant
           ,
           and
           they
           that
           are
           born
           many
           yeers
           after
           may
           be
           said
           to
           be
           in
           covenant
           by
           vertue
           thereof
           .
           This
           being
           in
           covenant
           may
           be
           ,
           though
           the
           things
           covenanted
           be
           not
           executed
           or
           performed
           till
           long
           after
           the
           being
           in
           covenant
           ,
           as
           persons
           first
           enter
           into
           covenant
           and
           then
           perform
           .
           And
           yet
           to
           be
           in
           covenant
           and
           to
           be
           elected
           would
           not
           be
           both
           one
           ,
           though
           attributed
           to
           the
           same
           persons
           ,
           si●h
           there
           is
           a
           different
           formal
           conceit
           of
           them
           ,
           election
           being
           an
           immanent
           act
           ,
           covenant
           a
           transient
           ,
           that
           from
           eternity
           ,
           this
           in
           time
           ,
           as
           to
           be
           justified
           and
           sanctified
           are
           not
           both
           one
           ,
           though
           to
           the
           same
           persons
           .
           Nor
           is
           it
           any
           absurdity
           to
           say
           Paul
           was
           in
           cove●ant
           while
           a
           persecutor
           ,
           nor
           that
           to
           be
           in
           covenant
           precedes
           conversion
           ,
           sith
           i●
           is
           by
           vertue
           of
           being
           in
           covenant
           that
           one
           is
           converted
           ,
           Heb.
           8.10
           .
           Rom.
           11.26
           ,
           27.
           
           As
           for
           being
           in
           covenant
           with
           God
           by
           prerogative
           of
           birth
           ,
           I
           know
           not
           of
           any
           such
           in
           the
           time
           of
           the
           Gospel
           .
        
         
           
             Thirtdly
             (
             
               saith
               Mr.
            
             Cr.
             )
             It
             is
             of
             the
             same
             leven
             of
             untruth
             ,
             that
             Isaac
             was
             in
             Covenant
             when
             he
             was
             not
             yet
             born
             ,
             which
             his
             own
             quotation
             ,
             Gen.
             17.21
             .
             proves
             against
             him
             .
             For
             he
             saith
             he
             will
             establish
             a
             Covenant
             with
             Isaac
             in
             the
             future
             ,
             not
             that
             he
             does
             establish
             a
             Covenant
             in
             the
             present
             .
          
        
         
           Answ.
           Surely
           Isaac
           was
           
             a
             child
             of
             the
             promise
             ,
             Rom.
          
           9.8
           ,
           9.
           and
           
             Jacob
             ,
             v.
          
           11.
           
             afore
             they
             were
             born
          
           ,
           and
           ●●nsequently
           in
           the
           Covenant
           ;
           and
           when
           God
           said
           
             he
             would
             establish
             his
             Covenant
             with
             Isaac
             ,
          
           he
           meant
           no
           other
           then
           the
           Covenant
           made
           with
           Abraham
           ,
           and
           therefore
           it
           was
           made
           to
           him
           then
           ,
           and
           he
           in
           Covenant
           ,
           though
           confirmed
           and
           performed
           after
           .
        
         
           Mr.
           Cr.
           saith
           of
           my
           speech
           ,
           that
           a
           person
           is
           not
           actually
           received
           into
           Covenant
           till
           he
           is
           born
           ,
           and
           by
           some
           acts
           of
           his
           own
           eng●geth
           himself
           to
           be
           Gods
           ,
           
             That
             it
             is
             founded
             upon
             the
             basis
             of
             this
             mistake
             ,
             that
             every
             Covenant
             must
             be
             expresly
             and
             actually
             mutual
             between
             both
             parties
          
           ;
           and
           talks
           after
           his
           foolish
           fashion
           ,
           
             as
             if
             it
             were
             an
             argument
             sophistically
             (
             though
             sillily
             )
             drawn
             a
             negatione
             unius
             speciei
             ad
             totum
             genus
          
           :
           But
           this
           is
           his
           meer
           cavil
           .
           For
           my
           reason
           added
           ,
           receiving
           importeth
           an
           offering
           ,
           which
           is
           to
           be
           done
           by
           profession
           ,
           shews
           I
           inferred
           it
           otherwise
           .
           Against
           which
           his
           exception
           is
           in
           these
           words
           ,
           
             as
             if
             more
             were
             to
             be
             required
             for
             admission
             of
             visible
             members
             into
             Covenant
             ,
             then
             was
             for
             admission
             ,
             or
             actual
             receiving
             of
             Christ
             as
             God
             ▪
             man
             and
             Mediator
             to
             be
             visible
             head
             of
             the
             Church
             .
          
           To
           which
           I
           reply
           ,
           When
           and
           how
           Christ
           was
           visible
           head
           of
           the
           Church
           ,
           is
           a
           point
           that
           requires
           much
           discussion
           .
           To
           be
           head
           of
           the
           Church
           imports
           direction
           ,
           government
           ,
           &c.
           
           To
           be
           visible
           head
           ,
           is
           to
           do
           these
           things
           discernably
           by
           reason
           from
           something
           sensible
           .
           That
           he
           was
           visible
           head
           of
           the
           Church
           till
           he
           was
           manifest
           to
           Israel
           ,
           and
           how
           he
           was
           visibly
           head
           of
           it
           but
           by
           his
           preaching
           ,
           calling
           Disciples
           ,
           or
           how
           he
           was
           actually
           received
           as
           such
           but
           by
           believing
           on
           his
           name
           ,
           Joh.
           1.11
           .
           or
           how
           he
           was
           admitted
           visible
           head
           but
           by
           Johns
           Declaration
           ,
           his
           Baptism
           of
           him
           ,
           the
           Spirits
           descent
           on
           him
           ,
           and
           his
           Fathers
           Proclamation
           of
           him
           ,
           or
           how
           any
           according
           to
           the
           Evangelical
           order
           are
           admitted
           visible
           members
           into
           Covenant
           but
           by
           their
           own
           profession
           of
           faith
           ,
           and
           thereupon
           being
           baptized
           ,
           I
           understand
           not
           .
           But
           
           as
           for
           my
           speech
           ,
           I
           see
           not
           how
           it
           imports
           that
           which
           Mr.
           Cr.
           would
           have
           it
           to
           do
           ,
           but
           onely
           ,
           That
           
             being
             actually
             received
             into
             Covenant
          
           doth
           import
           an
           offer
           or
           tender
           on
           his
           part
           who
           is
           to
           be
           received
           ,
           which
           however
           it
           might
           be
           under
           the
           Law
           ,
           yet
           sure
           in
           the
           Gospel
           is
           no
           other
           way
           but
           by
           the
           persons
           own
           profession
           ;
           and
           this
           neither
           
             smels
             rank
             of
             Heresie
             nor
             Blasphemy
             ,
          
           but
           Mr.
           Crs.
           conceit
           as
           
             if
             under
             the
             Gospel
             some
             might
             be
             received
             into
             Covenant
             ,
             and
             admitted
             as
             visible
             members
             representatively
             by
             others
             ,
             who
             are
             their
             Proxies
             ,
             and
             engage
             for
             them
             ,
             they
             being
             but
             meer
             passives
             without
             any
             voluntary
             act
             of
             their
             own
             ,
          
           is
           but
           an
           innovation
           from
           what
           Christ
           or
           his
           ●postles
           appointed
           o●
           practised
           ;
           and
           his
           acknwledgement
           that
           
             it
             is
             not
             necessary
             that
             a
             Covenant
             be
             mutual
             ,
             that
             the
             Covenant
          
           Ezek.
           36.26
           .
           Gen.
           15.8
           .
           &
           17.9
           .
           
             are
             such
             as
             wherein
             one
             party
             maketh
             the
             Covenant
             without
             mentioning
             the
             other
             but
             as
             patient
             ,
          
           serves
           me
           to
           prove
           what
           I
           assert
           before
           ,
           sect
           .
           45.
           against
           Mr.
           Bl.
           that
           a
           Covenant
           is
           not
           always
           a
           mutual
           agreement
           ,
           and
           that
           a
           person
           is
           said
           to
           be
           in
           Covenant
           in
           that
           a
           Covenant
           is
           made
           to
           him
           ,
           and
           this
           may
           be
           to
           persons
           not
           actually
           existent
           ,
           against
           Mr.
           Cr.
           in
           this
           Section
           .
        
         
           Mr.
           Cr.
           to
           prove
           that
           
             God
             did
             promise
             to
          
           Abraham
           
             that
             infants
             should
             be
             in
             Covenant
             under
             the
             Gospel
             ,
          
           alledgeth
           Gen.
           17.7
           .
           and
           thus
           a●gue
           .
           
             He
             that
             makes
             an
             everlasting
             Covenant
             to
             Abraham
             and
             his
             seed
             after
             hi●
             in
             their
             generations
             ,
             pro●●●ed
             that
             infants
             should
             be
             in
             Covenant
             und●r
             the
             Gospel
             ;
             God
             made
             an
             everlasting
             Covenant
             with
             Abraham
             and
             his
             seed
             after
             him
             ,
             Ergo.
             
          
        
         
           To
           this
           I
           said
           I
           had
           many
           exceptions
           ;
           for
           besides
           those
           to
           which
           Mr.
           Cr.
           here
           replies
           ,
           I
           might
           and
           do
           deny
           his
           major
           for
           another
           reason
           then
           I
           did
           before
           .
           For
           now
           by
           his
           words
           p.
           254.
           
           I
           perceive
           by
           
             being
             in
             Covenant
             under
             the
             Gospel
             ,
          
           he
           means
           
             an
             outward
             and
             visible
             Covenant
          
           ,
           like
           to
           which
           he
           hath
           p.
           155.
           and
           p.
           261.
           he
           calls
           this
           
             an
             impregnable
             rock
             which
             the
             Anabaptists
             will
             never
             overthrow
             ,
             that
             to
             be
             circumcised
             or
             baptized
             is
             all
             one
             as
             to
             be
             in
             visible
             Covenant
          
           ;
           and
           p.
           158.
           he
           saith
           ,
           
             I
             clearly
             affirm
             with
             all
             the
             Reformed
             Churches
             ,
             that
             all
             in
             visible
             Covenant
             a●e
             subjects
             of
             Baptism
             ,
             and
             all
             subjects
             of
             Baptism
             are
             in
             visible
             Covenant
             .
          
           I
           must
           confess
           ,
           Imagined
           that
           Paedobaptists
           if
           th●y
           would
           speak
           plainly
           could
           mean
           no
           other
           by
           
             the
             being
             of
             infants
             in
             Covenant
             under
             the
             Gospel
          
           but
           their
           being
           baptized
           ;
           and
           so
           their
           argument
           ,
           
             infants
             are
             in
             Covenant
          
           ,
           ergo
           
             to
             be
             baptized
          
           ,
           is
           but
           a
           meer
           tautology
           ,
           or
           worse
           ,
           they
           are
           baptized
           therefore
           they
           are
           to
           be
           baptized
           .
           But
           I
           think
           I
           have
           sect
           .
           25.
           before
           shewed
           ,
           that
           the
           distinction
           of
           outward
           and
           inward
           Covenant
           as
           the
           Paedobaptists
           use
           it
           ,
           is
           either
           
             non
             ens
          
           or
           non-sense
           ,
           and
           I
           now
           deny
           this
           Proposition
           ,
           
             He
             that
             makes
             an
             everlasting
             covenant
             to
          
           Abraham
           
             and
             his
             seed
             after
             him
             in
             their
             generations
             promised
             that
             infants
             should
             ●e
             in
             covenant
             under
             the
             Gospel
             ,
          
           not
           onely
           for
           the
           reason
           given
           in
           the
           Dispute
           ,
           but
           also
           because
           I
           now
           perceive
           he
           means
           (
           unless
           he
           still
           juggle
           ,
           as
           I
           fear
           he
           will
           in
           the
           use
           of
           the
           phrases
           
             being
             in
             covenant
             ,
             the
             covenant
             is
             made
             ,
          
           &c.
           )
           that
           God
           promised
           that
           infants
           should
           be
           baptized
           under
           the
           Gospel
           ,
           which
           is
           too
           ridiculous
           a
           sense
           to
           be
           put
           upon
           the
           promise
           of
           
             being
             a
             God
             to
          
           Abraham
           
             and
             his
             seed
             ,
             Gen.
          
           17.7
           .
           much
           unlike
           Christs
           exposition
           of
           the
           phrase
           ,
           Luke
           20.38
           ,
           39.
           and
           seems
           to
           be
           the
           attempt
           
           of
           men
           that
           have
           for
           their
           baby-sprinkling
           resolved
           to
           avow
           the
           grossest
           absurdities
           .
           But
           to
           keep
           to
           the
           Dispute
           as
           it
           hath
           been
           printed
           .
           I
           said
           
             the
             covenant
          
           Gen.
           17.7
           .
           to
           Abraham
           
             and
             his
             seed
             after
             him
             in
             their
             generations
             ,
          
           if
           it
           be
           understood
           of
           the
           natural
           seed
           of
           Abraham
           ,
           the
           everlastingness
           of
           it
           was
           but
           for
           a
           time
           ,
           and
           that
           time
           afore
           the
           Gospel
           as
           in
           the
           next
           verse
           ;
           the
           possession
           o●
           Canaan
           is
           promised
           to
           be
           everlasting
           ,
           and
           yet
           the
           Jews
           now
           dispossessed
           of
           it
           .
           Which
           Mr.
           Cr.
           grants
           ,
           and
           therefore
           must
           needs
           grant
           ,
           that
           the
           promise
           v.
           7
           though
           it
           be
           termed
           everlasting
           ,
           yet
           it
           is
           to
           be
           understood
           onely
           of
           a
           limited
           time
           ,
           as
           in
           other
           passages
           ,
           Exod.
           ●1
           .
           6
           .
           &
           12.24
           .
           &c.
           if
           meant
           of
           the
           natural
           seed
           of
           Abraham
           .
        
         
           To
           this
           he
           replies
           ,
           
             How
             doth
             that
             follow
             ?
             If
             it
             had
             been
             with
             a
             particle
             of
             exclusion
             ,
             onely
             to
             the
             natural
             seed
             ,
             there
             might
             have
             b●en
             some
             colour
             of
             Dispu●e
             ;
             and
             yet
             without
             all
             controversie
             ,
             the
             everlastingness
             of
             it
             is
             extended
             even
             to
             the
             na●ural
             seed
             of
             Abraham
             ;
             for
             there
             hath
             been
             ,
             is
             ▪
             and
             will
             be
             a
             succession
             of
             Jewish
             believers
             to
             the
             end
             of
             the
             world
             ;
             which
             proves
             that
             in
             his
             sense
             it
             's
             false
             ,
             that
             the
             everlastingness
             of
             it
             was
             but
             for
             a
             time
             ,
             and
             that
             time
             afore
             the
             Gospel
             .
          
        
         
           Answ.
           My
           meaning
           was
           plain
           enough
           ,
           that
           the
           Covenant
           as
           it
           was
           Evangelical
           ,
           that
           is
           ,
           as
           it
           contains
           a
           promise
           of
           the
           Spirit
           ,
           justification
           ,
           &c.
           (
           which
           is
           the
           onely
           Gospel
           Covenant
           I
           know
           )
           if
           meant
           of
           the
           natural
           seed
           of
           Abraham
           ,
           that
           is
           ,
           the
           generality
           ,
           or
           body
           of
           them
           was
           but
           for
           a
           time
           afore
           the
           Gospel
           ,
           which
           I
           learned
           from
           our
           Lord
           Christ
           ,
           who
           foretold
           Mat.
           21
           43.
           
             that
             the
             Kingdome
             of
             God
             should
             be
             taken
             from
             them
             ,
          
           and
           the
           Apostle
           saith
           was
           accomplished
           ,
           Rom
           11.20
           .
           
             that
             the
             branches
          
           ,
           meaning
           the
           Jewish
           people
           ,
           
             were
             broken
             off
             by
             unbelief
          
           :
           and
           this
           is
           true
           ,
           though
           it
           be
           true
           also
           that
           there
           have
           been
           a
           succession
           of
           Jewish
           believers
           still
           ,
           they
           being
           
             a
             remnant
             onely
             according
             to
             the
             election
             of
             grace
             ,
             Rom
          
           1●
           .
           5
           .
           and
           thus
           they
           were
           not
           meerly
           Abarhams
           natural
           seed
           ,
           but
           also
           his
           spiritual
           ,
           to
           wit
           ,
           elect
           and
           true
           believers
           ,
           to
           whom
           I
           never
           denied
           the
           Covenant
           to
           be
           simply
           everlasting
           .
        
         
           Mr.
           Cr.
           adds
           .
           
             But
             the
             truth
             is
             ,
             it
             is
             not
             onely
             meant
             of
             the
             natural
             seed
             ,
             but
             of
             the
             spiritual
             seed
             of
             Abraham
             ,
             both
             whereof
             successively
             and
             in
             part
             ,
             if
             not
             altogether
             concomitantly
             (
             for
             there
             were
             always
             Proselytes
             )
             i●
             is
             everlasting
             ,
             or
             to
             the
             end
             of
             the
             world
             .
          
        
         
           Answ.
           If
           Mr.
           Cr.
           me●n
           ,
           that
           to
           the
           natural
           seed
           ,
           who
           are
           also
           the
           spiritual
           seed
           ,
           the
           Covenant
           Gen.
           17.7
           .
           is
           simply
           everlasting
           ,
           I
           grant
           it
           ;
           but
           this
           doth
           no
           way
           advantage
           Mr.
           Cr.
           For
           then
           it
           will
           onely
           follow
           ,
           that
           to
           such
           infants
           as
           are
           not
           onely
           the
           natural
           seed
           of
           Abraham
           or
           a
           believer
           ,
           but
           also
           are
           themselves
           believers
           ,
           God
           hath
           promised
           they
           shall
           be
           in
           Covenant
           under
           the
           Gospel
           ;
           which
           would
           not
           be
           true
           of
           all
           the
           infants
           of
           believers
           ,
           or
           any
           but
           the
           elect
           :
           If
           he
           mean
           it
           as
           it
           is
           there
           meant
           (
           as
           appears
           by
           the
           next
           words
           ,
           v.
           8.
           )
           being
           understood
           of
           the
           natural
           seed
           of
           Abraham
           of
           the
           nation
           or
           people
           of
           Israel
           ,
           and
           not
           of
           a
           remnant
           of
           them
           ,
           it
           can
           be
           true
           onely
           of
           a
           limited
           everlastingness
           ,
           and
           not
           at
           all
           of
           the
           Gentile
           believers
           infants
           ,
           and
           so
           is
           not
           at
           all
           for
           Mr.
           Crs.
           purpose
           .
        
         
         
           But
           he
           tels
           me
           ,
           
             It
             follows
             not
             ,
             unless
             the
             same
             word
             in
             adjoyning
             verses
             must
             necessarily
             signifie
             the
             same
             thing
             ;
             which
             if
             so
             ,
             an
             argument
             might
             be
             drawn
             against
             the
             Infiniteness
             and
             Eternity
             of
             the
             Deity
             from
             these
             words
             ,
             
               God
               of
               Gods
               and
               Lord
               of
               Lords
               ,
            
             Gods
             and
             Lords
             in
             the
             latter
             signifies
             creatures
             ,
             therefore
             in
             the
             former
             ;
             but
             how
             inconsequently
             in
             both
             ,
             a
             child
             may
             judge
             .
          
        
         
           Answ.
           My
           arguing
           needs
           not
           proceed
           thus
           ,
           but
           is
           good
           against
           Mr.
           Cr.
           thus
           ,
           The
           term
           [
           everlasting
           ]
           signifies
           a
           limited
           everlastingness
           afore
           the
           Gospel
           ,
           v.
           8.
           therefore
           it
           may
           be
           so
           meant
           v.
           7.
           and
           if
           meant
           of
           the
           body
           of
           the
           Israelitish
           people
           who
           were
           the
           natural
           seed
           of
           Abraham
           ,
           it
           must
           be
           so
           meant
           ,
           otherwise
           it
           were
           not
           true
           .
           And
           for
           his
           instance
           ,
           I
           think
           the
           argu●ent
           not
           good
           as
           he
           makes
           it
           ;
           yet
           it
           follows
           ,
           the
           term
           [
           God
           ]
           doth
           not
           necessarily
           of
           it self
           infer
           infiniteness
           and
           eternity
           ,
           but
           when
           it
           is
           appl●ed
           to
           the
           most
           High
           God
           the
           Creatour
           ,
           who
           is
           
             the
             God
             of
             Gods
          
           ,
           because
           it
           is
           sometimes
           spoken
           of
           Creatures
           .
        
         
           But
           Mr.
           Cr.
           tels
           me
           ,
           
             That
             v.
             8.
             can
             be
             true
             onely
             in
             one
             of
             these
             senses
             ,
             that
             they
             had
             title
             to
             all
             the
             Land
             of
             Canaan
             ,
             though
             not
             actual
             possession
             of
             it
             ,
             or
             that
             it
             was
             a
             type
             of
             the
             everlasting
             spiritual
             Canaan
             ,
             in
             which
             senses
             from
             Abraham
             they
             possessed
             it
             ;
             or
             that
             the
             plenary
             ,
             and
             full
             possession
             of
             the
             whole
             begins
             at
             the
             conversion
             of
             the
             Jews
             ,
             and
             shall
             last
             from
             thence
             to
             the
             end
             of
             the
             world
             without
             interruption
             ,
             because
             neither
             Abraham
             nor
             his
             seed
             had
             actual
             possession
             of
             all
             the
             Land
             of
             Canaan
             ;
             none
             of
             these
             will
             support
             Mr.
             T.
             his
             declining
             cause
             .
          
        
         
           Answ.
           That
           
             the
             land
             of
             Canaan
             ,
             Gen.
          
           17.8
           .
           must
           be
           meant
           of
           that
           part
           of
           the
           earth
           so
           called
           is
           manifest
           from
           the
           expression
           ,
           
             wherein
             thou
             art
             a
             stranger
          
           ,
           or
           
             the
             land
             of
             thy
             sojournings
          
           ,
           and
           might
           be
           ,
           if
           need
           were
           ,
           proved
           by
           multitudes
           of
           other
           Scriptures
           And
           that
           
             the
             seed
             of
             Abraham
          
           is
           that
           which
           is
           natural
           and
           afore
           their
           later
           conversion
           ,
           is
           apparent
           from
           v.
           9
           ,
           10.
           where
           
             the
             seed
             to
             whom
             the
             land
             of
             Canaan
             is
             promised
          
           are
           enjoyned
           
             to
             be
             circumcised
          
           ,
           and
           the
           term
           
             possession
             v.
          
           8.
           cannot
           be
           meant
           of
           a
           mere
           title
           ,
           for
           that
           's
           implied
           in
           the
           words
           
             will
             give
          
           ,
           but
           the
           possessi●n
           is
           distinct
           from
           it
           and
           consequent
           upon
           it
           ,
           therefore
           I
           choose
           rather
           to
           untie
           Mr.
           Crs.
           knot
           by
           expounding
           it
           thus
           ,
           
             I
             will
             give
             to
             thee
             and
             to
             thy
             seed
             after
             thee
             all
             the
             land
             of
             Canaan
             for
             an
             everlasting
             possession
             ,
          
           but
           not
           altogether
           ,
           thou
           shalt
           possess
           a
           part
           in
           thy
           time
           as
           a
           pledge
           of
           the
           whole
           ,
           as
           his
           burying
           place
           was
           ,
           and
           thy
           seed
           in
           Joshua's
           and
           Davids
           time
           shall
           possess
           the
           whole
           ,
           and
           this
           shall
           be
           not
           onely
           a
           place
           to
           sojourn
           in
           ,
           but
           
             a
             possession
          
           for
           them
           to
           dwell
           in
           ,
           and
           that
           everlasting
           ,
           that
           is
           ,
           f●r
           many
           ag●s
           ,
           as
           
             Phine●as
             his
             Priesthood
          
           is
           termed
           
             everlasting
             ,
             Numb
          
           .
           25.13
           .
           so
           long
           as
           they
           shall
           keep
           my
           Covenant
           and
           observe
           my
           statutes
           .
           Now
           this
           will
           serve
           thus
           far
           to
           support
           my
           cause
           ,
           which
           is
           still
           standing
           and
           not
           declining
           ,
           to
           shew
           that
           the
           Covenant
           Gen.
           17.7
           .
           as
           it
           is
           made
           to
           the
           natural
           seed
           of
           Abraham
           is
           termed
           everlasting
           ,
           that
           is
           ,
           for
           a
           limited
           time
           afore
           the
           Gospel
           ;
           which
           sense
           also
           the
           terms
           
             for
             ever
          
           and
           everlasting
           have
           ,
           Exod.
           12.14
           .
           &
           21.6
           .
           Numb
           .
           25.13
           .
           &c
           and
           so
           the
           major
           Proposition
           of
           Mr.
           Cr.
           justly
           denied
           ,
           
             He
             that
             makes
             an
             everlasting
             covenant
             
             to
          
           Abraham
           
             and
             his
             seed
             after
             him
             in
             their
             generations
             ,
             promised
             that
             infants
             should
             be
             in
             Covenant
             under
             the
             Gospel
             .
          
        
         
           Sect.
           5.
           
           Mr.
           Cr.
           endeavours
           to
           draw
           Gal.
           3.8
           .
           to
           his
           purpose
           ,
           to
           prove
           
             a
             continuance
             of
             the
             Gospel
             Covenant
             to
             the
             end
             of
             the
             world
             ,
             to
          
           Abraham
           
             and
             his
             seed
          
           ,
           by
           paraphrasing
           it
           thus
           ;
           
             That
             the
             Scripture
             foretold
             that
             God
             would
             justifie
             the
             Heathen
             through
             faith
             ,
             that
             is
             ,
             the
             partition
             Wal●
             should
             be
             pulled
             down
             ,
             and
             the
             Heathen
             nations
             should
             profess
             faith
             as
             visible
             members
             ,
             whereof
             some
             should
             be
             actually
             justified
             as
             members
             invisible
             .
          
           But
           besides
           his
           inept
           expression
           of
           [
           heathen
           nations
           ]
           which
           is
           all
           one
           with
           nations
           nations
           ,
           he
           abuseth
           the
           text
           by
           paraphrasing
           [
           
             through
             faith
          
           ]
           thus
           ;
           that
           
             the
             nations
             should
             profess
             faith
             as
             visible
             members
             ,
          
           when
           it
           should
           be
           ,
           
             shall
             be
             true
             believers
             as
          
           Abraham
           was
           ,
           and
           
             would
             justifie
             the
             nations
          
           ,
           by
           
             whereof
             some
             should
             be
             actually
             justified
             ,
          
           whereas
           the
           text
           mentions
           no
           other
           then
           should
           be
           justified
           ;
           and
           v.
           9.
           terms
           them
           ,
           
             they
             that
             are
             of
             the
             faith
             ,
             who
             are
             blessed
             with
             Faithfull
             Abraham
             ,
          
           and
           onely
           meant
           by
           
             the
             nations
             ,
             v.
          
           8.
           
        
         
           Mr.
           Cr.
           tels
           me
           ,
           1.
           That
           
             I
             injuriously
             mis-report
             his
             allegation
             ,
             as
             that
             he
             urged
             this
             argument
             drawn
             from
             Gal.
             3.8
             .
             to
             prove
             that
             Abrahams
             natural
             seed
             were
             promised
             to
             be
             in
             Covenant
             under
             the
             Gospel
             ,
             whereas
             he
             urged
             it
             to
             prove
             the
             Covenant
             Gen.
             17.7
             .
             to
             have
             been
             a
             Gospel
             Covenant
             made
             with
             Abraham
             and
             his
             seed
             ,
             that
             is
             proprofessors
             and
             believers
             ,
             whether
             carnally
             descended
             from
             him
             or
             no.
             
          
           But
           sure
           he
           that
           reads
           his
           first
           argument
           in
           his
           Sermon
           p.
           88
           ,
           89.
           and
           his
           Defence
           p.
           256.
           where
           his
           words
           are
           ,
           
             the
             minor
             I
             prove
             from
          
           Gen.
           17.7
           .
           
             where
             the
             infants
             of
             believing
             parents
             are
             implied
             ,
             it
             being
             a
             Covenant
             not
             only
             established
             with
          
           Abraham
           ,
           
             but
             with
             his
             seed
             after
             him
             in
             their
             generat●ons
             for
             an
             everlasting
             Covenant
             ,
             by
             vertue
             of
             which
          
           Isaac
           
             and
             all
             succeeding
             male
             infants
             were
             circumcised
          
           ;
           now
           sure
           these
           were
           Abrahams
           natural
           seed
           ,
           and
           here
           the
           Covenant
           is
           everlasting
           ,
           and
           therefore
           according
           to
           Mr.
           Crs.
           reasoning
           to
           extend
           to
           the
           end
           of
           the
           world
           ,
           and
           
             the
             infants
             of
             believing
             parents
          
           ,
           who
           are
           their
           natural
           seed
           ,
           are
           ,
           he
           saith
           ,
           implied
           ;
           which
           can
           be
           no
           otherwise
           then
           as
           Abraham
           is
           imagined
           to
           be
           taken
           for
           each
           believer
           ,
           and
           the
           believers
           natural
           seed
           proportionably
           correspondent
           to
           Abrahams
           natural
           seed
           ,
           
             by
             prerogative
             of
             birth
          
           ,
           as
           he
           there
           speaks
           ,
           and
           then
           adds
           .
           
             In
             Gal.
          
           3.8
           .
           
             there
             is
             implied
          
           Abrahams
           
             seed
             ,
             in
             that
             it
             was
             a
             Gospel
             Covenant
             ,
             and
             that
             in
             him
             all
             nations
             shall
             be
             blessed
             ,
             and
             is
             directly
             for
             me
             ,
             for
             it
             asserts
             the
             Covenant
             ,
             and
             in
             that
             justification
             to
             the
             believing
             Gentiles
             ,
             not
             onely
             from
          
           Abraham●
           
             promise
             ,
             but
             also
             a
             promise
             to
             them
             and
             their
             seed
          
           ;
           which
           plainly
           shews
           that
           he
           imagines
           Gal.
           3.8
           .
           the
           Gospel
           Covenant
           ,
           to
           be
           a
           promise
           to
           believers
           and
           their
           seed
           who
           are
           their
           natural
           seed
           ,
           as
           in
           
             Abraham
             his
             seed
             is
             implied
          
           ,
           which
           conformably
           must
           be
           his
           natural
           .
           And
           if
           Mr.
           Cr.
           did
           not
           in
           the
           dispute
           mean
           Abrahams
           natural
           seed
           he
           went
           from
           the
           point
           to
           be
           proved
           ,
           and
           by
           me
           denied
           ,
           that
           the
           Covenant
           Gen.
           17.7
           .
           was
           not
           simply
           everlasting
           to
           the
           natural
           seed
           of
           Abraham
           ,
           sith
           they
           were
           dispossessed
           of
           Canaan
           .
           His
           suggestions
           therefore
           of
           my
           
             using
             officious
             untruths
             and
             pious
             frauds
             ,
          
           are
           but
           the
           venome
           of
           his
           spirit
           which
           throughout
           his
           book
           he
           discovers
           ,
           and
           most
           pestilently
           in
           that
           Section
           ,
           for
           which
           the
           Lord
           rebuke
           him
           .
        
         
         
           What
           he
           next
           saith
           ,
           that
           when
           I
           say
           the
           thing
           promised
           Gal.
           3.8
           .
           was
           justification
           ,
           and
           that
           of
           the
           heathen
           and
           that
           through
           faith
           ,
           therefore
           this
           text
           proves
           not
           Abrahams
           natural
           seed
           in
           Covenant
           under
           the
           Gospel
           ,
           is
           ,
           
             As
             if
             all
             this
             might
             not
             be
             ,
             and
             yet
             some
             of
             the
             natural
             seed
             of
          
           Abraham
           
             be
             in
             covenant
             under
             the
             Gospel
             ,
             who
             professed
             ,
             were
             justified
             and
             had
             faith
             as
             well
             as
             the
             heathen
          
           ;
           which
           I
           grant
           ;
           but
           then
           they
           were
           not
           onely
           Abrahams
           natural
           seed
           but
           also
           his
           spiritual
           ,
           to
           which
           I
           grant
           the
           Covenant
           is
           made
           Gen.
           17.7
           .
           and
           is
           everlasting
           ,
           and
           if
           he
           can
           prove
           infants
           of
           believers
           to
           be
           such
           ,
           there
           's
           no
           question
           but
           they
           are
           in
           Covenant
           under
           the
           Gospel
           and
           to
           be
           baptized
           ,
           till
           then
           he
           can
           never
           prove
           either
           from
           Gen.
           17.7
           .
           or
           Gal.
           3.8
           .
           that
           Abrahams
           natural
           seed
           ,
           much
           less
           infants
           of
           believing
           parents
           to
           be
           in
           the
           Gospel
           covenant
           ,
           which
           whether
           hee
           had
           reason
           to
           bee
           ashamed
           of
           attempting
           the
           Reader
           may
           judge
           .
           That
           the
           entring
           into
           Covenant
           ,
           Deut.
           29.10
           ,
           11.
           was
           a
           tran●●unt
           fact
           and
           not
           a
           thing
           perpetually
           binding
           ,
           I
           had
           thought
           none
           would
           deny
           ;
           nor
           argue
           as
           Mr.
           Crag
           doth
           ,
           
             it
             was
             by
             command
          
           ,
           Deut.
           29.1
           .
           
             they
             wer●
          
           v.
           29.
           
             to
             do
             the
             words
             of
             the
             Law
             ,
             and
             that
             was
             a
             command
             ,
             and
             the
             revealed
             things
             belong
             to
             them
             and
             their
             children
             for
             ever
             ,
             therefore
             the
             entring
             into
             Covenant
          
           v.
           10
           ,
           11.
           
             was
             a
             command
             perpetually
             binding
             under
             the
             Gospel
             ,
          
           which
           is
           too
           frivolous
           to
           spend
           time
           in
           answering
           ,
           and
           his
           argument
           ,
           
             that
             if
             wives
             and
             servants
             were
             in
             Covenant
             under
             the
             Gospel
             much
             more
             infants
             ,
          
           is
           alike
           frivolous
           ,
           ●ith
           he
           himself
           makes
           no
           
             other
             then
             believing
             wives
             and
             servants
             in
             Covenant
             under
             the
             Gospel
             ,
          
           which
           when
           he
           proves
           of
           infants
           their
           being
           in
           Covenant
           will
           not
           be
           denied
           .
           This
           is
           enough
           in
           answer
           to
           that
           Section
           and
           most
           of
           the
           8th
           .
           and
           9th
           .
           Sections
           of
           the
           third
           part
           .
        
         
           I
           said
           his
           allegation
           is
           vain
           of
           Heb.
           8.6
           .
           to
           prove
           that
           
             if
             infants
             were
             in
             covenant
             under
             the
             Law
             they
             are
             in
             covenant
             under
             the
             Gospel
             ,
          
           whereas
           the
           meliority
           of
           the
           Covenant
           is
           not
           placed
           in
           the
           extent
           to
           the
           sort
           of
           persons
           ;
           He
           asks
           me
           ,
           
             what
             then
             ?
             will
             it
             follow
             ,
             if
             a
             Covenant
             was
             made
             to
             no
             more
             then
             before
             ,
             therefore
             not
             to
             all
             that
             were
             before
             ?
             Answ.
          
           No
           ,
           yet
           it
           will
           follow
           that
           the
           text
           is
           vainly
           alledged
           to
           prove
           the
           co-extension
           to
           persons
           ,
           that
           speaks
           not
           at
           all
           of
           that
           thing
           ,
           nor
           is
           it
           at
           all
           to
           the
           purpose
           ,
           that
           
             it
             is
             extended
             to
             more
             ,
             to
             wit
             to
             Gentiles
             .
          
           For
           1.
           however
           that
           text
           speaks
           not
           of
           it
           .
           2.
           
           It
           is
           extended
           to
           more
           nations
           of
           the
           world
           besides
           the
           Jews
           ,
           but
           to
           none
           but
           believers
           of
           those
           nations
           ,
           and
           consequently
           not
           to
           infants
           of
           believing
           parents
           as
           such
           .
           That
           the
           new
           Covenant
           contains
           promises
           of
           better
           things
           then
           the
           old
           Covenant
           ,
           and
           differs
           more
           then
           in
           administrations
           ,
           is
           shewed
           before
           Sect.
           43.
           and
           yet
           the●e
           is
           no
           
             such
             thing
             implied
             as
             if
             there
             were
             salvation
             in
             any
             other
             then
             Jesus
             Christ
             ,
          
           unless
           he
           could
           prove
           salvation
           were
           by
           the
           promises
           of
           the
           Law.
           My
           
             third
             Paradox
          
           (
           as
           he
           cals
           it
           )
           
             that
             the
             promises
             of
             the
             Gospel
             are
             not
             to
             any
             other
             then
             the
             elect
             and
             true
             believers
             ,
          
           is
           proved
           before
           Sect.
           33.
           
           That
           
             there
             are
             in
             the
             Gospel
             Covenant
             promises
             of
             external
             ordinances
             made
             to
             all
             visible
             members
             ,
          
           is
           more
           then
           Mr.
           Cr.
           proves
           or
           any
           other
           ,
           and
           therefore
           I
           count
           it
           a
           figment
           ,
           I
           know
           none
           but
           spiritual
           promises
           in
           it
           ,
           which
           Mr.
           Cr.
           grants
           
             are
             made
             absolutely
             and
             terminated
             or
             performed
             onely
             to
             the
             elect
             and
             invisible
             members
             ,
          
           which
           is
           the
           same
           with
           my
           
           Paradox
           ,
           but
           hath
           more
           assertors
           then
           his
           most
           gross
           speech
           ,
           
             that
             the
             meliority
             of
             the
             Covenant
             consists
             principally
             in
             outward
             ordinances
             ,
             manner
             of
             administration
             and
             dispensation
             ,
             extent
             and
             amplitude
             of
             the
             proposal
             ,
             not
             of
             grace
             and
             glory
             .
          
           He
           adds
           ,
           
             of
             which
             there
             was
             alwayes
             the
             same
             reason
          
           ;
           Enoch
           ,
           Abraham
           ,
           Eliah
           ,
           Moses
           ,
           
             were
             as
             well
             justified
             by
             faith
             ,
          
           which
           is
           true
           ,
           but
           not
           according
           to
           the
           Covenant
           of
           the
           Law
           ,
           but
           by
           the
           Covenant
           of
           the
           Gospel
           ,
           which
           it
           seems
           Mr.
           Cr.
           understands
           not
           ,
           though
           he
           assume
           the
           title
           of
           
             a
             Preacher
             of
             the
             Gospel
          
           .
        
         
           Mr.
           Cr.
           saith
           of
           me
           ,
           
             His
             last
             assertion
          
           is
           ,
           
             that
             because
             the
             promises
             of
             the
             Gospel
             are
             not
             to
             any
             other
             then
             the
             elect
             ,
             and
             true
             believers
             ,
             therefore
             they
             are
             not
             to
             infants
             as
             the
             natural
             seed
             of
             believers
             :
             The
             antecedent
             is
             proved
             to
             be
             false
             ,
             for
             though
             the
             spiritual
             part
             of
             Gospel
             promises
             is
             absolutely
             performed
             and
             terminated
             to
             the
             elect
             ,
             yet
             they
             are
             conditionally
             proposed
             to
             all
             Professors
             ;
             and
             the
             external
             part
             ,
             which
             consists
             in
             administration
             of
             ordinances
             ,
             is
             equally
             belonging
             to
             all
             visible
             members
             .
          
           But
           are
           the
           promises
           to
           all
           professors
           because
           they
           are
           conditionally
           proposed
           to
           them
           ?
           If
           so
           ,
           we
           may
           say
           the
           promises
           are
           to
           the
           most
           obstinate
           infidels
           ,
           to
           eve●y
           man
           in
           the
           world
           ,
           for
           to
           them
           they
           are
           conditionally
           proposed
           .
           Sure
           this
           is
           not
           according
           to
           the
           doctrine
           of
           the
           Scripture
           which
           makes
           the
           promises
           to
           bee
           the
           believers
           inheritance
           ,
           2
           Cor.
           1.20
           .
           2
           Pet.
           1.4
           .
           Gal.
           3.16
           .
           &
           4.28
           .
           Heb
           6.12
           ,
           17.
           according
           to
           the
           doctrine
           of
           Protestan●s
           ,
           the
           Saints
           Legacy
           ,
           yea
           Paedobaptists
           make
           them
           their
           priviledge
           ,
           Rom.
           9.4
           .
           though
           the
           promises
           there
           were
           other
           promises
           .
           As
           for
           
             an
             external
             part
             of
             Gospel
             promises
             ,
             which
             consists
             in
             administration
             of
             ordinances
             equally
             belonging
             to
             all
             visible
             members
             ,
          
           it
           is
           a
           mere
           figment
           no
           where
           in
           Scripture
           ;
           And
           the
           sayings
           of
           Mr.
           
             Cr.
             Part.
          
           3.
           
           Sect.
           11.
           p.
           261.
           [
           
             Christ
             is
             said
             Heb.
             8.6
             .
             to
             be
             a
             Mediator
             of
             a
             better
             Covenant
             ,
             which
             could
             no●
             be
             ,
             if
             infants
             ,
             that
             were
             in
             covenant
             ,
             under
             the
             Law
             ,
             were
             out
             of
             covenant
             under
             the
             Gospel
             ,
             and
             is
             grounded
             upon
             this
             impregnable
             rock
             ,
             which
             the
             Anabaptists
             will
             never
             overthrow
             ,
             that
             to
             be
             circumcised
             or
             baptized
             is
             all
             one
             as
             to
             be
             in
             visible
             covenant
             :
             that
             the
             reason
             of
             baptizing
             or
             circumcising
             a
             person
             is
             their
             birth
             right
             ,
             tuition
             ,
             self-profession
             ,
             whereby
             they
             are
             visibly
             admitted
             into
             covenant
             ,
             that
             what
             he
             hath
             said
             
               Examen
               part
            
             .
             3.
             sect
             .
             1.
             
             
               Antipaed
               .
               part
            
             .
             1.
             sect
             .
             5.
             touches
             not
             the
             true
             state
             of
             the
             Controversie
             ,
             but
             is
             a
             confused
             Maze
             intricated
             with
             his
             
               fallaciâ
               decumanâ
            
             ,
             or
             master
             fallacy
             of
             Gods
             making
             ,
             whereas
             he
             should
             say
             ,
             completing
             his
             Covenant
             onely
             with
             the
             elect
             ,
             Heb.
             8.6
             .
             the
             new
             Covenant
             is
             a
             better
             Covenant
             not
             onely
             positively
             ,
             because
             it
             is
             established
             upon
             better
             promises
             in
             circumstantials
             ,
             but
             also
             because
             it
             is
             extended
             to
             move
             all
             nations
             ;
             negatively
             would
             not
             be
             better
             ,
             if
             any
             sexe
             ,
             age
             ,
             degree
             were
             excluded
             ]
             contain
             such
             a
             heap
             of
             mistakes
             and
             untruths
             as
             is
             not
             elsewhere
             usually
             found
             in
             the
             most
             heedless
             scribler
             .
          
           For
           ●
           .
           if
           the
           first
           speech
           were
           true
           ,
           then
           unless
           we
           grant
           infants
           to
           be
           baptized
           ,
           which
           is
           in
           his
           language
           ,
           to
           be
           in
           Covenant
           ,
           either
           the
           new
           Covenant
           shall
           not
           be
           better
           then
           the
           old
           ,
           or
           Christ
           not
           mediatour
           of
           it
           ,
           which
           is
           as
           much
           as
           to
           say
           ,
           if
           infants
           who
           were
           circumcised
           under
           the
           Law
           be
           not
           baptized
           under
           the
           Gospel
           then
           the
           promises
           of
           the
           Spirit
           ,
           justification
           ,
           Gods
           
           writing
           his
           laws
           in
           the
           heart
           ,
           teaching
           ,
           forgiving
           sins
           cannot
           be
           better
           then
           the
           promises
           of
           the
           Law
           ,
           which
           assure
           righteousness
           and
           life
           to
           the
           keepers
           of
           the
           Law
           ,
           or
           Christ
           cannot
           be
           Mediatour
           of
           the
           new
           Covanant
           ,
           which
           if
           it
           be
           not
           a
           more
           monstrous
           conceit
           and
           to
           be
           more
           abhorred
           by
           Christians
           then
           ever
           any
           Popish
           conceit
           of
           the
           necessity
           of
           baptism
           to
           infants
           to
           prevent
           exclusion
           out
           of
           heaven
           ,
           for
           which
           Austin
           is
           by
           Mr.
           Cr.
           himself
           reckoned
           
             the
             hard
             Father
             of
             infants
             ,
             I
          
           know
           nothing
           .
           Sure
           all
           that
           doubt
           of
           infant
           Baptism
           ,
           must
           by
           this
           reason
           either
           doubt
           whether
           it
           were
           not
           as
           good
           to
           be
           under
           the
           Law
           as
           under
           the
           Gospel
           ,
           or
           whether
           Christ
           be
           a
           better
           Mediatour
           then
           Moses
           .
           2.
           
           It
           is
           a
           monstrous
           boldness
           in
           him
           to
           tell
           us
           of
           a
           visible
           Covenant
           of
           so
           great
           necessity
           ,
           and
           never
           tell
           us
           distinctly
           what
           it
           contains
           ,
           nor
           where
           it
           is
           to
           be
           found
           ,
           especially
           when
           not
           onely
           my self
           ,
           but
           his
           Oracle
           Mr.
           Baxter
           ,
           hath
           written
           so
           much
           against
           it
           ,
           as
           hee
           hath
           done
           in
           his
           
             Apology
             against
             Mr.
             Blake
          
           .
           3.
           
           It
           is
           alike
           confidence
           in
           his
           own
           conceits
           ,
           to
           tell
           us
           ,
           that
           
             it
             is
             an
             impregnable
             rock
             which
             the
             Anabaptists
             will
             never
             overthrow
             ,
             that
             to
             be
             circumcised
             or
             baptised
             is
             all
             one
             as
             to
             be
             in
             visible
             Covenant
             ,
          
           and
           yet
           shew
           us
           none
           that
           useth
           such
           language
           but
           himself
           .
           How
           doth
           hee
           think
           I
           or
           any
           other
           should
           answer
           his
           arguments
           ,
           which
           are
           vented
           in
           such
           gibberish
           as
           no
           Dictionary
           or
           Author
           ,
           or
           use
           makes
           intelligible
           ?
           Is
           not
           his
           own
           first
           agument
           in
           his
           Sermon
           here
           pag.
           254.
           
           
             Those
             (
             meaning
             under
             the
             Gospel
             )
             that
             are
             in
             Covenant
             with
             God
             (
             meaning
             outward
             and
             visible
             ,
          
           which
           according
           to
           him
           is
           all
           one
           as
           to
           be
           baptized
           )
           
             ought
             to
             have
             the
             seal
             of
             the
             Covenant
             which
             is
             baptism
             ,
             But
             infants
             of
             Believing
             parents
             are
             in
             the
             Covenant
             with
             God
          
           (
           that
           is
           in
           his
           language
           in
           the
           outward
           Covenant
           which
           is
           all
           one
           as
           to
           bee
           baptized
           )
           
             therefore
             they
             ought
             to
             have
             the
             seal
             of
             the
             Covenant
             ,
             which
             is
             baptism
             .
          
           In
           which
           he
           plainly
           makes
           1.
           baptism
           the
           Covenant
           ,
           and
           yet
           the
           seal
           of
           it
           .
           2.
           
           He
           argues
           in
           this
           manner
           ,
           infants
           are
           baptized
           therefore
           they
           are
           baptized
           ,
           which
           either
           merely
           an
           inept
           tautology
           ,
           such
           as
           boyes
           in
           Schools
           would
           hiss
           at
           in
           a
           Freshman
           ,
           or
           else
           it
           infers
           from
           baptism
           already
           done
           baptism
           to
           bee
           done
           ,
           which
           Paedobaptists
           call
           Anabaptism
           ,
           and
           so
           Mr.
           Cr.
           is
           turned
           an
           Anabaptist
           .
           4.
           
           Hee
           tels
           us
           ,
           
             this
             is
             an
             impr●gnable
             rock
             which
             the
             Anabaptists
             will
             never
             bee
             able
             to
             overthrow
          
           (
           though
           it
           be
           a
           Castle
           in
           the
           Air
           built
           by
           his
           imagination
           and
           will
           of
           it self
           vanish
           )
           
             that
             the
             reason
             of
             baptizing
             a
             person
             is
             his
             birth
             right
             ,
             tuition
             ,
          
           which
           proceeds
           onely
           on
           that
           conceit
           as
           if
           there
           were
           the
           same
           reason
           of
           Baptizing
           as
           of
           Circumcising
           ,
           which
           is
           oft
           before
           shewed
           to
           bee
           false
           .
           5.
           
           If
           his
           words
           [
           
             whereby
             they
             are
             visibly
             admitted
             into
             Covenant
          
           ]
           bee
           referred
           to
           the
           
             outward
             Covenant
          
           and
           baptizing
           ,
           then
           the
           sense
           is
           Anabaptistical
           ,
           by
           baptizing
           they
           are
           admitted
           to
           baptism
           ,
           i●
           to
           [
           
             birthright
             ,
             tuition
          
           ]
           and
           admission
           bee
           meant
           as
           Mr.
           Baxter
           in
           his
           
             Book
             of
             Baptism
          
           page
           24.
           then
           the
           sense
           is
           ,
           by
           birth
           right
           persons
           are
           baptized
           and
           so
           they
           baptize
           themselves
           and
           need
           no
           other
           baptism
           besides
           Birth
           right
           .
           6.
           
           Hee
           corrects
           me
           for
           saying
           
             God
             makes
             ,
             when
             I
             should
             say
             completes
             ,
          
           as
           if
           the
           Translators
           of
           Heb.
           8.8
           .
           were
           mistaken
           ,
           or
           Gods
           making
           his
           Covenant
           were
           not
           his
           completing
           it
           ,
           or
           he
           did
           not
           complete
           the
           
           Covenant
           hee
           made
           .
           But
           this
           exception
           of
           Mr.
           Crag
           shews
           either
           his
           ossitancy
           or
           unskilfulness
           ;
           sith
           it
           is
           the
           same
           word
           in
           Jerem.
           31.31
           ,
           32
           ,
           33.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             to
             strike
          
           ,
           rendered
           in
           the
           Greek
           LXX
           by
           the
           Verb
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           so
           Heb.
           8.10
           .
           &
           10.16
           .
           which
           is
           as
           much
           as
           to
           dispose
           or
           put
           ,
           and
           Heb.
           8.9
           .
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             I
             made
          
           although
           it
           be
           v.
           8.
           rendred
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           I
           will
           complete
           ,
           so
           that
           this
           exception
           is
           but
           
             nodus
             in
             scirpo
          
           ,
           out
           of
           a
           cavelling
           vein
           .
           7.
           
           He
           saith
           ,
           
             I
             do
             not
             touch
             the
             true
             state
             of
             the
             controversie
             Exam.
             par
             .
          
           3.
           sect
           .
           1.
           
           
             Antipaed
             .
             part
          
           .
           1.
           sect
           .
           5.
           though
           it
           be
           the
           very
           hinge
           of
           it
           ,
           unless
           they
           mean
           no
           otherwise
           by
           
             being
             in
             Covenant
          
           then
           baptism
           ,
           and
           then
           I
           must
           confess
           there
           is
           no
           controversie
           about
           the
           consequence
           of
           Mr.
           Ms.
           argument
           
             Infants
             are
             in
             Covenant
          
           ,
           that
           is
           to
           be
           baptized
           ,
           
             therefore
             they
             are
             to
             be
             baptized
             ,
          
           but
           the
           argument
           to
           be
           derided
           as
           nugatory
           ,
           as
           indeed
           it
           is
           .
           8.
           
           He
           terms
           my
           dispute
           there
           
             a
             confused
             Maze
             intricated
          
           ,
           which
           either
           his
           ignorance
           or
           impudence
           prompted
           him
           to
           do
           ,
           sure
           he
           shews
           no
           confusedness
           in
           it
           .
           9.
           
           He
           calls
           my
           proposition
           
             of
             Gods
             making
             his
             covenant
             onely
             with
             the
             elect
             or
             spiritual
             seed
             ,
             my
             Master
             fallacy
             ,
          
           and
           yet
           it
           is
           proved
           from
           Scripture
           before
           ,
           and
           acknowledged
           by
           Protestants
           ,
           yea
           Mr.
           Cr.
           himself
           to
           be
           true
           .
           10.
           
           He
           takes
           on
           him
           to
           foretell
           no
           satisfaction
           to
           be
           expected
           from
           the
           third
           part
           of
           my
           Review
           before
           hee
           sees
           it
           .
           11.
           
           He
           saith
           Heb.
           8.6
           .
           
             the
             new
             Covenant
             is
             a
             better
             Covenant
             ,
             because
             it
             is
             established
             on
             better
             promises
             in
             circumstantials
             and
             extended
             to
             move
             all
             nations
             ,
          
           which
           are
           not
           in
           the
           text
           .
           12.
           
           H●
           saith
           ,
           
             it
             would
             not
             bee
             better
             if
             any
             sexe
             age
             or
             degree
             were
             excluded
             ,
          
           which
           being
           meant
           of
           the
           outward
           Covenant
           ,
           it
           were
           as
           if
           he
           said
           ,
           the
           new
           Covenant
           were
           not
           better
           then
           the
           old
           if
           an
           infant
           of
           a
           day
           old
           were
           excluded
           baptism
           .
        
         
           Hee
           tels
           mee
           pag.
           140.
           
           
             His
             consequent
             is
             also
             unsound
             ,
             for
             the
             internal
             and
             spiritual
             part
             may
             be
             made
             intentionally
             to
             infants
             as
             the
             spiritual
             seed
             of
             believers
             ,
             and
             yet
             the
             external
             part
             and
             that
             of
             Ordinances
             to
             infants
             as
             the
             natural
             seed
             of
             Believers
             ,
             as
             well
             under
             the
             Gospel
             as
             under
             the
             Law
          
           ;
           In
           which
           passage
           the
           phrase
           
             spiritual
             seed
             of
             believers
          
           is
           a
           new
           notion
           ,
           intimating
           that
           believing
           fathers
           beget
           them
           spiritual
           ,
           contrary
           to
           John
           3.6
           .
           and
           that
           
             there
             is
             in
             the
             Gospel
             promises
             a
             part
             which
             is
             of
             ordinances
             ,
          
           which
           is
           a
           figment
           ,
           and
           that
           
             belongs
             to
             the
             natural
             seed
             of
             believers
          
           which
           is
           fal●e
           ,
           and
           
             that
             my
             consequent
             is
             unsound
             for
             that
             reason
             ,
          
           which
           if
           it
           were
           good
           the
           consequent
           is
           sound
           nevertheless
           .
        
         
           What
           hee
           adds
           ,
           
             if
             the
             external
             part
             under
             the
             Gospel
             belong
             not
             to
             infants
             ,
             the
             Gospel
             and
             that
             made
             with
             Abraham
             are
             two
             distinct
             Covenants
             and
             essentially
             different
             ,
             and
             that
             made
             with
             Abraham
             and
             his
             seed
             carnal
             ,
             as
             the
             carnal
             Anabaptists
             affirm
             ,
             their
             portion
             no
             better
             ,
             then
             Turks
             they
             made
             (
             as
             Calvin
             observs
             )
             as
             beasts
             ,
             whereas
             the
             Covenant
             Gen.
             17.7
             .
             is
             everlasting
             ]
          
           is
           true
           thus
           far
           ,
           that
           the
           Covenant
           Gen.
           7.17
           .
           so
           farre
           as
           it
           did
           assure
           righteousness
           to
           Abrahams
           spiritual
           seed
           by
           faith
           was
           the
           Gospel
           Covenant
           the
           same
           with
           ours
           ,
           made
           in
           Christ
           and
           everlasting
           ,
           but
           this
           is
           nothing
           to
           prove
           that
           there
           was
           such
           an
           external
           part
           of
           outward
           ordinances
           belonging
           to
           infants
           in
           that
           Covenant
           .
           But
           that
           Covenant
           is
           mixt
           ,
           Mr.
           Cr.
           himself
           
           saith
           ,
           
             there
             was
             a
             promise
             of
             Canaan
             and
             temporal
             blessings
             in
             it
             though
             in
             the
             main
             the
             Covenant
             were
             spiritual
             ,
          
           and
           that
           part
           belonged
           to
           the
           Israelites
           by
           nature
           onely
           ,
           not
           to
           our
           children
           at
           all
           .
           So
           that
           Mr.
           Crags
           terms
           of
           carnal
           and
           gross
           put
           upon
           us
           ,
           and
           Calvins
           observation
           are
           but
           reproaches
           and
           calumnies
           by
           Mr.
           Cr.
           and
           other
           Paedobaptists
           ,
           devised
           and
           used
           by
           them
           wickedly
           to
           make
           us
           odious
           :
           but
           in
           time
           their
           wickedness
           will
           return
           on
           their
           own
           head
           .
        
         
           Sect.
           7.
           
           Mr.
           Crs.
           speeches
           of
           
             infants
             sad
             condition
             without
             baptism
          
           ,
           are
           like
           the
           Popish
           talk
           of
           the
           necessity
           of
           baptizing
           infants
           that
           they
           may
           enter
           into
           Gods
           kingdome
           .
           By
           denying
           their
           baptism
           we
           deprive
           them
           not
           of
           Gods
           Covenant
           .
           The
           priviledges
           Rom.
           3.2
           .
           &
           9.4
           .
           were
           peculiar
           to
           the
           Jews
           ;
           Did
           he
           write
           with
           heed
           ,
           he
           would
           not
           say
           they
           belong
           to
           infants
           of
           Gentiles
           under
           the
           Gospel
           .
           When
           I
           say
           Baptism
           is
           not
           an
           ordinary
           meanes
           of
           salvation
           without
           faith
           ,
           I
           mean
           that
           no
           ones
           baptism
           but
           the
           baptism
           of
           true
           believers
           is
           an
           ordinary
           meanes
           of
           salvation
           ,
           which
           is
           true
           ,
           though
           there
           may
           be
           true
           baptism
           without
           true
           saving
           faith
           if
           it
           be
           professed
           .
           His
           talk
           of
           
             preaching
             to
             infants
             by
             presenting
             objectively
             the
             benefit
             of
             that
             which
             is
             preached
             without
             manifesting
             to
             the
             understanding
             ,
          
           is
           another
           of
           his
           wild
           conceits
           .
           It
           
             's
             no
             contradiction
          
           to
           say
           infants
           are
           not
           saved
           by
           ordinary
           meanes
           ,
           to
           wit
           ,
           preaching
           the
           word
           ,
           &c.
           and
           yet
           to
           say
           they
           are
           saved
           by
           election
           ,
           redemption
           ,
           the
           work
           of
           Gods
           spirit
           ,
           sith
           by
           ordinary
           means
           I
           understand
           and
           so
           do
           others
           ,
           the
           Word
           and
           Sacraments
           and
           Christian
           discipline
           .
        
         
           It
           is
           false
           he
           saith
           of
           me
           p.
           146.
           that
           
             I
             confess
             if
             I
             knew
             infants
             were
             elected
             I
             would
             baptize
             them
             ,
          
           or
           that
           
             here
             I
             acknowledge
             of
             the
             species
             or
             sort
             of
             believers
             infants
             ,
             that
             they
             are
             not
             onely
             elected
             of
             God
             but
             redeemed
             of
             Christ
             and
             have
             the
             work
             of
             his
             spirit
             .
          
           Sect.
           8.
           the
           major
           of
           his
           Syllogism
           [
           
             That
             which
             was
             proposed
             and
             entertained
             with
             success
             amongst
             the
             Jews
             ,
             which
             were
             the
             natural
             seed
             of
          
           Abraham
           ,
           
             was
             not
             onely
             made
             with
             the
             spiritual
             seed
             of
          
           Abraham
           ]
           p.
           147.
           is
           denied
           ,
           he
           is
           grossely
           mistaken
           in
           conceiving
           believing
           Jews
           were
           not
           Abrahams
           spiritual
           seed
           :
           and
           his
           arguing
           
             that
             many
             of
             the
             natural
             seed
             of
          
           Abraham
           
             were
             believers
             under
             the
             Gospel
             ,
             Rom.
          
           4.11
           ,
           12.
           to
           prove
           it
           confirms
           the
           contrary
           .
           For
           all
           that
           are
           true
           believers
           (
           not
           every
           professour
           of
           faith
           )
           or
           elect
           are
           Abrahams
           spiritual
           seed
           ,
           and
           this
           I
           often
           expressed
           plainly
           ,
           and
           Mr.
           Cr.
           knew
           well
           enough
           ;
           but
           says
           
             I
             speak
             ambiguously
          
           ,
           that
           he
           may
           have
           some
           colour
           for
           his
           random
           roving
           talk
           
             of
             persons
             in
             visible
             Covenant
             being
             children
             of
             the
             promise
             and
          
           Abrahams
           seed
           ,
           which
           is
           much
           of
           it
           non-sense
           ,
           unproved
           dictates
           ,
           and
           quite
           beside
           the
           meaning
           of
           the
           texts
           Rom.
           4.11
           ,
           12
           ,
           16.
           
           &
           9.8
           .
           which
           make
           none
           Abrahams
           seed
           ,
           and
           children
           of
           the
           promise
           Gen.
           17.7
           as
           it
           was
           Evangelical
           ,
           but
           true
           believers
           or
           elect
           persons
           ,
           as
           is
           amply
           before
           proved
           Sect.
           28
           ,
           29.
           
           The
           rest
           of
           his
           scribling
           in
           that
           Section
           runs
           on
           these
           two
           mistakes
           ,
           1.
           
           
             That
             there
             is
             now
             under
             the
             Gospel
             a
             national
             Church
             as
             the
             Jews
             was
             ,
             and
             that
             the
             expression
          
           Ephes.
           3.6
           .
           
             may
             be
             applied
             to
             this
             whole
             Nation
             .
          
           2.
           
           That
           
             there
             is
             such
             an
             outward
             visible
             Covenant
             which
             God
             hath
             made
             with
             such
             a
             whole
             visible
             National
             Church
             ,
          
           which
           is
           not
           proved
           from
           Deut.
           29
           ,
           10
           ,
           12.
           
           Joh.
           1.11
           .
           Psal.
           50.5
           .
           Joh.
           15.2
           .
           two
           of
           which
           speak
           not
           at
           all
           of
           the
           Gospel
           Covenant
           ,
           
           nor
           of
           Gods
           making
           a
           Covenant
           with
           them
           ,
           but
           of
           theirs
           with
           God
           ,
           the
           2d
           .
           is
           expresly
           meant
           onely
           of
           true
           believers
           ,
           the
           4th
           .
           of
           being
           a
           
             branch
             in
             Christ
          
           (
           which
           it's
           true
           may
           be
           meant
           of
           a
           visible
           professour
           )
           but
           not
           of
           being
           in
           the
           Gospel
           Covenant
           of
           grace
           ,
           in
           which
           none
           any
           where
           are
           said
           to
           be
           ,
           nor
           is
           God
           said
           any
           where
           to
           make
           it
           to
           any
           but
           true
           believers
           or
           elect
           persons
           ,
           as
           is
           proved
           Sect.
           33.
           
           There
           is
           not
           any
           thing
           Sect.
           9.
           that
           I
           need
           reply
           to
           ,
           saving
           that
           he
           grants
           
             that
             the
             Gospel
             Covenant
             of
             grace
          
           Heb.
           8.10
           ,
           11
           ,
           12.
           
             is
             made
             onely
             to
             the
             elect
             ,
             if
             by
             the
             Covenant
             I
             mean
             the
             end
             ,
             event
             and
             success
             thereof
             ,
          
           which
           I
           confess
           I
           do
           ,
           and
           acknowledge
           that
           I
           abhor
           any
           conceit
           to
           the
           contrary
           ,
           as
           if
           God
           should
           make
           a
           Covenant
           to
           any
           ,
           which
           should
           not
           have
           the
           end
           event
           and
           success
           answerable
           to
           his
           promise
           ,
           and
           therefore
           this
           Covenant
           promising
           things
           ,
           which
           none
           in
           the
           event
           have
           but
           the
           elect
           ,
           can
           bee
           said
           to
           be
           made
           by
           God
           to
           none
           but
           them
           ,
           unless
           we
           will
           charge
           God
           with
           falshood
           ,
           mutability
           or
           impotency
           .
        
         
           Sect.
           10.
           
           That
           Isa.
           49.21.23
           .
           is
           a
           prophesie
           of
           the
           reducing
           the
           Jews
           from
           Babylonish
           captivity
           is
           evinced
           from
           v.
           19
           ,
           20
           ,
           21.
           in
           that
           the
           description
           of
           
             the
             places
             wast
             and
             desolate
             ,
             the
             land
             of
             their
             destruction
             ,
             the
             place
             which
             was
             too
             strait
          
           are
           meant
           of
           the
           
             land
             of
             Canaan
          
           ,
           and
           Mr.
           Cr.
           himself
           thus
           v.
           20.
           
             the
             place
             is
             too
             strait
             for
             me
             ,
             that
             is
             the
             Land
             of
             Canaan
             is
             too
             narrow
             to
             contain
             the
             whole
             Church
             ,
          
           and
           he
           himself
           expounds
           after
           ,
           
             thou
             hast
             lost
             the
             other
          
           ,
           v.
           20.
           
             of
             the
             natural
             seed
             of
          
           Abraham
           ,
           and
           
             the
             being
             desolate
             ,
             a
             captive
             ,
             and
             removing
             too
             and
             fro
             off
          
           Jerusalem
           :
           But
           he
           will
           have
           it
           meant
           
             of
             the
             time
             after
             the
             destruction
             by
          
           Titus
           ,
           
             and
             the
             dispersion
             after
             it
             ,
             for
             we
             never
             find
             it
             verified
             literally
             that
             the
             Land
             of
          
           Canaan
           
             was
             too
             strait
             during
             the
             time
             of
             captivity
             (
             as
             the
             words
             point
             )
             to
             contain
             the
             Jews
             .
          
           But
           where
           do
           the
           words
           point
           that
           the
           Land
           of
           Canaan
           was
           too
           strait
           during
           the
           time
           of
           captivity
           to
           contain
           the
           Jewes
           .
           The
           words
           point
           at
           the
           multitude
           of
           Jews
           after
           the
           return
           from
           the
           Babylonish
           captivity
           ,
           at
           which
           time
           according
           to
           Zechariah
           his
           prophesie
           ,
           ch
           .
           8.3
           ,
           4
           ,
           5
           ,
           6
           ,
           7
           ,
           8
           ,
           9.
           the
           Jews
           mightily
           encreased
           and
           prospered
           ,
           and
           
             the
             place
             desolate
          
           confessedly
           being
           meant
           of
           Canaan
           and
           Jerusalem
           ,
           and
           
             the
             Jewes
             the
             Captives
          
           ,
           the
           sense
           of
           v.
           22
           ,
           23.
           is
           meant
           undoubtedly
           (
           in
           the
           first
           sense
           of
           the
           words
           )
           of
           the
           Jews
           reduction
           from
           captivity
           ,
           which
           was
           not
           true
           of
           them
           after
           the
           destruction
           by
           Titus
           ,
           therefore
           of
           their
           return
           from
           Babylon
           by
           Cyrus
           ,
           and
           other
           Persian
           and
           Grecian
           Kings
           and
           Queens
           favour
           .
           The
           like
           may
           be
           inferred
           from
           v.
           24
           ,
           25.
           for
           therein
           i●
           foretold
           that
           they
           which
           were
           taken
           captive
           (
           who
           were
           the
           Jews
           )
           should
           be
           delivered
           .
           But
           Mr.
           Cr.
           saith
           ,
           
             That
             one
             Democritus
             would
             not
             be
             enough
             to
             laugh
             at
             ,
             nor
             three
             Anticyra's
             suffice
             to
             purge
             that
             head
             ,
             that
             would
             attempt
             from
             hence
             to
             draw
             an
             argument
             to
             prove
             the
             fore-going
             conclusion
             :
             the
             words
             are
             these
             ,
             even
             the
             captives
             of
             the
             mighty
             shall
             be
             taken
             away
             ;
             from
             whom
             ?
             From
             
               Cyrus
               ,
               Arta●●rxes
               ,
               Darius
               ,
               Ab●su●rus
               ?
            
             That
             would
             imply
             a
             contradiction
             ,
             for
             he
             confesses
             that
             these
             were
             nursing
             fathers
             that
             did
             bring
             back
             the
             Jews
             from
             captivity
             ;
             the
             prey
             of
             the
             terrible
             shall
             be
             delivered
             ,
             children
             are
             not
             preys
             to
             their
             nurses
             ,
             nor
             are
             their
             nurses
             terrible
             to
             their
             children
             .
             )
          
           But
           we
           need
           not
           make
           the
           mighty
           and
           terrible
           the
           ●ame
           
           with
           the
           deliverers
           or
           nurses
           .
           The
           Chaldean
           Princes
           were
           the
           mighty
           and
           terrible
           to
           whom
           the
           Jews
           were
           captives
           and
           a
           prey
           ,
           and
           Cyrus
           and
           others
           after
           deliverers
           and
           nurses
           .
           Yet
           did
           we
           make
           them
           the
           same
           persons
           there
           were
           nothing
           ridiculous
           in
           it
           ,
           sith
           the
           Jews
           were
           at
           first
           their
           captives
           ,
           and
           prey
           ,
           and
           they
           terrible
           to
           them
           ,
           and
           yet
           not
           long
           after
           deliverers
           and
           nurses
           .
           So
           that
           we
           may
           retort
           Mr.
           Crs.
           words
           thus
           ;
           One
           Democritus
           (
           except
           such
           a
           scoffer
           as
           Mr.
           Cr.
           )
           would
           not
           bee
           enough
           to
           laugh
           at
           ,
           nor
           three
           Anticyra's
           suffice
           to
           purge
           that
           Craig
           that
           makes
           such
           a
           silly
           refutation
           .
           What
           he
           adds
           to
           disparage
           Mr.
           Gattakers
           notes
           may
           be
           dispelled
           by
           reading
           the
           notes
           ,
           nor
           is
           he
           alone
           in
           the
           sense
           hee
           gives
           ,
           Grotius
           in
           his
           annot
           .
           agrees
           in
           that
           thing
           with
           Mr.
           Gattaker
           .
           And
           for
           the
           contents
           of
           the
           Chapter
           though
           there
           is
           not
           sufficient
           reason
           to
           ascribe
           them
           to
           the
           Church
           of
           England
           ,
           they
           being
           made
           by
           one
           Translator
           though
           allowed
           by
           others
           without
           any
           Canon
           ,
           or
           Act
           of
           Parliament
           establishing
           them
           ,
           yet
           I
           see
           not
           that
           they
           make
           against
           my
           sense
           ,
           but
           the
           making
           the
           content
           of
           v.
           24.
           to
           be
           
             the
             powerful
             deliverance
             out
             of
             captivity
             ,
          
           did
           in
           the
           Dispute
           and
           doth
           still
           seem
           to
           make
           for
           my
           sense
           of
           delivery
           or
           returning
           of
           the
           ●ews
           out
           of
           the
           Babylonish
           captivity
           ,
           which
           being
           derided
           by
           Mr.
           Crs.
           party
           shewed
           the
           levity
           of
           their
           spirits
           ,
           to
           whom
           this
           book
           shews
           him
           to
           be
           too
           like
           .
           Which
           is
           seen
           in
           his
           alleging
           my
           words
           (
           not
           p.
           14.
           as
           he
           cites
           them
           but
           p.
           16.
           )
           against
           my
           reason
           ;
           which
           he
           makes
           my
           interpretation
           ,
           though
           if
           hee
           had
           added
           my
           words
           [
           and
           if
           so
           ]
           it
           would
           have
           appeared
           that
           I
           spake
           not
           those
           words
           as
           my
           interpretation
           .
           And
           for
           his
           allegation
           of
           Gods
           saying
           
             to
             Moses
             thy
             children
             which
             thou
             hast
             brought
             out
             of
             Egypt
             ,
          
           I
           remember
           not
           where
           it
           is
           used
           ;
           but
           [
           
             thy
             people
             Exod.
          
           3●
           .
           7
           .
           ]
           And
           for
           Mr.
           Crs.
           reconciliation
           ,
           I
           do
           not
           conceive
           it
           may
           be
           congruously
           to
           speech
           so
           paraphrased
           ,
           
             the
             Gentiles
             shall
             bring
             thy
             sons
             ,
             that
             is
             the
             Churches
             by
             spiritual
             succession
             ,
             the
             Gentiles
             by
             natural
             generation
             ,
             Gods
             that
             is
             mine
             by
             adoption
             .
          
           It
           may
           be
           accommodated
           mystically
           to
           the
           conversion
           of
           the
           Gentiles
           as
           shadowed
           out
           by
           the
           reducing
           of
           the
           Jews
           from
           captivity
           ,
           and
           yet
           make
           nothing
           for
           infants
           Churchmembership
           or
           Baptism
           .
           For
           though
           I
           yeeld
           in
           the
           litteral
           sense
           infants
           to
           be
           comprehended
           ,
           yet
           in
           the
           mystical
           sense
           humble
           persons
           ,
           or
           mean
           contemptible
           persons
           ,
           or
           new
           born
           babes
           ,
           this
           is
           believers
           desiring
           the
           word
           ,
           may
           be
           meant
           .
           If
           the
           words
           be
           mystically
           meant
           ,
           yet
           the
           words
           are
           not
           
             a
             prophesie
             of
             a
             prophesie
          
           ,
           but
           as
           many
           speeches
           are
           which
           have
           a
           double
           meaning
           ,
           as
           Gen.
           15.5
           .
           &
           17.4
           ,
           5.
           
           Exod.
           12.46
           .
           one
           more
           open
           ,
           the
           other
           covert
           .
           And
           Mr.
           
             Crags
             purpose
             from
             Isai.
          
           49.22
           .
           
             were
             not
             to
             prove
             it
             foretold
             that
             infants
             under
             the
             Gospel
             should
             be
             brought
             to
             baptism
             ,
             but
             to
             prove
             the
             propositton
             in
             question
             ,
             that
             God
             foretold
             that
             infants
             should
             be
             Churchmembers
             under
             the
             Gospel
             ,
             whence
             infant
             Baptism
             will
             follow
          
           ;
           it
           seems
           Mr.
           Cr.
           understands
           not
           the
           bringing
           of
           children
           in
           arms
           and
           upon
           shoulders
           of
           bringing
           infants
           to
           baptism
           ,
           and
           how
           else
           in
           a
           litteral
           sense
           they
           by
           bringing
           in
           armes
           and
           on
           shoulders
           become
           Churchmembers
           I
           yet
           understand
           not
           ,
           and
           am
           out
           of
           hope
           ever
           to
           do
           .
        
         
           Sect.
           11.
           
           Mr.
           Cr.
           speaks
           thus
           .
           
             He
             says
          
           (
           meaning
           me
           )
           
             if
             by
             standard
             be
             meant
             baptism
             ,
             which
             the
             Scripture
             never
             cals
             Gods
             standard
             ,
             and
             the
             
             bringing
             should
             be
             to
             Baptism
             ,
             then
             the
             sense
             should
             be
             ,
             that
             supream
             Magistrates
             ,
             as
             Kings
             and
             Queens
             ,
             should
             bring
             infants
             in
             their
             armes
             ,
             and
             carry
             them
             on
             shoulders
             to
             Baptism
             ,
             which
             no
             story
             mentions
             to
             have
             been
             done
             ,
             and
             is
             too
             frivolous
             to
             be
             made
             the
             matter
             of
             that
             prophesie
             ,
             in
             which
             words
             there
             is
             neither
             veri●y
             ,
             nor
             consequence
             if
             sense
             .
             First
             hee
             says
             ,
             if
             by
             standard
             bee
             meant
             Baptism
             ,
             who
             makes
             a
             Thesis
             of
             his
             Hypothesis
             ?
             or
             affirms
             that
             by
             standard
             is
             meant
             Baptism
             ?
          
           To
           which
           I
           reply
           ,
           Mr.
           Cr.
           of
           whom
           the
           relatour
           of
           the
           Dispute
           p.
           35.
           saith
           ,
           
             That
             to
             give
             me
             satisfaction
             (
             which
             he
             needed
             not
             )
             he
             told
             me
             ,
             that
             by
             standard
             he
             understood
             some
             visible
             Gospel
             Ordinance
             ,
             as
             Baptism
             ,
          
           without
           an
           
             &c.
             to
             wit
             ,
             Preaching
             ,
             Praying
             ,
             with
             many
             more
          
           ;
           nor
           had
           I
           any
           reason
           to
           conceive
           he
           understood
           any
           other
           sith
           he
           named
           no
           other
           ,
           nor
           did
           he
           say
           
             Gospel
             Ordinances
          
           ,
           as
           if
           he
           included
           the
           genus
           (
           as
           now
           he
           would
           evade
           )
           but
           
             some
             Gospel
             ordinance
          
           in
           the
           singular
           number
           .
           Now
           I
           said
           Baptism
           is
           no
           where
           called
           Gods
           standard
           ,
           and
           he
           hath
           nothing
           to
           reply
           hereto
           ,
           but
           that
           
             it
             is
             so
             in
             this
             place
             ,
             the
             Genus
             being
             predicated
             on
             the
             species
             .
          
           But
           this
           i●
           but
           a
           begging
           of
           what
           he
           should
           prove
           ,
           that
           by
           standard
           here
           is
           ●eant
           Baptism
           in
           pa●ticular
           or
           Gospel
           ordinances
           in
           general
           .
           Sure
           the
           phrase
           of
           
             setting
             up
             the
             standard
          
           is
           very
           unsutable
           to
           the
           use
           of
           baptizing
           ,
           which
           was
           not
           by
           setting
           up
           ,
           but
           putting
           down
           into
           the
           water
           .
           And
           if
           Mr.
           Crs.
           words
           or
           the
           text
           do
           not
           necessarily
           speak
           of
           Kings
           and
           Queens
           bringing
           in
           their
           arms
           and
           on
           their
           shoulders
           to
           baptism
           ,
           my
           reasons
           are
           the
           same
           ,
           and
           of
           a
           like
           force
           ,
           if
           meant
           of
           the
           people
           .
           For
           no
           story
           doth
           mention
           carrying
           infants
           on
           shoulders
           to
           Baptism
           by
           the
           people
           ,
           and
           such
           a
           thing
           is
           too
           frivolous
           to
           be
           made
           the
           matter
           of
           this
           prophesie
           ,
           which
           expresseth
           some
           great
           and
           wonderfull
           thing
           to
           be
           done
           by
           Gods
           extraordinary
           incitement
           and
           power
           ,
           of
           which
           kinde
           that
           is
           not
           .
           Though
           Mr.
           
             Cr.
             grant
             the
             phrase
             of
             nursing
             fathers
             and
             mothers
          
           Isa.
           49.23
           .
           
             to
             be
             metaphorical
          
           ,
           yet
           he
           applies
           the
           words
           before
           (
           which
           are
           alike
           m●taphorical
           )
           [
           
             they
             shall
             bring
             thy
             sons
             in
             their
             armes
             or
             bosome
             ,
             and
             thy
             daughters
             shall
             be
             carried
             upon
             their
             shoulders
             ,
          
           v.
           22.
           ]
           according
           to
           the
           proper
           sense
           of
           the
           words
           ,
           when
           he
           saith
           ,
           
             the
             people
             should
             bring
             sons
             in
             their
             arms
             and
             daughters
             upon
             their
             shoulders
             to
             Baptism
             ,
          
           now
           if
           the
           words
           v.
           23.
           be
           metaphorical
           so
           are
           those
           v.
           22.
           which
           is
           also
           acknowledged
           by
           Mr.
           Cr.
           1
           In
           that
           he
           grants
           that
           in
           story
           it
           is
           not
           found
           that
           infants
           have
           been
           brought
           to
           Baptism
           on
           sho●lders
           .
           2.
           
           In
           that
           they
           are
           said
           to
           be
           brought
           to
           the
           standard
           ,
           which
           is
           according
           to
           Mr.
           Cr.
           Baptism
           ,
           but
           that
           is
           not
           a
           standard
           properly
           but
           metaphorically
           ,
           and
           therefore
           it
           follows
           upon
           Mr.
           Crs
           grant
           ,
           that
           the
           application
           of
           that
           one
           phrase
           
             of
             bringing
             their
             sons
             in
             their
             arms
             and
             daughters
             on
             shoulders
             ,
          
           according
           to
           the
           proper
           sense
           of
           the
           words
           is
           not
           right
           .
           Nor
           is
           his
           endeavour
           to
           fit
           the
           metaphor
           to
           infant
           Baptism
           any
           better
           ,
           though
           
             in
             the
             Low
             Countries
             it
             were
             true
             that
             the
             eldest
             son
             of
             a
             Commission
             Captain
             being
             born
             there
             whilest
             his
             father
             is
             in
             the
             service
             of
             the
             State
             ,
             is
             by
             the
             courtesie
             of
             the
             Camp
             enrolled
             in
             the
             souldiers
             List
             on
             his
             birth-day
             ,
             and
             by
             the
             allowance
             of
             the
             State
             receives
             pay
             from
             the
             time
             of
             his
             nativity
             ,
          
           as
           he
           scribbles
           out
           of
           Fullers
           frivolous
           Treatise
           termed
           
             Infants
             Advocate
             p.
          
           99.
           
           For
           1.
           if
           infants
           be
           listed
           ,
           yet
           no
           
             standard
             is
             set
             up
          
           ,
           or
           
             hand
             lifted
             up
             to
             the
             people
             to
             bring
             them
             ,
             nor
             are
             they
             brought
             in
             their
             
             arms
             or
             bosoms
          
           in
           the
           Low
           Countries
           .
           2.
           
           Nor
           was
           any
           such
           usage
           among
           the
           Jews
           or
           Gentiles
           in
           Isaiahs
           time
           ,
           to
           whi●h
           he
           might
           bee
           conceived
           to
           allude
           ,
           and
           it
           is
           too
           ridiculous
           to
           go
           about
           (
           as
           Mr.
           Cr.
           doth
           )
           to
           explain
           a
           metaphor
           alluding
           to
           an
           use
           in
           Isaiahs
           time
           by
           an
           use
           no
           where
           shewed
           to
           be
           but
           in
           the
           Low
           Countries
           in
           our
           time
           .
           That
           Mr.
           
             Gataker
             in
             the
             cause
             of
             infant
             Baptism
             interprets
             innumerable
             places
             against
             me
             ,
          
           ●s
           an
           untruth
           ▪
           Though
           
             Esther
             were
             a
             ●ew
          
           ,
           yet
           a
           Queen
           of
           the
           Gentiles
           ,
           and
           ●●ese
           things
           foretold
           Isa
           49.22
           ,
           23.
           were
           fulfilled
           in
           Cyrus
           time
           ,
           and
           i●
           
             Ahasuerus
             ,
             Artaxerxes
          
           and
           Darius
           time
           also
           ,
           yea
           and
           a●ter
           t●em
           in
           Alexander
           the
           Great
           ,
           and
           some
           of
           his
           successors
           ,
           and
           their
           Queens
           as
           Grotius
           conceives
           ,
           in
           his
           Annotations
           ,
           who
           also
           and
           Mr.
           Gataker
           shew
           how
           the
           prediction
           of
           
             bowing
             down
             and
             licking
             the
             dust
             of
             the
             Jews
             feet
          
           was
           fulfilled
           ,
           though
           not
           in
           Esthers
           time
           (
           as
           I
           said
           the
           prophesie
           of
           Queens
           being
           
             a
             nursing
             mother
          
           to
           the
           Jews
           was
           )
           yet
           in
           the
           times
           after
           afore
           Christs
           incarnation
           .
           And
           for
           Mr.
           Crs.
           argument
           from
           v.
           1
           ,
           6
           ,
           7
           ,
           8
           ,
           20
           ,
           21.
           let
           him
           form
           it
           as
           strong
           as
           he
           can
           ,
           yet
           he
           will
           never
           prove
           that
           Isa.
           ●9
           .
           22
           .
           is
           a
           prophesie
           of
           infants
           visible
           Churchmembership
           in
           the
           times
           of
           the
           Gospel
           or
           their
           bringing
           to
           Baptism
           ,
           nor
           was
           I
           by
           any
           argument
           
             of
             Mr.
          
           Cr.
           
             forced
             to
             surrender
             up
             this
             hold
             ,
          
           that
           Isa.
           49.22
           ,
           23.
           is
           a
           prophesie
           of
           the
           return
           of
           the
           Jewes
           from
           the
           Babylonish
           captivity
           ,
           and
           their
           prosperity
           in
           Judea
           after
           their
           return
           a●ore
           Christs
           inearnation
           ,
           and
           yet
           were
           it
           understood
           of
           the
           times
           of
           the
           Gospel
           ,
           I
           shewed
           how
           it
           might
           be
           understood
           of
           grown
           men
           perswaded
           by
           the
           preaching
           of
           the
           Gospel
           ,
           as
           Junius
           in
           his
           Annotations
           ,
           which
           Mr.
           Cr.
           abusively
           puts
           into
           an
           argument
           as
           if
           it
           were
           alledged
           thus
           ,
           
             Junius
             says
             so
             th●re●ore
             it
             is
             so
             ,
          
           and
           denies
           the
           antecedent
           and
           conse●uent
           .
           But
           neither
           was
           the
           consequent
           mine
           ,
           nor
           the
           antecedent
           as
           Mr.
           Cr.
           sets
           it
           down
           .
           But
           this
           Janius
           saith
           ,
           that
           
             the
             standard
          
           Isa.
           49.22
           .
           
             is
             the
             Gospel
             ,
             which
             is
             the
             power
             of
             God
             unto
             salvation
             to
             every
             one
             that
             believeth
             ,
          
           Rom.
           1.16
           .
           and
           therefore
           it
           is
           meant
           of
           perswading
           grown
           men
           by
           the
           preaching
           of
           the
           Gospel
           ,
           and
           that
           
             all
             those
             things
             are
             allegorically
             spoken
             of
             the
             amplitude
             of
             Christs
             spiritual
             Kingdome
             ,
          
           and
           therefore
           not
           of
           bringing
           infants
           to
           baptism
           And
           for
           
             Cornelius
             a
             Lapide
             ,
             Hierome
             ,
             Cyril
             ▪
             Haymo
             ,
             if
             they
             held
             it
             fulfilled
             in
             Gospel
             times
             ,
             and
             extended
             the
             words
             to
             grown
             men
             ,
          
           though
           they
           
             were
             for
             infants
             visible
             Churchmembership
             and
             Baptism
             ,
          
           yet
           they
           overthrow
           Mr.
           Crs.
           argument
           from
           thence
           ,
           which
           is
           of
           no
           force
           unless
           the
           words
           be
           understood
           onely
           of
           Gospel
           times
           ,
           and
           of
           infants
           being
           brought
           to
           some
           visible
           Ordinance
           as
           Baptism
           ,
           the
           contrary
           whereof
           his
           own
           Authors
           shew
           ,
           and
           himself
           grants
           ,
           and
           therefore
           I
           take
           all
           Mr.
           Crs.
           reasoning
           in
           the
           Dispute
           and
           this
           Reply
           from
           Isa.
           49.22
           .
           to
           be
           me●r
           cavilling
           ,
           and
           still
           think
           it
           meet
           to
           refer
           the
           Reader
           for
           the
           discerning
           of
           my
           interpretation
           whether
           right
           or
           no
           ,
           and
           my
           yeelding
           that
           the
           words
           may
           be
           accommodated
           to
           the
           calling
           of
           the
           Gentiles
           without
           any
           oppositeness
           to
           my
           interpretation
           ,
           or
           appositeness
           to
           Mr.
           Crs.
           inference
           whether
           true
           or
           not
           to
           Mr.
           
             Gatakers
             Annotations
          
           ,
           which
           for
           no
           other
           reason
           but
           because
           (
           however
           otherwise
           he
           differ
           from
           me
           )
           I
           take
           to
           be
           the
           exactest
           ,
           and
           the
           most
           incomparable
           learned
           on
           that
           part
           of
           Scripture
           of
           any
           I
           know
           .
        
         
         
           To
           Mr.
           Crs.
           defence
           Sect.
           12.
           of
           his
           alleging
           thus
           Isa.
           65.20
           
             There
             shall
             be
             no
             more
             an
             infant
             of
             dayes
             ,
             that
             is
             infants
             shall
             no●
             be
             uncapable
             of
             the
             seal
             ,
          
           against
           my
           answer
           impliedly
           deny●ng
           the
           consequence
           ,
           and
           saying
           it
           hath
           no
           proof
           but
           his
           dictate
           ,
           which
           is
           thus
           .
           
             To
             which
             it
             were
             sufficient
             reply
             to
             say
             it
             hath
             no
             disproof
             ,
             but
             his
             dictate
             ,
             which
             is
             without
             all
             shew
             of
             prohability
             ,
             there
             being
             not
             a
             word
             of
             any
             such
             thing
             as
             o●tward
             peace
             ,
             increase
             ,
             possession
             ,
             and
             long
             life
             to
             the
             Jews
             ,
             unless
             in
             the
             type
             a●d
             that
             scarce
             probable
             ,
             but
             of
             the
             glorious
             estate
             of
             the
             times
             of
             the
             Gospel
             held
             out
             in
             outward
             ordinances
             as
             shall
             appear
             .
          
           I
           oppose
           1.
           that
           I
           needed
           bring
           no
           other
           disproof
           ,
           but
           denial
           being
           a
           respondent
           ,
           but
           it
           is
           necessary
           hee
           should
           make
           good
           his
           sense
           if
           hee
           will
           inferre
           his
           conclusion
           thence
           .
           2.
           
           My
           disproof
           was
           right
           :
           for
           v.
           18
           ;
           ●9
           .
           speaks
           of
           the
           outward
           peace
           of
           Jerusalem
           and
           her
           people
           ,
           their
           long
           life
           ,
           increase
           ,
           building
           ▪
           planting
           ,
           possession
           ▪
           opposite
           to
           their
           former
           troubles
           v.
           16.
           are
           expressed
           v.
           20.21
           ,
           22
           ,
           23.
           not
           a
           word
           of
           outward
           ordinances
           .
        
         
           Against
           this
           saith
           Mr.
           Cr.
           
           
             And
             in
             Isa.
             65.20
             .
             there
             is
             need
             of
             such
             an
             interpretation
             ,
             for
             as
             v.
             17.
             the
             new
             heaven●
             and
             new
             earth
             ,
             and
             18
             ,
             19.
             creation
             ,
             and
             Jerus●lem
             were
             analogical
             ,
             and
             not
             proper
             ,
             so
             the
             20.
             v.
             is
             wholly
             trop●cal
             and
             mystical
             .
             There
             shall
             be
             no
             more
             thence
             an
             infant
             of
             days
             ;
             How
             can
             thi●
             be
             understood
             litterally
             ?
             did
             not
             infants
             after
             as
             well
             ,
             as
             un●er
             the
             captivity
             make
             up
             their
             weeke
             of
             dayes
             ,
             months
             of
             weeks
             ?
             &c.
             It
             must
             needs
             relate
             to
             some
             thing
             under
             the
             Jewish
             Paedagogy
             ,
             and
             nothing
             so
             probably
             as
             that
             of
             theirs
             ,
             that
             nothing
             was
             clean
             till
             a
             Sabbath
             had
             gone
             over
             it
             ,
             and
             therefore
             according
             to
             Divine
             institution
             Circumcision
             was
             not
             ti●l
             the
             8th
             ▪
             day
             ,
             Mr.
             T.
             might
             have
             done
             well
             to
             have
             imparted
             us
             either
             his
             own
             or
             Mr.
             Gatakers
             descant
             on
             these
             word●
             ,
             but
             because
             they
             could
             devise
             nothing
             that
             like
             the
             ears
             under
             the
             Lions
             skin
             would
             not
             discover
             the
             who●e
             imposture
             ,
             
               ne
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               quidem
            
             .
          
        
         
           Answ.
           That
           
             Jerusalem
             is
             analogical
          
           is
           not
           proved
           ,
           nor
           doth
           it
           follow
           v.
           17.
           
             is
             tropical
             ,
             therefore
             also
          
           v.
           20.
           any
           more
           then
           Isa.
           11
           6
           ,
           7
           ,
           8.
           is
           allegorical
           ,
           therefore
           also
           v.
           2
           ,
           3
           ,
           4
           ,
           5
           ,
           9.
           
           Mr.
           Gatakers
           sense
           is
           plainly
           ●et
           down
           without
           any
           imposture
           in
           his
           Annotations
           ,
           which
           is
           this
           ,
           
             There
             shall
             be
             no
             more
             thence
             brought
             to
             burial
             by
             reason
             of
             untimely
             ends
             ,
             as
             formerly
             a
             child
             that
             hath
             not
             fulfilled
             hi●
             dayes
             ,
             but
             shall
             live
             and
             attain
             to
             his
             just
             growth
             and
             full
             〈◊〉
             o●
             years
             .
             ]
          
           This
           sense
           is
           no●
           infringed
           by
           any
           thing
           Mr.
           Cr.
           sa●th
           ,
           yea
           his
           question
           ,
           
             did
             not
             infants
          
           &c.
           ●onfirms
           it
           .
           That
           it
           must
           needs
           relate
           to
           〈◊〉
           under
           the
           Jewish
           Paedagogy
           ,
           is
           not
           proved
           ,
           nor
           that
           the
           conceit
           
             nothing
             was
             clean
             till
             a
             Sabbath
             was
             gone
             over
             it
             ,
          
           was
           of
           the
           J●wish
           Paedagogy
           ,
           nor
           that
           it
           was
           the
           reason
           of
           circumcising
           the
           8th
           .
           day
           ,
           nor
           do
           I
           see
           what
           hi●
           ,
           if
           it
           were
           granted
           ,
           makes
           for
           his
           sense
           ,
           
             There
             shall
             be
             no
             more
             an
             infant
             of
             dayes
             ,
             that
             is
             infants
             shall
             not
             be
             uncapable
             of
             the
             seal
             while
             their
             age
             is
             measured
             by
             dayes
             ,
             as
             the
          
           Jews
           
             infants
             that
             might
             not
             be
             circumcised
             till
             a
             week
             had
             passed
             over
             them
             .
          
           For
           there
           is
           neither
           mention
           of
           seal
           nor
           in
           capacity
           of
           it
           ,
           nor
           of
           circumcision
           ,
           nor
           its
           limiting
           to
           the
           8th
           .
           day
           ,
           and
           Mr.
           Cr.
           leaves
           out
           [
           thence
           ]
           that
           is
           from
           Jerusalem
           ,
           which
           shews
           it
           's
           meant
           of
           infants
           there
           being
           ,
           and
           so
           not
           of
           Gentiles
           infants
           ,
           and
           the
           
           prediction
           is
           of
           an
           event
           of
           great
           moment
           ,
           not
           of
           a
           capacity
           of
           a
           thing
           which
           might
           never
           be
           in
           the
           event
           ,
           and
           if
           it
           were
           is
           of
           small
           or
           no
           importance
           ,
           nor
           is
           [
           
             an
             infant
             of
             dayes
          
           ]
           well
           paraphrased
           by
           [
           
             while
             their
             age
             is
             measured
             by
             dayes
          
           ]
           For
           
             an
             infant
             of
             dayes
          
           ,
           is
           all
           one
           in
           regard
           of
           dayes
           an
           infant
           ,
           or
           child
           as
           the
           opposite
           term
           
             on
             old
             man
          
           shews
           ,
           and
           his
           expression
           is
           either
           non-sense
           ,
           or
           else
           it
           is
           vain
           to
           suppose
           that
           a
           person
           is
           
             an
             infant
             while
             his
             age
             is
             measured
             by
             dayes
             ,
          
           for
           a
           person
           of
           many
           years
           hath
           his
           age
           measured
           by
           dayes
           ,
           and
           if
           the
           meaning
           be
           ,
           
             an
             infant
             that
             hath
             his
             age
             measured
             by
             dayes
             ,
          
           not
           by
           one
           day
           or
           some
           hours
           
             is
             capable
             of
             the
             seal
          
           ,
           then
           it
           should
           imply
           that
           an
           infant
           of
           one
           day
           old
           is
           not
           .
           I
           am
           blamable
           for
           spending
           time
           in
           r●futing
           such
           fooleries
           ,
           but
           the
           intolerable
           insolent
           brags
           of
           Mr.
           Crags
           dispute
           and
           scribling
           necessitates
           me
           .
        
         
           Mr.
           Cr.
           from
           Isa
           65.20
           .
           argued
           thus
           ,
           
             The
             childe
             shall
             die
             an
             hundred
             years
             old
             ,
             or
             as
             well
             a
             Churchmember
             as
             i●
             hee
             were
             an
             hundred
             years
             old
             ,
             therefore
             children
             may
             bee
             bapt●zed
             under
             the
             Gospel
             ,
             
               and
               here
               p.
            
             174.
             
               of
               me
               he
               saith
            
             ,
             He
             denied
             the
             consequent
             which
             I
             made
             good
             first
             
               ab
               impossibili
            
             ,
             because
             to
             take
             it
             literally
             would
             imply
             a
             contradiction
             .
             For
             it
             is
             impossible
             being
             a
             childe
             to
             die
             a
             hundred
             years
             old
             ,
             childe
             is
             the
             subject
             of
             the
             question
             ,
             which
             is
             to
             be
             taken
             properly
             without
             enallage
             ,
             shall
             die
             an
             hundred
             years
             old
             ,
             the
             predicate
             that
             cannot
             otherwise
             be
             affirmed
             of
             it
             but
             analogically
             resembling
             in
             s●me
             capacity
             and
             qualification
             them
             that
             dies
             an
             hundred
             yeares
             old
             .
          
        
         
           Answ.
           This
           arguing
           is
           indeed
           childish
           like
           ,
           as
           if
           it
           were
           argued
           Luk.
           1.76
           .
           
             Thou
             c●ilde
             shalt
             bee
             called
             the
             Prophet
             of
             the
             Highest
             ,
             for
             thou
             shalt
             go
             before
             the
             face
             of
             the
             Lord
             to
             prepare
             his
             wayes
             ,
             to
             give
             knowledge
             of
             salvation
             ;
             Ergo
             ,
          
           this
           must
           bee
           understood
           analogically
           ,
           
             childe
             is
             the
             subject
             of
             the
             question
             ,
             which
             is
             to
             be
             taken
             properly
             without
             enallage
          
           ;
           and
           so
           this
           must
           be
           true
           of
           
             John
             Baptist
          
           while
           hee
           was
           a
           childe
           .
           The
           like
           might
           bee
           said
           of
           Luk.
           ●
           .
           34
           .
           1
           King
           13.2
           .
           He
           is
           but
           a
           childe
           that
           knowes
           not
           that
           in
           such
           passages
           as
           these
           there
           's
           no
           need
           of
           imagining
           an
           analogical
           predication
           ,
           but
           that
           they
           are
           to
           be
           understood
           
             sensu
             diviso
          
           ,
           as
           when
           our
           Lord
           Christ
           saith
           Luke
           7.22
           .
           
             the
             blinde
             see
             ,
             the
             ●ame
             walk
             ,
             the
             Lepers
             are
             cleansed
             ,
             the
             deaf
             hear
             ,
             the
             dead
             are
             raised
             ,
          
           that
           is
           ,
           such
           as
           were
           blinde
           ,
           lame
           ,
           lepers
           ,
           deaf
           ,
           dead
           ,
           not
           
             in
             sensu
             composito
          
           ,
           such
           as
           are
           when
           they
           
             see
             ,
             walk
             ,
             are
             cleansed
             ,
             hear
             are
             raised
             ,
          
           so
           in
           the
           other
           place
           ,
           not
           he
           that
           is
           a
           childe
           while
           he
           is
           a
           childe
           ,
           but
           he
           that
           is
           now
           ,
           or
           shall
           be
           once
           a
           child
           shall
           afore
           he
           dies
           be
           an
           hundred
           years
           old
           ,
           which
           agrees
           with
           the
           rest
           of
           the
           verse
           ,
           and
           v.
           22.
           hands●hey
           ●hey
           being
           expressions
           of
           long
           life
           .
           And
           M.
           Gataker
           〈◊〉
           rightly
           ,
           
             the
             syntax
             is
             familiar
             ,
             and
             as
             clear
             as
             the
             day
             light
             or
             Sunshine
             :
             the
             childe
             or
             〈◊〉
             that
             now
             is
             )
             shall
             die
             the
             son
             of
          
           100
           
             years
             ;
             that
             is
             ,
             shall
             be
          
           100
           
             years
             old
             when
             he
             dieth
          
           .
           So
           Gen.
           11.10
           .
           Gen.
           21.25
           ,
           &c.
           To
           which
           Mr
           Cr.
           insolently
           ●eplies
           ,
           
             I
             had
             thought
             syntax
             had
             been
             Gramatical
             construction
             according
             to
             rule
             ,
             not
             literal
             interpretation
             ,
             or
             univocal
             not
             analogical
             praedication
             .
          
           I
           say
           for
           Master
           Gataker
           that
           hee
           may
           think
           still
           that
           
             syntax
             is
             Grammatical
             construction
             according
             to
             rule
             ,
             not
             
             literal
             interpretation
             ,
          
           Mr.
           Gataker
           saith
           nothing
           to
           the
           contrary
           ;
           yet
           literal
           interpretation
           is
           to
           be
           according
           to
           the
           rule
           of
           Grammatical
           construction
           ;
           he
           may
           think
           
             Syntax
             is
             neither
             univocal
             nor
             annalogical
             praedication
             ,
          
           there
           may
           be
           Syntax
           in
           imperfect
           speeches
           that
           are
           no
           enunciations
           ,
           nor
           in
           them
           any
           predication
           of
           one
           thing
           on
           another
           ,
           Mr.
           Cr.
           hath
           been
           a
           Paed●gogue
           long
           enough
           to
           know
           ,
           that
           which
           his
           School-boyes
           might
           tell
           him
           ,
           there
           's
           Syntax
           between
           a
           Noun
           Adjective
           and
           Substantive
           ,
           a
           Noun
           and
           a
           Preposition
           ,
           or
           Interjection
           ,
           where
           there
           is
           no
           predication
           .
           He
           adds
           of
           Mr.
           
             Gataker
             ,
             And
             this
             Syntax
             he
             says
             ,
             it
             as
             clear
             as
             the
             day
             light
             ,
             or
             sun
             shine
             ,
             perhaps
             to
             an
             Owle
             or
             Bat.
          
           Answ.
           Yea
           ,
           and
           too
           to
           as
           seeing
           men
           as
           Mr.
           Cr.
           though
           his
           Eagle-eye
           be
           in
           this
           as
           dark
           as
           an
           Owle
           or
           Bat
           at
           noon
           .
        
         
           He
           goes
           on
           ,
           
             And
             what
             is
             this
             Syntax
             that
             is
             so
             clear
             ?
             The
             child
             or
             youth
             t●at
             now
             is
             ,
             shall
             die
             the
             son
             of
             an
             hundred
             years
             ,
             that
             is
             ,
             shall
             be
             an
             hundred
             years
             old
             when
             he
             dieth
             ;
             the
             child
             or
             youth
             ,
             there
             is
             one
             addition
             ,
             for
             the
             Text
             mentions
             not
             youth
             ,
             which
             is
             a
             distinct
             age
             from
             childhood
             .
          
           Answ.
           It
           may
           be
           an
           addition
           to
           the
           English
           translation
           ,
           but
           not
           to
           the
           Text
           ,
           sith
           as
           Mr.
           Gataker
           shews
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           applied
           to
           Joseph
           at
           17
           years
           old
           ,
           Gen.
           37.2
           .
           to
           
             Benjamin
             ,
             Gen.
          
           43.8
           .
           
             when
             he
             is
             deemed
             to
             have
             been
             above
             thirty
          
           but
           that
           's
           the
           ill
           luck
           of
           it
           ,
           that
           then
           it
           will
           not
           serve
           Mr.
           Crs.
           turn
           for
           his
           infant
           Churchmembership
           visible
           in
           the
           time
           of
           the
           Gospel
           Mr.
           Cr.
           adds
           ,
           
             That
             now
             is
             ,
             there
             is
             another
             ,
             the
             child
             was
             not
             yet
             ,
             it
             was
             a
             prediction
          
           ▪
           Answ.
           So
           it
           might
           be
           ,
           and
           yet
           the
           child
           one
           that
           then
           was
           when
           Isaiah
           spake
           it
           ;
           nor
           is
           it
           any
           more
           addition
           to
           the
           Text
           then
           if
           he
           had
           said
           ,
           the
           child
           that
           shall
           be
           ;
           nor
           any
           untruth
           in
           the
           speech
           as
           expounded
           by
           Mr.
           Gataker
           .
        
         
           Mr.
           Cr.
           goes
           on
           .
           
             There
             is
             a
             third
             [
             son
             of
             ]
             by
             addition
             put
             in
             ,
             old
             by
             substraction
             taken
             away
             ;
             excellent
             Arithmetick
             !
             besides
             here
             is
             a
             new
             creation
             of
             a
             new
             generation
             [
             son
             of
             years
             ]
             who
             ever
             heard
             such
             a
             Syntax
             ?
             did
             the
             son
             beget
             the
             years
             ,
             or
             the
             years
             the
             son
             ?
             or
             whether
             is
             elder
             ?
             That
             is
             ,
             shall
             be
             an
             hundred
             years
             when
             he
             dieth
             ,
             here
             is
             an
             exposition
             of
             an
             exposition
             ,
             and
             a
             fourth
             addition
             [
             he
             and
             when
             ]
             being
             superadded
             .
          
        
         
           Answ.
           It
           grieves
           me
           not
           so
           much
           that
           Mr.
           Cr.
           hath
           so
           much
           vilified
           my self
           ,
           as
           that
           though
           he
           pretend
           to
           be
           a
           Preacher
           of
           the
           Gospel
           ,
           yet
           like
           a
           
             terrae
             filius
          
           ,
           or
           Grammer
           reader
           ,
           he
           should
           shew
           such
           contempt
           of
           a
           man
           then
           alive
           when
           he
           wrote
           it
           (
           as
           I
           conceive
           by
           the
           date
           of
           his
           Epistle
           )
           however
           whether
           alive
           or
           dead
           ,
           a
           man
           very
           reverend
           ,
           and
           (
           however
           he
           conceived
           of
           me
           )
           one
           of
           the
           most
           learned
           and
           accurate
           writers
           (
           specially
           in
           such
           things
           as
           this
           )
           of
           his
           age
           ,
           and
           while
           he
           slights
           him
           discover
           so
           much
           folly
           and
           ignorance
           in
           Hebrew
           and
           Greek
           ,
           as
           an
           ordinary
           ●rammarian
           or
           student
           in
           the
           Bible
           would
           hardly
           have
           shewed
           ;
           certainly
           it
           's
           unsuitable
           to
           his
           undertaking
           of
           a
           Schoolmaster
           .
           The
           phrase
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           word
           by
           word
           
             the
             son●
             〈◊〉
             hundred
             years
          
           ,
           for
           without
           [
           of
           ]
           it
           would
           be
           non-sense
           ,
           it
           being
           the
           sig●●
           〈◊〉
           Genitive
           case
           ,
           nor
           is
           [
           old
           ]
           substracted
           ,
           but
           included
           in
           that
           expression
           ,
           it
           being
           the
           Hebrew
           expression
           of
           old
           or
           aged
           ,
           as
           M.
           Gataker
           shews
           from
           Gen.
           11.10
           .
           &
           21.5
           .
           &
           5.32
           .
           &
           7.
           
           ●
           &
           12.4
           .
           &
           16.16
           .
           &
           17.1
           .
           &
           25.20
           ,
           26.
           
           &
           37.2
           .
           &
           41.46
           .
           &
           45.26
           .
           
             and
             elswhere
          
           ,
           
           and
           the
           same
           he
           might
           have
           learned
           from
           
             Ainsworth
             Annot.
             on
             Gen.
          
           5
           .
           ●2
           ,
           &c.
           
             Hebr.
             son
             of
          
           500.
           years
           ,
           that
           is
           ,
           
             going
             in
             his
          
           500.
           
             year
             .
             An
             usual
             speech
             in
             the
             Hebrew
             Scripture
             of
             mens
             age
             or
             of
             beasts
             ;
             Gen.
          
           17.1
           .
           Exod
           .
           12.5
           .
           And
           for
           [
           
             he
             and
             when
          
           ]
           how
           can
           they
           be
           said
           to
           be
           superadded
           ,
           when
           the
           very
           term
           [
           
             shall
             die
          
           ]
           is
           all
           one
           with
           [
           when
           he
           shall
           die
           ,
           ]
           which
           shews
           it
           is
           not
           for
           Mr.
           Crs.
           purpose
           ,
           for
           then
           it
           should
           have
           been
           ,
           
             shall
             be
             born
             as
             an
             hundred
             years
             old
             ,
             as
             well
             a
             churchmember
             as
             if
             he
             were
          
           ;
           but
           is
           agreeable
           to
           the
           Prophets
           meaning
           ,
           to
           express
           long
           life
           :
           And
           therefore
           his
           jeer
           of
           
             excellent
             Arithmetick
          
           shews
           his
           folly
           in
           deriding
           that
           which
           was
           right
           .
           And
           for
           his
           prattle
           ,
           it
           shews
           his
           excellent
           ignoran●e
           of
           the
           Hebrew
           and
           Greek
           of
           the
           
             ●ible
             ,
             Bu●torf
             ▪
             Thes
             ▪
             Gram.
             Hebr.
             l.
          
           2.
           c.
           3.
           p.
           360
           ,
           in
           that
           piece
           which
           is
           termed
           by
           Amama
           ,
           &c.
           
             admirandum
             opus
             〈◊〉
             ,
             nomen
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             filius
             periphrases
             &
             Hebraismos
             facit
             ins●gnes
             :
             ut
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             filius
             areus
             Iob
          
           41.19
           .
           
             id
             est
             s●gitta
             &
             similes
             innumeri
             .
             Sic
             I●●an
             .
          
           17.12
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           
             Apud
             Latinos
             Horat.
          
           1.
           
             carm
             .
             od
          
           .
           14.
           
           
             Terr●
             filius
          
           ,
           should
           one
           scribble
           as
           Mr.
           Cr.
           doth
           here
           ,
           Here
           's
           a
           new
           creation
           of
           a
           new
           generation
           [
           son
           of
           the
           bow
           ,
           of
           perdition
           ,
           of
           the
           earth
           ]
           who
           ev●r
           heard
           such
           a
           syntax
           ?
           did
           the
           son
           beget
           t●e
           bow
           ,
           perdition
           ,
           the
           earth
           ,
           or
           the
           bow
           ,
           perdition
           ,
           the
           earth
           the
           son
           ?
           or
           whether
           is
           elder
           ?
           Would
           not
           a
           Scholler
           say
           he
           played
           the
           fool
           ?
           For
           this
           I
           leave
           him
           to
           Mr.
           Vaug●ans
           correction
           .
        
         
           But
           he
           seems
           to
           be
           more
           consid●rate
           in
           what
           follows
           .
           
             According
             to
             which
             interpretation
             ,
             the
             words
             must
             carry
             this
             sense
             ,
             There
             shall
             no
             more
             infants
             di●
             when
             they
             are
             young
             ,
             nor
             an
             old
             man
             till
             he
             〈◊〉
             filled
             his
             days
             ,
             for
             he
             that
             now
             is
             a
             child
             shall
             not
             die
             till
             he
             be
             an
             hundred
             years
             old
             ,
             I
             wonder
             in
             what
             age
             this
             was
             performed
             ,
             that
             no
             man
             died
             till
             he
             had
             compleated
             his
             century
             ,
             no
             mortal
             disease
             ,
             nor
             use
             of
             Physitians
             ,
             but
             every
             man
             might
             certainl●
             know
             the
             day
             of
             his
             death
             .
          
        
         
           Answ.
           The
           words
           contain
           not
           such
           an
           absolute
           universal
           longaevity
           ,
           as
           Mr.
           Cr.
           would
           make
           to
           be
           the
           consequent
           of
           our
           interpretation
           ,
           but
           a
           length
           of
           days
           opposite
           to
           
             former
             troubles
             v.
          
           16.
           in
           which
           so
           many
           died
           by
           war
           ,
           famine
           ,
           and
           pestilence
           ,
           which
           therefore
           comparatively
           is
           reckoned
           as
           universal
           ,
           as
           in
           like
           manner
           Ieremiah
           ch
           .
           50.20
           .
           speaking
           of
           the
           same
           times
           saith
           
             the
             iniquity
             of
          
           Israel
           
             shall
             be
             sought
             for
             &
             there
             shall
             be
             none
          
           ▪
           that
           is
           ,
           as
           formerly
           to
           provoke
           God
           to
           cut
           them
           off
           by
           g●ievous
           deaths
           ,
           as
           before
           the
           captivity
           .
           And
           according
           to
           this
           i●
           that
           of
           Zech.
           8.4
           .
           and
           I
           said
           without
           any
           vaunting
           Nebuchadnezzar
           like
           language
           ,
           as
           Mr.
           Cr.
           abusively
           chargeth
           me
           with
           Isa.
           65.20
           .
           was
           rightly
           made
           by
           me
           answerable
           to
           Zech
           8
           4.
           which
           doth
           not
           intimate
           ,
           that
           
             the
             Text
             was
             made
             by
             me
             ,
             and
             not
             by
             the
             Holy
             Ghost
             ,
          
           but
           made
           answerable
           ,
           or
           correspondent
           ,
           which
           arrogates
           no
           more
           to
           me
           then
           if
           I
           had
           said
           ,
           made
           clear
           ,
           made
           manifest
           ,
           &c.
           
           Nor
           is
           any
           
             experience
             or
             History
             contrary
          
           to
           this
           ,
           that
           the
           Iews
           after
           their
           return
           from
           Babylon
           〈◊〉
           ,
           prosperity
           ,
           increase
           and
           long
           life
           in
           Canaan
           a
           great
           while
           together
           ,
           and
           were
           honoured
           by
           divers
           Persian
           Kings
           ,
           Alexander
           the
           Great
           ,
           and
           some
           of
           the
           ●recian
           Kings
           ,
           and
           the
           Nations
           near
           them
           iu●ject
           to
           them
           .
           The
           
             Contents
             of
             the
             Chapter
             were
             never
             by
             any
             Synod
             or
             Parliament
             interpretatively
             entitled
             to
             the
             Church
             of
             
             England
             ,
          
           nor
           are
           to
           be
           accounted
           any
           more
           valid
           ,
           then
           Mr.
           Gatakers
           notes
           ,
           who
           though
           a
           single
           man
           ,
           yet
           had
           his
           notes
           approved
           by
           other
           Annotators
           ,
           and
           in
           some
           sort
           by
           the
           Assembly
           at
           Westminster
           .
           Yet
           the
           Contents
           of
           the
           Chapter
           being
           v.
           17.
           
           
             The
             blessed
             estate
             of
             the
             new
             Ierusalem
             ,
          
           and
           in
           the
           Margin
           at
           v.
           19.
           
           Revel
           .
           21.4
           .
           being
           put
           ,
           shew
           ,
           that
           Mr.
           Crs.
           conceit
           is
           no
           more
           favoured
           by
           them
           then
           mine
           .
           And
           the
           speech
           being
           to
           be
           understood
           comparatively
           to
           the
           former
           times
           ,
           was
           true
           of
           the
           Jews
           after
           their
           return
           from
           the
           captivity
           at
           
             Babel
             .
             V.
          
           25.
           exp●essing
           the
           Jews
           peace
           notwithstanding
           the
           Samaritan
           neighbours
           ,
           was
           true
           at
           the
           same
           time
           ,
           although
           both
           were
           accommodated
           to
           the
           Gospel
           times
           ,
           and
           the
           calling
           of
           the
           Jews
           yet
           to
           come
           .
           Nor
           is
           it
           any
           strange
           thing
           in
           that
           Prophet
           to
           make
           th●
           restitution
           of
           the
           Jews
           from
           Captivity
           as
           answering
           to
           making
           new
           Heavens
           and
           Earth
           ,
           as
           Isa.
           51.16
           .
           &
           44.24
           ,
           25
           ,
           26.
           
           &
           45.12
           ,
           13.
           
           Yet
           I
           deny
           not
           that
           2
           Pet
           3.13
           .
           Revel
           .
           21.1
           .
           the
           words
           are
           rightly
           applied
           to
           some
           other
           great
           work
           of
           God
           resembled
           by
           this
           and
           to
           be
           yet
           accomplished
           .
           That
           
             the
             Israelites
          
           1
           Cor.
           10.2
           .
           
             were
             actually
             baptized
             or
             washed
             under
             the
             cloud
             it
             raining
             upon
             them
             ,
             and
             in
             the
             Red
             Sea
             ,
             the
             water
             touching
             their
             feet
             at
             least
             ,
             after
             the
             dividing
             of
             the
             waves
             in
             such
             a
             sudden
             passage
             ,
             and
             blowing
             upon
             them
             with
             th●
             sprinkling
             thereof
             ,
          
           is
           no
           where
           set
           down
           Exod
           13.
           and
           14.
           
           N●r
           will
           such
           wetting
           be
           ever
           found
           in
           any
           Greek
           Authour
           to
           be
           termed
           Baptism
           formally
           ,
           and
           therefore
           it
           can
           be
           no
           other
           then
           similitudinary
           Baptism
           which
           is
           there
           meant
           ,
           as
           the
           eating
           Manna
           and
           drinking
           Water
           was
           a
           similitudinary
           partaking
           of
           the
           Lords
           Supper
           ,
           and
           Grotius
           did
           rightly
           expound
           [
           1
           Cor.
           10.2
           .
           
             were
             baptised
          
           ]
           by
           [
           
             were
             as
             if
             they
             were
             baptis●d
          
           ]
           and
           yet
           Isa.
           65
           20.
           is
           not
           rightly
           so
           expounded
           
             shall
             die
             as
             an
             hundred
             years
             old
             ,
          
           there
           being
           no
           need
           of
           such
           an
           interpretation
           ,
           nor
           any
           thing
           leading
           to
           it
           in
           the
           Text
           ,
           but
           the
           expression
           is
           of
           long
           life
           ;
           nor
           if
           it
           were
           meant
           so
           ,
           i●
           it
           proved
           that
           infants
           must
           be
           Churchmembers
           ,
           and
           capable
           of
           some
           seal
           under
           the
           Gospel
           ,
           unless
           there
           were
           no
           other
           w●y
           ▪
           then
           that
           in
           respect
           of
           which
           he
           might
           be
           as
           one
           an
           hundred
           years
           old
           .
           Had
           Mr.
           Cr.
           sought
           the
           clearing
           of
           truth
           ,
           he
           had
           been
           willing
           to
           read
           out
           the
           whole
           that
           his
           dealing
           might
           not
           be
           taken
           for
           deceitfull
           .
           By
           my
           refutation
           of
           Dr.
           Savage
           in
           Latin
           ,
           some
           years
           since
           Printed
           ,
           it
           may
           appear
           wh●t●er
           Text
           ,
           Dr.
           Savage
           or
           the
           
             Dr.
             of
             the
             Chair
          
           did
           avoid
           my
           argument
           .
           The
           rest
           of
           M.
           Crs.
           argumen●s
           are
           the
           same
           with
           what
           others
           have
           urged
           ,
           and
           have
           been
           answered
           in
           this
           and
           the
           former
           parts
           as
           this
           Review
           ;
           nor
           do
           I
           find
           that
           Mr.
           Cr.
           hath
           added
           any
           thing
           of
           moment
           to
           them
           ,
           to
           which
           I
           need
           make
           further
           reply
           .
           As
           or
           his
           ●●●nts
           ,
           quips
           ,
           misrecitals
           or
           mistakes
           of
           my
           words
           ,
           mis-reports
           of
           my
           actions
           ,
           together
           with
           his
           own
           mistakes
           in
           Logick
           ,
           Grammer
           ,
           Divinity
           ,
           th●y
           are
           otherwise
           discernable
           then
           by
           a
           particular
           answer
           in
           Print
           to
           each
           part
           of
           his
           Book
           .
           I
           presume
           the
           Christian
           and
           equal
           Reader
           will
           think
           it
           unnecessary
           to
           make
           any
           more
           reply
           to
           what
           i●
           written
           of
           infant●
           Baptism
           ,
           till
           some
           thing
           be
           found
           written
           which
           better
           defends
           it
           then
           those
           have
           done
           who
           are
           here
           answered
           .
           If
           any
           other
           think
           it
           fi●●
           I
           should
           answer
           him
           also
           in
           particula●
           ,
           he
           may
           conceive
           that
           if
           I
           did
           p●rceive
           any
           thing
           that
           might
           not
           have
           an
           answer
           in
           that
           which
           is
           already
           written
           ,
           or
           had
           in
           it
           any
           difficulty
           ,
           I
           should
           
           have
           done
           it
           :
           But
           being
           conscious
           to
           my
           fel●
           that
           I
           have
           not
           declined
           the
           answering
           of
           any
           out
           of
           contempt
           of
           the
           person
           ,
           or
           sense
           of
           the
           difficulty
           of
           doing
           it
           ,
           but
           because
           it
           is
           thought
           that
           I
           have
           been
           too
           large
           already
           ,
           and
           that
           to
           answer
           every
           meer
           quirk
           of
           wit
           is
           unnecessary
           ,
           as
           knowing
           that
           however
           light
           wit●
           that
           love
           to
           shew
           their
           skill
           in
           disputing
           be
           taken
           with
           them
           ,
           yet
           solid
           conscientious
           men
           will
           be
           led
           onely
           with
           good
           proofs
           out
           of
           Scripture
           which
           may
           shew
           the
           institution
           of
           Christ
           ,
           I
           do
           here
           supersede
           from
           this
           work
           and
           commend
           it
           to
           his
           blessing
           ,
           of
           
             whom
             and
             through
             whom
             and
             for
             whom
             are
             all
             things
             ,
             to
             whom
             be
             glory
             for
             ever
             .
          
        
         
           AMEN
           .
        
         
           FINIS
           .
        
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A62864-e12400
           
             Mr.
             Gatakers
             
               Annot.
               on
            
             Jer.
             31.30
             .
             
               The
               former
               Covenant
               comprehended
               ,
               together
               with
               those
               spiritual
               promises
               ,
               which
               yet
               were
               the
               principal
               part
               of
               it
               ,
               many
               temporal
               blessings
               ,
               as
               the
               possession
               of
               the
               land
               of
               Canaan
               ,
               and
               multiplicity
               of
               issue
               ,
               and
               outward
               prosperity
               ,
            
             Gen.
             15.5
             ,
             7
             ,
             18.
             
             &
             17.2
             ,
             7
             ,
             8.
             
             Psal.
             105.8
             .
             Deut.
             28.1
             ,
             19.
             
             
               Whereas
               this
               later
               runneth
               wholly
               upon
               the
               Spiritual
               and
               Celestial
               blessings
               ,
            
             Rom.
             3.24
             ,
             25.
             
             &
             5.1
             ,
             2.
             
             Eph.
             1.3
             .
             Heb.
             8.6
             .
          
        
         
           Notes for div A62864-e24880
           
             See
             Ainsworth
             Annotations
             on
             Gen.
             21.12
             .
          
        
         
           Notes for div A62864-e74820
           
             Vide
             
               Gat●k
               .
               Discept
               .
               de
               vi
               ▪
               &
               effic
               .
               inf
               .
               baptism
               .
            
             pag.
             243.